Mr. Clerkson therefore had great reason to aprehend , that it would appear a great Paradox , to hear that a Bishop of Old was but the Pastor of a single Church , or that his Diocese was no larger than one Communion Table might serve . It does indeed seem very strange ; not only to those who take the Measures of Ancient times and things by their own , or are much concern'd they should not be otherwise than they are now ; but most of all to those who have competent knowledg of those Times , and who are qualify'd to make some Judgment of the State of the Primitive Church , from the Testimonies of Ecclesiastical Writers . It is a great weakness to take the measures of Ancient times , by our own ; (a) (a) P. 116. but I know none more unfortunate in this way of reckoning than the Author himself , who measures the Ancient Territories of Greek and Roman Cities by Liberties that belong to Ours ; and demands with more Zeal than Knowledg , How many Cities in the Roman Empire can be sh●wn us , where this Jurisdiction of the City Magistrates reach'd farther than it doth in our English Cities ?

But of this in its proper place

How great Advantages may be expected from a clear discovery of , what the Author thinks to be , true in this particular , I cannot readily discern , having not the assistance of his Prospective to discover things at so vast a distance ; much less can I see that it may contribute much to the deciding of the Controversies among us about Church-Government , and bringing them to a happy Composure . Now to deal liberally with this Notion of Primitive Episcopacy , let us yield up the point at once , and grant , that no Bishop for the three first Centuries had more than one Congregation : But at the same time , let us take the Reason along with us , that for so long time , no City had more Christians then might meet in one Church ; no Bishop then could have more Congregations then all the Christians of his City and Territory did compose . But the Controversies about Church-Government are still undecided , for this does not preclude the Bishops from a right of having many Congregations under their inspections , if more had been . The Controversies about Church-Government turn upon questions of Right , and not of Fact . But matters of Fact are pertinently alledg'd to prove a Right , where the Fact does involve a Judgment of Right ; but where it is purely accidental , it has no consequence on either side . Two great Casuists upon a certain time fell into Dispute about the Lawfulness of taking Tobacco , the Dispute was carried on with great Learning and Niceness , one made it out clearly , that none of the Primitive Christians ever used it , and that for many Centuries there was not one Christian Smoker in the World . The other desired to know the Principle upon which they condemn'd it , and was told very seriously , that there were no Church censures against it , nor could there well be any , for the Plant had not yet been brought to these Parts of the World . So the Controversy remain'd undecided by this negative instance of the Primitive Church , because their forbearance was not the effect of Judgment or Choice , but from an absolute ignorance of the matter .

Now for deciding of Controversies , and bringing things to a happy composure , I was resolv'd to signalize my Complyance , and submit to a Paradox , not for the sake of any Testimony brought by the Author , but to avoid Importunity , and upon the account of Peace . But seeing all our Controversies about Church-Government remain in the same state after all my yeelding , I conceive that I am at liberty to revoke my Concession , and to Contest the matter of Fact , and to shew that the Testimonies alleg'd by Mr. Clerkson , do not make sufficient proof of the point under debate , that a Bishop in the three first Centuries was no more than Pastour to a single Congregation .

For the Scripture-times there will be little difficulty , since as much is acknowledged by the most Learned and Judicious Assertors of Prelacy , as need be desired . (a) (a) Prim. Ep. p. 2. Arch-Bishop Whitgift is brought in to witness , that the Gospel was not generally receiv'd any where when it was first Preach'd . That when Matthias was chosen , the whole Church was gathered in one place , and so it was when the Deacons were chosen ; this may be true , and yet not reach to the whole extent of Scripture-times , but only to those instances of Popular Election , which were alledg'd by Cartwright , the latest of which seems to be within a Year of our Saviour's Ascension : and if for the first Year of the Apostles Preaching , the Church might not Increase beyond a single Congregation , it will be of no great consequence either for or against Diocesan Episcopacy : yet it is plain from Scripture that the matter of Fact was otherwise . For in the Election of Matthias , the Assembly consisted of about a hundred and twenty ; (b) (b) Acts 1. whereas our Saviour before his Ascension appear'd in an Assembly of five hundred Brethren ; (c) (c) 1 Cor. 15. so that not a fourth part of the Church was present at that Election . When the Deacons were elected , the whole Church of Jerusalem could not be present in that Assembly , for the number of the Converts was then too great , especially considering the Christians had not the convenience of very capacious places to meet in . A great part of the Church was not concern'd to be present on that occasion , for the Women had no part in Election , nor perhaps Servants , nor Children tho' of Age , while they liv'd in their Fathers House . But that the whole Church could not be present , I shall then shew more fully , when I consider the ways by which our Author endeavours to diminish the first-Fruits of the Gospel , and to lessen the Church of Jerusalem .

Bishop Downham is alledg'd to as little purpose : For all he affirms , is , that at the very first Conversion of Cities , the whole number of People converted was able to make but a small Congregation . For who can tell how far he intended the very first Conversions should extend ? The closing of the Scriptures of the New Testament was above sixty Years after the first Conversions of many great Cities ; and therefore , tho' at the first Conversions the number of Christians might be but small , yet a Church may improve something in threescore Years , and grow up from one small , to many great Congregations . No instance , says our Author , can be brought against this , but the three thousand Converted at Jerusalem , (a) (a) Acts 2.41 . to which some would add five thousand more . Some would add ! Let it not displease any zealous Brother of the Congregational way , that St. Luke has recorded the number of those Converts ; his words are so plain , and his sense so necessary that they cannot be avoided by any shift : (b) (b) Acts 4.4 . many of those who heard the word , ( i. e. then Preach'd , not in a set Assembly , but occasionally in the Temple ) believ'd , and the number of the men was about five thousand . But can there no instance be brought against the Independent fancy , besides these two ? Our Author , it seems , was willing to overlook such passages , as testify the great Increase of Christians in Jerusalem after this happy beginning . (c) (c) Acts 5.13 , 14 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Luke relates , that after the fearful end of Ananias and his Wife , Believers were the more added to the Church , multitudes both of Men and Women . The Ethiopick Version deserves to be considered in this place , for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Author of that Version seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if the Jewish Magistrates durst not then restrain the Preaching the Apostles , because the People magnified them for their Miracles , and then great additions were made to the Church . But St. Luke proceeds to give yet greater Instances of the Increase of the Church of Jerusalem ; (a) (a) Acts 6.1 , 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before the choice of the Deacons , the number of the Disciples was multiplied ; and immediately after the Institution of these Officers , the word of God increas'd , and the number of the Disciples multiplied in Jerusalem greatly , and a great company of the Priests , or as the Syriack reads , of the Jews , were obedient , or submitted to the Faith . It may be said that no certain Number is express'd in these places , and therefore they conclude nothing . It is true , the Numbers of these later Converts are not set down ; but must they therefore be lost to the Church and Bishop of Jerusalem ? These Expressions of multitudes of Men and Women , of Increasing greatly , or mightily , of great Company , or Croud , are of very great content , and capable of receiving many Myriads ; and if we compare them with these general terms , of which we know the definite sum , it must be allow'd by all rules of speaking , that those indefinite expressions must exceed the other . For instance , when an accession of five thousand was made to the Church , it is said , that many of those who heard the word , believ'd . If the Relator had not express'd the Number , but left it to the discretion of independent Calculators , I am afraid this Indefinite word , Many , would never have yielded us an hundred Converts ; and yet it seems it comprehended no less than five thousand . Wherefore we may reasonably conclude , that those general words that denote exaggeration of multitude , and a sum unusual and wonderful , cannot but comprehend more than those thousands of the first Conversions . This would be sufficient , tho' there should be no farther Evidence , to perswade any equal Reader , that the Church of Jerusalem was now grown too numerous to meet all in one place , especially considering the Christian Assemblies in those times were held , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from house to house . But there remains yet another instance , that seems more definite and decisive . For James and the Elders of Jerusalem observe to St. Paul , that there were many Myriads of the Circumcision which believed . (a) (a) Acts 21.20 . Thou seest Brother how many Thousands [ Myriads ] of Jews there are which believe , and they are all zealous of the Law . The multitude must come together , &c. If these Myriads were present at Jerusalem , when St. Paul was there ; there will be little reason to deduct nineteen parts out of twenty , (b) (b) Prim. Ep. p. 6. upon the account of Strangers , as our Author undertakes to do . For I hope to make it appear , that the Pentecost was over , before the Apostle arriv'd at Jerusalem .

Now lest these great numbers of Converts should grow into a Diocese consisting of several Congregations , Mr. Clerkson interposes a timely Caveat in these words ; (c) (c) Prim. Ep. p. 4. What may be argu'd from hence for great numbers of Christians in Cities , proceeds upon a meer mistake , which I shall clearly remove . For it is but a small proportion of those Thousands , that can in reason be accounted to the Inhabitants of Jerusalem , and so fix'd Members of that Church , for they were Converted at one of the great Feasts ; at which time the Inhabitants were not by far a twentieth part of those that were assembled in the City .

This Exception concerns only the three thousand who were converted on the Feast of Pentecost ; but the five Thousand that followed , and the Multitudes of Men and Women , and the Multiplying greatly , and the great Company , will remain to the Church of Jerusalem , notwithstanding this exception . For our Author does not so much as suggest , that these Accessions were made upon any of the three Feasts , and therefore without these three Thousand , there will be sufficient number for several Congregations .

That it may appear , what small proportion the Inhabitants of Jerusalem (a) (a) Prim. Ep. p 4. held to the Multitude that resorted thither on the solemn Feasts , our Author enters into an enquiry , both after the number of the Inhabitants of that City , and of those that resorted from other places to those Solemnities . To begin with the latter of these , (b) (b) Jos. de bell . Jud. l. 7. c. 1. p. 969. Josephus tells us , and out of him (c) (c) H. E. l. 3. c. 5. Eusebius , that Cestius Gallus willing to represent to Nero , who contemn'd the Jews , the strength of that People , desired the Priests to take an account of the number , and to make the Story short , from the number of the Pascal-Sacrifices , they computed all the Jews present at that Passover to be about three Millions : (d) (d) Pr. Ep. p. 5. But then they were all in a manner Foreigners , (e) (e) Jos. B. J. l. 7. c. 17. for a great part of that multitude came from abroad ; whereas the Inhabitans of Jerusalem (a) (a) Jos. cont . App. l. 1. were but sixscore Thousand , as we learn by Hecataeus : And that we may not fancy Hecataeus to have under-reckon'd the Inhabitants of Jerusalem , our Author intimates a quite contrary suspicion . It may be Hecataeus or his Informer , over-reached as well in the Number of the Citizens , as in the Measure of the City . He makes the Circuit of it fifty Furlongs , whereas (b) (b) Jos. B. J. l. 6. c. 17. Josephus says , it was but thirty-three , and the Circumvallation of Titus but thirty-nine . From all this therefore he concludes , that the Inhabitants of Jerusalem upon the most favourable Computation , will scarce make the twentieth part of the Multitude which usually attended those Feasts , and consequently not a twentieth part of the Converts mention'd in the Acts can be supposed to belong to the Church of Jerusalem .

Although I have already shew'd , that this concerns only the three Thousand converted on the day of Pentecost ; yet because it is new , and carries with it the air of Demonstration , I will beg the Readers patience , while I let him see , with how great Pains and Learning some Authors can trifle . For to find out the proportion between the Inhabitants of Jerusalem , and the Pascal Assemblies , it is necessary to know the number of each at the same time , or at least-wise in the same Age. Now Hecataeus , from whom he learns the number of the Citizens , liv'd under Alexander the Great and Ptolomy the Son of Lagus ; but the numbers of those who resorted to the Passover , was taken by the order of Cestius Gallus under Nero , i. e. above three hundred and fifty years after . The Inhabitants of Jerusalem might be much more numerous in the Apostles time , than in the Age of Hecataeus , and therefore this Calculation cannot be certain , and this Spectre of Demonstration vanishes .

That I may not seem to want a due regard for Mr. Clerkson's diligence upon this Point , I will not dismiss his Calculation with so short a Reply , but examine every point of it apart , and shew of what consequence it may be to the present Question , concerning Congregational Episcopacy . 1. The three Millions return'd to Nero came from no authentick Census , or any certain account , but only from conjecture ; and one may reasonably suspect , that the Priests , to set out the greatness of the Nation to a Prince who had them in contempt , would be apt to over-reckon . 2. Jerusalem could not receive so many Millions , if the circuit of it were but thirty-three furlongs , as we read in Josephus , and our Author does contend it was no more . 3. If this Account of the Priests should be admitted , yet that Passover might be extraordinary , and like that of Josiah , of which it is said , (a) (a) 2 Kings 23.22 . that surely there was not holden such a Passover , from the days of the Judges that judg'd Israel , nor in all the days of the Kings of Israel , nor of the Kings of Judah . And that this Number was extraordinary , appears from Josephus , who accounting for the incredible Number said to be slain and taken in Jerusalem , informs us , that the Jews resorted thither out of all the Country , and were unawares shut up in that fatal Siege ; and yet the Sum was about twelve hundred thousand persons , not half of that number upon which our Author calculates : Yet this seem'd so extraordinary , (a) (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jos. B. J. l. 6. c. 45. Ed. Frob. that Josephus to make it pass , observes , that the greatest part indeed were Jews , but not Inhabitants of Jerusalem or Judea . 4. Though a middle number might be agreed on for calculating the Pascal Assemblies , yet would it be of no use in the present Question ; for we do not read in Scripture of any Converts made on the Passover ; but the three Thousand which are now under debate , were converted on the Feast of Pentecost , and from the resort of the one , no guess can be made of the Numbers that repair'd to the other ; for the Passover was much more frequented than the Pentecost . It is true , that the Law seems to make no difference between the three Festivals , but obligeth all the Males to repair to the place which God should choose upon each of those Feasts . But the Practice of the Jews seems to have been otherwise , long before our Saviours Time . (b) (b) Lyra in Exod. 23.17 . Deut. 16.16 . Tamen cum illis qui erant remoti a Jerusalem aliquando dispensabatur , de duabus vicibus sc. Pentecoste , & Festo Tabernaculorum : Veruntamen illis qui erant longe a Jerusalem parcebatur de duobus Festis . Lyra observes , That those who were far from Jerusalem were excused from attending on the two Feasts of Weeks and Tabernacles . And (a) (a) Y st . in Deut. 16. Vid. Lorin . in Deut. 16. & Abulens . Ystella cites some Jewish Authors to this purpose , That the Law obliged those only who liv'd near the Sanctuary ; the rest were dispens'd with , so they appeared once a year , i. e. at the Passover . He mentions others that were of opinion , that the Law was satisfi'd , if every third year all the Males came up to the three Feasts ; but he himself thought , that either they were obliged yearly to come twice , i. e. on the Passover and Feast of Tabernacles , for the Pentecost being so near to the Passover , they must be excus'd for that , or else some years they were to come up only once , i. e. at Easter ; on others twice , i. e. at Easter and the Feast of Tabernacles ; for every seventh year the Law was to be read on that Feast ; so that those who were any thing remote , were never bound to go up at Pentecost . But besides the Males oblig'd to attend on the three Festivals , the devout Women and Children , not yet under the Obligation , went up to the Passover out of voluntary Devotion : (b) (b) 1 Sam. 1.3 . So Elkanah's Wives went to the yearly Sacrifice at Shilo . So the Parents of our Saviour (c) (c) Luke 2.41 went up to Jerusalem every year at the Feast of the Passover . Now those Interpreters , who are concerned to make Joseph , as touching the Law blameless , send him up three times a year according to the Law , and are content to have these words understood of the Blessed Virgin , that she went up but once a year , and that at the Passover . Though others understand them of both our Saviours Parents , as if they had gone up but once ; and Lyra according to his Notion mention'd above , observes that Galilee was remote , and therefore within the Dispensation for two of the three Feasts ; and indeed the Expression of St. Luke does not easily admit of any other construction . And the words of the Book of Samuel do as plainly intimate , that Elkanah himself , though a Levite , went up to Shilo but once a year : (a) (a) 1 Sam. 1.3 , 20 , 21. This man , says the Text , went up out of his City yearly to worship in Shilo . And after his Wife had vow'd , and he and his Family had return'd home , it follows ; wherefore it came to pass , when the time was come about , after Hannah had conceiv'd , that she bare a Son , and call'd his Name Samuel ; and the Man Elkanah and all his House went up to offer unto the Lord the yearly Sacrifice and his Vow . So that by this relation , Elkanah seems not to have gone up to Shilo , from the time Hannah vow'd in the Temple , until after the birth of Samuel , i. e. the space of a whole year . But however these places may be understood , it is allow'd by all , that the Passeover was the chiefest for Solemnity and resort of Worshipers , of all the Feasts of the Jews , and therefore a computation of the Strangers at Jerusalem on a Pentecost , from the extraordinary Numbers said once to have been at a Passeover , must be very fallacious ; for the same Calculation cannot serve both .