removed them from Earth to Heaven where they were made Priests to the most High and were infinitely remunerated for all their Pains and Sorrows and so leaving their particular Flocks on Earth to be sed and govern'd by others who should succeed them in their places which brings me in the next place to enquire How a vacant Bishoprick was supplied or in what manner a Bishop or Minister was elected to a Diocess or Parish § 3. Now the manner of electing a Bishop I find to be thus When a Parish or Bishoprick was vacant through the Death of the Incumbent all the Members of that Parish both Clergy and Laity met together in the Church commonly to chuse a fit Person for his Successor to whom they might commit the Care and Government of their Church Thus when Alexander was chosen Bishop of Jerusalem it was by the Compulsion or Choice of the Members of that Church And as for the Bishoprick of Rome we have a memorable Instance of this kind in the Advancement of Fabianus to that See upon the Death of Bishop Anterus All the People met together in the Church to chuse a Successor proposing several illustrious and eminent Personages as fit for that Office whilst no one so much as thought upon Fabianus then present till a Dove miraculously came and sate upon his Head in the same manner as the Holy Ghost formerly descended on our Saviour and then all the People guided as it were with one Divine Spirit cryed out with one Mind and Soul That Fabianus was worthy of the Bishoprick and so straightways taking him they placed him on the Episcopal Throne And as Fabianus so likewise his Successor Cornelius was elected by the suffrage of the Clergy and Laity Thus also with respect to the Diocess of Carthage Cyprian was chosen Bishop thereof by its Inhabitants and Members as Pontius his Deacon writes That though he was a Novice yet by the Grace of God and the Favour of the People he was elevated to that sublime Dignity which is no more than what Cyprian himself acknowledges who frequently owns that he was promoted to that Honourable Charge by the Suffrage of the People § 4. When the People had thus elected a Bishop they presented him to the neighbouring Bishops for their Approbation and Consent because without their concurrent Assent there could be no Bishop legally instituted or confirmed Thus when the fore-mentioned Alexander was Chosen Bishop of Jerusalem by the Brethren of that place he had also the common Consent of the circumjacent Bishops Now the Reason of this I suppose was lest the People thro' Ignorance or Affection should chuse an unfit or an unable Man for that sacred Office it being supposed that a Synod of Bishops had more Wisdom Learning and Prudence than a Congregation of unlearned and ignorant Men and so were better able to judge of the Abilities and Qualifications of the Person elect than the People were Hence we find that sometimes the Election of a Bishop is attributed to the Choice of the Neighbouring Bishops with the Consent and Suffrage of the People This Custom generally prevail'd throughout Africa where upon the Vacancy of a See The Neighbouring Bishops of the Province met together at that Church and chose a Bishop in the presence of the People who knew his Life and Conversation before which Custom was observed in the Election of Sabinus Bishop of Emerita in Spain who was advanc'd to that Dignity by the Suffrage of all the Brethren and of all the Bishops there present But whether the Election of a Bishop be ascribed to the adjoining Ministers or to the People of that Parish it comes all to one and the same thing neither the Choice of the Bishops of the Voisinage without the Consent of the People nor the Election of the People without the Approbation of those Bishops was sufficient and valid of it self but both concurred to a legal and orderly Promotion which was according to the Example of the Apostles and Apostolick Preachers who in the first Plantation of Churches Ordained Bishops and Deacons with the Consent of the whole Church § 5. A Bishop being thus elected and confirmed the next thing that followed was his Ordination or 〈◊〉 which was done in his own Church by the neighbouring Bishops as Cyprian mentions some Bishops in his time who went to a City called Capse to install a Bishop whither when they were come they took the Bishop Elect and in the presence of his Flock Ordained or Installed him Bishop of that Church by Imposition of Hands as Sabinus was placed in his Bishoprick by Imposition of Hands Therefore Fortunatus the Schismatical Bishop of Carthage got five Bishops to come and Ordain him at Carthage And so Novatian when he Schismatically aspired to the Bishoprick of Rome that he might not seem to leap in Uncanonically wheedled three ignorant and simple Bishops to come to Rome and install him in that Bishoprick by Imposition of Hands How many Bishops were necessary to this installing of a Bishop Elect I find not Three were sufficient as is apparent from the forecited action of Novatian whether less would do I know not since I find not the least footsteps of it in my Antiquity unless that from Novatian's sending for and 〈◊〉 just three Bishops out of Italy we conclude that Number to be necessary But if there were more than Three it was not accounted unnecessary or needless for the more Bishops there were present at an Installment the more did its validity and unexceptionableness appear Whence Cyprian argues the undeniable Legality of Cornelius's Promotion to the See of Rome because he had sixteen Bishops present at his Ordination And for this Reason it was that Fortunatus the Schismatical Bishop of Carthage falsely boasted That there were Twenty-five Bishops present at his Installment And thus in short we have viewed the Method of the Ancients in their Election of Bishops we have shewn that they were elected by the People approved and installed by the Neighbouring Bishops on which Account it is that Cyprian calls them Chosen and ordained § 6. It may not now be amiss to mention this Custom that when a Bishop was thus presented and advanced to a See he immediately gave notice of it to other Bishops especially to the most renowned Bishops and Bishopricks as Cornelius writ to Cyprian Bishop of Carthage an Account of his being promoted to the See of Rome betwixt which two Churches there was such a peculiar Intercourse and Harmony as that this Custom was more particularly observed by them insomuch that it was observed by the Schismatical Bishops of each Church Novatian giving notice to Cyprian Bishop of Carthage of his Promotion to the Church of Rome And Fortunatus advising Cornelius Bishop of Rome of his Advancement to the Church of Carthage § 7. Let what hath been spoken now suffice for the peculiar Acts
Authors mentioned in this Treatise together with those Editions that I have made use of are as follow S. Ignatii Epistolae Graeco-Latin Quarto Edit Isaci Vossii Amstelodam 1646. S. Barnabae Epistola Catholica Edit ad Calcem S. Ignatii Quarto Amstelodam 1646. S. Clementis Romani Epistolae Graeco-Latin Quaerto Edit Patricii Junii Oxonii 1633. S. Irenaei Opera Folio Edit Nic. Galasii Genevae 1580. S. Justini Martyris Opera Graeco-Latin Folio Coloniae 1686. Epistola Plinii Secundi Trojano Imperatori de Christianis in fronte Operum Justin. Martyr Colon. 1686. Clementis Alexandrini Opera Folio Edit Heinsii Lugdun Batav 1616. Tertulliani Opera Folio Edit Paris 1580. Novatiani De Trinitate De Cibis Judaicis inter Opera Tertulliani Edit Paris 1580. Cypriani Opera Folio Edit Sim. Goulart apud Johan le Preux 1593. Vita Cypriani per Pontium ejus Diaconum In fronte Oper. Cyprian Edit Goulart 1593. Fragmentum Victorini Petavionensis De Fabrica Mundi pag. 103 104. Histor. literar Dr. S. Cave Edit Folio Londini 1688. Minucii Felices Octavius Edit ad Calcem Tertullian Apolog. per Desiderium Heraldum Quarto Paris 1613. Origenis Commentaria omnia quae Graece Reperiuntur Edit de Huetii 2 Vol. Folio Rothomagi 1668. Originis contra Celsum Libri Octo ejusdem Philocalia Graeco-Latin Edit Quarto per Gulielm Spencer Cantabrigiae 1677. Originis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu De Oratione Graeco-Latin Octavo Oxonii 1685. As for those other Works of Origen which are extant only in Latin I have made no use at all of those of Ruffin's Translation except his Creed since in them we know not which we read whether Origen or Ruffin and as for those which were translated by more faithful Hands I have used the Editions of Merlin or Erasmus without nominating the Page Eusebii Pamphili Ecclesiastica Historia Graeco-Latin Folio Edit Henric. Vales. Paris 1659. I have read only the Seven first Books of Eusebius's History because the three others go beyond my limited Time As for the Writings of S. Gregory of Neocaesarea they are but few and from thence I have taken nothing but his Creed so that there is no need to mention any Edition of his Works The same I may say also of the short Epistle of Polycarp which I have cited but once and therein have used the Version of Dr. Cave extant in his Apostolici pag. 127. There are vet some other Fathers whose remaining Tracts I have read as Theophilus Antiochenus Athenagoras c. who are not cited in this 〈◊〉 because I have found nothing in them 〈◊〉 to my Design An Enquiry into the Constitution Discipline Unity and Worship of the Primitive Church CHAP. I. § 1. The various Significations of the word Church § 2. A particular Church the chief Subject of the ensuing Discourse The constituent parts thereof Two-fold viz. Clergy and Laity § 3. Each of these had their particular Functions and both their joint Offices Three things on which a great part of the following Discourse depends proposed to be handled viz. The Peculiar Acts of the Clergy The Peculiar Acts of the Laity and the Joint Acts of them both § 4. The Peculiar Acts of the Clergy propounded to be discussed according to their several Orders First of the Bishops A View of the World as it was in a state of Heathenism at the first Preaching of Christianity necessary to be consider'd Where the Apostles planted Churches they appointed the first Converts to be Bishops thereof § 5. But one Bishop in a Church The Orthodoxness of the Faith proved from the Succession of the Bishops The Titles and Relation of the Bishop to his Flock § 1. THAT we may give the more clear and distinct Answer to this Important Query it is necessary that we first examin the Primitive Notion of the Word Church upon the due apprehension of which depends the Right Understanding of a great Part of our following Discourse This word Church as in our modern acceptation so also in the Writings of the Fathers is equivocal having different Significations according to the different Subjects to which it is applyed I shall not here concern my self about the Derivation of the Word or its Original Use amongst the Heathens from whom it was translated into the Christian Church but only take notice of its various Uses amongst the ancient Christians which were many as 1. It is very often to be understood of the Church Vniversal that is of all those who throughout the face of the whole Earth professed Faith in Christ and acknowledged him to be the Saviour of Mankind This Irenaeus calls The Church dispersed thro' the whole World to the ends of the Earth and The Church scattered in the whole World And Origen calls it The Church of God under Heaven This is that which they called the Catholick Church for Catholick signifies the same as Vniversal Thus Polycarp when he was seized by his Murderers prayed for The Catholick Church throughout the World And in this Sense Dionysius Alexandrinus calls the persecuting Emperour Macrianus A Warrior against the Catholick Church of God II. The word Church is frequently to be understood of a particular Church that is of a Company of Believers who at one time in one and the same place did associate themselves together and concur in the Participation of all the Institutions and Ordinances of Jesus Christ with their proper Pastors and Ministers Thus Irenaeus mentions that Church which is in any place And so Dionysius Alexandrinus writes that when he was banished to Cephro in Lybia there came so many Christians unto him that even there he had a Church Tertullian thinks that Three were sufficient to make a Church In this sense we must understand the Church of Rome the Church of Smyrna the Church of Antioch the Church of Athens the Church of Alexandria or the Church in any other such place whatsoever that is a Congregation of Christians assembling all together for Religious Exercises at Rome Antioch Smirna Athens Alexandria or such like places III. The word Church is sometimes used for the Place where a particular Church or Congregation met for the Celebration of Divine Service Thus Paulus Samosatenus the Heretical Bishop of Antioch ordered certain Women to stand in the middle of the Church and fing Psalms in his Praise So Clemens Alexandrinui adviseth that Men and Women should with all Modesty and Humility enter into the Church So the Clergy of the Church of Rome in their Letter to Cyprian concerning the Restitution of the Lapsed give as their advice That they should only come to the Threshold of the Church-door but not go over it And in this Sense is the Word frequently to be understood in Tertullian Origen and others to recite whose Testimonies at large would be both tedious and needless IV. I find the Word Church once used by Cyprian for
he makes concerning it in one of his Commentaries How is it possible saith he that a Question either in Ethicks Physicks or Divinity should be understood as it ought without Logick You shall hear no Absurdity from those who are skill'd in Logick and diligently search out the signification of words whereas many times thro' our ignorance in Logick we greatly err not distinguishing Homonymies Amphibolies the different Vsages Properties and Distinction of Words as some from the Ignorance of the Homonymy of the word World have sell into wicked Opinions touching its Maker not diseerning what that signifies in 1 John 5. 19. The World lies in wickedness where they understanding by the World the frame of Heaven and Earth and all Creatures therein blaspheme the Creator thereof by affirming that the Sun Moon and Stars which move in so exact an Order lie in Wickedness So also thro' the same Ignorance they know not the true Sense of that Text in 1 John 30. This is the Lamb of God which taketh away the Sins of the World Neither of that in 2 Cor. 5. 19. God was in Christ reconciling the World to himself Wherefore if we would not err about the true sense of the Holy Scripture it is necessary that we understand Logick which art of Logick the foresaid Father thinks is recommended to us by Solomon in Prov. 10. 17. He that refuseth Reproof or Logick as he rendreth it erreth Clemens Alexandrinus also stifly asserts the Utility of Humane Learning where he says That it is profitable to Christianity for the clear and distinct Demonstrations of its Doctrine 1 in that it helps us to the more evident understanding of the Truth And in particular for Logick he gives it high Encomiums as that it is a hedge to defend the Truth from being prod down by Sophisters that it gives us great light duly to understand the Holy Scriptures that it is necessary to confute the Sophisms of Hereticks And in general for all sorts of Learning he tells us that it keeps the way of Life that we be not deceived or circumvented by those that endeavour to draw us into the way of sin So that he thinks Philosophy and the Liberal Arts came down from Heaven unto Men. But should I produce all the Passages in this Father concerning the Utility and Excellency of Humane Learning I must transcribe several Pages in Folio which if the Reader has a Curiosity to view he may especially take notice of these Places Stromat lib. 1. Pag. 209 210 211 212 213 214 215 and Stromat lib. 6. Pag. 471 472 473 474 475 476 477. § 10. It is true there were some in those days of whom Clemens 〈◊〉 complains who dreaded Philosophy lest it should deceive them as much as Children did Hobgoblins Because they saw by too lamentable experience that many Learned Mens Brains were so charmed or intoxicated with Philosophical Notions as that they laboured to transform them into Christian Verities and so thereby became Authors of most pestilent and damnable Heresies which is particularly observed by Tertullian with respect to the Hereticks of his time who in this account calls the Philosophers the Patriarchs of Hereticks Therefore they accused Philosophy it self as the Production of some evil Inventor introduced into the World for the ruin and destruction of Mankind Even Tertullian himself for this reason had an extream Pique against Philosophy and violently decry'd it especially Logick as inconsistent with true Christianity as may be seen at large in his Book De Prescriptione adversus Haereticos p. 70 71 But to this Objection Clemens Alexandrinus replies that if any Man had been deceived and misled by Philosophy that that proceeded not from Philosophy but from the wickedness of his Nature for whosoever has Wisdom enough to use it he is able thereby to make a larger and a more demonstrative Defence of the Faith than others And concerning Logick in particular he tells them that as for Eristick jangling Logick for impertinent and contentious Sophisms which he elegently calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shadows of Reason he disliked it as much as they and frequently inveighs against it But as for the 〈◊〉 substantial part of it he could not but deem it profitable and advantagious since it helps us to find out the Truth enables us the better to understand the Scriptures and shews us how to refel the Sophisms and cunning arguments of the Hereticks But besides this sort of Objectors there were others of whom Clemens Alexandrinus speaks who condemned Learning on this account because it was humane unto whom that Father answers that was most unreasonable that Philosophy only should be condemned on this account and that the meanest Arts besides even those of a Smith and Shipwright which are as much Humane should be commended and approved that they did not rest here and go no farther but having got what was useful and profitable from it they ascended higher unto the true Philosophy making this humane Philosophy a Guide unto or a Preparatory for the true Philosophy These were the Sentiments of this Learned Father touching the Utility and Excellency of Humane Learning with respect to the Interpretation of Scripture the finding out and defending of the true Faith and Doctrine and such like things which were the very Heart and Soul of the Presbyters Function and Employ from whence we may rationally collect that it was needful amiable and profitable in a Presbyter I do not say that it was absolutely necessary for it is apparent that a great part of the ancient Presbyters were not skill'd in it but I say that it was very useful and advantageous and they prized and esteemed those Presbyters who were vers'd in it especially those of them who were Arch-Presbyters or Bishops who if possible were to be well read in those parts of Learning which were proper to confirm the Articles of Christianity and to confute the Enemies thereof This is plainly insinuated by Origen when he says That the Holy Scriptures exhort us to learn Logick in that place where it is said by Solomon He that refuseth reproof or Logick as he understandeth it erreth and that therefore he that instructeth others the Greek Word more particularly denotes the Bishop ought to be able to convince Gain-sayers § 11. Upon this Examination of the Candidates for the Ministry and their Approbation by the Presbytery the next thing that follow'd was their being declared capable of their desired Function to which they were very seldom presently advanced but first gave a Specimen of their Abilities in their discharge of other inferiour Ecclesiastick Offices and so proceeded by degrees to the Supreme Function of all as Cornelius Bishop of Rome did not presently leap into his Office but passing thro' all the Ecclesiastical Employments gradually ascended thereunto And as Aurelius a Member of the Church of Carthage
not the Bishop without the People nor the People without the Bishop but both conjunctly constituted that Supreme Tribunal which censured Delinquents and Transgressors as will be evident from what follows All the Power that any Church-Court exerted was derived from that Promife and Commission of Christ in Matth. 16. 18 19. Thou art Peter and upon this Rock will I build my Church and the Gates of Hell shall not prevail against it And I will give unto thee the Keys of the Kingdom of Heaven and whatsoever thou shalt bind on Earth shall be bound in Heaven whatsoever thou shalt loose on Earth shall be loosed in Heaven Now this Power some of the Ancients mention as given to the Bishops Thus Origen writes That the Bishops applyed to themselves this Promise that was made to Peter teaching That they had received the Keys of the Kingdom of Heaven from our Saviour that so whatsoever was bound that is condemned by them on Earth was bound in Heaven and whatsoever was loosed by them was also loosed in Heaven which says he may be Orthodoxly enough applyed to them if they hold Peter's Confession and are such as the Church of Christ may be built upon And so also says Cyprian The Church is founded upon the Bishops by whom every Ecclesiastical Action is governed Others of the Ancients mention this Power as given to the whole Church according to that in Matth. 18. 15 16 17 18. If thy Brother shall trespass against thee go and tell him his Fault between thee and him 〈◊〉 if he shall hear thee thou hast gained thy 〈◊〉 but if he will not hear thee take with thee one or two more that in the mouth of two or three Witnesses every Word may be established and if he shall neglect them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an Heathen and a Publican Verily I say unto you Whatsoever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven By the Church here is to be understood the whole Body of a particular Church or Parish unto which some of the Fathers attribute the Power of the Keys as Tertullian If thou fearest Heaven to be shut remember the Lord gave its Keys to Peter and by him to the Church And Firmilian The Power of remitting Sins is given to the Apostles and to the Churches which they constituted and to the Bishops who succeeded them Now from this different attribution of the Power of the Keys we may infer this That it was so lodged both in Bishops and People as that each had some share in it The Bishop had the whole Executive and part of the Legislative Power and the People had a part in the Legislative tho' not in the Executive As for the Executive Power by which I understand the formal Pronunciation of Suspensions and Excommunications the Imposition of Hands in the Absolution of Penitents and such like that could be done by none but by the Bishop or by Persons in Holy Orders Deputed and Commission'd by him as the Sequel will evince But as for the Legislative Decretive or Judicatorial Power that 〈◊〉 both to Clergy and Laity who conjunctly made up that Supreme Consistorial Court which was in every Parish before which all Offenders were tried and if found Guilty sentenced and condemned Now that the Clergy were Members of this Ecclesiastical Court is a thing so evidently known and granted by all as that it would be superfluous to heap up many Quotations to prove it so that I shall but just confirm it after I have proved that which may seem more strange and that is That the Laity were Members thereof and Judges therein being Sharers with the Clergy in the Judicial Power of the Spiritual Court And this will most evidently appear by the consideration of these following Testimonies The first shall be out of that place of Clemens Romanus where he writes Who will say according to the Example of Moses If Seditions Contentions and Schisms are hapned because of me I will depart I will go wheresoever you please and I will do what are enjoyned me by the People so the Church of Christ be in Peace So Origen describes a Criminal as appearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the whole Church And Dyonisius Bishop of Alexandria in his Letter to Fabius Bishop of Antioch speaks of one Serapion that had fallen in the Times of Persecution who had several times appeared before the Church to beg their Pardon but no one did ever take any notice of him But Cyprian is most full in this matter as when two Subdeacons and an Acolyth of his Parish had committed some great Misdemeanors he professes that he himself was not a sufficient Judge of their Crimes but they ought to be tried by all the People And concerning Felicissimus the 〈◊〉 he writes to his People from his Exile that if it pleased God he would come to them after Easter and then that Affair should be adjusted according to their Arbitrement and Common Counsel And in another place he condemns the rash Precipitation of some of his Presbyters in admitting the Lapsed to Communion because of some Pacificatory Libels obtained from the Confessors and charges them to admit no more till Peace was restored to the Church and then they should plead their Cause before the Clergy and before all the People And concerning the same matter he writes in another Letter to the People of his Parish That when it should please God to restore Peace to the Church and reduce him from his Exile that then it should be examined in their Presence and according to their Judgment So that the Consistory Court was composed of the People as well as of the Bishop each of whom had a negative Voice therein On one side the Bishop could do nothing without the People So when several returned from the Schism of Fortunatus and Bishop Cyprian was willing to receive them into the Churches Peace he complains of the unwillingness of his People to admit them and the great difficulties he had to obtain their Consent as he thus describes it in his Letter to Cornelius Bishop of Rome O my dear Brother if you could be present with me when those Men return from their Schism you would wonder at what pains I take to perswade our Brethren to be patient that laying aside their Grief of Mind they would consent to the healing and receiving of those that are sick I can scarce 〈◊〉 yea I extort a Grant from my People that such 〈◊〉 received to Communion And on the other side the People could do dothing without the Bishop as when one of the three Bishops that 〈◊〉 Ordained Novatian came back to the Church and desired admission the People alone could not receive him without the Consent of the Bishop 〈◊〉 for else they would
He that is condemned and bound by the Church on Earth remains bound none in Heaven unloosing him § 6. No wonder then that Men in their right Senses were affrightned at the tremendous Misery of an Excommunicated Condition and that when through their corrupt Natures and wicked Practices they had incurred that Sentence they never left Fasting Watching Weeping and the endurance of the severest Courses of Mortification till they were absolved from it and reinstated in God and the Churches Favour Which brings me in the next place to search into the Course that Offenders took to be received into the Church again the usual Method whereof seems to have been thus All those that desired to be delivered from that miserable state in the first place in a most penitent and humble manner came weeping and crying unto the Church-doors where they lay groveling on the Ground prostrating themselves at the Feet of the Faithful as they went into Church and begging their Prayers to God for them The Behaviour of these Men is thus elegantly express'd by the Clergy of the Church of Rome in a Letter to Cyprian Let them say they knock at the Church-doors but not break them let them come to the Threshold of the Church but not pass over it let them watch at the Gates of the Celestial Tents but armed with Modesty by which they may remember they were Deserters let them resume the Trumpet of their Prayers but not to sound an Alarm to Battle let them arm themselves with the Darts of Modesty and retake that Shield which by their Apostacy they lost that so they may be armed not against the Church which grieves at their Misery but against their Adversary the Devil a modest Petition a bashful Supplication a necessary Humility and an Industrious Patience will be advantagious to them let them express their grief by their Tears and their sorrow and shame for their Crimes by their Groans So Tertullian in the same manner describes one in this state by lying in Sackcloth and Ashes by having a squalid Body and a dejected Soul by fasting praying weeping groaning and roaring night and day by throwing himself at the Clergies feet and kneeling before the Faithful begging and desiring their Prayers and Pardon § 7. If the Ecclesiastical Court thought their Repentance to be real and those external Expressions of Sorrow and Grief to proceed from suitable Affections of Heart then they began to encline to some Terms of Remission and Reconciliation and gave the Delinquents some hopes of it by admitting them to come into the Church and to stay at some part of Divine Service but not at the whole of it to communicate with the Faithful till they had for a long space of time which they then imposed on them by their humble and modest Carriage gave good Proofs of their Sorrow and Repentance This fixed Time of Tryal was called the Time of Penance during which the Penitent as he was now called appeared in all the Formalities of Sorrow with a course Habit and a dejected Countenance continually fasting and praying lamenting and bemoaning the greatness and aggravations of his Sin and Wickedness as may be seen in sundry places of the Fathers all which to transcribe would be very tedious wherefore I shall content my self with Translating a few Elegancies pertinent to this purpose out of Cyprian's Book De Lapsis wherein he thus inveighs against those who in a state of Penance indulged themselves in the Delights and Enjoyments of the Flesh Can we think that that Man weeps with his whole Heart and with-Fastings Tears and Sighs beseeches God who from the very first day of his Offence daily frequents the Baths who indulging to his gluttonous Appetite this Day vomits up his undigested Crudities the next day and does not communicate of his Meat and Drink to the Necessities of the Poor He that goes gay and jocund how doth he bewayl his Death Does that Woman weep and mourn who spends her time in putting on splendid Garments and does not think upon the Garment of Christ which she lost Who seeks after precious Ornaments and rich Jewels and does not bewail the loss of the Heavenly and Divine adorning Altho' thou puttest on exotick Garbs and silken Garments thou art naked altho' thou beautifiest thy self with Gold and Pearls without the Beauty of Christ thou art deformed And thou who dyest thine Hair now leave it off in this time of Penance and thou who paintest thine Eyes wash it off with thy Tears If thou shouldst lose any one of thy dear Friends by Death thou wouldst sorrowfully weep and howl and express the greatness of thy Sorrow by thy disregarded Face mourning Garments neglected Hair cloudy Countenance and dejected Visage Why O Wretch thou hast lost thy Soul and wilt not thou bitterly weep and continually lament Now therefore pray and supplicate more earnestly pass the Day in weeping the Night in watching and crying both Night and Day in Tears and Lamentations prostrate your selves upon the Ground roll your selves in dust and ashes after having lost the Garment of Christ have no cloathing here having tasted the Devil's Meat chuse now to fast § 8. How long these Penitentiary Stations were cannot be defined since they differed according to the Quality of the Offence and the Offender according to the Circumstance of Time and the Will and Pleasure of the 〈◊〉 Court who imposed them some were in the state of Penance two Years some three some five some ten some more some even to their Lives ends but how long and rigorous soever their Penance was they were patiently humbly and thankfully to endure it the whole time being not absolved till they had undergone the legal and full time of Satisfaction It is true indeed that in some extraordinary Cases the Prudence of the Church saw fit to dispense with the usual length and Severity of their inflicted Discipline as in Case of Death of an approaching Persecution or when a great multitude and eminent leading Persons were cencerned in the same Offence as in the case of Trophimus which may be seen in the 52d Epistle of Cyprian Besides these the Confessors claimed the Privilege of restoring Penitents before the usual time which irregular and unreasonable Practice of theirs caused great Disturbances to the Church of Carthage in the Days of Cyprian which may be seen at large in several Epistles extant in the beginning of his Works But laying aside these unusual Circumstances the fixed Period of Penance was never anticipated but how long and severe soever it was the Penitent chearfully submitted to it When the appointed Time of Penance was ended the Penitent applyed himself to the Ecclesiastical Court for Absolution who examined his Demeanours and Actions which if they approved and liked they then proceeded to the formal assoyling of him of which in the following Sections § 9. On the appointed Day for Absolution the Penitent or he that was now to
in claritate receptus in gloria venturus Salvator eorum qui salvantur Judex eorum qui 〈◊〉 mittens in ignem aeternum transfiguratores veritatis contemptores patris sui adventus ejus Irenaeus lib. 3. cap. 4. p 172. Regula est autem Fidei ut jam hinc quid credamus profitearur illa scilicet qua creditur unum omnino Deum esse 〈◊〉 alium praeter mundi creatorem qui universa de nihilo produxerit per verbum suum primo omnium amissum id verbum Filium ejus appellatum in nomine Dei varie visum Patriarchis in Prophetis semper auditum postremo delatum ex spiritu patris Dei virture in Virginem Matiam carnem factum in utero ejus ex ea natum egisse Jesum Christum exinde proedicasse novam legem novam promissionem Regni Coelorum virtutes fecisse fixum cruci tertia die resurrexisse in coelos ereptum sedere ad dexteram patris misisse vicariam vim spiritus sancti qui credentes agant venturum cum claritate ad sumendos sauctos in vitae eternae promissorum coelestium fructum ad 〈◊〉 judicandos igni perpetuo facta utriusque partis resuscitatione cum carnis 〈◊〉 Haec regula a Christo instituta nullas habet apud nos quaestiones nisi quas haereses 〈◊〉 quae haereticos faciunt 〈◊〉 de 〈◊〉 advers 〈◊〉 p. 73. Unicum quidem Deum credimus sub hac 〈◊〉 dispensatione quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicimus ut unici Dei sit Filius Sermo ipsius qui ex ipso processerit per quem omnia facta sunt sine quo factum est nihil hunc missum a patre in Virginem ex ea natum hominem Deum filium hominis filium Dei cognominatum Jesum Christum hunc passum 〈◊〉 mortuum sepultum secundum scripturas resuscitatum a Patre in coelo resumptum sedere ad dexteram patris venturum judicare vivos 〈◊〉 qui exinde miserat secundum promissionem suam a patre spiritum sanctum Paracletum sanctificatorem fidei eorum qui credunt in patrem filium spiritum sanctum Hanc regulam ab initio Evangelii decucurrisse c. Tertul. advers Praxean p. 316. Regula Fidei una omnino est sola immobilis irreformabilis credendi scilicet in unicum Deum omnipotentem mundi conditorem 〈◊〉 ejus Jesum Christum natum ex Virgine Maria crucifixum sub Pontio Pilato tertio 〈◊〉 resuscitatum a mortuis receptum in coelis sedentem nunc ad dexteram patris venturum 〈◊〉 vivos mortuos per carnis etiam resurrectionem Tertullian de Virginib veland p. 385. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen Comment in 〈◊〉 Tom. 32. p. 397. Vol. 2. Unus Deus est qui omnia creavit atque composuit quique ex nullis fecit esse universa Deus a prima creatura conditione mundi omnium justorum Adam Abel Seth Enos c. quod hic Deus in novissimis diebus 〈◊〉 per Prophetas suos ante promiserat 〈◊〉 Dominum 〈◊〉 Jesum Christum 〈◊〉 quidem vocaturum Israel secundo vero etiam gentes post perfidiam populi Israel Hic Deus 〈◊〉 bonus pater domini nostri Jesu Christi Legem Prophetas Evangelia ipse 〈◊〉 qui Apostolorum Deus est veteris novi Testamenti Tum deinde quia Jesus Christus ipse qui venit ante omnem 〈◊〉 〈◊〉 ex patre est Qui cum in omnium conditione 〈◊〉 ministrasset per ipsum enim omnia 〈◊〉 〈◊〉 novissimis temporibus seipsum 〈◊〉 homo factus est incarnatus est cum Deus 〈◊〉 homo mansit quod Deus erat Corpus assumpsit corpori nostro simile eo solo 〈◊〉 quod natum ex Virgine Spiritu sancto est quoniam hic Jesus Christus natus 〈◊〉 est in veritate non per imaginem communem hanc mortem vere 〈◊〉 est vere enim a morte resurrexit post resurrectionem conversatus cum 〈◊〉 suis assumptus 〈◊〉 Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum sanctum in hoc non jam manifeste discernitur utrum 〈◊〉 aut innatus Sed inquirenda jam ista pro viribus sunt de Sacra Scriptura sagaci perquisitione investiganda sane quod iste Spiritus 〈◊〉 unumquemque sanctorum vel Prophetarum vel Apostolorum inspiravit non 〈◊〉 Spiritus in veteribus alius vero in his qui in adventu Christi inspirati sunt manifestissime in Ecclesiis praedicatur Post haec jam quod anima substantiam vitamque habens 〈◊〉 cum ex hoc mundo discesserit pro 〈◊〉 meritis dispensabit sive vitae aeternae ac 〈◊〉 haereditate potitura si hoc ei sua 〈◊〉 praestiterint sive igne aeterno ac 〈◊〉 mancipanda si in hoc eam scelerum culpa detorserit Sed quia erit tempus resurnectionis mortuorum cum corpus hoc quod in 〈◊〉 seminatur surget in incorruptione quod seminatur in ignominia surget in gloria Origen in Proaem lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credis in Deum Patrem Filium Christum Spiritum Sanctum remissionem peccatorum Vitam AEternam per Sanctam 〈◊〉 Cyprian Epist. 76. § 6. p. 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor 〈◊〉 § 7. These are all the Creeds that I have met with in which the Words are various but generally recurring to the 〈◊〉 Sense It would be too tedious to translate them all wherefore I shall sum them up in the Creed commonly call'd the Apostles and thereby shew their Congruity and Agreement as also what is in the Apostles Creed more than in these Now the Articles of the Apostles Creed that are to be found in the 〈◊〉 Creeds are as follows I believe in God the Father Almighty Maker of Heaven and Earth and in Jesus Christ his only Son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried The Third Day he rose again from the Dead ascended into Heaven sitteth at the Right Hand of God the Father Almighty from whence he shall come to judge both the Quick and the Dead I believe in the Holy Ghost the Holy Catholick 〈◊〉 the Forgiveness of Here are now two Clauses of our 〈◊〉 〈◊〉 〈◊〉 viz. He descended into 〈◊〉 〈◊〉 The Communion of 〈◊〉 § 8. If we would know how they were 〈◊〉 we must first consider how the whole Creed was framed which I conceive was done these two ways First Some of the Articles were derived down from the very Days of the Apostles Secondly Others were afterwards added in opposition to Heresies as they sprung up in the Church First Some of the Articles were 〈◊〉 down from the very Days of the 〈◊〉 such were these I believe in God the 〈◊〉 or as