Clergy were in joint Commiffion, and all of
them Judges there. He offers the Primitive
Father's Expofitions of the feveral Texts,
where the Power of the Keys was granted, for
Proof of it; p.271. yet owns that fome of the An-
cients underfood that Power given to St. Peter
(Mat. 16, 18, 19.) as peculiar to Bishops
only, and that Origen and St. Cyprian
agreed to it, fo long as Bishops were Orthodox,
P, 272. But others of the Ancients (he fays)
expound, Mat. 18. 17, 18. as a Grant to
the whole Church. He inftances in Tertullian
and Firmilian, yet neither of them refer to
that Text in his Quotations from them: Ter-
tullian's Authority is very different from this
Application of it, p. 275. And fo is Fir-
milian's too, p. 277. And yet that from
Clemens Romanus is much more foreign
and_furprizing still, p. 282. And fo is
St. Cyprian's Evidence for it, after his De-
claration about the Power of the Keys: yet he
is quoted for the People's Power in the Con.
fiftory again: But no one Quotation from him
implys any fuch thing either in respect to the
judicial Acts of cenfuring or abfolving Of
fenders, or any one particular relating to them,
P, 286, &c. The Senfe of that Primitive
Martyr in points of Ecclefiaftical Difcipline
compar'd with that of the Enquirer, and the
Difference manifeftly hewn, p. 293, &c.
CHAP.

a 2

CHA P. VIII. p. 296.

Very fingle Congregation in the Primitive
Church, had not a Power within them-

felves, to exercife all Ecclefiaftical Difcipline.

And a farther Proof that Primitive Diocefes

were not Congregational, p. 297. Of Synods

and the proper Members of them; the En-

quirer affirms, that Presbyters, Deacons and

Lay-Reprefentatives, as well as Bishops, had

a right of Seffion in them, p. 299.

His

Authority for it from the Synodical Epiftle

of the Council at Antioch, confider'd and

refuted, p. 300. As alfo his other Authority

from an Anonymous Author in Eufebius,

p. 306. His last referve from the Example

of St. Cyprian's Council against the lapfed

difcuffed at large, and shewn to imply no fuch

thing, p. 307, &c. An account given of

the Presbyters coming to Synods in the Pri-

mitive Times, p. 311. And of the Laity

allo, p. 312, Remarks upon the Enquirer's

Singular Notion of the first Division of Ec-

clefiaftical Provinces, p. 314.

CHAP.

CHA P. IX.

OF

P. 31

318.

F the Unity of the Church, The Ex-
quirer's four kinds of it, is a private

Notion of his own. The Obfervation of more

Ceremonies, and non-Effentials, is of more

Importance to the Unity of the Church U

verfal; than he allows of, p. 319. The Im-

pofers of Rites and Ceremonies unduly cenfur'd

by him, p. 323. As alfo the Impofers of

non-Effentials, p. 324. and 348, &c. His

pofitive Definition of the Church Univerfal,

without the Unity of the Epifcopacy imply'd

in it, is defective, p. 326. His unfair

Conftruction of St. Cyprian's words upon

that Head, p. 329. The Difference between

him and the Primitive Church in this matter

ftated, ibid. to p. 333. His Inftances of

Feliciffimus & Novatian confute his own

Notion, ibid. and his own cautious Diftincti

ons do no less, p. 334. The probable Oc-.

cafion of his fingular Opinion confider'd, p:

335. His four kinds of Unity center at last

in one, p. 336. Of the justifiable Caufes of

Separation from a Church, p. 337. Ab-

ftaining from Communion and fetting up a new-

Altar diftinguifh'd in that Respect: Presby

ters,

ters, Deacons, & People, may have a just
Caufe for the former, but no right to the
latter, ibid. The feveral
The feveral Cafes, of Apoftacy,

Herefy, and Immorality, in their

in their Paftors,

confider'd at large; and the Enquirer's Au-

thorities for his contrary Opinion answer'd,

p. 337, &c. Irenæus's Cenfure of Schifm,

in his true Meaning of it explain'd, p. 350.

The Clofe, P. 354.

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