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"he who is to be ordained a bishop must be chosen by all the people as the most worthy."*

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The canons (called the apostles)" depose such bishops as are chosen by the civil magistrate."+ The famous council of Nice, in a synodical epistle to the church of Alexandria, forbids "any "to be ordained bishops without the election of "the people."

The council of Constantinople, anno 382, say they ordained Nectarius, "cuncta decernente ci"vitate," all the city decreeing it; and Flavianus, "omni ecclesia decernente," according to the determination of the whole church.

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The council of Carthage, anno 394, say bishop is to be ordained, cum omni consensu "clericorum et laicorum, with the universal con"sent both of the clergy and laity."

Leo V. (Father Paul confesses,) has amply shewn "that the ordination of a bishop could "not be lawful or valid which was not required "and sought by the people, and by them approved; which is said by all the fathers of "those times;" and adds, "Qui præfuturus est " omnibus ab omnibus.eligatur."§ Let him thatis to preside over all be chosen by all.

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The council of Paris, anno 552, require "the "election of the people and clergy on pain of "excommunication." Chrysostom was chosen bishop of Constantinople by the "common con"sent of all persons, clergy as well as laity."|| In the choice of St. Martin, the votes of the people carried it against the votes of the bishops themselves, the people insisting upon their privilege.

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Finally the mighty contests and struggles, of which ecclesiastical story is full, into which the great cities frequently fell at the election of their

*Conft. Apof. L. 8, Cap. 4

Benef. Mat Sect. 29.
Socrat. Schol. L. 6. Ch. 2.

+ Can. Apof. 30, in Photio. Leon, Epift. 89. Cap. 5... Sulp. Sev. Cap. 7.

bishops, put beyond all doubt the antiquity of the practice. That at Antioch, when Eustathius was chosen, described by Eusebius, (de Vita Constant. 1. 3. ch. 39, 60,) where also is the Emperor's letter to the people of Antioch, (another memorable monument full to the purpose,) exhorting them not to choose Eusebius as their bishop,' but to think of some other person:---that, at' Cæsarea, described by Greg. Nazian, *---that at Alexandria, by Evagrius: +---that, at Constantinople, several times by Sozomen, &c.---that at Ephesus, by Chrysostom :---at Versailles, by Ambrose:---at Milan, by Socrates:---at Rome, by Ammianus Marcellinus, &c.-It hence evidently appears what the sentiments and practice" were of the churches in those ancient times. So that so warm a champion for church authority, as your zealous Dr. Wall, is forced to confess, "that it is a piece of history which cannot fairly"be denied, that, among the primitive christians, "the people used to have their suffrage in the "choice of church officers; and that this is the "most regular way; that it continued many years; "and those christians, who have gone about to "mend this way, have made it worse.

These, now, are the grounds on which this right of the people stands. And thus impregnable is the post which you so adventrously attack. Your reasoning upon this head is truly extraor dinary, which, in short, is this: "A man does well "who meekly attends the ministry of a good, "able, orthodox minister, by whomsoever provided; but the king, bishops, lord-chancellor, "gentry, &c. are more competent judges of the "goodness and orthodoxy of clergymen than the

66

Orat. 19.

+ L. 2. C. 6.

Dr. Wall's Hift. Inf. Bap. Vol. II. page 334. Nay, if. any prefbyter was created a bithop by imperia' mandates, the people were enjined to renounce him.

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"common people;"* therefore the people ought not to judge for themselves in these matters, but to submit meekly to the determination of the king, lord-chancellor, bishops, &c. A most excellent doctrine this! admirably fit to promote Popery in Spain, Mahomedanism in Turkey, Paganism in Japan. It would follow from this principle, as I have already urged, that the brave protestants in France have unwarrantably and wickedly withdrawn from the ministers which the king and bishops had set over them. "Yes, (you "reply,) undoubtedly they have, if their kings "and bishops set over them, as they do here, good orthodox ministers." But could you think, Sir, such an answer would be receivedwithout a smile? Pray, who is to judge of the. goodness, ability, and orthodoxy of the minister? Not the people, according to your scheme, but the king and bishops, who are more competent judges. Well then, the rulers in France are more competent judges of the goodness, ability, and orthodoxy of ministers, than their Hugonot subjects; to their superior judgment, therefore, they ought to submit. Butarethe Hugonots in France, I beseech you, more competent judges of the ability of the clergy on whom they ought to attend than the people of England? Or, have the king and bishops here more authority from God to judge for their subjects than the king and bishops there? It is strange that a gentleman of your discernment should entangle himself in so inconsistent a scheme!

* 11. Letter, page 9, II Defence, page 63.1.

SECT. XI.

The BURIAL-OFFICE and ATHANASIAN CREED most apparently inconsistent and repugnant to

each other.

WITH what truth, Sir, and justice you drew

your own character, as a sorry advocate for the church, the public will judge; but, that you have shewn no defect of courage, every one must admit. You proceed, in what you call your soldi erly manner, and, like a bold and intrepid champion, undertake to defend what, I believe, few, except yourself, would not desert as a forlorn and untenable post, viz. your church's thirtec. times. a year pronouncing, concerning all Arians and. Socinians, that they cannot be saved, that they do without doubt perish everlastingly; and yet, with equal solemnity, pronouncing, concerning these self-same persons dying in their heresies, that God has in his great mercy taken them to himself, and that you hope they rest in Christ. I must own I did not expect that you would seriously attempt to reconcile such a contradiction as this. But let us hear how you perform. "When we "declare that Arians and Socinians perish everlastingly, our sense is, that their heresies are "damnable, and that they, upon the account of "them, are liable to damnation; notwithstand"ing which, there may be room for pardon in particular cases; and that, when one of these "comes to die, it may be charitably hoped that "his is such a case, and we may lawfully declare "that we do not quite despair concerning him." That is to say, you damn the heresy, but save the

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II Defence, page 128.
+ Dedic. page 11.
+11 Defence, page 151.

heretic; a piece of spiritual legerdemain, which, I own, I cannot comprehend. But does not all the world see, Sir, that the creed plainly and incontestibly refers to persons only, not to things, and absolutely pronounces upon their final circumstances, or state? Whosoever will be saved, it is necessary, before all things, that he hold the faith there defined; which faith, except every one doth keep whole and undefiled, he shall, without doubt, perish everlastingly. Will you say that this speaks only of the heresy, and that it does not expressly pronounce upon the condition, or state, of the person who holds it? And that it only declares him to be liable to, or in some danger of damnation, but not that he shall without doubt, or most certainly be damned?

Again, does the creed leave any room to hope în particular cases, when, at five distinct places, it determines absolutely against all hope, and in such strong and express language, as most evidently reaches, and was intended to reach, to every particular case?---Whosoever,---every one, ---which except a man believe---he shall, without

If,

these decisive and most peremptory declarations, the creed still leaves room to hope for the salvation of the avowed deniers and oppugners of this faith, then the use of language is lost, there is no meaning in words, truth and falsehood are the same, and a man may honestly subscribe the Koran of Mahommed, and reconcile t with a profession of the gospel of Christ. Besides, what contemptible chicanery and trifling is it to talk "of room for pardon, and of hope in particular

doubt, perish everlastingly. dtions,

cases," when you solemnly declare this hope universally, and in every case; and to say "When "one of these comes to die," whereas, you do it over all when they come to die: and, "that "you do not quite despair concerning the man," when you assume the language of confidence,

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