usually meet tho' on some Solemn Occasions they would still all assemble in one Church with their one Bishop That for this Reason these separate Congregations were introduced at Alexandria seems evident enough because Dyonisius Alexandrinus saith that these distinct Congregations were only in the remotest Suburbs and the Christians hereof were not as yet arrived to those great numbers but that seventy years after they could meet all together in one and the same place as might be proved from that forementioned place of Athanasius So that these distinct Congregations were only for the Conveniency and Ease of those who lived at a great distance from the Bishop's Church being introduced in the third Century and peculiar to the Bishoprick of Alexandria All other Bishopricks confining themselves within their Primitive Bounds of a single Congregation as we have before proved the largest of them did even Antioch Rome and Carthage § 12. If then a Bishoprick was but a single Congregation it is no marvel that we find Bishops not only in Cities but in Country Villages there being a Bishop constituted where-ever there were Believers enough to form a competent Congregation For says Clemens Romanus the Apostles going forth and preaching both in Country and City constituted Bishops and Deacons there Much to which purpose Cyprian says That Bishops were ordained throughout all Provinces and Cities Hence in the Encyclycal Epistle of the Synod of Antioch it is said That Paulus Samosatenus had many Flatterers amongst the adjacent City and Country Bishops of this sort of Country-Bishops was Zoticus Bishop of the Village of Comane And we may reasonably believe That many of those Bishops who in the Year 258 were assembled at Carthage to the number of fourscore and seven had no other than obscure Villages for their Seats since we find not the least notice of them in Ptolomy or any of the old Geographers § 13. But let the Bishops Seats have been in any place whatever their Limits as hath been proved exceeded not those of our Modern Parishes I do not here mean as was said before that the Territory of some of them was no larger no I readily grant that for it is very probable that in those places where there were but few Believers the Christians for several Miles round met all 〈◊〉 at the greatest place within that Compass where probably there were most Christians whence both the Church and its Bishop took their Denomination from that Place where they so assembled But this is what I mean that there were no more Christians in that Bishoprick than there are now in our ordinary Parishes and that the Believers of that whole Territory met altogether with their Bishop for the Performance of Religious Services Thus it was in the Age and Country of Justin Martyr who describing their solemn Assemblies writes That on Sunday all the Inhabitants both of City and Country met together where the Lector read some Portions of the Holy Scriptures and the Bishop preached unto them administred the Eucharist and sent by the Deacons part of the Consecrated Elements to those that were absent So that the Inhabitants both of City and Country assembled all at the Bishop's Church hearing him and communicating with him following herein the Exhortation of Saint Ignatius to the Magnesians Let nothing saith he be in you that may divide you but be united to the Bishop and those that preside over you As therefore our Lord Jesus Christ did nothing without his Father neither by himself nor his Apostles so do you nothing without the Bishop and Presbyters but assemble into one Place and have one Prayer one Supplication one Mind and one Hope CHAP. III. § 1. What the Bishop's Office was § 2. Always Resident on his Cure § 3. How the Bishop was Chosen Elected or Presented by the Majority of the Parish § 4. Approved by the neighbouring Bishops § 5. Installed by Imposition of Hands How many Bishops necessary to this Installment § 6. When a Bishop was promoted he certified it to other Bishops § 7. A brief Recapitulation of the peculiar Acts of the Bishop § 1. THE Bishop's Flock having been so largely discussed it will now be necessary to speak something of the Bishop's Duty towards them and of the several Particulars of his honourable Office I shall not here be tedious since about this there is no great difference only briefly enumerate the several Actions belonging to his Charge In brief therefore the particular Acts of his Function were such as these viz. Preaching of the Word Praying with his People administring the two Sacraments of Baptism and the Lord's Supper taking care of the Poor Ordaining of Ministers Governing his Flock Excommunicating of Offenders Absolving of Penitents and in a word whatever Acts can be comprised under those three General Heads of Preaching Worship and Government were parts of the Bishop's Function and Office I have but just named these things because they are not much controverted and my Design leads me chiefly to the Consideration of those matters which have been unhappily disputed amongst us § 2. To the constant Discharge of those forementioned Actions did the Primitive Bishops sedulously apply themselves continually preaching unto their People praying with them and watching over them and to that end residing always with them which Incumbency or Residency on their Parishes was deem'd so necessary that Cyprian enumerating the Sins that brought the Wrath of God upon the Churches in that bloody Persecution of Decius mentions the Bishops Non-Residencies as one Their leaving their Rectories and deserting their Flocks and wandring about the Country to hunt after Worldly Gain and Advantage And therefore the said Cyprian writing to the Roman Consessors who were inveigled into the Schism of Novatian tells them that since he could not leave his Church and come in Person unto them therefore by his Letters he most earnestly exhorted them to quit that 〈◊〉 Faction so that he look'd on his Obligation of Residency at his Church to be so binding as that in no Case almost could he warrant the leaving of it which Determination of his might be the more fix'd and peremptory because that not long before he was so severely tax'd by the Roman Clergy and by many of his own Parish for departing from them for a while though it was to avoid the Fury of his Persecutors who had already proscribed him and would have executed him as a Malesactor had he not by that Recess from his Church escaped their murderous Hand So that the Primitive Apostolick Bishops constantly resided with their Flocks conscientiously applying themselves with the utmost Diligence and Industry to the Promotion of the Spiritual Welfare of those that were committed to their trust employing themselves in all Acts of Piety and Offices of Charity so leading a laborious and mortified Life till either a natural or a violent Death
according to the Process or next station of Glory be admitted into the Presbytery for Glory differs from Glory till they increase to a perfect man Now in this Passage there are two things which manifest that there were but two Ecclesiastical Orders viz. Bishops and Deacons or Presbyters and Deacons the first is that he says that those Orders were resembled by the Angelick Orders Now the Scripture mentions but two Orders of Angels viz. Archangels and Angels the Archangels presiding over the Angels and the Angels obeying and attending on the Archangels According to this resemblance therefore there must be but Two Ecclesiastical Orders in the Church which are Bishops or 〈◊〉 byters presiding and governing with the Deacons attending and obeying The other part of this Passage which proves but two Ecclesiastical Orders is his likening of them to the progressive Glory of the Saints who at the Judgment Day shall be caught up in the Clouds and there shall first as Deacons attend and wait on Christ's Judgment-Seat and then when the Judgment is over shall have their Glory perfected in being placed on the Celestial Thrones of that Sublime Presbytery where they shall for ever be blest and happy So that there were only the two Orders of Deacons and Presbyters the former whereof being the inseriour Order never sat at their 〈◊〉 Conventions but like Servants stood and waited on the latter who sat down on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seats in the form of a Semicircle whence they are frequently called Consessus Presbyterii Or the Session of the Presbytery in which Session he that was more peculiarly the Bishop or Minister of the Parish sat at the Head of the Semicircle on a Seat somewhat elevated above those of his Colleagues as Cyprian calls them and so was distinguished from them by his Priority in the same Order but not by his being of another Order Thus the foresaid Clemens Alexandrinus distinguishes the Bishop from the Presbyters by his being advanced to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first Seat in the Presbytery not by his sitting in a different Seat from them For thus he writes He is in truth a Presbyter of the Church and a Minister of the Will of God who does and teaches the things of the Lord not ordained by Men or esteemed just because a Presbyter but because just therefore received into the 〈◊〉 who although he be not honoured with the first Seat on Earth yet shall hereafter sit down on the Twenty and Four Thrones mentioned in the Revelations judging the People So that both Bishops and Presbyters were Members of the same Presbytery only the Bishop was advanced to the first and chiefest Seat therein which is the very same with what I come now from proving viz. That Bishops and Presbyters were Equal in Order but Different in Degree That the former were the Ministers of their respective Parishes and the latter their Curates or Assistants Whether this hath been fully proved or whether the precedent Quotations do naturally conclude the Premises the Learned Reader will easily determine I am not conscious that I have stretched any Words beyond their natural Signification having deduced from them nothing but what they fairly imported If I am mistaken I hope I shall be pardoned since I did it not designedly or voluntarily As before so now I profess again that if any one shall be so kind and obliging to give me better Information I shall thankfully and willingly acknowledge and quit mine Error but till that Information be given and the falsity of my present Opinion be evinc'd which after the impartialest and narrowest Enquiry I see not how it can be done I hope no one will be offended that I have asserted the Equality or Identity of the Bishops and Presbyters as to Order and their difference as to Preeminency or Degree § 4. Now from this Notion of Presbyters there evidently results the Reason why there were many of them in one Church even for the same Intent and End tho' more necessary and needful that Curates are now to those Ministers and Incumbents whom they serve it was found by Experience that variety of Accidents and Circumstances did frequently occur both in times of Peace and Persecution the Particulars whereof would be needless to enumerate that disabled the Bishops from attending on and discharging their Pastoral Office therefore that such Vacancies might be supplied and such Inconveniencies remedied they entertained Presbyters or Curates who during their Absence might supply their Places who also were helpful to them whilst they were present with their Flocks to counsel and advise them whence Bishop Cyprian assures us that he did all things by the Common Council of his Presbyters Besides this in those early days of Christianity Churches were in most places thin and at a great distance from one another so that if a Bishop by any Disaster was Incapacitated for the Discharge of his Function it would be very difficult to get a neighbouring Bishop to assist him To which we may also add that in those times there were no publick Schools or Universities except we say the Catechetick Lecture at Alexandria was one for the breeding of young Ministers who might succeed the Bishops as they died wherefore the Bishops of every Church took care to instruct and elevate some young Men who might be prepared to come in their place when they were dead and gone And thus for these and the like Reasons most Churches were furnished with a competent number of Presbyters who helpt the Bishops while living and were fitted to succeed them when dead § 5. I say only most Churches were furnished with Presbyters because all were not especially those Churches which were newly planted where either the Numbers or Abilities of the Belîevers were small and inconsiderable Neither indeed were Presbyters Essential to the Constitution of a Church a Church might be without them as well as a Parish can be without a 〈◊〉 now it was sufficient that they had a Bishop a Presbyter was only necessary for the easing of the Bishop in his Office and to be qualified for the succeeding him in his Place and Dignity after his Death For as 〈◊〉 writes Where there are no Presbyters the Bishop alone administers the two Sacraments of the Lord's Supper and Baptism § 6. As for the time when Presbyters began to me it seems plain that their Office was even in the Apostolick Age tho' by their Names they were not distinguished from Bishops till sometime after The first Author now extant who distinctly mentions Bishops and Presbyters is Ignatius Bishop of Antioch who lived in the beginning of the Second Century But without doubt before his time even in the days of the Apostles where Churches increased or were somewhat large there were more in Holy Orders than the Bishops of those Churches We read in the New Testament of the Bishops of Ephesus Acts 20. 28. and Philippi Philip. 1. 1. which
whatsoever and therefore neither an African Synod nor Antonius an African Bishop would communicate with the Legates of Novatian Nor would Cornelius joyn in Communion with Felicissimus a Schismatick of Carthage when he came to Rome but as he was excluded from Communion in his own Church so likewise was he in that of Rome 2. It was the Custom when any Bishop was Elected to send News of his Promotion to other Bishops as Cornelius did to Cyprian that so he might have their Confirmation and their future Letters to the Bishop of that Church to which he was promoted might be directed unto him as Cyprian did unto Cornelius which Custom of sending Messengers to other Churches to acquaint them of their Advancement to the Episcopal Throne was also observed by the Schismaticks and in particular by Novatian who sent Maximus a Presbyter Augendus a Deacon Machaeus and Longinus unto Cyprian to inform him of his Promotion to the See of Rome Now if any Bishop or Church did knowingly approve the Pretensions of the Schismatical Bishop they broke the Concord of the Church and became guilty of Schism as may be gathered from the beginning of an Epistle of Cyprian's to Antonius an African Bishop wherein he writes him That he had received his Letter which firmly consented to the Concord of the Sacerdotal Colledge and adhered to the Catholick Church by which he had signified that he would not communicate with Novatian but hold an Agreement with Bishop Cornelius And therefore when Legates came to Cyprian both from Cornelius and Novatian he duly weighed who was legally Elected and finding Cornelius so to be he approved his Election Directed his Congratulatory Letters unto him refused to communicate with the Schismatical Messengers of Novatian and exhorted them to quit their Schism and to submit to their lawfully elected Bishop So that in these two respects the Schism of a particular Church might influence others also involving them in the same Crime creating Quarrels and Dissentions between their respective Bishops and so dividing the Dischargers of that Honourable Office whom God had made one for as Cyprian says As there is but one Church throughout the whole World divided into many Members so there is but one Bishoprick diffused through the agreeing Number of many Bishops § 11. But now that we may conclude this Chapter the Sum of all that hath been spoken concerning Schism is that Schism in its large Sense was a Breach of the Unity of the Church Universal but in its usual and restrained Sense of a Church Particular whosoever without any just reason through Faction Pride and Envy separated from his Bishop or his Parish Church he was a true Schismatick and whosoever was thus a Schismatick if we may believe Saint Cyprian He had no longer God for his Father nor the Church for his Mother but was out of the Number of the Faithful and though he should die for the Faith yet should he never be saved Thus much then shall serve for that Query concerning the Churches Unity The next and 〈◊〉 thing that is to be enquired into is the Worship of the Primitive Church that is the Form and Method of their Publick Services of Reading Singing Preaching Praying of Baptism Confirmation and the Lord's Supper of their Fasts and Feasts of their Rites and Ceremonies and such like which I thought to have annexed to this Treatise but this being larger than I expected and the Discourse relating to the Primitive Worship being like to be almost as large I have for this and 〈◊〉 other Reasons reserved it for a particular Tract by its self which if nothing prevents may be expos'd hereafter to publick View and Observation FINIS THE SECOND PART OF THE ENQUIRY INTO THE Constitution Discipline Unity Worship OF THE Primitive Church That Flourished within the First Three Hundred Years after CHRIST Faithfully Collected out of the Extant Writings of those Ages By an Impartial Hand LONDON Printed for Jonathan Robinson at the Golden Lyon and John Wyat at the Rose in St. Paul's Church-Yard 1691. The Second Part of the Enquiry into the Constitution Discipline Unity and Worship of the Primitive Church CHAP. I. § 1. Of the Publick Worship of the Primitive Church § 2. In their Assemblies they began with Reading the Scriptures Other Writings Read besides the Scriptures § 3. Who Read the Scriptures from whence they were Read and how they were Read § 4. Whether there were appointed Lessons § 5. After the 〈◊〉 of the Scriptures there followed Singing of Psalms § 6. What Psalms they Sung § 7. The manner of their Singing § 8. Of Singing Men and of Church Musick § 9. To Singing of Psalms succeeded Preaching On what the Preacher discoursed How long his Sermon was § 10. The Method of their Sermons § 11. Who Preached usually the Bishop or by his Permission any other either Clergyman or Layman § 1. HAving in a former Treatise enquired into the Constitution Discipline and Unity of the Primitive Church I intend in this to enquire into the Worship thereof which naturally divides its self into these Two Parts Into the Worship its self and Into the necessary Circumstances thereof as Time and Place and such like both which I design to handle beginning first with the Worship its self wherein I shall not meddle with the Object thereof since all Protestants agree in the Adoring God alone through Jesus Christ but only speak of those Particular Acts and Services whereby in the Publick Congregations we honour and adore Almighty God such as Reading of the Scriptures Singing of Psalms Preaching Praying and the Two Sacraments every one of which I shall consider in their Order as they were performed in the Ancient Parish Churches And First § 2. When the Congregation was assembled the first Act of Divine Service which they performed was the Reading of the Holy Scriptures In our Publick Assemblies says Tertullian The Scriptures are Read Psalms Sung Sermons Preached and Prayers presented So also Just in Martyr writes that in their Religious Assemblies first of all The Writings of the Prophets and Apostles were read But besides the Sacred Scriptures there were other Writings read in several Churches viz. The Epistles and Tracts of Eminent and Pious Men such as the Book of Hermas called Pastor and the Epistle of Clemens Romanus to the Church of Corinth which were read in the publick Congregations of many Churches § 3. He that read the Scriptures was particularly destinated to this Office as a Preparative to Holy Orders as Aurelius whom Cyprian design'd for a Presbyter was first to begin with the Office of reading The Name by which this Officer was distinguished was in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Latin Lector both which signifie in English a Reader or as we now call him a Clark The Place from whence the Clark Read was an Eminency erected in the Church that so all
could not be proved particularly that a Presbyter did discharge them yet it would be sufficient if we could prove that in the general a Presbyter could and did perform them all Now that a Presbyter could do so and consequently by the Bishop's permission did do so will appear from the Example of the great Saint Cyprian Bishop of Carthage who being exil'd from his Church writes a Letter to the Clergy thereof wherein he exhorts and begs them to discharge their own and his Office too that so nothing might be wanting either to Discipline or Diligence And much to the same Effect he thus writes them in another Letter Trusting therefore to your Kindness and Religion which I have abundantly experienced I exhort and command you by these Letters that in my stead you perform those Offices which the Ecclesiastical Dispensation requires And in a Letter written upon the same Occasion by the Clergy of the Church of Rome to the Clergy of the Church of Carthage we find these Words towards the beginning thereof And since it is incumbent upon us who are as it were Bishops to keep the Flock in the room of the Pastor If we shall be found negligent it shall be said unto us as it was said to our careless preceeding Bishops in Ezekiel 34. 3 4. That we looked not after that which was lost we did not correct him that wandered nor bound up him that was lame but we did eat their Milk and were covered with their Wooll So that the Presbyters were as it were Bishops that in the Bishop's Absence kept his Flock and in his stead performed all those Ecclesiastical Offices which were incumbent on him Now then if the Presbyters could supply the place of an Absent Bishop and in general discharge all those Offices to which a Bishop had been obliged if he had been present it naturally follows that the Presbyters could discharge every particular Act and Part thereof If I should say such an one has all the Senses of a Man and yet also assert that he cannot see I should be judged a Self-contradictor in that Assertion for in affirming that he had all the Human Senses I also affirmed that he saw because Seeing is one of those Senses For whatsoever is affirmed of an Universal is affirmed of every one of its Particulars So when the Fathers say that the Presbyters performed the whole Office of the Bishop it naturally ensues that they Confirmed Ordained Baptized c. because those are Particulars of that Universal But now from the whole we may collect a solid Argument for the Equality of Presbyters with Bishops as to Order for if a Presbyter did all a Bishop did what difference was there between them A Bishop preached baptized and confirmed so did a Presbyter A Bishop excommunicated absolved and ordained so did a Presbyter Whatever a Bishop did the same did a Presbyter the particular Acts of their Office was the same the only difference that was between them was in Degree but this proves there was none at all in Order 2. That Bishops and Presbyters were of the same Order appears also from that originally they had one and the same Name each of them being indifferently called Bishops or Presbyters Hence we read in the Sacred Writ of several Bishops in one particular Church as the Bishops of Ephesus and Philippi that is the Bishops and Presbyters of those Churches as they were afterwards distinctly called And Clemens Romanus sometimes mentions many Bishops in the Church of Corinth whom at other times he calls by the Name of Presbyters using those two Terms as Synonimous Titles and Appellations You have obeyed saith he those that were set over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Let us revere those that are set over us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the usual Titles of the Bishops and yet these in another place he calls Presbyters describing their Office by their sitting or presiding over us Wherefore he commands the Corinthians to be subject to their Presbyters and whom in one Line he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishops The second Line after he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyters So Polycarp exhorts the Philippians to be subject to their Presbyters and Deacons under the name of Presbyters including both Bishops and Priests as we now call them The first that expressed these Church-Officers by the distinct Terms of Bishops and Presbyters was Ignatius who lived in the beginning of the Second Century appropriating the Title of Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer to that Minister who was the more immediate Overseer and Governour of his Parish and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder or Presbyter to him who had no particular Care and Inspection of a Parish but was only an Assistant or Curate to a Bishop that had the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop denoting a Relation to a Flock or Cure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter signifying only a Power or an ability to take the Charge of such a Flock or Cure the former implying an actual discharge of the Office the latter a power so to do This Distinction of Titles arising from the difference of their Circumstances which we find first mentioned in Ignatius was generally followed by the succeeding Fathers who for the most part distinguish between Bishops and Presbyters though sometimes according to the primitive Usage they indifferently apply those Terms to each of those persons Thus on the one hand the Titles of Presbyters are given unto Bishops as Irenaeus in his Synodical Epistle twice calis Anicetus Pius Higynus Telesphorus and Xistus Bishops of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyters And those Bishops who derived their Succession immediately from the Apostles he calls the Presbyters in the Church and whom Clemens Alexandrinus in one Line calls the Bishop of a certain City not far from Ephesus a few Lines after he calls the Presbyter And on the other hand the Titles of Bishops are ascribed to Presbyters as one of the Discretive Appellations of a Bishop is Pastour Yet Cyprian also calls his Presbyters the Pastors of the Flock Another was that of President or one set over the People Yet Cyprian also calls his Presbyters Presidents or set over the People The Bishops were also called Rectors or Rulers So Origen calls the Presbyters the Governours of the People And we find both Bishops and Presbyters included under the common Name of Presidents or Prelates by St. Cyprian in this his Exhortation to Pomponius And if all must observe the Divine Discipline how much more must the Presidents and Deacons do it who by their Conversation and Manners must yield a good Example to others Now if the same Appellation of a thing be a good Proof for the Identity of its Nature then Bishops and Presbyters must be of the same Order because they had the same Names and Titles
Suppose it was disputed whether a Parson and Lecturer were of the same Order would not this sufficiently prove the Affirmative That though for some Accidental Respects they might be distinguished in their Appellations yet originally and frequently they were called by one and the same Name The same it is in this Case though for some contingent and adventitious Reasons Bishops and Presbyters were discriminated in their Titles yet originally they were always and afterwards sometimes called by one and the same Appellation and therefore we may justly deem them to be one and the same Order But if this Reason be not thought cogent enough the Third and last will unquestionably put all out of doubt and most clearly evince the Identity or Sameness of Bishops and Presbyters as to Order and that is that it is expresly said by the Ancients That there were but two distinct Ecclesiastical Orders viz. Bishops and Deacons or Presbyters and Deacons and if there were but these two Presbyters cannot be distinct from Bishops for then there would be three Now that there were but two Orders viz. Bishops and Deacons is plain from that Golden Ancient Remain of Clemens Romanus wherein he thus writes In the Country and 〈◊〉 where the Apostles preached they ordained their first Converts for Bishops and Deacons over those who should believe Nor were these Orders new for for many Ages past it was thus prophesied concerning Bishops and Deacons I will appoint their Bishops in Righteousness and their Deacons in Faith This place of Scripture which is here quoted is in Isa. 60. 17. I will make thine Officers peace and thine Exactors righteousness Whether it is rightly applyed is not my business to determin That that I observe from hence is that there were but two Orders instituted by the Apostles viz. Bishops and Deacons which Clemens supposes were prophetically promised long before And this is yet more evidently asserted in another passage of the said Clemens a little after where he says that the Apostles foreknew through our Lord Jesus Christ that Contention would arise about the Name of Episcopacy and therefore being endued with a perfect foreknowledge appointed the aforesaid Officers viz. Bishops and Deacons and left the manner of their Succession described that so when they died other approved Men might succeed them and reform their Office So that there were only the Two Orders of Bishops and Deacons instituted by the Apostles And if they ordained but those Two I think no one had ever a Commission to add a Third or to split One into Two as must be done if we separate the Order of Presbyters from the Order of Bishops But that when the Apostles appointed the Order of Bishops Presbyters were included therein will manifestly appear from the Induction of those fore-cited Passages in Clemens's Epistle and his drift and design thereby which was to appease and calm the Schisms and Factions of some unruly Members in the Church of Corinth who designed to depose their Presbyters and that he might dissuade them from this violent and irregular Action amongst other Arguments he proposes to them that this was to thwart the Design and Will of God who would that all should live orderly in their respective places doing the Duties of their own Stations not invading the Offices and Functions of others and that for this end that all occasions of disorderliness and confusion might be prevented he had Instituted Diversities of Offices in his Church appointing every Man to his particular Work to which he was to apply himself without violently leaping into other Mens places and that particularly the Apostles foreseeing through the Holy Spirit that contentious and unruly Men would irregularly aspire to the Episcopal Office by the Deposition of their lawful Presbyters therefore that such turbulent Spirits might be repressed or left inexcusable they ordained Bishops and Deacons where they preached and described the manner and qualifications of their Successors who should come after them when they were dead and gone and be rever'd and obeyed with the same Respect and Obedience as they before were and that therefore they were to be condemned as Perverters of the Divine Institution and Contemners of the Apostolick Authority who dared to degrade their Presbyters who had received their Episcopal Authority in an immediate Succession from those who 〈◊〉 advanced to that Dignity by the Apostles themselves This was the true Reason for which the fore-quoted Passages were spoken which clearly evinces that Presbyters were included under the Title of Bishops or rather that they were Bishops For to what end should Clemens exhort the Schismatical Corinthians to obey their Presbyters from the consideration of the Apostles Ordination of Bishops if their Presbyters had not been Bishops But that the Order of Presbyters was the same with the Order of Bishops will appear also from that place of Irenaeus where he exhorts us to withdraw from those Presbyters who serve their Lusts and having not the fear of God in their hearts contemn others and are lifted up with the Dignity of their first Session but to adhere to those who keep the Doctrine of the Apostles and with their Presbyterial Order are inoffensive and exemplary in sound Doctrine and an holy Conversation to the Information and Correction of others for such Presbyters the Church educates and of whom the Prophet saith I will 〈◊〉 thee Princes in Peace and Bishops in Righteousness Now that by these Presbyters Bishops are meant I need not take much pains to prove the precedent Chapter positively asserts it the Description of them in this Quotation by their enjoying the Dignity of the first Session and the application of that Text of Isaiah unto them clearly evinces it No one can deny but that there were Bishops that is that they were superiour in degree to other Presbyters or as Irenaeus styles it honoured with the first Session but yet he also says that they were not different in Order being of the Presbyterial Order which includes both Bishops and Presbyters To this Testimony of Irenaeus I shall subjoin that of Clemens Alexandrinus who tho' he mentions the Processes of Bishops Presbyters and Deacons from which some conclude the Bishops Superiority of Order yet the subsequent Words evidently declare that it must be meant only of Degree and that as to Order they were one and the same for he immediately adds That those Offices are an imitation of the Angelick Glory and of that Dispensation which as the Scriptures say they wait for who treading in the steps of the Apostles live in the perfection of Evangelick Righteousness for these the Apostle writes shall be took up into the Clouds Here he alludes to the manner of the Saints Glorification in 1 Thess. 4. 17. Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord and there first as Deacons attend and then
decent place where say they if possible we will meet to celebrate with Joy and Gladness the Birth-day of his Martyrdom Hence that they might be certain of the very day of the Martyrs Sufferings there were some appointed to take an exact Account of them and faithfully to register them that so there might be no mistake Thus Cyprian writ from his Exile to the Clergy of his Church That they should take special care exactly to note down the very day of the Martyrdom of the Faithful that so they might be commemorated amongst the Memories of the Martyrs and to signifie to him the precise time of their departure to a glorious Immortality that so he might also celebrate it § 8. The Reasons for which they observed these Festivals we find in the forementioned Letter of the Church of Smirna wherein they write That they would meet to celebrate with Joy and Gladness the Martyrdom of Polycarp for the Commemoration of those who had already gloriously striven and for the Confirmation and Preparation of others by their Examples So that their Design was two-fold to animate and encourage others to follow the glorious Examples of those Heroick Martyrs who were commemorated before their Eyes and to declare the Honour and Veneration that they had for those invincible Champions of Jesus Christ who by their Martyrdoms were now freed from all their Miseries and Torments and Translated to a blessed and glorious Immortality in an happy manner experiencing the Truth of that Scripture in Ecclesiastes 7. 1. That the day of a Man's Death is better than the day of his Birth Whence the Time of the Martyrs Deaths was usually termed their Birth-Day because then was a Period of all their Grief and Trouble and a beginning of their everlasting Bliss and 〈◊〉 Thus in the forementioned Letter of the Church of Smirna concerning the Death of Polycarp they write That they would meet to celebrate with joy and gladness the Birth-day of his Martyrdom And so Tertullian says that 3 they annually commemorated the Birth-days of the Martyrs that is their Deathdays as he writes in another place concerning St. Paul That he was born at Rome when he suffered Martyrdom there § 9. As for the Place where these Anniversary Solemnities were performed it was at the Tombs of the Martyrs who were usually buried with the rest of the Faithful in a distinct place from the Heathens it being their Custom to interr the Christians by themselves seperate from the Pagans accounting it an hainous Crime if possibly it could be prevented to mingle their Sacred Ashes with the defiled ones of their Persecuting and Idolatrous Neighbours Wherefore in the Ratification of the Disposition of Martialis Bishop of Astorga by an African Synod held Anno 258 this was one of the Articles alledg'd against him That he had buried his Sons after the Pagan manner in Gentile Sepulchres amongst Men of another Faith And for this Reason it was that the surviving Christians would run upon ten thousand Hazards to collect the scattered Members of the Dead Martyrs and decently to inter them in the common Repository of the Faithful As when Emilian the barbarous Prefect of Egypt forbad any under Severe Penalties to entomb the Dead Bodies of the murdered Saints and seduously watched if any would durst to do it Yet 〈◊〉 a Deacon of Alexandria resolutely ventured upon it And it is applauded by the Historian as an Act of Religious Boldness and Freedom whereby Asturias a Roman Senator rendred himself renouned in that when he saw the Martyrdom of Marinus at Caesarea he took his martyred Body cloathed it with a precious Garment bore it away on his own Shoulders and magnificently and decently 〈◊〉 it And in a Letter from the Christians of Lyons and Vienna in France to the Churches of 〈◊〉 concerning their sore and grievous Persecutions we find them passionately complaining of the Inhumane Cruelty of their Persecutors that neither Prayers nor Tears neither Gold nor Silver could prevail with them to permit them to collect the dead Bodies of their murthered Brethren and decently to 〈◊〉 them As on the other hand the Faithful or the Church of Smirna rejoyced that they had gotten the most precious Bones of Polycarp which they buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decebat where they ought as Valesius renders it that is as seems most probable at the common Burying Place of the Christians Now it was at these Tombs and Sepulchres that the Memories of the Martyrs were solemnized Thus in the forecited Letter of the Church of Smirna to the Church of Philomilium they write that in that place where they had interr'd the Bones of Polycarp they would by the Blessing of God assemble together and celebrate his Martyrdom which was a Practice so usual and constant as that the Heathens observed it So that as on the one hand under the Persecution of Valerian AEmilian the Prefect of Egypt threatned Dionysius Alexandrinus and his Fellow-Sufferers that for their Obstinacy and 〈◊〉 as he termed it he would send them into Lybia to a desert place called Cephro where they should not meet together or go to those places called Cemeteries That is the places where the Martyrs and the rest of the Faithful were buried so on the other hand when Galienus Valerian's Son restored Peace to the Churches he published an express Edict for returning to the Christians the Cemeteries that were taken from them § 10. If in the next place it shall be enquired how they observed these Festival Days I answer that they did not according to the fashion of the Heathens spend them in Riot and Debauchery in Bacchanalian Revellings and Luxury but in Religious Exercises and Employments in Prayers and Devotions He saith Origen truly keeps a Festival who does what he ought to do always praying and by his Prayers offering up unbloody Sacrifices unto God The Solemnites of these Feast Days were not Drunkenness and Gluttony but Acts of Piety and Charity Now they publickly assembled as the Church of Smirna writes in her Letter concerning the Death of Polycarp to commemorate the Martyrs Courage and Triumphs and to exhort and prepare others to the same glorious and renowned Actions Or as Tertullian expresses it now they offered Oblations as Cyprian They offered Oblations and Sacrifices that is they offered Thanks and Praise to God that had given Grace to those Martyrs to Seal his Truths with their Blood and in evidence of their Gratitude distributed of their Substance to the Poor and 〈◊〉 CHAP. X. § 1. Of the Rights and Ceremonies The difference between them § 2. Of Ceremonies Many used by the Ancients which through various ways crept into the Church § 3. Of Rites Every Church followed its own Rites without imposing them on any other § 4. The Members of every Church obliged to observe the Rites of that Church where they lived § 5. The Conclusion of
we have Love one to another We may talk what we please of Religion and profess what we list the Word of God is plain that whosoever hath not Love and Charity is no Christian but to allude to that of Christ John 10. 1. He is a Thief and a Robber he hath not the Spirit of God abiding and dwelling in him for The Fruit of the Spirit is Love Joy Peace Long suffering Gentleness Goodness Faith Meekness Temperance And The Wisdom from above is peaceable gentle and easie to be entreated full of mercy and good Fruit. So that the very Soul and Spirit of Christianity consists in Unity Love and Amity Wherefore let my Intreaties be prevalent with you to endeavour for a mutual Compliance and Comprehension as you have any Regard to the Honour of God and the Credit of Religion as you would hinder the Growth of Damnable Errors and abominable Debaucheries and do what in you lies to prevent the Ruin and Damnation of Multitudes of poor Souls nay as you would secure your own Salvation and be able with Confidence to appear at the dreadful and impartial day of Judgment let me conjure you in the Name of God to love one another with a pure Heart forvently to follow after Righteousness Godliness Faith Love Patience Meekness to forget and pardon all former Injuries and Affronts doing nothing for the time to come through Strife or Vain-Glory but in lowliness of Mind each esteeming others better than themselves doing all things without Murmurings or Disputings avoiding all foolish and unlearned Questions knowing that they do but gender Strifes behaving your selves like the Servants of the Lord who must not strive but be gentle unto all Men apt to teach patient mutually complying with each other doing all things unto Edification labouring after Peace and Unity that so we may at length with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ. And for the Accomplishment of this blessed and glorious Design let us above all things avoid Pride and Vain-glory which as it is to be feared hath had no small share both in the causing and increasing of our Divisions We have been so stiff and self-conceited and stood so much upon the pitiful Punctilio's of Honour that we have refused to condescend to one another or to join in a way of Comprehension or mutual Relaxation which seems to be the only way left for Union and Agreement if ever we hope or intend to have it Wherefore let me address my self unto you in the Words of the Reverend and Moderate Bishop Hall Men Brethren and Fathers help for Gods sake put to your Hands to the Quenching of this common Flame the one side by Humility and Obedience the other by Compassion both by Prayers and Tears And as he so let me beg for Peace as for Life by your Filial Piety to the Church of God whose Ruins follow upon our Divisions by your Love of God's Truth by the Graces of that one blessed Spirit whereby we are all informed and quickened by the precious Blood of that Son of God which was shed for our Redemption be inclined to Peace and Love and though our Brains be different yet let our Hearts be one Let us all endeavonr by a Compliance and a Comprehension to promote Love and Charity Peace and Unity that so being Children of Peace and obedient Subjects of the Prince of Peace the God of Peace may Bless us with Peace Quiet and Serenity here and at the end of our Days receive us into his Eternal Peace and everlasting Rest which God of his infinite Mercy grant may be the Portion of us all through the Merits of his only Son our Lord and Saviour Jesus Christ. Amen and Amen POSTCRIPT BEcause some Practises and Customs mentioned in the precedent Treatise were not from the first Plantation of Christianity but were afterwards introduced and others might not be universal but only followed in some particular Churches it will not be unnecessary to add a Table of the Names Age and Country of those Fathers and of their Contemporaries who have been cited by us that so we may guess at the time when such Customs were brought in and know the Places where they were chiefly practised Names Countries Age. Several Synods held in Africa between Anno Christi 250 260. Alexander Bishop of Jerusalem Anno 228 Anonymus apud Euseb. lib. 5. cap. 16. p. 182. Lesser Asia 170 Anicetus Bishop of Rome 154 The Synodical Letter of the Council of Antioch held Anno 265 Apollinaris Bishop of 〈◊〉 in Lesser Asia 170 Apollonius  200 Asturius Palastina 260 Aurelius Carthage 〈◊〉 Artemon  196 Babylas Bishop of Antioch 246 Saint Barnabas  50 Basilides the Heretick Alexandria 134 Basilides a Bishop in Spain 258 Celerinus Carthage 253 Letters of the Clergy of Rome to the Clergy of Carthage writ between Anno 250 〈◊〉 Clemens Bishop of Rome 70 Clemens of Alexandria 204 Cornelius Bishop of Rome 252 Crescens Bishop of Certa in Africa 258 Cyprian Bishop of Carthage 250 Dionysius Bishop of Corinth 172 Dionysius Bishop of Alexandria 260 Eusebius a Deacon of Alexandria 259 Fabianus Bishop of Rome Anno 236 Firmilian Bishop of Caesarea in Cap padoeia 250 Fortunatus a Schismatic in Africa 255 Fortunatus Bishop of Thucabori in Africa 258 Gregory Bishop of Neoearsarea 250 Ignatius Bishop of Antioch 109 Irenaeus Bishop of Lyons 184 Justin Martyr Samaria 155 Lucius Bishop of Thebeste in Africa 258 Names Countries Age. A Letter of the Churches of Lyons and Vienne to the Churches of Asia Anno 177 Minucius Felix Rome 230 Martialis a Bishop in Spain 258 Natalis Rome 210 Nemesianus Bishop of Thubunic in Africa 258 Novatian Rome 252 Origen a Presbyter of Alexandria 230 Palmas Bishop of Amastris in Pontus 196 Paulus Samosatenus Bp. of Antioch 265 Plinius an Heathen  110 Polycarpus Bishop of Smirna 140 Polycrates Bishop of Ephesus 196 Pontius a Deacon of Carthage 260 Privatus Bishop of Lambese in Africa 254 Sabinus Bishop of Emerita in Spain 258 Sedatus Bishop of Turbo in Africa 258 Secundinus Bishop of Carpis in Africa 258 An Epistle of the Church of Smirna to the Church of Philomilium 168 Stephen Bishop of Rome 258 Tatianus Syria 180 Tertullian a Presbyter of Carthage 200 Theoctistus Bishop of Caesarea in Palaestina 228 Theophilus Bishop of Caesarea in Palaestina 196 Victor Bishop of Rome 196 Victorinus Petavionensis Hungary 290 Vincentius Bishop of 〈◊〉 in Africa 258 Zoticus Bishop of Comane in Lesser Asia 168 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stromat lib. 2. p. 263. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. cap. 2. p. 34. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. cap. 3. p. 36. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Euseb lib. 6. c. 25. p. 226. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Eus. l. 4. c. 15. p. 131. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistad Herm. apud Euseb.