An enquiry into the original, nature, institution, power, order and communion of evangelical churches. The first part with an answer to the discourse of the unreasonableness of separation written by Dr. Edward Stillingfleet, Dean of Pauls, and in defence of the vindication of non-conformists from the guilt of schisme / by John Owen.

CHAP. V. The Sate of the First Churches after the Apostles to the end of the Second Century. (Book 5)

IN Confirmation of the foregoing Argument, we urge the President and Example of the Primitive Churches, that succeeded unto those which were planted by the Apostles themselves, and so may well be judged to have walked in the same way and Order with them. And that which we alledge is,

That in no approved Writers for the space of 200 years after Christ there is any mention made of any other Organical, visibly professing Church, but that only which is Parochial, or Congregational.

A Church of any other Form, State, or Order, Pa∣pal or Oecumenical, Patriarchal, Metropolitical, Diocesan or Classical, they know not Neither Name nor thing, nor any of them appear in any of their Writings.

Before I proceed unto the Confirmation of this Asserti∣on by particular Testimonies, I shall premise some things which are needful unto the right understanding of what it is that I intend to prove by them. As

1. All the Churches at first planted by the Apostles, whether in the greatest Cities as Jerusalem, Antioch, Corinth, Rome, &c. or those in the meanest Villages of Judea, Galilee, or Samaria, were, as unto their Church-State, in Order, Power, Priviledge, and Duty every way equal, not Su∣perior or Inferior, not ruling over, or subject unto, one another. No Institution of any Inequality between them, no Instance of any Practice Supposing it, no Direction for any compliance with it, no one word of intimation of it, can be produced from the Scripture; nor is it consistent

with the nature of the Gospel▪ Church-State.

2. In and among all these Churches▪ there was one and the same spirit one Hope of their Calling, one Lord, one Faith, one Baptism, whence they were all, obliged mutually to seek and endeavour the Good and Edification of each other; To be helpful to one another in all things, according unto that which any of them had received in the Lord. This they did by Prayer, by Advice and Counsel, by Messengers sent with Salutations, Exhortations, Consolations, supplies for the Poor, and on all the like occasions. By these means, and by the exercise of that mutual Love and Care which they were ob∣liged unto, they kept and preserved Ʋnity and Communion among themselves, gave a common Testimony against any thing that in Doctrine or Practice deviated from the Rule and Discipline of Christ. This Order with Peace and Love thereon, continued among them, until Pride, Ambition, De∣sire of Rule and Preheminence, in Diotrephes, and a multitude of the same spirit with him, began to open a door unto the entrance of the Mystery of Iniquity, under pretence of a bet∣ter Order, than this which was of the appointment of Christ.

3. It must be acknowledged, that notwithstanding this Equality among all Churches, as unto their State and Power, that there were great Differences between them, some real and some in Reputation, which not being rightly managed, proved an Occasion of evil in, and unto them all. For In∣stance;

1. Some were more eminent in spiritual Gifts than others. As this was a Priviledge that might have been greatly im∣proved unto the Honour of Christ and the Gospel, yet we know how it was abused in the Church of Corinth, and what Disorders followed thereon: so weak and frail are the best of men, so liable unto Temptation, that all Preheminence is dangerous for them▪ and often abused by them; which I confess makes me not a little admire to see men so earnestly pleading for it, so fearlesly assuming it unto themselves, so

fiercely contending that all Power and Rule in the Church belongs unto them alone. But

2. Reputation was given unto some, by the long abode of some of the Apostles in them; Of this Advantage we find nothing in the Scripture: But certain it is it was much pleaded and contended about, among the Primitive Churches, yea so far until by Degrees Disputes arose about the Places where this or that Apostle fixed his Seat; which was looked on as a Preheminence for the present, and a security for the future. But yet we know how soon some of them degene∣rated from the Church Order and Discipline, wherein they were instructed by the Apostles; see Rev. chap. 2. and 3.

3. The Greatness, Power, Fame, or Civil Authority of the Place or City where any Church was planted, gave it an Advantage and Priviledge in Reputation above others. And the Churches planted in such Cities were quickly more numerous in their Members, than others were, unless men strictly kept themselves unto the force of Primitive Institu∣tions, it was very hard for them to think and Judge, that a a Church, it may be in a small Village or Town in Galilee, should be Equal with that at Hierusalem or at Antioch, or afterwards at Rome itself. The Generality of men easily suffered themselves to be persuaded that those Churches were advanced in State and Order, far above the other ob∣scure, poor Congregations. That there should be a Church at Rome, the Head City of the world, was a Matter of great Joy and Triumph unto many, and the Advancement of it in Reputation, they thought belonged unto the Honour of our Religion, Howbeit there is not in the Scripture, the least regard expressed unto any of these things, of place, number, or possibility of outward splendor, either in the Promi∣ses of the Presence of Christ in, and with his Churches, or in the Communication of Power & Priviledges unto them. Yet such an improvement did this foolish Imagination find, that after those who presided in the Churches called in the principal

Cities, had tasted of the sweetness of the bait which lay in the Ascription of a Preheminence unto them, they began openly to claim it unto themselves, and to usurp Autho∣rity over other Churches, Confirming their own Usurpation by Canons and Rules, until a few of them in the Council of Nice began to divide the Christian world among them∣selves, as if it had been been Conquered by them. Hence pro∣ceeded those shameful contests that were among the greater Prelates about their Preheminency; and hence arose that Pretence of the Bishops of Rome, unto no less a Right of Rule and Dominion over all Christian Churches, than the City had over all the Nations and Cities of the Empire, which being carried on by all sorts of evil Artifices, as by downright Forgeries, shameless Intrusions of themselves, impudent laying hold of all Advantages unto their own exaltation, prevailed at length unto the utter ruine of all Church Order and worship. There is no sober History of the rise and growth by several Degrees of any City, Commonwealth or Empire, that is filled with so many Instances of ambitious seeking of Preheminence, as our Church stories are.

By this Imagination were the generality of the Prelates in those dayes, induced to introduce and settle a Govern∣ment in, and among the Churches of Christ, answering unto the Civil Government of the Roman Empire. As the Civil Government was cast into National or Diocesan, or Provincial, in less or greater Divisions, each of which had its Capital City, the place of the Residence of the chief Civil Governour; so they designed to frame an Image of it in the Church, ascribing an alike Dignity and Power unto the Prelates of those Cities, and a Jurisdiction extending itself unto Nations, Diocesses, and Provinces. Hereby the lesser Congregations, or Parochial Churches, being weakened in process of time, in their Gifts, and Interest, were swallow∣ed up in the Power of the others, and became only incon∣siderable

Appendixes unto them, to be ruled at their Plea∣sure. But these things fell out long after the times which we enquire into; only their occasion began to present it self unto men of corrupt minds from the Beginning, but we have before at large discoursed of them.

4. Some Churches had a great Advantage in that the Gospel, as the Apostle speaks, went forth from them, unto others. They in their Ministry were the Means first of the Conversion of others unto the Faith, and then of their gathering into a Church-State, affording them Assistance in all things they stood in need of. Hence there newly formed Churches, in lesser Towns and Villages, had al∣waies a great Reverence for the Church by whose means they were converted unto God, and Stated in Church Order. And it was meet that so they should have. But in process of time, as these lesser Churches decreased in spiritual Gifts, and fell under a scarcity of able Guides, this Reverence was turned into Obedience and Dependence; and they thought it well enough to be under the Rule of others, being unable well to rule themselves.

On these and▪ the like Accounts there was quickly introduced an Inequality among Churches, which by vertue of their first Institution were equal as unto State and Power.

4. Churches may admit of many Variations, as unto their outward Form and Order, which yet change not their State, nor cause them to cease from being Congre∣gational. As,

1. Supposing that any of them might have many Elders or Presbyters in them, as it is apparent that most of them had, yea all that are mentioned in the Scripture had so; Act. 11.30. chap. 14.23. chap. 15.6, 22, 23. chap. 16.4. chap. 20.17, 18. chap. 21.18. Phil. 1.1.1. Tim. 5.17. Tit. 1.5. they might, and some of

them did choose out some one endued With especial Gifts, that might in some sort preside amongst them, and who had quickly the name of Bishop appropriated unto him. This Practice is thought to have had its Original at Alexandria, and began generally to be re∣ceived in the 3 Century: But this changed not the State of the Church; though it had no divine Warrant to authorise it. For this Order may be agreed unto among the Elders of a particular Congregation, and Sundry things may fall out, enclining unto the reception of it. But from a distinct mention (if any such there be) in the Writings of the second Century of Bishops and Presbyters to fancy Metropolitical and Diocesan Churches, is but a pleasant Dream.

2. The Members of these Churches that were great and numerous, being under the care and Inspection of their Elders in common, might for the ordinary Duty of Divine Worship me••t in parts or several actual As∣semblies, and they did so especially in time of Persecu∣tion. Nothing occurs more frequently in Ecclesiastical Sto∣ry, than the Meetings of Christians, in secret Places, in private houses, yea in caves and dens of the Earth, when in some places it was impossible that the whole Body of the Church should so assemble together. How this Dis∣position of the Members of the Church into several Parts, in each of which some Elder or Elders of it did officiate, gave occasion unto the distinction of greater Churches into particular Titles or Parishes, is not here to be de∣clared, it may be so Elsewhere: But neither yet did this alter the State of the Churches, from their Original Institution. For,

3. Upon all extraordinary occasions, all such as concerned the whole Church, as the Choice of Elders, or the Deposition of them, the admission or exclusion of Members, and the like, the whole Church continued to meet together, which

practice was plainly continued in the days of Cyprian as we shall see afterwards, Neither doth it appear but that du∣ring the first 200 years of the Church, the whole Body o•• the Church did ordinarily meet together in one place, for the solemn Administration of the Holy Ordinances of Wor∣ship, and the Exercise of Discipline.

Wherefore notwithstanding these and other the like Va∣riations, from the Original Institution of Churches which came in partly by Inadvertency unto the Rule, and partly were received from the Advantages and Accommodations which they pretended unto, the State of the Churches con∣tinued Congregational onely for 200 years, so far as can be gathered from the remaining Monuments of those times. On∣ly we must yet add, that we are no way concerned in Testimo∣nies or sayings taken from the writings of those in following Ages as unto the State, way and manner of the Churches in this season; but do appeal unto their own writings one∣ly, This is the great Artifice whereby Baronius in his An∣nalls would impose upon the Credulity of men, an appre∣hension of the Antiquity of any of their Roman Inventi∣ons; he affixeth them unto some of the first Ages; and giving some Countenance unto them, it may be from some spurious writings, layes the weight of Confirmation on Testimonies and Sayings of Writers, many years, yea for the most part, Ages afterwards, for it was and is of the Latter Ages of the Church, wherein Use and Custom have wrested Ecclesiastical words to other significations than at first they were applyed unto, to impose the present State of things among them, on these who went before who knew nothing of them.

I shall therefore briefly enquire into, what Representation is made of the State of the Churches by the Writers them∣selves, who had in the season enquired after, or in the Age next unto it, which was acquainted with their practice.

That which first offereth itself unto us, and which is an invaluable Testimony of the state of the first Churches, immediately after the Decease of the Apostles, is the E∣pistle of Clemens Romanus unto the Brethren of the Church of Corinth. This Epistle according to the Title of it, Ire∣naeus ascribes unto the whole Church at Rome, and calls it, potentissimas literas; sub hoc Clemente dissensione non mo∣dica inter ••os qui Corinthi erant fratres facta▪ scripsit quae est Romae Ecclesia, potentissimas literas; lib. 3. cap. 3. By Eusebius it is termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, great and admira∣ble; who also affirms that it was publickly read in some Churches; Ecclesiast. Hist. lib. 3. cap. 14. And again he calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a most powerful writing; lib. 5. cap. 7.

There is no doubt but some things in the writings of it did befal him humanitûs, that the work of such a compa∣nion of some of the Apostles as he was, might not be re∣ceived as of divine Institution; such was the credit which he gives unto the vulgar fable of the Phenix. But for the substance of it, it is such as every way becomes a person of an Apostolical Spirit, consonant unto the stile and wri∣tings of the Apostles themselves; a precious Jewel, and just Representation of the state and order of the Church in those days. And sundry things we may observe from it.

1. There is nothing in it that gives the least intimation of any other Church-State, but that which was Congrega∣tional, although there were the highest causes and Reasons for him so to do, had there been any such Churches then in being. The case he had in hand was that of Ecclesiastical Sedition or Schism in the Church of Corinth; the Church or Body of the Brethren having unjustly deposed their Elders, as it should seem, all of them. Giving advice here∣in unto the whole Church, using all sorts of Arguments

to convince them of their sin, directing all probable means for their Cure, he never once sends them to the Bishop or Church of Rome, as the Head of Ʋnity unto all Churches; makes no mention of any Metropolitical or Diocesan Church and its Rule, or of any single Bishop and his Authority. No one of any such Order doth he either commend, or condemn, or once address himself unto, with either Admonitions, Exhortations, Encouragements, or Directions. He only handles the cause by the Rule of the Scripture, as it was stated between the Church itself and its Elders. I take it for granted, that if there were any Church at Corinth consisting of many Congregations in the City and about it, or comprehensive as some say of the whole Region of Achaia, that there was a single Officer or Bishop over that whole Church. But none such is here mentioned. If there were any such, he was either De∣posed by the people, or he was not. If he were Deposed, he was only one of the Presbyters; for they were only Presbyters that were Deposed. If he were not, why is he not once called on to discharge his duty in curing of that Schism, or blamed for his neglect? Certainly there was never greater Prevarication used by any man, in any cause, than is by Clemens in this, if the state of the Church, its Rule and Order were such as some now pretend. For he neither lets the people know wherein their sin and Schism did lye, namely in a Separation from their Bishop, nor doth once mention the only proper cure and remedy of all their Evils. But he knew their state and order too well, to insist on things that were not then in rerum natura, and wherein they were not concerned.

2. This Epistle is written, as unto the whole Church at Corinth, so in the name of the whole Church of Rome. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Church of God which dwelleth (or so∣journeth

as a stranger) at Rome, in the City of Rome; to the Church of God that dwelleth or sojourneth at Corinth. For although that Church was then in disorder, under no certain Rule, having cast off all their Elders, &c. yet the Church of Rome not only allows it to be a sister-Church, but salutes the Brethren of it in the following words; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: called and sanctified through the will of God by our Lord Jesus Christ. The Churches of Christ were not so ready in those days to condemn the persons, nor to judge the Church-state and condition of others, on every miscarriage real or supposed, as some have been and are in these latter Ages.

2. This Address being from the body of the Church at Rome unto that at Corinth, without the least mention of the Officers of them in particular; it is evident that the Churches themselves, that is, the whole entire Community of them, had Communion with one another, as they were sister-Churches; and that they had themselves the trans∣action of all Affairs wherein they were concerned; as they had in the days of the Apostles, Acts 15.1, 2, 3. It was the Brethren of the Church at Antioch who determined that Paul and Barnabas and certain others should go up to Hierusalem to consult the Apostles and Elders. See also Chap. 21.22. This they did not, nor ought to do, with∣out the Presence, Guidance, Conduct and consent of their Elders or Rulers where they had any. But this they were not excluded from. And that Church, the whole Body or fraternity whereof doth advise and consult in those things wherein they are concerned, on the account of their Communion with other Churches, is a Congregatio∣nal Church, and no other. It was the Church who sent this Epistle unto the Corinthians; Claudius Ephebus,* 1.1 Valerius, Bibo, Fortunatus, are named as their

Messengers; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that are sent by us, our Messengers, our Apostles in these matters. Such as the Churches made use of on all such occasions in the A∣postles days, 2 Cor. 8.23. And the persons whom they sent were only Members of the Church, and not Officers; nor do we any where hear of them under that Character. Now they could not be sent in the name of the Church, but by its consent; nor could the Church consent, without its Assembling together.

This was the state and order of the first Churches; in that Communion which was amongst them, according to the mind of Christ, they had a singular concern in the welfare and prosperity of each other, and were solicitous about them in their trials. Hence those who were plant∣ed at a greater distance than would allow frequent perso∣nal converse with their respective Members, did on all occasions send Messengers unto one another; sometimes meerly to visit them in love, and sometimes to give or take Advice. But these things▪ as indeed almost all others that b••long unto the Communion of Churches, either in themselves, or with one another, are either utterly lost and buryed, or kept above ground, in a pretence of Epis∣copal Authority; Churches themselves being wholly ex∣cluded from any concernment in them. But as the Advice of the Church of Rome was desired in this case by the whole Church of Corinth; (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) so it was given by the Body of the Church itself,* 1.2 and sent by Messengers of their own.

3. The description given of the state, ways and wal∣king of the Church of Corinth,* 1.3 that is, that whole Fraternity of the Church, which fell af∣terwards into that disorder which is reproved, before their fall, is such, as that it bespeaks their walking together in one and the same society, and is sufficient to make any

good man desire, that he might see Churches yet in the world, unto whom, or the generality of whose Members, that Description might be honestly and justly accommo∣dated. One Character which is given of them I shall men∣tion only. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There was a full (or plentiful) effusion of the Holy Ghost upon you all; so that being full (or filled) with an holy will, (holiness of will) and a good readiness of mind, with a pious devout confidence, you stretched out your hands in Prayers to Al∣mighty God, supplicating his clemency (or Mercy) for the pardon of your involuntary sins; (sins fallen into by infir∣mity, or the surprizals of Temptations not consented to, not delighted or continued in) your labour or contention of spirit, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle speaks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 2.1.) was night and day (in your Prayers) for the whole Brotherhood, (that is, especially of their own Church itself) that the number of Gods Elect might be sa∣ved in mercy, through a good Conscience towards him.

This was their state, this was their Liturgie, this their practice. (1.) There was on all the Members of the Church a plentiful effusion of the Holy Spirit in his Gifts and Graces; wherein, it may be, respect is had unto what was affirmed by the Apostle before of the same Church, 1 Cor. 1.4, 5, 6, 7. the same Grace being yet continued unto them. (2.) By vertue of this Effusion of the Spirit on all of them, their Wills and Affections being sanctify∣ed, their minds were enabled to pour forth fervent pray∣ers unto God. (3.) They were not such as lived in any open sin, or any secret sin, known to be so, but were only

subject unto involuntary surprizals, whose pardon they continually prayed for. (4.) Their love and sense of du∣ty stirred them up to labour mightily in their Prayers with fervency and constancy, for the Salvation of the whole Fraternity of Elect Believers, whether throughout the world, or more especial••y those in and of their own Church.

He that should ascribe these things unto any of those Churches, which now in the world claim to be so only, would quickly find himself at a loss for the proof of what he asserts. Did we all sedulously endeavour to reduce and restore Churches unto their primitive state and frame, it would bring more glory to God, than all our contentions about Rule and Domination.

4. It is certain, that the Church of Corinth was fallen into a sinful excess, in the Deposition and Rejection of their Elders,* 1.4 whom the Church at Rome judged to have presided among them laudably and un∣blameably, as unto their whole walk and work amongst them. And this they did by the suggestion of two or three envious discontented persons; and as it is probable from some digressions in the Epistle, tainted with those Er∣rors, which had formerly infested that Church, as the de∣nial of the Resurrection of the flesh, which is therefore here reflected on. But in the whole Epistle, the Church is no∣where reproved for assuming an Authority unto them∣selves which did not belong unto them. It seems what Cyprian afterwards affirmed, was then acknowledged; namely, that the right of choosing the worthy, and of re∣jecting the unworthy, was in the Body of the People. But they are severely reproved for the abuse of their Liberty and Power. For they had exercised them on ill grounds, by ill means, for ill ends, and in a most unjust cause. He therefore exhorts the Body of the Church to return unto

their duty, in the Restauration of their Elders; and then prescribes unto them who were the first occasion of Schism, that every one would subject themselves unto the resto∣red Presbyter; and say,* 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will do the things appointed or comman¦ded by the Multitude, the Church in the generality of its Members. The Plebs, the Multitude, the Body of the fra∣ternity in the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they were often called in the Scripture▪ Act. 4.32. Chap. 6.2, 5. Chap. 15.12, 30. had then Right and Power to appoint things that were to be done in the Church, for Order and Peace. I do not say they had it without, or in distinction from their Officers, Rulers, and Guides, but in a concurrence with them, and subordination to them; whence the Acts con∣cluded on, may be esteemed, and are the Acts of the whole Church. This order can be observed, or this can fall out on∣ly in a Congregational Church, all whose Members do meet together for the discharge of their Duties, and Exercise of their Discipline. And if no more may be considered in it but the miscarriage of the people, without any respect to their Right and Power, yet such Churches as wherein 'tis impossible that that should fall out in them, as did so fall out in that Church, are not of the same kind or or∣der with it.

But for the sake of them, who may endeavour to re∣duce any Church-state into its Primitive Constitution, that they may be cautioned against that great Evil which this Church, in the exercise of their supposed liberty f••ll into, I cannot but transcribe a few of those excellent words which are used plentifully with cogent Reasons in this Epistle against it.* 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is shameful, beloved, exceeding

shameful which is reported of you, that the most firm and antient Church of the Corinthians, should for the sake of one or two persons, seditiously tumultuate against their El∣ders. And herein he proceeds to declare the dreadful scandal that ensued thereon, both among Believers and In∣fidels. The Instruction also which he adds hereunto, is worthy the remembrance of all Church Members, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is blessed Advice for all Church-Members that he gives; Let a man be faithful, let him be powerful in knowledge or the Declaration of it; let him be wise to judge the Words or Doctrines; let him be chast or pure in his works; the greater he seems to be, the more humble he ought to be: that so the Church may have no trouble by him nor his Gifts. But to return.

5. Having occasion to mention the Officers of the Church, he nameth only the two ranks of Bishops and Deacons,* 1.7 as the Apostle also doth, Phil. 1.1. speaking of the Apostles, he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Preaching the word through Regions and Cities, they ap∣pointed the first fruits (as the House of Stephan as was the first fruits of Achaia, who therefore addicted themselves to the Ministry of the Saints, 1 Cor. 16.15.) or the first Converts to the Faith, after a Spiritual Trial of them, (as unto their fitness for their work) to be Bishops and Deacons of them that should afterwards believe. Where there were as yet but a few converted, the Apostle gathered them in∣to Church-order; and so soon as they found any fit a∣mong them, appointed and ordained them to be Bishops and Deacons, so that provision might be made for the guidance and conduct of them that should be converted

and added unto them, after they were left by the Apostles. These Bishops he affirms to be, and have been the Presby∣ters or Elders of the Church, even the same with those de∣posed by the Corinthians,* 1.8 in the same manner as the Apostle doth, Act. 20.28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is no small sin in us to reject or cast off them, who have offered the Gifts, (or discharged the Duties) of Episcopacy, holily and without blame. Blessed are the El∣ders who went before; namely, as he expresseth it, because they are freed from that amotion from their Office, which those Elders now amongst them had undergone, after they had duely discharged the Office of Episcopacy. Other di∣stinction and difference of ordinary Officers, besides that of Bishops or Elders and Deacons, the Church at Rome in those days knew not. Such ought to be in every parti∣cular Church. Of any one single person to preside over many Churches, which is necessary unto the Constitution of a Church-state distinct from that which is Congrega∣tional, Clemens knew nothing in his days; but gives us such a description of the Church and its order, as is incon∣sistent with such a pretence.

6. I shall add no more from this excellent Epistle, but only the account given in it, of the first constitution of Officers in the Churches. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our Apostles therefore, knowing by our Lord Jesus Christ, that there would contention arise about the name of

Episcopacy, (that is, Episcopacy itself;) For this cause be∣ing indued with a perfect foresight of things, they appoin∣ted those fore-mentioned (their first Converts, unto the Office of the Ministry) for the future describing or giving order about the course of the Ministry, that other appro∣ved men might succeed them in their Ministry. These (Elders) therefore who were so appointed by them, and af∣terwards by other famous men, with the consent of the whole Church, &c.

Sundry things we may observe in this Discourse. (1.) The Apostles foresaw there would be strife and contention a∣bout the name of Episcopacy; that is, the Office itself, and those who should possess it. This Episcopacy was that Office which the deposed Elders had well discharged in the Church of Corinth. This they might foresee from the nature of the thing itself, the inclination of men un∣to preheminence, and the instance they had seen in their own days, in such as Diotrephes, with the former Divisi∣ons that had been in this very Church about their Tea∣chers, 1 Cor. 1.12. But moreover, they were instruct∣ed in the knowledge of it by our Lord Jesus Christ, through his Divine Spirit abiding with them, and teaching them all things. This therefore they sought by all means to prevent; and that two ways: (1.) In that for the first time themselves appointed approved persons unto the Of∣fice of the Ministry; not that they did it of themselves without the consent and choice of the Church whereunto any of them were appointed, for this was directly con∣trary unto their practice, Act. 1.15, 22, 23, 26. Chap. 6.3. Chap. 14.23. But that the peace and edification of the Churches might be provided for, they themselves spiritu∣ally tryed and approved of fit persons so to lead the Church in their choice. Wherefore that which is added after∣wards of the consent of the whole Church, is to be refer∣red

unto those who were ordained by the Apostles them∣selves. (2.) They gave Rules and Orders, namely, in their Writings, concerning the Offices and Officers that were to be in the Church, with the way whereby they should be substituted into the place and room of them that were deceased; as we know they have done in their Writings. (3.) After this was done by the Apostles, other excellent persons, as the Evangelists, did the same. These assisted the Churches in the Ordination and Choice of their Officers according unto the Rules prescribed by the Apostles. And I know not but that the eminent Pastors of other Churches who usually gave their assistance in the setting apart and Ordination of others unto the Ministry, be intended.

I have insisted long on this Testimony, being led on by the Excellency of the writing itself. Nothing re∣mains written so near the times of the Apostles; nor doth any that is extant which was written afterwards, give such an Evidence of Apostolical Wisdom, Gravity, and Hu∣mility. Neither is there in all Antiquitie, after the wri∣tings of the Apostles, such a Representation of the State, Order, and Rule of first Evangelical Churches. And it is no small prejudice unto the pretensions of future Ages, that this Apostolical person handling a most weighty Eccle∣siastical cause, makes not the least mention of such Offices, Power, and Proceedings, as wherein some would have all Church-rule and order to consist.

The Epistle of Polycarpus and the Elders of the Church at Smyrna with him, unto the Church of the Philippians, is the next on Roll of Antiquity. Nothing appears in the whole to intimate any other Church-state or Order than that described by Clemens. The Epistle is directed unto the whole Church at Philippi, not unto any particu∣lar

Bishop. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This was the usual style of those days, so was it used as we have seen by Cle∣mens; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so it was used pre∣sently after the death of Polycarpus, by the Church at Smyrna, in the account they gave unto other Churches of his death and Martyrdome; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the same was the Inscription of the Epistle of the Churches at Vi∣enna, and Lyons in France, unto the Churches in Asia and Phrygia, as we shall see immediately. And these are plain Testimonies of that Communion among the Churches in those days which was held in and by the Body of each Church, or the Community of the Brotherhood, which is a clear demonstration of their State and Order. And those whom the Apostle writing to the Philippians calls their Bishops and Deacons, Polycarpus calls their Presbyters and Deacons. It behoves you, saith he unto the Church there, to abstain from these things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being subject unto the Elders and Dea∣cons. Nor doth he mention any other Bishop among the Philippians. And it may be observed, that in all these Primitive Writings▪ there is still a distinction made, after the Example of the Scripture, between the Church and the Guides, Rulers, Bishops, or Elders of it. And the name of the Church is constantly assigned unto the Body of the People, as distinct from the Elders; nowhere to the Bi∣shops or Elders, as distinct from the people: though the Church in its compleat state comprehendeth both sorts.

Unto this time, that is, about the year 107 or 108, do belong the Epistles ascribed unto Ignatius, if so be they were written by him. For Polycarpus wrote his Epistle unto the Philippians after Ignatius was carried to Rome, having wrote his Epistle before in Asia. Many are the

Contests of Learned Men about those Epistles which re∣main, whether they are genuine, or the same that were written by him: for, that he did write Epistles unto sundry Churches, is acknowledged by all. And whereas there have in this Age been two Copies found and published of these Epistles, wherein very many things that were ob∣noxious unto just exception in those before published do not at all appear, yet men are not agreed which of them ought to be preferred; and many yet deny that any of them were those written by Ignatius. I shall not interpose in this contest; only I must say, that if any of his genu∣ine Writings do yet remain, yet the Corruption and In∣terpolation of them, for many Ages, must needs much impair the Authority of what is represented in them as his; nor am I delivered from these thoughts, by the late either more sound, or more maimed Editions of them. And the truth is, the corruption and fiction of Epistolical Writings in the first Ages was so intolerable, as that very little in that kind is preserved sincere and unquestionable. Hence Dionysius the Bishop of Corinth complained that in his own time his own Epistles were so corrupted by ad∣ditions and detractions, so as that it seems he would have them no more esteemed as his. Euseb. Ecclesiast. Hist. lib. 4. cap. 22.

But yet because these Epistles are so earnestly conten∣ded for by many Learned men, as the genuine Writings of Ignatius, I shall not pass by the consideration of them, as unto the Argument in hand. I do therefore affirm that in these Epistles, (in any Edition of them,) there is no mention made, or Desc••iption given of any Church or Churches state, but only of that which is Congregational, that is, such a Church as all the Members whereof did meet and were obliged to meet for Divine Worship and Discipline in the same place. What was the Distinction

they observed among their Officers; of what fort they were, and what number, belongs not unto our present enquiry; our concernment is only this, that they did pre∣side in the same particular Church, and were none of them Bishops of more Churches than one, or of any Church that should consist of a Collection or Association of such par∣ticular Churches as had no Bishops properly so called of their own.

All these Epistle, that is, the seven most esteemed, were written, as that of Clemens, unto the Bodies or whole fra∣ternity of the Churches, unto whom they are directed in distinction from their Bishops, Elders, and Deacons; except∣ing only that unto Polycarpus, which is unto a single per∣son. Under that consideration, namely, of the entire fraterni∣ty in distinction from their Officers, doth he address unto them, and therein doth he ascribe and assign such Duties unto them, as could not be attended unto, nor performed but in the Assembly of them all. Such is the direction he gives unto the Church of the Philadelphians, how and in what manner they should receive penitents returning unto the Church, that they might be encouraged into that Duty by their Benignity and Patience. And many things of the like nature doth he deal with them about. And this Assembling together in the same place, namely, of the whole Church, he doth frequen••ly intimate and ex∣press. Some instances hereof we may repeat.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Meet all of you together in the same place; let there be one Prayer in common of all. Epist. ad Magnes. This direction can be given unto no other but a particu∣lar Church. And again to the Philadelphians; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Where your Pastor is, there follow you as sheep. And how they may do so, is de∣clared immediately afterwards; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I write with confidence unto your Godly Love; and perswade you to use one Faith (or the confession of it) one Preaching of the Word, and one Eucharist, or Admini∣stration of the holy Sacrament. For the flesh of Christ is one, and the Blood of Christ that was shed for us in one; one Bread is broken to all, and one Cup distributed among all; there is one Altar to the whole Church, and one Bishop, with the Presbytery, and the Deacons my fellow servants. Nothing can be more evident than that it is a particular Church in its Order and Assembly for Worship in one place, that he describes; nor can these things be accommoda∣ted unto a Church of any other form. And towards the end of the Epistle treating about the Churches sending their Bishops or others on their occasions, he tells them in particular, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It becom∣eth you as a Church of God, to choose or appoint a Bishop, who may perform the Embassy of God, that it may be gran∣ted unto them to glorifie the name of God, being gathered together in one place. It is somewhat difficult how the Church of Philadelphia should choose or ordain a Bishop at this time. For they had one of their own, whom Ig∣natius greatly extols in the beginning of the Epistle. Nor was it in their power or duty to choose or ord••in a Bishop for the Church of Antioch, which was their own right and duty alone; nor had the Church of Antioch any the least dependance on that at Philadelphia. It may be he in∣tends only their Assistance therein, as immediately before

he ascribes the peace and tranquillity of the Antiochians unto the Prayers of the Philadelphians. For my part, I judge he intends not the proper Bishop of either place; but some Elder which they were to choose as a Messenger to send to Antioch, to assist them in their present condi∣tion. For in those days there were persons chosen by the Churches to be sent abroad to assist other Churches on the like occasions: These were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ▪2 Cor. 8.23. the especial Apostles of the Churches; as vers. 19. it is said of Luke that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chosen and appointed by the Churches for the service there mentioned. Such was this Bishop, who was sent on Gods Errand, to assist the Church by his Advice and Counsel, as unto the continuance of their Assemblies unto the glory of God, though at present their Bishop was taken from them. In that Epistle unto the Ephesians, he lets them know that he rejoyced at their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their numerous Multitude, whom he perswades and ur∣geth unto a common concurrence in Prayer with their Bi∣shop. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And if the Prayers of one or two be so effectual, that they bring Christ among them, how much more will the consenting Prayer of the Bishop and the whole Church together? So he again explains his mind towards the end of the Epistle; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Do your diligence to meet to∣gether frequently; for when you frequently meet together in the same place, the powers of Sathan are destroyed. And many other expressions of the like nature occur in those Epistles. We are no way at present concerned in the controversie about that distinction of Bishops and Pres∣byters, which the Writer of those Epistles doth assert;

this only I say, that he doth in none of them, take the least notice, or give the least intimation of any Church-state, but such alone, wherein the Members of the whole Church did constantly meet together in the same place, for the worship of God and Communion among themselves. And not only so, but he every where in all his Epistles to them, ascribes such Duties and Rights unto the Churches, as cannot be observed and preserved but in particular Churches only. Nor doth he leave any room for any o∣ther Church-state whatever. Although therefore, there might have been, and probably there was some Alterati∣ons in the Order of the Churches, from what was of Pri∣mitive Institution; yet was there as yet no such change in their state, as to make way for those greater alterations, which not long after ensued. For they were not intro∣duced, until through a defect in the multiplication of Churches in an equality of Power and Order, which ought to have been done, they were encreased into that multi∣tude for number of Members, and were so diffused as un∣to their habitations, as made an appearance of a Necessity of another Constitution of Churches, and anoth••r kind of Rule, than what was of original appointment.

Justin Martyr wrote his second Apology for the Chri∣stians unto the Roman Emperours, about the year 150. It is marvellous to consider how ignorant not only the common sort of the Pagans, but the Philosophers also, and Governours of the Nations, were of the nature of Christi∣an Churches, and of the worship celebrated in them. But who are so blind as those who will not see? Even unto this day, not a few are willingly, or rather wilfully igno∣rant of the nature of such Assemblies, or what is perfor∣med in them, as were among the Primitive Christians, that they may be at liberty to speak all manner of evil of them falsely. Hence were all the Reports and stories a∣mong

the Heathen, concerning what was done in the Christian Conventicles, which they would have to be the most abominable villanies, that were ever acted by Mankind. Even th••se who made the most candid En∣quiry into what they were and did, attained unto very little knowledge or certainty concerning them and their Mysteries, as is evident in the Epistles of Trajan and Pliny, with the Rescript of Adrian unto Minucius Fundanus a∣bout them.

In this state of things, this our great and learned Phi∣l••sopher, who afterwards suffered Martyrdom about the year 160, undertook to give an account unto Antoninus Pius and Lucius, who then ruled the Roman Empire, of the Nature, Order, and Worship of the Christian Chur∣ches; and that in such an excellent manner, as that I know nothing material that can be added unto it, were an account of the same thing to be given unto alike per∣sons at this day. We may touch a little upon some Heads of it.

1. He declares the conversion of men unto the Faith, as the foundation of all their Church-order and Worship. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As ma∣ny as are perswaded and do believe the things to be true, which are taught and spoken by us, and take upon them∣selves that they are able to live according to that Doctrine, they are taught to seek of God by fasting and prayer, the pardon of their fore-going sins; and we also do joyn toge∣ther with them, in fasting and prayer for that end. And he••ein (1.) The only means of Conversion which he in∣sists upon, is the Preaching of the Word, or Truth of the Gospel; wherein they especially insisted on the Doctrine

of the Person and Office•• of Christ, as appears through∣out his whole Apologie. (2.) This preaching of the Word, or Declaration of the Truth of the Gospel unto the Con∣version of the Hearers be doth not confine unto any especial sort of persons, as ••e doth afterwards that Admi∣nistration of the holy things in the Church; but speaks of it in general, as the work of all Christians that were able for it, as doth the Apostle, 1 Cor. 14.24, 25. (3.) Those who were converted did two things. (1.) They pro∣fessed their Faith or Assent unto the Truth of the Do∣tcrine of the Gospel. (2.) They took it on themselves, to live according to the Rule of it, to do and observe the things commanded by Jesus Christ, as he appointed they should, Math. 28.18, 19. (4.) To lay a sure and com∣fortable foundation of their future profession, they were taught to confess their former sins, and by earnest prayer with fastings to seek of God the pardon and forgiveness of them. And (5.) Herein, (such was their love and zeal) those who had been the means of their Conversion, joyn∣ed with them for their comfort and edification. It is well known how this whole process is lost, and on what ac∣count it is discontinued. But whether it be done so un∣to the Advantage of Christian Religion, and the good of the Souls of Men, is well worth a strict enquiry.

2. In the next place he declares how those who were so converted, were conducted unto Baptism, and how they were initiated into the Mysteries of the Gospel thereby.

3. When any was so Baptized, they brought him unto the Church which he was to be joyned unto. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Him who is thus Bapti••ed, who believeth, and is received (by consent) among 〈◊〉〈◊〉, or to be of our number,

we bring him unto those called the Brethren, when they are met, or gathered together, for joynt prayers and sup∣plications for themselves, and for him who is now illumina∣ted, and all others, with intention of mind, &c. We have here another illustrious instance of the care and diligence of the Primitive Church, about the enstating professed Believers in the Communion of the Church. That here∣on those who were to be admitted made their publick confession, we shall afterwards declare. And the Brethren here mentioned, are the whole fraternity of the Church, who were concerned in these things. And Justin is not ashamed to declare by what name they called one ano∣ther among themselves, even to the Heathen, though it be now a scorn and reproach among them that are called Christians.

4. He proceeds to declare the nature of their Church-meetings or Assemblies, with the Duties and Worship of them. And he tells us first, that they had frequent meet∣ings among themselves: they that have any wealth, saith he, do help the poor; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and we are continually together, that is, in the lesser occasional As∣semblies of the Brethren; for so in the next place he adds immediately, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. On the day called Sunday, there is a meeting of all that dwell in the Towns, and Fields, or Villages about. This was the State, the Or∣der, the proceeding of the Church in the days of Justin; whence it is undeniably evident, that he knew no other Church-state or Order, but that of a particular Congre∣gation, whose Members living in any Town or City, or Fields adjacent, did constantly all of them meet together in one place, the first day of the week, for the celebrati∣on of Divine Worship.

5. In this Church he mentions only two sorts of Offi∣cers,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Presidents and Deacons. Of the first sort, in the Duty of one of their Assemblies ••e mentions but one; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the President, the Ruler, the Bishop, to whom belonged the Administration of all the holy Mysteries. And that we may not think that he is called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with respect unto any Preheminence over other Ministers or Elders, like a Diocesan Bishop, he terms him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that presided over the Brethren of that Church. Now certainly that Church wherein one President, Elder, Presbyter, or Bishop, did administer the Holy Ordinances in one place unto all the Members of it, was a particular Congregation.

6. The things that he ascribeth unto this Leader, to be done at this general meeting of the Church, every Lords day; were, (1.) That he prayed; (2.) That after the rea∣ding of the Scripture he preached. (3.) That he consecra∣ted the Eucharist; the Elements of the Bread and Wine being distributed by the Deacons, unto the Congregation. (4.) That he closed the whole Worship of the day in prayer.

7. In the Consecration of the Sacramental Elements, he observes that the President prayed at large, giving thanks to God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So vain is the pretence of some, that in the Primitive times they consecrated the Elements by the Repetition of the Lords prayer only. After the participation of the Eucharist, there was a Collection made for the poor, as he describeth it at large; what was so gathered being committed to the Pastor, who took care for the distribution of it, unto all sorts of poor belonging unto the Church. Hereunto was added, as Tertullian observes, the Exercise of Discipline in their Assemblies, whereof we shall speak afterwards. The close of the Administration of the Sacrament, Justin gives us in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Pastor again, accor∣ding to his ability or power poureth forth or sends up pray∣ers, the people all joyfully crying, Amen, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as Origen expounds the Phrase often used by him∣self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lib. 8. ad Cels. ac∣cording unto the present Ability given unto him.

This was the state, the Order, and the Worship of the Church, with its Method, in the days of Justin Martyr. This and no other is that which we plead for.

Unto these times belongs the most excellent Epistle of the Churches of Vienna and Lyons in France, unto the Brethren in Asia and Phrygia, recorded at large by Eusebi∣us, Hist. lib. 5. cap▪ 1. Their design in it is, to give an ac∣count of the holy Martyrs who suffered in the persecuti∣on under Marcus Antoninus. I am no way concerned in what state Irenaeus was in the Church at Lyons, whereon after the writing of this Epistle, he was sent to Eleuthe∣rius the Bishop of Rome, which he gives an account of Chap. 4. He is indeed in that Epistle called a Presbyter of the Church; although as some suppose it was sundry years after the death of Pothinus, whom they call Bishop of Lyons, into whose room he immediately succeeded. And Eusebius himself, cap. 8. affirming that he would give an account of the Writings of the antient Ecclesiastical Presbyters, in the first place produceth those of Irenaeus. But these things belong not unto our present contest. The Epistle we intend was written by the Brethren of those Churches, and it was written to the Brethren of the Churches in Asia and Phrygia; after the manner of the Scripture, wherein the fraternity or Body of the Church was design∣ed or intended in all such Epistles. From them was this Epistle, and unto those of the same sort was it written, not from one Bishop unto another. And as this manifests the concern of the Brotherhood in all Ecclesiastical Af∣fairs,

so with all other circumstances, it evidenceth that those Churches were particular or Congregational only. Nor is there any thing in the whole Epistle that should give the least intimation of any other Church state know•• unto them. This Epistle as recorded by Eusebius, gives us as noble Representation of the Spirit and Communion that was then among the Churches of Christ, being writ∣ten with Apostolical simplicity and gravity, and remote from those Titles of Honour, and affected swelling words, which the faigned writings of that Age, and some that are genuine in those that followed, are stuffed withal.

Tertull••an, who lived about the end of the second Cen∣tury, gives us the same account of the State, Order, and Worship of the Churches, as was given be••ore by Justin Martyr, Apol. ad Gen. cap. 39. The Description of a Church he first lays down in these words; Corp••s sumus de conscientia Religionis, & Disciplinae unitate, & spei foedere. We are a Body (united) in the Conscience of Re∣ligion, (or a conscientious Observation of the Duties of Religion) by an Agreement in Discipline, (whereby it was usual with the Antients to express Universal Obedience unto the Doctrine and commands of Christ) and in a Co∣venant of Hope. For whereas such a Body or Religious Society could not be united but by a Covenant, he calls it a Covenant of Hope; because the principal respect was had therein unto the things hoped fo••. They covenanted together so to live and walk in the Discipline of Christ, or Obedience unto his commands, as that they might come together unto the enjoyment of Eternal Blessedness.

This Religious Body or Society thus united by Cove∣nant, did meet together in the same Assembly or Congre∣gation. Corpus su••us, ••o••mus in coe••um & Congregatio∣nem, ut ad Deum quasi manu facta precationibus ambiamus orantes. And cogimur ad divinarum literarum comme∣morationem,

&c. Designing to declare, as he doth in par∣ticular, Negotia Christianae factionis, as he calls them, or the Duties of Christian Religion, which in their Chur∣ches they did attend unto, he lays the foundation in their meetings in the sa•••• Assem••ly or Congregation.

In these Assemblies there presided the Elders, that up∣on a Testimony of their meetness unto that Office, were chosen thereunto. President probati quique seniores, ho∣norem istum non preti•• sed Testimonio adepti. And in the Church thus met together in the same place, Assembly, or Congregation, under the rule and conduct of their El∣ders, among other things they exercised Discipline, that is, in the presence and by the consent of the whole. Ibi∣dem etiam, exhortationes, castigationes; & censura divi∣na. Nam & judicatur magno cum pondere▪ ut apud cer∣tos de Dei conspectu; summumque futuri jud••cii praejudi∣cium est, s•• quis ita deliquerit, ut à communicatione Orati∣nis & conventus, & omnis sancti commercii relegetur. The loss of this Discipline▪ and the manner of its Admini∣stration, hath been one of the principal means of the A∣postacy of Churches from their Primitive Institution.

To the same purpose doth Origen give us an account of the way of the gathering and establishing Churches under Elders of their own choosing, in the close of his last Book against Celsus. And although in the days of Cyprian, in the third Century, the distinction between the Bishop in any Church eminently so called, and those who are only Presbyters; with their imparity, and not only the prece∣dency, but superiority of one over others began general∣ly to be admitted; yet it is sufficiently manifest from his E∣pistles, that the Church wherein he did preside, was so far a particular Church, as that the whole Body or Fraternity of it, was admitted unto all advice in things of common concernment unto the whole Church, and allowed the ex∣ercise

of their power and liberty in choosing or refusing the Officers that were to be set over them.

Some few things we may observe from the Testimo∣nies insisted on. As,

1. There is in them a true and full representation of the State, Order, Rule, and Discipline of the Churches in the first Ages. It is a sufficient demonstration that all those things wherein at the present the State and Order of the Church are supposed to consist, are indeed later Inventi∣ons; not merely because they are not mentioned by them, but because they are not so, when they avowedly pro∣fess to give an account of that State and Order of the Church which was then in use and practice. Had there been then among Christians Metropolitan Archbishops, or Bishops Diocesan, Churches National or Provincial, an enclosure of Church-power, or Ecclesiastical Jurisdiction in and for the whole rule of the Church, unto Bishops and Officers utterly forraign unto any pretence of Apostolical Institution or countenance; had many Churches, or ma∣ny hundreds of Churches, been without Rule in or a∣mong themselves, subject to the rule of any one man, stand∣ing in no especial relation unto any of them, with other things of the like nature, been then invented, known, and in use, how could they possibly be excused in passing them over without the least taking notice of them, or gi∣ving them the honour of being once mentioned by them? How easie had it been for their Pagan Rulers, unto whom they presented their accounts (some of them) of the state of their Churches, to have replyed, that they knew well e∣nough there were other Dignities, Orders, and practises, than what they did acknowledge, which they were either afraid or ashamed to own? But besides this silence, on the other hand, they assert such things of the Officers appoin∣ted in the Church, of the way of their appointment, of

the Duty of Officers in the Church, of the Power and Liberty of the people, of the nature and exercise of Dis∣cipline, as are utterly inconsistent with that state of these things which is by some pleaded for. Yea, as we have shewed, whatever they write or speak about Churches, or their Order, can have no Being or Exercise in any other form of Churches, but of particular Congregations.

2. That account which they give, that Representation which they make of the kind, state, and order of the Churches among them, doth absolutely agree with, and answer unto, what we are taught in the Divine Writings about the same things. There were indeed before the end of the second Century, some practises in and about some lesser things, (such as sending the Consecrated Elements from the Assembly unto such as were sick) that they had no warrant for from any thing written or done by the A∣postles: But as unto the substance of what concerns the State, Order, Rule, Discipline, and Worship of Evange∣lical Churches, there is not any instance to be given, wherein they departed from the Apostolical Traditions or Institution, either by adding any thing of their own unto them, or omitting any thing that was by them ordain∣ed.

3. From this state, the Churches did by degrees and in∣sensibly degenerate, so as that another Form and Order of them did appear towards the end of the third Century. For some in the first Churches, not applying their minds unto the Apostolical Rule and practice, who ordained Elders in every Church, and that not only in Cities or Towns, but as Clemens affirms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Country-Villages, Many disorders ensued, with respect unto such Collections of Christians and Congregations, as were gathered at some distance from the first or City-Church. Until the time of Origen, the Example of the Apostles in this case

was followed, and their Directions observed. For so he writes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And we knowing that there are other Congregations gathered in the Towns up and down, by the Preaching of the Word of God; (or that there is another Heavenly City in any Town built by the word of God) we perswade some that are sound in Doctrine and of good Conversation, and meet for their Rule, to take on them the conduct or Rule of those Churches; and these whilst they Rule within the Churches those societies of Divine Institution by whom they are chosen, they govern them according to the Prescriptions or Commands and Rules given by God himself. Adver. Cels. lib. 8.

Those of whom he speaks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were the Pastors or principal Members of the Churches that were established. When they understood that in any place distant from them, a number of Believers were called and gathered into Church order by the Preaching of the Word, they pre∣sently, according unto their duty, took care of them, enquired into their State and condition, assisting them in particular, in finding out, trying, and recommending un∣to them, persons meet to be their Officers and Rulers. These he acknowledgeth to be Churches and Cities of God, upon their Collection by the Preaching of the Word, antecedently unto the constitution of any Officers among them; as the Apostles also did, Act. 14.22, 23. Where∣fore the Church▪ is essentially before its ordinary Officers, and cannot as unto its continuance depend on any Suc∣cession of theirs, which they have none, but what it gives unto them. These Officers, thus recommended,

were chosen, as he tells us, by the Churches, wherein they were to preside, and thereon did govern them by the Rule of Gods Word alone.

Hereby was the Original Constitution and state of the first Churches for a good season preserved. Nor was there the least abridgment of the power either of these Churches or of their Officers, because it may be they were some of them planted in poor Country-Villages. For as no man in the world can hinder, but that every true Church hath de jure all the Rights and Powers that any other Church in the world hath or ought to have, or that every true Offi∣cer, Bishop, Elder, or Pastor, hath not all the power, that Christ hath annexed unto that Office, (be they at Rome or E••gubium) so there was no abridgment of this power in the meanest of them, as yet attempted.

But this course and duty in many places not long after became to be much omitted; whether out of Ignorance or Negligence, or unwillingness of men to undertake the Pastoral Charge in poor Country-Churches; I know not. But so it was, that Believers in the Regions round about any City, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were look'd on as those which belong∣ed unto the City-Churches, and were not setled in parti∣cular Congregations for their edification, which they ought to have been. And the Councels that afterwards ensued, made Laws and Canons that they should be under the Government of the Bishops of those City-Churches. But when the number of such Believers was greatly in∣creased, so as that it was needful to have some always at∣tending the Ministry among them, they came I know not how to have Chorepiscopi among them and over them. The first mention of them is in the Synod of An••yra in Galatia, about the year 314, Can. 13. and mention is again made of them in a Synod of Antioch, An. 341. and somewhat before at the Council of Neocaesarea, Can. 13.

and frequently afterwards, as any one may see in the late Collections of the antient Canons. I verily believe, nor can the contrary be proved, but that these Chorepiscopi at first were as absolute and compleat in the Office of Epis∣copacy, as any of the Bishops of the greater Cities, having their name or denomination from the places of their Re∣sidence; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not for an intimation of any inferiority in them unto other City-Bishops. But so it came to pass, that through their poverty and want of Interest, their Ministry being confined unto a small Coun∣try-Parish, & perhaps through a comparative meanness of their Gifts or Abilities, the City-Bishop claimed a Superi∣ority over them, and made Canons about their Power, the bounding and exercising of it, in Dependance on themselves. For a while they were esteemed a degree a∣bove meer Presbyters, who accompanyed or attended the Bishop of the City-Church in his Administrations; and a degree beneath the Bishop himself, in a posture never de∣signed by Christ nor his Apostles. Wherefore in process of time, the name and thing were utterly lost, and all the Country-Churches were brought into an absolute subjecti∣on unto the City-Church; something being allowed unto them for Worship, nothing for Rule and Discipline; where∣by the first state of Churches in their Original Institution, sacredly preserved in the first Centuries, was utterly lost and demolished.

I shall add but one Argument more, to evinc•• the true state and nature of Evangelical Churches herein, namely, that they were only particular Congregations; and that is taken from the Duties and Powers ascribed in the Scri∣pture unto Churches, and the Members or entire Brother∣hood of them. It was observed before, that the Epistles of the Apostles were written all of them unto the Body of the Churches, in contradistinction unto their Elders, Bishops,

or Pastors; unless it were those that were written unto par∣ticular persons by name. And as this is plain in all the Epistles of Paul, wherein sometimes distinct mention is made of the Officers of the Church, sometimes none at all; so the Apostle John affirms that he wrote unto the Church, but that Diotrephes, (who seems to have been their Bishop) received him not; at once rejecting the Au∣thority of the Apostle, and overthrowing the liberty of the Church: which example was diligently followed in the succeeding Ages, Joh. Epist. 3. ver. 9. And the Apo∣stle Peter writing unto the Churches, on an especial occa∣sion, speaks distinctly of the Elders, 1 Pet. 5.1, 2. See also Heb. 13.24. the body of the Epistle being directed to the Body of Churches. Wherefore all the Instructions, Di∣rections and Injunctions given in those Epistles as unto the exercise of power, or the performance of duty, they are given unto the Churches themselves. Now these are such, many of them, as cannot be acted or performed in any Church by the Body of the People, but that which is Congregational only. It were too long here to insist on particulars; it shall be done elsewhere; and it will thence appear, that this Argument alone, is sufficient to bear the weight of this whole Cause. The Reader may if he please consider what Representation hereof is made in these places compared together, Matth. 18.15, 16, 17, 18. Act. 1.12, 23, Chap. 2.1, 42, 44, 46. Chap. 5.11, 12, 13. Chap. 11.21, 22, 25, 26, 28, 29, 30. Chap. 12.5, 12. Chap. 14.26, 27. Chap. 15.1, 2, 3, 4, 6, 12, 13, 22, 23, 27, 28, 30. Chap. 20.28. Rom. 15.5, 6, 14, 25, 26. Chap. 16.1, 17, 18. 1 Cor. 1.4, 5. Chap. 5. throughout. Chap. 12.4, 7, 8, 9, 11, 15, 18, 28, 29, 30, 31. Chap. 14. throughout. Chap. 16.10, 11. 2 Cor. 3.1, 2, 3. Chap. 7.14, 15. Chap. 8.22, 23, 24. Chap. 2, 6, 7, 8, 9, 10, 11. Chap. 8.5. Ephes. 2.19, 20, 21, 22. Chap. 5.11, 12. Gal. 6.1. Philip. 2.25.

26, 27, 28. Colos. 1.1, 2. Chap. 2.3. Chap. 3.16. Chap. 4.9, 12, 16, 17. 1 Thes. 5.11, 12, 13, 14. 2 Thes. 3.6, 7, 14, 15. Heb. 12.13. Chap. 10.24, 25. Chap. 12.15, 16. In these, I say, and other places innumerable, there are those things affirmed of, and ascribed unto the Apostolical Churches, as unto their State, Order, Assemblies, Duties, Powers and Priviledges, as evinces them to have been on∣ly particular Congregations.

Notes

• * 1.1

  Pag. 73.
• * 1.2

  Pag. 1.
• * 1.3

  P. 2, 3, 4.
• * 1.4

  Pag. 57, 58. Pag. 62.
• * 1.5

  Pag. 69.
• * 1.6

  Pag. 62.
• * 1.7

  Pag. 54. & 55.
• * 1.8

  Pag. 57, & 58.