These were ordained in every Church Act. 14.23 and now an Inspection is to be made whether their demeanour be sutable to the import of their sacred Function At their Ordination the Apostles did not divest themselves of their authority to govern in those places St Paul saies 2 Cor. 11.28 that the care of all the Churches was upon him They conveyed a power as the Sun doth light without being losers by the communication The Elders were ordained to be Episcopi Pastores gregis but the Apostles remained to be Episcopi gregis pastorum Acts 20.17 And therefore St Paul at his Visitation at Miletus cites the Elders to make their appearance and left his Apostolicall injunctions with them and in his instructions to Timothy how to demean himself in the Church of God one branch of his advice is not to receive an accusation against an Elder without the testimony of two or three witnesses which plainly intimates a superiority over them residing both in Himself and Timothy These with the Laity are the Persons to be visited Let us visit our Brethren 4 Here is the place where the Visitation is to be held In every city where we have preached the Word of the Lord. In every City The plantation of the Church was first begun in Cities insomuch that the words Infidell and Pagan that is one inhabiting in a village became Synonimous or terms of the same signification When the Disciples were made fishers of men they cast their nets where there was the greatest confluence and expectations of success When the converts were increased to such a number that one place had not capacity enough to entertain them they were not like Bees when they swarm put into a hive which had no dependance upon that from which they came Though they worshipped God in their apartments yet they continued to be one and the same Society The Unity of the Church was no more prejudiced by this division into divers congregations then the unity of Faith by the division of the Bible into Chapters and Verses In the most eminent Cities although there must necessarily be more Assemblies then one yet we read of the Church in the singular number as the Church at Corinth 1 Cor. 1.2 Acts 13.1 Acts 8.1 the Church at Antioch the Church at Jerusalem All of them being imbodyed under the same Numericall Government made but one Community Elders were constituted to take the immediate care of them yet what they did was onely in a subordination to and dependance upon the Apostles to whom the power of Ruling was so far appropriated that nothing could be Authentick and have the impress of Authority without their consent and therefore notwithstanding the Presbyters in every City St Paul and Barnabas did challenge to themselves the power of Visitation This power did not extend to all Cities but those onely where they had preached the Word of the Lord. The Apostolicall jurisdiction was not exercised in every place but confined to a certain precinct Every Star did move in his own Orb. When St Paul speaks of his boasting according to the measure of the rule 2 Cor. 10.16 and not in anothers line he intimates that every Apostle had his Bounds and Province The words allude to the measure whereby Surveyers use to adjust the rights of others and assign to every one their proper allotment or to the white Line which the Agonisticall law did oblige Racers to conform their course unto and by no means to run over They did not visit in every City but those in which they preached Though they had a commission to teach in all the world yet they had none to govern but where they taught with success gained Proselytes to the Faith Those who lived without the pale of the Church like the earth before propriety was settled were primi occupantis The Apostles who took the first possession of their minds had a peculiar right to the Government of them The vanquished did lie under an obligation to submit to the laws and regiment of their Conquerour St Chrysost observes that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the necessity of Inspection What they planted they were obliged to water and by a prudent discipline to eradicate every thing whereby the growth of it might be impeded They standing in a paternall relation to such who were begotten again by the Word which they had preached it would have been an omission of Duty not to have interested themselves in the nurture of them 5. Here is the end and design of the Visitation to see how they do Though in the Greek we have onely these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Syriack version is as full as ours ut videamus quid agant These Apostles knew that those whom they converted to the Faith were obnoxious to many distempers In the converted Jews there were remaining some faeces of their former disease They nauseated the Bread of Life and made it their choice to pick and eat the rubbish of the partition Wall which Christ had demolished The Rights of the Law which expired at the death of Christ and by this time had an honourable interment they attempted to pull out of their graves and give a resurrection to them The converted Gentiles were not totally delivered from the power of former custom and education Amidst these circumstances the infernal Spirit was not backward to act his part The Sun of Righteousness could no sooner in any place appear above the Horizon but he did endeavour to raise his mists in order to the obscuring of him Some of his Instruments were animated with so much confidence as to arrogate to themselves the dignity which is peculiar to the Son of God Simon Magus who is stiled his first born Epiph. l. 1. tom 2. p. 55. did not content himself with this usurpation but invaded the Rights of the Sacred Trinity He asserted he was the Father among the Samaritanes the Son among the Jews the Holy Ghost among the Gentiles In the new Heavens there were some Planets which did affect an erratick motion In the new earth some weeds presently sprang up In Paradise regained the temptation began at the Tree of Knowledge There was a science falsly so called which gave denomination to the Gnosticks They pretended to know how to secure their Title to the Heavenly Purchase and yet to deny the Lord that bought them The Grace of God which teacheth sobriety they found a way to turn into wantonness and make it a Pander to their impure appetites They were impatient to sit under the government of the Apostles being desirous to invest themselves with the Preeminence They did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trample under foot the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or order which was of Divine Erection In these circumstances among the influences of so many infectious examples the Brethren being not exempted from the peril of contagion the Holy
would not have been imposed as their duty but the modus or manner how they were to be done namely not in a confused and tumultuary way but in methods agreeable to the Rules of all regular Societies When Timothy is commanded to fight the good fight lay hold on eternal life to keep that which was committed to him and Titus to speak the things which become sound Doctrine rebuke with all Authority avoid foolish questions we may as well conclude that these things were not to be done without the concurrence of the Elders as those before mentioned There is nothing expressed in the Text which discovers any discrimination The independency of their Power is visible in the deportment of the Apostles whose Delegates they were S. Paul challengeth to himself alone an Authority to set in order what was amiss to deliver to Satan to visit with his rod and exempts no degrees whether Elders or people from being the objects of it Eusebius out of Clemens informs us of S. John's Visitation of the Clergy and Laity in the Churches of Asia Epiphanius of S. Peters in Pontus and Bythinia L. 3. c. 23.3 L. 1. tom 2. p. 107. par If Titus and Timothy were delegated to do the work of an Apostle as it is most evident they were and an Apostle did act without a dependance upon the Elders we have reason to conclude that their obligations to them were no greater Elders indeed were ordained in every City but not to govern alone What they did was in a subordination to the Apostles The Apostles acted without their concurrence but we never read that they did any thing for which they were not accountable to the Apostles In the case of the incestuous Corinthian the Spirit and Authority of S. Paul was the first mover In the Ordination of Timothy the hands of the holy Apostle were signally interested If any find themselves disposed to believe that this Authority to Visit and Govern the Clergy by a single Person was a remedy adapted onely to the Primitive times and that in after-ages the Apostolicall Superiority was to be laid aside and a Parity prevail they will meet with no small inducement to alter their minds if they please impartially to weigh these three Particulars The reason of the thing the declaration of God the practise of the Universall Church 1. The reason of the thing The constitution of the Church is such that it cannot continue long in Repairs without Inspection and Government Though the Universall is built upon a Rock yet particular Churches are liable to Dilapidations And if Government be necessary no Form ought to take place and be preferred before that which prevailed in the Apostolicall Age. Those who are most under the power of imagination will scarcely be able to fancy that He who shed his precious bloud in order to the purchasing a Church should be so unconcerned for it as to leave it in the world without Rules of Settlement that He who did erect this new Society should contrary to the method of all Founders leave it without Statutes prescribing the modes of Regulation That He who had the government upon his shoulder should ascend with it to Heaven and not deposite it in some prudent hands to secure his Subjects upon the earth against the inevitable inconveniences of Anarchy that He who is the great Shepherd should leave his Flock either to be governed by the tremulous decisions of their own discretion or else the pleasure of the Civil Powers which by his unerring prescience he was assured would have for three hundred years the same degree of kindness for them as Wolves have for Sheep that He who after his Resurrection spent fourty days upon the Earth speaking of the things pertaining to the Kingdom of God should pass by in silence the regiment of it which is a matter of no small moment and hath an inseperable connexion with the subject of his discourse that He who gave a positive commission to his Apostles undoubtedly containing something over and above the dictates of Nature which are that the Church must be governed in the Government there must be a Superiority in some a Subordination in others Superiours must have all becoming regards expressed to them Inferiours be accountable for the violation of their Rules and yet express nothing concerning the particular form of Government which is the onely positive which could have been added to what the Light of Nature gives us the perception of Though it is too great a presumption to determine what Christ hath appointed by what we conceive he ought to appoint our intellects being no competent judges of the Methods of his Wisdom yet when we find by Revelation that he hath instituted a Church would have this Church to be one this one Church to be well governed that some mode of Government is of indispensable necessity in order to this end it is not unbecoming our Christian humility to pronounce that he hath appointed a particular Form He who wills the end never fails to contrive the means which conduce to it Amongst the objects of our Belief we do not onely rank those things which are found in the Scripture in particular propositions but whatsoever hath an inseperable connexion with such Axioms And if it be reasonable to believe that our blessed Lord hath appointed some Government none can make a more just claim to be it then that which was practised by his holy Apostles who were inspired by his Spirit and by reason of an intimate converse with him did enjoy the most advantageous opportunities to gain a full comprehension of his mind This certainly hath the best right to be the Standard whereby all Models are to be tried and from whence they are to receive their allowance or disallowance according as they appear conformable or disagreeable to it Though an argument from Apostolicall Practice in generall may fail as is evident by the Love-feasts the community of Goods the office of Deaconisses yet when it is derived from such a species of Practice as is grounded upon universall Reason and not upon peculiar respects and incommunicable circumstances the validity of it must be acknowledged Those who have made the most scrupulous inquiry into the Government of the Apostles can find nothing in it of an inseparable accommodation to that Age. It is true the Unction whereby they were qualified for it was not of the vulgar Composition The holy Spirit gave them an unerring conduct in framing Rules of Discipline a power to assert the authority of their actions by miraculous operations yet their Function namely to Govern was ordinary and doth import nothing but what might be enjoyed by the Rulers of the Church in after-ages The power may descend where the same gifts and degrees of Aptitude to use it do not Commodus was inferiour to Antoninus in politicall accomplishments and yet did inherit his Power in the amplitude of it Caligula was not comparable to Augustus in Architectonicall skill
Places where there was no Oecumenicall Council to command it no secular Power to enforce it no want of Pride and Ambition to controul it had it not been commended to their reception and made currant by a Divine Signature No arbitrary contrivance checked with difficulties and destitute of all externall advantages to promote the Propagation of it even found so sudden uniform and generall an Establishment Had it been a Usurpation upon the rights and immunities of Presbyters it being it matter not latent but apert and manifest no doubt some would have been so just to themselves as to have stood up in their own Defence and so zealous as to have encountered it with a direct opposition yet we read nothing of this nature till three hundred Years after in Aerius's time and then all the recompence which he received was the infamy of Heresie Heresie being an errour in the Foundation and the foundation being inclusive of that which relates to Practice and Government as well as Doctrine in Religious government as well as Civil there is something which is Fundamental he advancing an opinion diametrically opposite to what was then reputed the basis of Ecclesiasticall Policy did take a compendious course to expose himself to this imputation His separation from the Communion of the Church was not the reason of this charge that being if we may be allowed to speak properly Schism and not Heresie Nor his Arianism S. Austin and Epiphanius assign him in their Catalogues a place distinct from that which is appropriated to Arius And it will be difficult to find a more authentick Testimony for the identity of their Heresie than those two have given for the diversity Had the Episcopall Constitution been in any respect a defection from the institution of the Apostles how comes it to pass that they themselves should give countenance to it by the performance of many acts peculiar to a Prelate as hath been already declared If their practice was not designed for imitation how came the best of Men in the second and third Century not to understand so much but fall so roundly to a Conformity and without the least hesitancy stile their Bishops the Apostles Successours as most evidently appears by Irenaeus and Tertullian Adv. Har. l. 3. c. 3. de praes c. 32. Though a desire to prove a Succession in Apostolicall doctrine gave occasion for what they assert in this particular yet upon this occasion they plainly own a Succession in Power and Authority Irenaeus proves that the Apostles would not conceal any of the Mysteries of Christian Religion from them because they left them to be their Successours suum ipsorum locum magisterii tradentes delivering to them the same Power Authority they themselves had It will hardly gain belief in the thoughts of those who are acquainted with the consequences of Reason that they who made it their election to endure the greatest torments rather then to violate the least of the Precepts of Christ should so soon as He and his Apostles had left the World erect a government contrary to his Institution that those who were willing to die for the Mystery of Godliness should make it their choice to live under a branch of the Mystery of Iniquity I know the Israelites in a short time in the absence of Moses and after the death of Joshua made a notorious revolt yet this is no argument that these pious and holy Men did the same after the death of the Apostles What the Israelites did was known to be a defection because it was opposite to the practice of Moses and Joshua and encountred with opposition from the Best of men then living But this which some think fit to stile a defection in the Primitive Christians is exactly conformable to Apostolicall practice and was submitted to by those heroick Spirits who by Martyrdom gave the World an undoubted assurance of their Sincerity and Goodness If the practice of the universall Church must be totally set aside as a matter of no consideration in order to the conducting of us into an understanding of the Mind of God one pillar of our Belief will be very much shaken I mean the Authority of some particular Books of Holy Writ for the knowledge of which we are without controversie in no mean degree indebted to it No small diminution will be made in our assurance that Clemens's Epistle to the Corinthians is no part of the Canon and that S Paul's is that Ecclesiasticus is Apocryphall and Ecclesiastes not If custom be of no signification it is strange that S. Paul should appeal to it as no unfit Arbitrator to put a period to those contentions which did molest the Church 1 Cor. 11.16 Indeed it is said that of whatsoever consequence it may be in other cases yet in this before us it cannot be safe to deduce the Divine Will from it because those who were ingaged in it did not look upon themselves as obliged thereunto by any Divine Precept but on the contrary by enlarging the Church's power as the Churches did enlarge by conforming Ecclesiasticall Government to the Civil by managing Spirituall concerns according to the Canons of Synods by acknowledging a Subordination to the civil Power they did manifest that they were acted not by the influence of a Supernall command but by some occasionall and prudentiall considerations To all which I reply in order 1. The Regiment we contend for was universall acknowledged to have its basis in a Divine right as most evidently appears by the twenty ninth Canon of the fourth generall Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depress a Bishop down to the degree of a Presbyter is Sacriledge It will be very difficult to explain how the Synod could pronounce this to be sacrilegious except there was a generall belief that the difference betwixt a Bishop and Presbyter was made by a Sacred Institution Upon this account the Author of the Book of Questions in S. Quae. vet Nov. Test Q. 97. tom 4. p. 775. Frob. Austin affirms Nemo ignorat c. no man is so ignorant but he knows that our Saviour appointed Bishops over Churches for before his Ascension into Heaven he putting his hands upon the Apostles ordained them to be Bishops S. Epist 27. Cyprians words are of the same importance Lege divina fundatum c. it is founded upon a divine Law that every act of the Church should be governed by Bishops Apostolos id est Epist 65. Episcopos Praepositos Dominus elegit Our Lord hath chosen Apostles that is Bishops and Church-governours This is the reason why Prelates in after-ages are sometimes stiled Apostles as Epiphanius in the epistle of Acacius and Paulus and Athanasius in the Coptick Calendar Tom. 1. Petav. Seld. de Synâ—d l. 3. c. 15. This name was used with a design to preserve the memory of the Primitive Institution 2. The enlarging Church-power as the Church did encrease is no argument against the
to challenge obedience to his institutions Justin Martyr in his Apology to Antoninus observes Apol. 2. ad Ant. pium p. 89 90. that before the Incarnation he made use of the Poets to speak many things of the sons of Jupiter very agreeable to the character of the Messias as that Perseus was born of a Virgin Aesculapius cured all diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 died a cruel death on purpose that when these things should be reported concerning the true and onely Son of God he might with the greater facility induce the world to believe they were nothing but Poeticall fables L. 3. c. 25. p. 369. Col. Eusebius in the life of Constantine says that by his contrivance the dark recess of Venus was built upon the place where our blessed Lord was buried and execrable Sacrifices offered upon her impure Altars certainly not onely with a design to obliterate the memory of his Sepulchre but likewise to insinuate an opinion that he had obtained the conquest and the worship of his erection was superiour to that which our Saviour had instituted He that considers the morbifick matter which is in all by Nature the faeces and remains of it in the best of Men during their militant state the endeavours of the Prince of the air to infect it with his impure temptations will not wonder that those who breathe in it should be obnoxious to distempers So much of the Disease in generall supposed in the Text. And now for our more distinct information I shall nominate some particular distempers which have no favourable aspect upon the peace and prosperity of the Church These are in corde in ore in aure in opere 1. In corde as pride When S. Paul prophesies of perilous times in the last days 2 Tim. 3.1 in his catalogue of those who make them the proud and high-minded are mentioned This is a distemper which those who challenge a right to be enrolled among Christians are not exempted from and hath a Minatory aspect upon the true interest and welfare of the Church When men make proud reflexions upon their own imaginary Worth and are possessed with high thoughts of it they are presently surprised with desires that others may be of the same opinion this puts them upon excogitating methods how to make themselves known and finding that this cannot be done so long as they continue in the crowd they being not tall enough to make themselves more conspicuous then other men they resolve upon a separation and for the justification of it set their wits a work to condemn that Church which their own ambition hath divorced them from Thus with an unusuall degree of confidence pretending to be wiser then others they do by degrees insinuate an Opinion into those who are weak and of a more innocent meaning that they are so indeed By this means they gain a Party to themselves set open a door to Ataxy bring contempt upon Government expose publick Worship to neglect and like the Calves at Dan and Bethel hinder the people from going to Jerusalem It is said Herostratus that the temple of Diana was set on fire by one who had no other inducement but to make himself a name and that when Tiberius moved the Senate to put Christ into the number of their Gods the onely reason why they did it not was because that they themselves did not make the first motion There is nothing more injurious to our blessed Lord and that Temple which is of his erection then this distemper By this means Idols are preferred before Him his Church put into flames and all that is Sacred and devoted to his honour calcined and converted into ashes But let all such persons have a care The Lord of Hosts is their enemy He sets himself in battel against them and that disdain which they constantly breathe disobliges all men no man loves to be contemned and that Person is but in an ill condition who hath neither the love of God nor Man 2. In Ore When pride hath formed men into parties the next step they take is by reproaches to ruine the reputation of those who differ from them and impede the accomplishment of their design Reputation being to actions what feathers are to arrows making them fly the better and pierce the deeper they desire to deprive their adversary of this advantage The Stars in Christs right hand they endeavour to obscure with clouds of contumely and make his Embassadours as ridiculous as Hanun did Davids There is some affinity in the Hebrew betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the plague These by their pestilentiall words and impure breath desire to infect the good names of others that they may be in no capacity to withstand them Such in the Prediction of S. Paul concerning the last times are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They participate much of that temper which he is of who is usually known by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He has been active in all Ages in defaming the Established Worship of God and those who have been peculiarly devoted to the advancement of it Before the coming of Christ he raised a report that the Jews worshipped a Swine Symp. l. 4. q. 5. p. 670. Tac. Hist l. 5. p. 425. Lip Jos cont Apion l. 2. p. 1067. This gained so much belief that it is disputed in Plutarch what should be the reason of so deep an Infatuation It was with equall confidence asserted that they gave Divine honour to an Ass Apion affirmes that when the Temple was ransacked by Antiochus Epiphanes the head of an Ass was found in the Holy of Holiest Christian Religion after it came to be settled by our Blessed Lord and his Holy Apostles received the same measure with advantage It was credibly reported that those who embraced it when they did convene used to kill an infant as a token of their confederation Commentaries of the Acts of Christ and Pilate were forged Min. Fael Eus Hist l. 9. c. 4. p. 259. Col. full of reproach and blasphemy and two infamous Women compelled to assert that they had once been Christians and that they knew by their own experience those things to be true which were contained in them The same temper of Calumniating still remains The evil spirit takes no delight in Order and therefore where he finds it settled he endeavours to load it with disgrace crying out of Antichrist in the institutions of Christ and that those who adhere to them are arrived at Rome when they are no nearer then Jerusalem If there be any failings in their conversation they are sure to be represented in the blackest colours and by all the advantages of art improved into a condemnation of the whole Constitution This distemper in the Tongue hath communicated a great strength to Atheism Publick Religion like matter always existing under some form and every form being discredited by the railery of one
Prelates and to sink them into the same Order with Presbyters but at the bottom no kindness is intended Their design being to advance the B. of Rome they make him and not Christ the immediate Fountain of that Authority which the Governours of the Church are vested in and Transubstantiation being the highest mystery of their Religion and Presbyters undoubtedly interested in it they are unwilling to allow any Order in the Church superior to them believing that such a Concession may lessen the dignity of that Mystery Hitherto I have spoken of the Disease both in general and particular which is supposed in the Text. And now I shall pass on to the Remedy namely an Apostolicall or Episcopall Authority and Inspection What S. Paul and S. Barnabas did was not an act of Charity onely but Authority This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Primitive age which was used in order to the preventing and healing Distempers As our blessed Lord retained the Power in his own hand during his residence upon the Earth so likewise did his Apostles And therefore as he is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.25 so their Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.10 The Inspection of the Churches within a certain precinct was committed to them S. James was settled betimes at Jerusalem for this Sacred purpose S. Paul at his first coming Gal. 1.18 19. found him residing upon his Episcopall Charge at his last both him and his Elders in a most solemn Assembly Acts 21.18 The Brethren came from him to Antioch as their Bishop about Ecclesiasticall Concerns Gal. 2.12 Although others of the Apostles were present at Jerusalem Acts 15.20 yet the Canon of the Council was drawn up in his words Eusebius saies Euseb Hist Eccl. l. 7. c. 19. p. 265. par that the Chair which was peculiar to him was preserved unto his time This settlement was made immediately after the Passion of our Lord as a pattern for the rest of the Apostles to imitate in their severall Plantations As the Gospel was dispersed through all Nations beginning at Jerusalem Luke 24.27 so likewise the Law whereby the converted Nations were to be governed Isa 2.3 Therefore S. Paul in order to the Reforming some abuses at Corinth tacitely makes an appeal to it as the place from which the Word of the Lord first came 1 Cor. 14.36 There being an impossibility that all things in every place should come to a fulness of growth and be ripened into an exactness of Order in a moment Divine providence settled at first this sensible rule for all who were interested in the Regiment of the Church to operate by and come up unto as the circumstances of every place would permit And therefore in a Conformity to it we read of Titus being left in Crete and Timothy at Ephesus Their not residing always in those places can be no more an argument of their not being Bishops there then it would be that Richard the First was not King of England because our Chronicle represents him sometimes in Cyprus sometimes in Germany sometimes in the Holy Land Agreeable likewise to this pattern are the seven Angels enthroned in the Churches of Asia by the approbation of our blessed Lord as is manifest by his letters to them in which he commends those Vertues which did appear in the discharge of their Function His right hand was the firmament in which those Pleiades were fixed They cannot as some would perswade us signifie seven Churches The Churches are stiled Candlesticks the Angels Stars So long as Stars are of a nature distinct from Candlesticks the Angels must import some thing different from the Churches Neither can they be seven Colleges of Elders for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly denotes one individual This is the constant import of it in all other parts of holy Writ and there is nothing in the Context which may oblige us to depart from the customary signification The plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. v. 24. hath no necessary relation to the Angel of Thyatira but may without any incongruity be referred to those who are mentioned v. 23. I will give to every one of you according to his works that is you who have received the doctrine of Jezebel shall receive punishment according to the merit of your crime and then it follows but I say unto you and to the rest which have not this Doctrine It is a received Rule that we are not to desert the proper import of any word and flie to an improper but where those things which stand in conjunction put a necessity upon us Neither can the seven Angels be seven Pastours of so many particular Congregations For all which did adhere to the Doctrine of Christ in the Lydian Asia are contained under the Seven Churches and it will be very difficult for any to believe that there were no more Congregations within that Compass In Ephesus alone where it is said that the Word of the Lord mightily grew Acts 19.20 there could be no fewer then that number Oratories and places of Convention could be of no great capacity in those times when Christians were hindred from building by continuall storms of Persecution Therefore there is nothing left for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie but one Individuall Person having the care and inspection of divers Congregations The best Records next unto the Scripture inform us that Polycarp one undoubtedly invested in a power of this Latitude was the Angel of the Church of Smyrna From whence we may easily compute what we are to determine concerning the rest all the seven Stars being represented without any disparity in their Magnitude Timothy and Titus with these Seven must not be looked upon as Presidents or Chairmen onely having a Primacy of Order among the Presbyters It is most evident that they had not onely a power to Visit and govern the Laity but the Deacons and Elders themselves 1 Tim. 3.10 5.22.17 19. These they did examine ordain provide for their maintenance had Authority to receive an accusation against them Tit. 1.11 8.10 1 Tim. 5.21 stop the mouths of such who did teach false doctrine reject the Hereticall and are charged in their severall Consistories to prejudice no man nor to be byassed with any partiall regards Rev. 2.2 Rev. 2.20 The Angel of Ephesus is commended for trying those who pretended to be Apostles of Thyatira reproved for suffering such as did teach and seduce the people which can argue no less then a Superiority vested in them over the Pastours and Teachers of those Churches If the power had not been in these Persons alone why is the Charge directed to them commendation given when performed reprehension when neglected without the least mention of any coordinate Society Had they been in the quality of Chairmen onely whose office is to preserve Order in the Convention without any conclusive power in themselves the doing of the things
vulgar Contempt by the munificence of Princes do no more make it of a different species from what it was in the Apostolicall age then the royall apparel put upon Mordecai did constitute him a man specifically distinct from him who use to sit in the gate Moses when advanced in Pharaohs Court was the same person with him who was exposed in the Ark of Bulrushes A child when dressed by the nurse is the same with that which was born naked The ornamentall favours of Kings and Queens which are nursing Fathers and Mothers to the Church make no greater an alteration Those who endeavour to demonstrate an Essentiall difference by asserting that Bishops and Presbyters had the same Ordination in the Apostolicall age and by consequence were then of the same Order whereas now it is otherwise will find reason to alter their thoughts and to believe that the Ordination then was as distinct as it is now if they please to take these few steps The names Bishop Presbyter and Deacon in Scripture are ambulatory and not always confined to the same order of men Those who have attempted to evidence that the word Presbyter signifies always a Bishop or the word Bishop a Presbyter have been more curious then really advantagious to their own cause The Characteristicall names of the superior Clergy are Apostles Prophets Evangelists The primary Governours were known by the first their Suffragans and Coadjutors by the two last yet so as by reason of their being invested in a Power whereby they were inabled to do what a primary Apostle might they are likewise frequently stiled Apostles Upon this account we read of the Apostles of the Churches 2 Cor. 8.23 Epaphroditus is stiled an Apostle of the Philippians c. 2. v. 25. Andronicus and Junias are said to be of note among the Apostles Rom. 16. v. 7. Eusebius says L. 1. Ecc. H. c. 12. that besides the twelve there were many others who were called by that name For this reason S. Mark Vales in Eus H. tom 1. p. 21. Luke Philemon Titus and Timothy have this title in the Greek Menology These had a jurisdiction over Presbyters Timothy was vested in a power to convent an Elder and receive an accusation against him but we never read of any such Power in an Elder over an Evangelist or an Apostle This Power was not arbitrary and assumed at pleasure but communicated to them by Commission The Apostles did nothing in a tumultuary way but were agreeable in their practice to that pattern and order which they had received This Commission was given at their Ordination This was the usuall way in the Synagogue whereby any were admitted to a participation of the Government and we read of no other in the Church Therefore when S. Paul writes to Timothy how to govern he put him in mind of the gift which he received at the laying on of hands 1 Tim. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Scholiast speaks which plainly intimates that his gift or faculty to superintend did not derive its originall from any Commission but what he received by the imposition of Hands Now if their Power was distinct their power by Commission their commission by Ordination the rules of discourse will oblige us to conclude that their Ordination was distinct the same Ordination cannot produce two different Powers Upon this account we find the Apostles who were at first ordained by Jesus Ghrist to preach the Gospel Mark 3.14 when they came to be invested with the Government and sit upon their thrones were ordained anew Joh. 20. v. 21. Matthias and Barnabas two of the Seventy and by consequence set apart before Eus H. l. 1.12 Luke 10. v. 1. were consecrated again when they were made Apostles Acts 1. v. 22 26. c. 13. v. 3. Stephen Philip Prochorus Nicanor c. if we may give credit to Epiphanius Adver Hoer l. 1. p. 50. par were of the same number and yet when they were made Suffragans to the Apostles they had a new imposition of hands Acts 6. v. 6. There is some reason to believe that Timothy himself was twice Ordained The first time about the seventh Year of Claudius by the Apostles own hands immediately after he had circumcised him For his design being to take him along with him to preach the Gospel no doubt as he circumcised him that he might not offend the Jews so he ordained him that he might not offend God in breaking his Law No man taketh this honour to himself but he that is called of God as was Aaron Of this we have mention 2 Tim. 1.6 Stir up the gift of God which is given thee by the laying on of my hands The second time about the thirteenth Year of Claudius when he was left at Ephesus to be Bishop there When the Apostle writes to him how to behave himself in that Church he puts him in mind of the gift or faculty which he received at his Consecration Neglect not the gift which was given by Prophesie with the laying on of the hands of the Presbytery 1 Tim. 4.14 These words import an Ordination distinct from the former for that was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by the laying on of the Apostles hands alone This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Prophet or Prophets accompanied in the imposition of hands by other Bishops As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome Oecumenius and Theophilact expound it and confirm their gloss with this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Prophets The Hellenisticall stile in which the New Testament was written is no stranger to this signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raise up Prophets in thy name Ecclesiast c. 36. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Lat. renders successor Mosis in Prophetis 46.1 As S. Paul and Barnabas were at Antioch ordained by Prophets and other Bishops Acts 13. v. 1 2 3. so was Timothy in the Church of Ephesus If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did onely import a prediction of his aptitude to execute this Sacred Function the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would not have been joined with it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the 1 Tim. 1. v. 18. Timothy being young and by consequence wanting the circumstance of Age to commend him to this grave and ponderous Imployment The Prophet or Prophets who foretold his fitness for it and the felicity of the Church under his Superintendency that they might farther contribute to her assurance were mingled with the rest of his Ordainers in the imposition of hands All this may give us some competent assurance of the Practice of the universall Church From this practice the deduction of the Divine pleasure concerning the perpetuity of this Government will be very familiar and easie It cannot be imagined that it should have so universall an entertainment in all