AN 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 Lion and John Wyat at the Rose in St. Paul's Church-yard 1691. THE PREFACE TO THE READER THE Design of the following Treatise is in general to represent the Constitution Discipline Vnity and Worship of the Primitive Church that flourish'd within the first Three Hundred Years after Christ but more particularly and especially to describe their Opinions and Practices with respect to those things that are now unhappily controverted between those of these Kingdoms who are commonly known by the Names of Church of England-men Presbyterians Independents and Anabaptists for which reason it comes to pass that to those Points concerning which there is no difference amongst us I have not spoken so largely as otherwise I might have done and some other Customs of theirs I have not mentioned at all because now neglected and disused by us What I have written as to this Subject I have wholly collected out of the Genuine and unquestionably Authentick Writings of those Ages that are now extant making use of no other Writings whatsoever except the Ecclesiastical History of Eusebius which was writ in the beginning of the Fourth Age and relates only those Affairs that were transacted in the Three former beyond the Period of which time this Enquiry doth not reach but is wholly limited thereby and confined thereunto That which hath been thus collected has been done I hope with the greatest Impartiality and Fidelity without any prepossession of Mind or any fraudulent dealing whatsoever which the Reader may the sooner believe and the easier be convinced of since for the clearer Demonstration of my Faithfulness and Vnprejudicedness herein I have taken care to print in the Margent the Original Words of all the Passages that I have cited at least of all that are necessary together with the very Pages whence I fetch'd them that so the Reader turning to the Pages mentioned in those Editions that I use which Editions I shall set down at the end of this Preface and finding it according to my Quotations may the more readily be perswaded that throughout this whole Tract I have been every way honest and unbyass'd And as I have faithfully and impartially collected these Observations so I have as modestly and unconcernedly represented them avoiding all Words or Speeches that might seem to carry the least sharpness or Reflection in them and have as nakedly expressed them declining all affected or pompous Expressions contenting my self with those Terms that most naturally serve to render the Truth more perspicuous and evident according to the Observation of Clemens Alexandrinus He that would deliver the Truth ought not studiously to affect an Elegancy of Expression but only to use such Words whereby he may render what he means intelligible Whether all or some or none of the following Primitive Customs may be changed by the Civil Magistrate or by a Convocational Assembly I pretend not here to handle my Design at present is only to search into matter of Fact to find out what were the Vsages of the Ancient Church within the first Three Hundred Years after Christ for as was said before no lower do I intend to go which after the most impartial and serious Enquiry I find to be according to the ensuing Treatise in the penning whereof I have avoided all Prolixity and Tediousness and for that end omitting to answer several Objections that I know may be made against several things which I have here asserted mine Intention being briefly and perspicuously to prove what I judge to be the true Practice of the Primitive Church as to those Points now disputed by us As for the Occasion of my Publishing this Treatise it cannot be imagined to proceed from a Spirit of Vanity or Ambition since I so far conceal my Name as that even my Bookseller knows not who I am much less I hope will it be construed by any to proceed from a Spirit of Contention and Animosity from an ill Design to foment and increase our present Feuds and Divisions since I assure the whole World our unnatural Quarrels do so much afflict and trouble me as that I would sacrifice not only this Book but also all that I either am or have if thereby I might be an happy Instrument to compose and heal them But amongst other Reasons these two were the chiefest that swayed me hereunto To inform others and To inform my self To inform others what the Practices of the Primitive Apostolick Churches were if any shall be inquisitive and desirous to know them or if I am mistaken as who is without his Errors to be better informed my self which I must needs confess was that which I chiefly designed in the Publication hereof wherefore without any Ostentation or challenging but unfeignedly and sincerely to prevent Mistakes in my younger Years I humbly desire if the Request be not too bold and shall heartily thank any Learned Person that will be so kind as to inform me if he knows me to have erred in any one or more Particulars which he may do either Publickly or if he thinks fit Privately by Letter to my Bookseller who will convey it safely to my Hands and if any one that finds me deceived in any one or more Points will favour me so far as to undertake such a trouble I should desire these few things of him That he would be pleased as I have done to use only those Writings that were composed within my prescribed time and if possible the same Editions and not only to form Objections against what I have written but also to answer or rather to give me another Sense of those Passages which I have cited and then I promise if my Mistakes are fairly shewn I will not pertinaciously and obstinately defend them but most willingly and thankfully renounce them since my Design is not to defend a Party but to search out the Truth I have but one thing more to add in this Preface and that is that when I first resolved on the printing of this Treatise I designed to have published my Observations on the fourth general Head propounded in the Title Page to be enquired into viz. The Worship of the Primitive Church as well as now I have done those on the three former but for some Reasons I have reserved this for a particular Tract by its self which probably though I do not absolutely promise it may in a little time more be also published and that the rather because in this Part I have made two or three References thereunto which I thought good to acquaint the Reader with that so if he cannot find some things that I have referred to in this Treatise he may be assured they are to be met with in the ensuing one The Primitive
of the Church And Cyprian writes that the Devil found out Heresies and Sehisms by which he might subvert the Faith corrupt the Truth and divide the Unity But now for Distinctions sake the Breach of this Unity was commonly called Heresie and the word Schism generally applyed to the Breach of the Churches Unity in another sense of which more in the other Sections § 4. If in the next place we consider the Word Church collectively as denoting a Collection of many particular Churches in which Sense it is once used in Cyprian Then its Unity may have consisted in a Brotherly correspondence with and affection toward each other which they demonstrated by all outward Expressions of Love and Concord as by receiving to Communion the Members of each other as Irenaeus mentions was observ'd between the Churches of Rome and Asia in mutually advising and assisting one another by Letters or otherwise of which there are frequent instances in the Ancients and especially in Cyprian's Epistles and in manifesting all other Marks and Tokens of their Love and Concord Now this Unity was broken when Particular Churches clash'd with each other when from being possess'd with Spirits of Meekness Love and Charity they were inflamed with Hatred Rage and Fury against each other A sad Instance whereof we have in that Controversie betwixt Cyprian and Stephen or rather between the Churches of Europe and Africa touching the Validity of Heretical Baptism wherein those good Men were so far transported with Bitterness and Rancour against each other that they interchangeably gave such 〈◊〉 Language and invidious Epithets as are too odious to name which if the Reader be curious to know he may find too much of it in Cyprian's Epistles Or if several particular Churches had for the promotion of Peace Unity and Order regularly disposed themselves into a Synodical Government and Discipline as was always done when their Circumstances and Conveniencies would permit them then whoever broke or violated their reasonable Canons were censured as turbulent and factious as it hath been evidenced in the former Chapter and needs no farther Proof in this because that the Schism of the Ancients was not a Breach of the Churches Unity in this Sense viz. as denoting or signifying a Church Collective § 5. But Schism principally and originally respected a particular Church or Parish tho' it might consequentially influence others too Now the Unity of a particular Church consisted in the Members Love and Amity toward each other and in their due Subjection or Subordination to their Pastour or Bishop Accordingly the Breach of that Unity consisted in these two things either in a Hatred and Malice of each other or in a Rebellion against their Lawful Pastour or which is all one in a causeless Separation from their Bishop and those that adhered to him As for the first of these there might be Envies and Discords between the Inhabitants of a Parish without a formal Separation from Communion which Jars and Feuds were called Schism an Instance whereof we find in the Church of Corinth unto whom St. Paul objected in 1 Cor. 11. 18. When ye come together in the Church I hear that there be Divisions or as it is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schisms amongst you Here there was no separate Communion for they all came together in the Church and yet there were Schisms amongst them that is Strifes Quarrels and Discords And as far as I can perceive from the Epistle of Clemens Romanus which was writ to appease another Schism in the same Church of Corinth there were then only Turmoils and Differences without any actual Separation But on this I shall not enlarge because it is not what the Ancients ordinarily meant by Schism § 6. But that which they generally and commonly termed Schism was a Rebellion against or an ungrounded and causless Separation from their Lawful Pastour or their Parish-Church Now because I say that a causless Separation from their Bishop was Schism it will be necessary to know how many Causes could justifie the Peoples Desertion of their Pastour and these I think were two or at most three the first was Apostacy from the Faith or when a Bishop renounced the Christian Faith and through fear of Persecution embraced the Heathenish Idolatries as was done in the case of Martialis and Basilides two Spanish Bishops and was justified by an African Synod as is to be seen throughout their whole Synodical Epistle still extant amongst those of Cyprian's The second Cause was Heresie as Irenaeus saith We must fly far off from all Hereticks And Origen allows the People to separate from their Bishop if they could accuse him of false and 〈◊〉 Doctrine A third Cause was a scandalous and wicked Life as is asserted by an African Synod held Anno 258. whose Exhortations and Arguments to this purpose may be seen at large in their Synodical Epistle still extant in Cyprian Epist. 68. p. 200. out of which several Passages pertinent to this occasion have been already cited in the sixth Chapter of this Treatise to which I must refer the Reader Of this mind also was Irenaeus before them who writes That as for those Presbyters who serve their Pleasures and have not the fear of God before their Eyes who contumeliously use others are lifted up with Pride and secretly commit wickedness from 〈◊〉 such Presbyters we ought to separate Origen indeed seems to be of another mind and thinks that the Bishops Immorality in Life could not justifie his Parishes Separation He saith he that hath a care of his Soul will not be scandalized at my Faults who am his Bishop but considering my Doctrine and finding it agreeable to the Churches Faith from me indeed he will be averse but he will receive my Doctrine according to the Precept of the Lord which saith The Scribes and 〈◊〉 sit on Moses his Chair whatever therefore they say unto you hear and do but according unto their Works do not for they say and do not That Scripture is of me who teach what is good and do the contrary and sit upon the Chair of Moses as a Scribe or Pharisee the Precept is to thee O People if thou canst not accuse me of false Doctrine or Heretical Opinions but only beholdest my wicked and sinful Life thou must not square thy Life according to my Life but do those things which I speak Now whether Irenaeus or an African Synod or Origen be to be most credited I leave the Learned to judge tho' I think they may be both nearer reconciled than they seem to be Irenaeus and that Synod affirming that the People of their own Power and Authority might immediately without the concurrent Assent of other Churches upon the Immorality and Scandal of their Bishop leave and desert him Origen restraining the People from present Execution till they had the Authority of a Synod for so doing for thus he must be understood or else
this Enquiry with an earnest Perswasion to Peace Vnity and Moderation § 1. HAving in the precedent Chapters enquired into the several Parts of Divine Worship and the Circumstances thereof I now come to close up all with a brief Appendix concerning Rites and Ceremonies by which I mean two different things By Rites I understand such Actions as have an 〈◊〉 Relation to the Circumstances or manner of Worship As for Instance The Sacrament was to be received in one manner or other but whether from the Bishop or Deacon that was the Rite Lent was to be observed a certain space of Time but whether One Day or Two Days or Three Days that was the Rite thereof So that Rites 〈◊〉 necessary Concomitants of the Circumstances of Divine Worship Appendages to them or if you rather please you may call them Circumstances themselves By Ceremonies I mean such Actions as have no regard either to the Manner or Circumstances of Divine Worship but the Acts thereof may be performed without them as for instance In some Churches they gave to Persons when they were baptized Milk and Hony And Before they prayed they washed their Hands Now both these Actions I call Ceremonies because they were not necessary to the Discharge of those Acts of Divine Worship unto which they were affixed but those Acts might be performed without them as Baptism might be entirely administred without the Ceremony of giving Milk and Hony and Prayers might be presented without washing of Hands Now having explained what I intend by those two Terms of Rites and Ceremonies let us in the next place consider the Practice of the Primitive Church with reference thereunto And first for Ceremonies § 2. It is apparent that there were many of that kind crept into the Church of whom we may say that from the beginning they were not so For when the Quire of the Apostles was dead till which time as Hegesippus writes the Church remained a pure and unspotted Virgin then the Church was gradually 〈◊〉 and corrupted as in her Doctrin so also in her Worship an Infinity of Ceremonies by degrees insensibly sliding in very many of which were introduced within my limited time as the eating of Milk Hony after Baptism the abstaining from Baths the Week after the washing of their Hands before Prayer their sitting after Prayer and many other such like which through various ways and means winded themselves into the Church as some came in through Custom and Tradition one eminent Man perhaps invented and practised a certain Action which he used himself as Judging it fit and proper to stir up his Devotion and Affection others being led by his Example performed the same and others again imitated them and so one followed another till at length the Action became a Tradition and Custom after which manner those Ceremonies were introduced of tasting Milk and Hony after Baptism of abstaining from the Baths the whole ensuing Week of not kneeling on the Lords Day and the space between Easter and Whitsuntide of the Signing of themselves with the Sign of the Cross in all their Actions and Conversations concerning which and the like Tertullian writes That there was no Law in Scripture for them but that Tradition was their Author and Custom their Confirmer Of which Custom we may say what Tertullian says of Custom in general that commonly Custom takes its rise from Ignorance and Simplicity which by Succession is corroborated into use and so vindicated against the Truth But our Lord Christ hath called himself Truth and not Custom wherefore if Christ was always and before all then Truth was first and ancientest it is not so much Novelty as Verity that confutes Hereticks Whatsoever is against the Truth is Heresie although it be an old Custom Others again were introduced through a wrong Exposition or Misunderstanding of the Scripture so were their Exorcisms before Baptism and their Unctions after Baptism as in their proper places hath been already shewn Finally Others crept in through their Dwelling amongst the Pagans who in their ordinary Conversations used an Infinity of Superstitions and many of those Pagans when they were converted to the Saving Faith Christianiz'd some of their innocent former Ceremonies as they esteemed them to be either 〈◊〉 them deceut and proper to stir up their Devotion or likely to gain over more Heathens who were offended at the plainness and nakedness of the Christian Worship of which sort were their washing of Honds before Prayer their sitting after Prayer and such like Concerning which Tertullian affirms that they were practised by the Heathens So that by these and such like Methods it was that so many Ceremonies imperceptibly slid into the Ancient Church of some of which Tertullian gives this severe Censure That they are deservedly to be condemned as vain because they are done without the Authority of any Precept either of our Lord or of his Apostles that they are not Religious but Superstitius affected and constrained curious rather than reasonable and to be abstained from because Heathenish § 3. As for the Rites and Customs of the Primitive Church these were indifferent and arbitrary all Churches being left to their own Freedom and Liberty to follow their peculiar Customs and Usages or to embrace those of others if they pleased from whence it is that we find such a variety of Methods in their Divine Services many of which 〈◊〉 be observed in the precedent part of this Discourse as some received the Lords Supper at one time others at another Some Churches received the Elements from the Hands of the Bishop others from the Hands of the Deacons some made a Collection before the Sacrament others after some kept Lent one Day some two days and others exactly forty Hours some celebrated Easter on the same Day with the Jewish Passover others the Lords Day after and so in many other things one Church differed from another as Firmilian writes that at Rome they did not observe the same Day of Easter nor many other Customs which were practised at Jerusalem and so in most Provinces many Rites were varied according to the Diversities of Names and Places So that every Church followed its own particular Customs although different from those of its Neighbours it being nothing necessary to the Unity of the Church to have an Uniformity of Rites for according to Firmilian the Unity of the Church consisted in an unanimity of Faith and Truth not in an Uniformity of Modes and Customs for on the contrary the Diversity of them as Irenaeus speaks with reference to the Fast of Lent did commend and set forth the Vnity of the Faith Hence every Church peaceably followed her own Customs without obliging any other Churches to observe the same or being obliged by them to observe the Rites that they used yet still maintaining a loving Correspondence and mutual Concord each with other as Firmilian writes that in most Provinces
of the Bishop We have proved that there was but one Bishop to a Church and one Church to a Bishop we have shewn the Bishop's Office and Function Election and Ordination what farther to add on this Head I know not For as for those other Acts which he performed jointly with his Flock we must refer them to another place till we have handled those other Matters which previously propose themselves unto us The first of which will be an Examination into the Office and Order of a Presbyter which because it will be somewhat long shall be the Subject of the following Chapter CHAP. IV. § 1. The Definition and Description of a Presbyter what he was § 2. Inferior to a Bishop in Degree § 3. But equal to a Bishop in Order § 4. The Reason why there were many Presbyters in a Church § 5. Presbyters not necessary to the Constitution of a Church § 6. When Presbyters began § 1. IT will be both needless and tedious to endeavour to prove that the Ancients generally mention Presbyters distinct from Bishops Every one I suppose will readily own and acknowledge it The great Question which hath most deplorably sharpned and sour'd the Minds of too many is what the Office and Order of a Presbyter was About this the World hath been and still is most uncharitably divided some equalize a Presbyter in every thing with a Bishop others as much debase him each according to their particular Opinions either advance or degrade him In many Controversies a middle way hath been the safest perhaps in this the Medium between the two Extremes may be the truest Whether what I am now going to say be the true 〈◊〉 of the Matter I leave to the Learned Reader to determin I may be deceived neither mine Years nor Abilities exempt me from Mistakes and Errors But this I must needs say That after the most diligent Researches and impartialest Enquiries The following Notion seems to me most plausible and most consentaneous to Truth and which with a great facility and clearness solves those Doubts and Objections which according to those other Hypotheses I know not how to answer But yet however I am not so wedded and bigotted to this Opinion but if any shall produce better and more convincing Arguments to the contrary I will not contentiously defend but readily relinquish it since I search after Truth not to promote a particular Party or Interest Now for the better Explication of this Point I shall first lay down a Definition and Description of a Presbyter and then prove the parts thereof Now the Definition of a Presbyter may be this A Person in Holy Orders having thereby an inherent Right to perform the whole Office of a Bishop but being possessed of no Place or Parish not actually discharging it without the Permission and Consent of the Bishop of a Place or Parish But lest this Definition should seem obscure I shall 〈◊〉 it by this following Instance As a Curate hath the same Mission and Power with the Minister whose Place he supplies yet being not the Minister of that place he cannot perform there any acts of his Ministerial Function without leave from the Minister thereof So a Presbyter had the same Order and Power with a Bishop whom he assisted in his Cure yet being not the Bishop or Minister of that Cure he could not there perform any parts of his Pastoral Office without the permission of the Bishop thereof So that what we generally render Bishops Priests and Deacons would be more intelligible in our Tongue if we did express it by Rectors Vicars and Deacons by Rectors understanding the Bishops and by Vicars the Presbyters the former being the actual Incumbents of a Place and the latter Curates or Assistants and so different in Degree but yet equal in Order Now this is what I understand by a Presbyter for the Confirmation of which these two things are to be proved I. That the Presbyters were the Bishops Curates and Assistants and so inferiour to them in the actual Exercise of their Ecclesiastical Commission II. That yet notwithstanding they had the same inherent Right with the Bishops and so were not of a distinct specifick Order from them Or more briefly thus 1. That the Presbyters were different from the Bishops in gradu or in degree but yet 2. They were equal to them in Ordine or in Order § 2. As to the first of these That Presbyters were but the Bishops Curates and Assistants inferiour to them in Degree or in the actual Discharge of their Ecclesiastical Commission This will appear to have been in effect already proved if we recollect what has been asserted touching the Bishop and his Office That there was but one Bishop in a Church That he usually performed all the parts of Divine Service That he was the general Disposer and Manager of all things within his Diocess there being nothing done there without his Consent and Approbation To which we may particularly add 1. That without the Bishop's leave a Presbyter could not baptize Thus saith Tertullian The Bishop hath the Right of Baptizing then the Presbyters and Deacons but yet for the Honour of the Church not without the Authority of the Bishop and to the same Effect saith Ignatius It is not lawful for any one to baptize except the Bishop permit him 2. Without the Bishop's permission a Presbyter could not administer the Lord's Supper That Eucharist says Ignatius is only valid which is performed by the Bishop or by whom he shall permit for it is not lawful for any one to celebrate the Eucharist without leave from the Bishop 3. Without the Bishops Consent a Presbyter could not preach and when he did preach he could not chuse his own Subject but discoursed on those Matters which were enjoyned him by the Bishop as the Bishop commanded Origen to preach about the Witch of Endor 4. Without the Bishop's Permission a Presbyter could not absolve Offenders therefore Cyprian severely chides some of his Presbyters because they dared in his absence without his Consent and Leave to give the Church's Peace to some offending Criminals But what need I reckon up particulars when in general there was no Ecclesiastical Office performed by the Presbyters without the Consent and Permission of the Bishop So says Ignatius Let nothing be done of Ecclesiastical Concerns without the Bishop for Whosoever doth any thing without the knowledge of the Bishop is a Worshipper of the Devil Now had the Presbyters had an equal Power in the Government of those Churches wherein they lived how could it have been impudent and usurping in them to have perform'd the particular acts of their Ecclesiastical Function without the Bishop's Leave and Consent No it was not fit or just that any one should preach or govern in a Parish without the permission of the Bishop or Pastor thereof for where Churches had been regularly formed under the Jurisdiction of their proper Bishops it
Ordained to their Office by Prayer and Imposition of Hands § 5. But as for the Ordination of Presbyters I shall more distinctly and largely treat of the Manner and Form thereof which seems to be as follows Whosoever desired to be admitted into this Sacred Office he first proposed himself to the Presbytery of the Parish where he dwelled and was to be Ordained desiring their Consent to his designed Intention praying them to confer upon him those Holy Orders which he craved Now we may suppose his Petition was to the whole Presbytery because a Bishop alone could not give those Holy Orders as is most evident from Cyprian who assures us that all Clerical Ordinations were performed by the Common Counsel of the whole Prebytery And therefore when upon a most urgent and necessary occasion he had been forced to ordain one but a Lector without the Advice and Consent of his Presbytery which one would be apt to think was no great Usurpation he takes great pains Ep. 24. p. 55. to justifie and excuse himself for so doing § 6. Upon this Application of the Candidate for the Ministry the Presbytery took it into their Consideration debated his Petition in their Common Council and proceeded to examine whether he had those Endowments and Qualifications which were requisite for that Sacred Office What those Gifts and Qualifications were touching which he was examined may be reduced to these Four Heads his Age his Condition in the World his Conversation and his Understanding As for his Age It was necessary for him to have lived some time in the World to have been of a ripe and mature Age for they ordained no Novices or young Striplings That was the Practice of the Hereticks whom Tertullian jeers and upbraids with Ordaining Raw and Vnexperienced Clerks But as for the Orthodox they took care to confer Orders on none but on such as were well stricken in years observing herein the Apostolick Canon in 1 Tim. 3. 6. Not a Novice lest being lifted up with Pride he fall into the Condemnation of the Devil But yet if any young Man was endued with extraordinary Grace and Ability the fewness of his Years was no Obstacle to his Promotion that being superseded by the Greatness of his Merit as we find in the case of Aurelius in Cyprian who tho' young in years yet for his eminent Courage and Excellency was graced with Ecclesiastical Orders And such an one I suppose was the Bishop of Magnesia in the times of Ignatius which gave occasion to that Exhortation to the People of that Diocese not to despise their Bishop's Age but to yield him all due Respect and Reverence § 7. As for his Condition in the World he was not to be entangled with any mundane Affairs but to be free from all secular Employments and at perfect Liberty to apply himself wholly to the Duties of his Office and Function This also was founded on that other Apostolick Canon in 2 Tim. 2. 4. No man that warreth entangleth himself with the affairs of this life that 〈◊〉 may please him who hath chosen him to be a Soldier Which Words saith Cyprian if spoken of all How much more ought not they to be entangled with Secular Troubles and Snares who being busied in Divine and Spiritual things cannot leave the Church to mind earthly and worldly actions Which Religious Ordination as he goes on to write was emblematiz'd by the Levites under the Law for when the Land was divided and possessions were given to eleven Tribes the Levites who waited upon the Temple and Altar and the Sacred Offices thereof had no share in that Division but the others till'd the ground whilst they only worshipped God and received Tenths of the others Encrease for their Food and Sustenance all which hapned by the Divine Authority and Dispensation 〈◊〉 〈◊〉 who waited on Divine Employments should not be withdrawn therefrom or be forced either to think of or to do any Secular Affairs Which fashion as he there continues to write is now observed by the Clergy that those who are promoted to Clerical Ordinations should not be impeded in their Divine Administrations or iucumbred with secular Concerns and Affairs but as Tenths receiving Subscriptions from the Brethren depart not from the Altar and Sacrifices but night and day attend on Spiritual and Heavenly Ministrations These words were spoken on the occasion of a certain Bishop called Geminius Victor who at his Death made a certain Presbyter called Geminius Faustinus Trustee of his last Will and Testament which Trust Cyprian condemns as void and null Because a Synod had before decreed that no Clergyman should be a Trustee for this Reason because those who were in Holy Orders ought only to attend upon the Altar and its Sacrifices and to give themselves wholly to Prayer and Supplication It was a Blot in the Hereticks Ordinations that they Ordained such as were involved in the World and embarass'd with Carnal and Secular Concerns § 8. As for the Conversation of the 〈◊〉 to be Ordained he was to be humble and meek of an unspotted and exemplary Life So says Cyprian In all Ordinations we ought to choose Men of an unspotted Integrity who worthily and holily offering up Sacrifices to God may be heard in those Prayers which they make for the safety of their Flock For it is written God heareth not a Sinner but if any one be a Worshipper of him and doth his Will him he heareth Wherefore before they were Ordained they were proposed to the People for their Testimony and Attestation of their holy Life and Conversation But of this we shall speak more in another place Only it may not be improper to remember here that this is also an Apostolick Canon in 〈◊〉 Tim. 3. 2 3 7. A Bishop then must be Blameless the Husband of one Wife vigilant sober of good Behaviour given to hospitality apt to teach not given to Wine no Striker not guilty of filthy Lucre but Patient not a Brawler not Covetous Moreover he must have a good report of them which are without lest he fall into Reproach and the snare of the Devil § 9. As for the understanding of the Person to be Ordained he was to be of a good Capacity fit and able duly to teach others This is also another of the Apostolick Canons in 2 Tim. 2. 15. Study to shew thy self approved unto God a Workman that needeth not to be ashamed rightly dividing the Word of Truth And in 1 Tim. 3. 2. A Bishop must be apt to teach which implies an Ability of teaching and a 〈◊〉 of rightly understanding apprehending and applying the Word of God to which end Humane Learning was so conducive as that Origen pleads not only for its usefulness but also for its necessity especially for that part of it which we call Logick to find out the true Sense and Meaning of the Scripture as appears from this following Digression which
Father for our Sins when we beg pardon for our Sins let us use the Words of our Advocate and since he says that whatsoever we shall ask of the Father in his Name he will give it us how much more efficaciously shall we prevail for what we beg in Christ's Name if we ask it in his Prayer To this Prayer it is that Tertullian gives this Encomium In the Compendium of a few Words how many Declarations of Prophets Evangelists and Apostles how many Speeches Parables Examples and Precepts are contained How many Duties towards God! Honour to God in the Preface Faith in the first Petition Hope in the Second Resignation in the Third Petition for Life in the Fourth Confession of Sins in the Fifth Watchfulness against Temptations in the Sixth What Wonder God alone could teach how he would be prayed to § 7. But tho' they frequently used the Lord's Prayer yet they did not only use that but other Prayers also for immediately to the foregoing Encomium of the Lord's Prayer Tertullian adjoyns That we may add thereunto and offer up Prayers unto God according to the Variety of our Circumstances and Conditions From which Passage of the said Father we may guess their usual Method of Prayer was first to begin with the Lord's Prayer as the Ground and Foundation of all others and then according to their Circumstances and Conditions to offer up their own Prayers and Requests Now that this Conjecture may appear to have some Foundation it will be necessary to translate at large this place of Tertullian and to shew the Introduction or Occasion of it which was this After this Father had as before Commented on summ'd up and magnify'd the Lord's Prayer he concludes that nevertheless We may add thereunto for since the Lord the Observer of all Humane Necessities has in another place after he had delivered this Prayer said Ask and ye shall receive And every one has particular Circumstances to beg for therefore having premised the lawful and ordinary Prayer there is place for accidental Requests and a Liberty of offering up other Petitions so as they do agree with the Precepts As far as we are from the Precepts so far are we from God's Ears the remembrance of the Precepts makes way for our Prayers to Heaven of which it is the chief Now these other Prayers which made up a great part of Divine Service were not 〈◊〉 and imposed Forms but the Words and Expressions of them were left to the Prudence Choice and Judgment of every particular Bishop or Minister I do not here say that a Bishop or Minister used no Arbitrary Form of Prayer all that I say is that there was none imposed Neither do I say that having no imposed Form they unpremeditately immethodically or confusedly vented their Petitions and Requests for without doubt they observed a Method in their Prayers but this is what I say That the Words or Expressions of their Prayers were not imposed or prescribed but every one that officiated delivered himself in such Terms as best pleased him and varied his Petitions according to the present Circumstances and Emergencies Or if it be more intelligible that the Primitive Christians had no stinted Liturgies or Imposed Forms of Prayer Now this being a Negative in Matter of Fact the bare Assertion of it is a sufficient Proof except its Affirmative can be evinced Suppose it was disputed whether ever St. Paul writ an Epistle to the Church of Rome the bare Negation thereof would be Proof enough that he did not except it could be clearly evidenced on the contrary that he did So unless it can be proved that the Ancients had fixed Liturgies and Prayer-Books we may very rationally conclude in the Negative that they had none at all Now as to these prescribed Forms there is not the least mention of them in any of the Primitive Writings nor the least Word or Syllable tending thereunto that I can find which is a most unaccountable Silence if ever such there were but rather some Expressions intimating the contrary as that famous controverted place of Justin Martyr who describing the manner of the Prayer before the Celebration of the Lord's Supper says That the Bishop sent up Prayers and Praises to God with his utmost ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that he prayed with the best of his Abilities Invention Expression Judgment and the like I am not ignorant that there is another Sense given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or According to his Ability But I must needs say that I generally if not always found this Phrase to include personal Abilities Thus as to the Explanation of Scripture Origen writes that he would expound it according to his Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he would Comment on that Parable of the Blind Man that was healed near Jericho mentioned in Luke 18. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so on the Parable concerning the Husbandman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the Marriage of the King's Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he would search out the Sense of the Gospel of St. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what doth Origen intend by his searching out the Sense and expounding the meaning of the Scriptures to the utmost of his Power and Ability Is it a bare reading and transcribing of other Mens Works or an Employment of his own Abilities and Studies to find out the Sense and Meaning of them Certainly every one will think the latter to be most probable So as to the Argumentative Defence of the Truth Origen promises that he would answer the Calumnies of Celsus according to his Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he would defend and confirm his Arguments against Celsus according to his Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and demonstrate the Reasonableness of the Christian Religion according to his Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dispute against Celsus according to his Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now whether Origen's defending the Truth and disputing against Celsus according to his 〈◊〉 Ability and Power consisted in a reading or in a bare transcribing out of a Book the written Arguments of other Men or in an Employment of his own Abilities Inventions and Expressions is no difficult matter to determine I have not found one place wherein this Phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not comprehend personal Abilities and several scores more might I cite where it is so to be understood which I shall omit and mention only one more spoken by Origen with respect to this Duty of Prayer where it must of necessity imply personal Abilities and that is in his Book De Oratione where he prescribes the Method and Parts of Prayer the first whereof was Doxology wherein says he he that prays must bless God according to his Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Performer's Abilities of
one but all Men ought to be admitted to the Grace of Christ as Peter saith in the Acts of the Apostles that the Lord said unto him that he should call no Man common or unclean But if any thing can hinder Men from Baptism it will be hainous Sins that will debar the Adult and Mature therefrom and if those who have sinned extremely against God yet if afterwards they 〈◊〉 are baptized and no Man is prohibited 〈◊〉 this Grace how much more ought not an Insant to be 〈◊〉 who being but just born is guilty of 〈◊〉 Sin but of Original which he 〈◊〉 from Adam Who ought the more 〈◊〉 to be received to the remission of Sins 〈◊〉 not his own but others sins are remitted to him Wherefore dearly beloved it is our Opinion that from 〈◊〉 and the Grace of God who is merciful kind and benign to all none 〈◊〉 to be prohibited by us which as it is to be observed and followed with respect to all so especially with respect to Infants and those that are but just born who deserve our Help and the Divine 〈◊〉 because at the first instant of their Nativity they beg it by their Cries and Tears Apud Cyprian 〈◊〉 59. § 2 3 4. p. 164 165. So that here is as Formal Synodical Decree for the Baptism of Infants as possibly can be 〈◊〉 which being the Judgment of a Synod is more 〈◊〉 and cogent than that of a private Father it being supposable that a 〈◊〉 Father might write his own particular Judgment and Opinion but the Determinations of a Synod or Council denote the common Practice and Usage of the Whole Church § 3. It is evident then that Infants were baptifed in the Primitive Ages and as for the Baptism of the Adult that being own'd by all it will be needless to prove it These were 〈◊〉 grown in Years able to judge and 〈◊〉 for themselves who relinquished Paganism and came over to the Christian Faith What Qualifications were required in them previous or antecedent to Baptism I need not here relate since I have already handled this Point in the Sixth Chapter of the former Treatise to which I refer the Reader In short such as these were first instructed in the 〈◊〉 Faith continued some time in the Rank of the 〈◊〉 till they had given good Proofs of their Resolutions to 〈◊〉 a pious religious Life and had protested their Assent and Consent to all the Christian Verities and then they were solemnly baptized Which brings 〈◊〉 to the third thing proposed 〈◊〉 The 〈◊〉 of Baptism which for the main was as 〈◊〉 § 4. The Person to be baptized was first asked several Questions by the Bishop or by him that Officiated unto which he was to give his Answer concerning which Baptismal Questions and Answers Dionysius 〈◊〉 speaks in his Letter to Xystus Bishop of 〈◊〉 wherein he writes of a certain sorupulous Person in his Church who was exceedingly troubled when he was present at Baptism and heard the Questions and Answers of those that were Baptized Which Questions Firmilian styles the lawful and usual Interrogatories of Baptism Now these Questions and Answers were two-fold First Of Abjuration of the Devil and all his Works And Secondly Of a Firm Assent to the Articles of the Christian Faith First Of Abjuration The Minister proposed this Question to the Party baptized or to this Effect Do you renounce the Devil the World and the Flesh To which he answered Yes So writes 〈◊〉 When 〈◊〉 are baptized 〈◊〉 renounce the World the Devil and his Angels And with 〈◊〉 Mouth we have vowed to renounce the World the 〈◊〉 and his Angels And We have renounced the Devil and his Angels And Thou hast 〈◊〉 to renounce the World the Devil and his Angels And We were called to the Warfare of the Living God when we promised in the Words of Baptism To the same effect also says Cyprian When we were baptized we renounced the World And We have renounced the World its Pomps and Delights And The Servant of God has renounced the Devil and the World And We have renounced the World and by the Faith of Spiritual Grace have cast off its Riches and Pomps And We 〈◊〉 〈◊〉 the Devil and the World And so likewise saith Clemens Alexandrinus that in Baptism we renounced the Devil The Second Question was Whether the Party to be Baptized did believe all the Articles of the Christian Faith to which he answered Yes as Justin Martyr writes that those who were to be baptized were to give their Assent to the things that were 〈◊〉 and held by them So Cyprian writes that at Baptism they asked the Baptised Person 's Assent to this Creed Whether he believed in God the Father Son and Holy Ghost remission of Sins and eternal Life through the Church And that at Baptism they asked Dost thou believe 〈◊〉 Life everlasting and remission of Sins through the Holy Church These Articles of Faith to which the Baptized Persons gave their Assent are called by Cyprian The Law of the Symbol And by Novatian The Rule of Truth § 5. And here since we have mentioned the Symbol it will be no unuseful Digression to enquire a little into the Ancient Creeds for as for that Creed which is commonly called the Aposties all Learned Persons are now agreed that it was never composed by them neither do I find it within my prescribed Time But though they had not that yet they had other Creeds very like thereunto which contained the fundamental Articles of the Christian Faith 〈◊〉 which all Christians gave their Assent and 〈◊〉 and that publickly at Baptism whence as before it is called by Cyprian The Law of the Symbol and by Novatian The Rule of Truth This Creed was handed down from Father to Son as a brief Summary of the necessary Scripture Truths not in ipsissimis verbis or in the same set Words but only the Sense or Substance thereof which is evident from that we never find the Creed twice repeated in the same Words no not by one and the same Father which that it may the more manifestly appear as also that we may see the Congruity and Affinity of the Ancient Creeds with our Present Creed commonly call'd the Apostles I shall 〈◊〉 in their Original Language all the whole Creeds and Pieces of Creeds that I find within my limited Bounds which together with the Authors wherein they are to be 〈◊〉 are as follows § 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist. ad 〈◊〉 p. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. c. 2. p. 35 36 〈◊〉 in unum Deum fabricatorem 〈◊〉 ac 〈◊〉 〈◊〉 quae in eis sunt per Christum Jesum Dei Filium qui propter 〈◊〉 erga Figmentum suum dilectionem 〈◊〉 quae esset ex Virgine generationem 〈◊〉 ipse per se hominem adunans Deo passus sub Pontio Pilato resurgens