encouragement to encounter those difficulties which the exercise of their Authority might expose them to he assures them by promise of a propitious influence not onely to be communicated to themselves but those who should succeed them even to the end of the World Lo I am with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the days of your life and with you in your Successours when there shall be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of your power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the end of the world That this Phrase is of no inferior an importance is manifest Mat. 13.39 46 48. In the words there is an accommodation to the manner of Speaking amongst the Jews which divide the time from the Creation to the finall Period of the mundane System into two Ages the first extending to the Coming of the Messias the second to the Dissolution of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the first Period the Messias being in our Nature when the words were spoken therefore they must by an unevitable consequence import the last To this S. Paul is very agreeable Eph. 4.11 where he asserts that the Apostles were given for the perfecting of the Saints Ver. 12 13. till all be brought into the unity of the Faith This is the end of this most transcendent Gift which hath not yet obtained a full accomplishment and therefore if the means must continue till the end be obtained the Apostolicall Function is not yet arrived at its finall Period If it be objected that this argument will conclude as well for the duration of Prophets and Evangelists which are mentioned in the same Verse we may reply with security enough that there is no inconvenience if it do so By Prophets we are not obliged from any thing in the Text to understand any other Persons then such as had an excellent skill to preach the Gospel out of the Books of the Old Testament such as Judas and Silas were When the gift of Prophecy is mentioned 1 Cor. 13.2 the understanding of mysteries namely Evangelical Doctrines locked up in the figures of the Law and the predictions of the Prophets is immediately added as an exegesis of it The Evangelists are such as had a profound insight into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gospel as contained in the writings of the New Testament and could with singular dexterity open and explain its true importance It is observable that this word was not in use till a considerable part of the New Testament was penned In the first Epistle to the Corinthians which hath an early date when S. Paul reckons first Apostles secondly Prophets and the method which he useth in his Epistle to the Ephesians seems to engage him to give the third Place to Evangelists yet he passeth them by in silence the Church at that time being a stranger to the denomination Both these as they stood in relation to Government were of the same order namely Suffragans to the holy Apostles the Prophets are joyned with them Eph. 2.20 We read of their imposition of hands in an Apostolicall manner Acts 13.3 Timothy who is enjoined to do the work of an Evangelist did cooperate with S. Paul and minister to him in his Ecclesiasticall concerns This being premised I see no reason why such persons may not still be continued Bishops are Successors in ordinary to the Apostles their Suffragans to the Prophets and Evangelists It is to be noted that as the Apostles are joined with these two in the same Verse so these are with Pastours and Teachers that is Elders which were set over particular Congregations and Deacons as Theophylact asserts which did occasionally teach and help the Elders in their Ministeriall Function In Ep. ad Eph. c. 4.11 and therefore are said to be given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same end is prefixed for all of them namely the edifying the Body of Christ Ver. 12. and the same term of time set out for their duration till all come into the unity of the Faith Therefore if Pastours and Teachers are to continue in the Church we have reason to believe the same concerning Prophets and Evangelists The thing may remain although there be an innovation in the Names The first Epistle to Timothy is very consonant to what hath been asserted After the prescribing Rules C. 6. v. 14. how to regulate his deportment in the Church of God and in particular with what prudence to exercise his Superiority over an Elder he leaves this injunction with him I charge thee to keep the Commandment untill the appearing of the Lord Jesus The mortality of Timothy rendring it impossible to do this in his own person it is necessarily imployed that there shall be a succession of some with the like Authority even to the second Coming of Christ By the Commandment we must not understand onely what is expressed in the precedent Verse concerning fighting the good fight but the systeme of rules delivered in the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signanter must import what is principally commanded in it That is principally enjoyned which hath the most immediate connexion with the end for which it was written The end of the penning of it was to instruct Timothy how to behave himself in the Church therefore the precepts in the body of the Epistle in particular those which relate to an Elder having the most direct aspect upon this end must necessarily be contained in the command which Timothy is charged to keep By the appearing of the Lord Jesus we are not obliged to understand Timothy's decease The time of death is never so stiled by S. Paul or any other in any part of Holy Writ and it is not safe and becoming to attribute to the Apostle a manner of speaking which neither he nor any before him did ever use Whereas the last coming of Christ is frequently stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Context which is no bad Interpreter 2 Tim. 4.1 Tit. 2.13 doth determine it to this sence in this place for it imports such an appearance as the blessed and onely Potentate shall shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempore quod ipse novit namely at the Day of Judgement the knowledge of which He hath entirely reserved to himself All this can amount to no less then a Declaration of the Divine Pleasure that the Apostolicall Government and Inspection should still be continued in the Christian Community 3. As a further Evidence we have the practice of the universall Church which if after our most diligent inquiry into the Holy Scriptures the sense of any branch of the Divine Will remains ambiguous is the best Interpreter we know of The Church may be considered in a twofold State either under persecution before the conversion of the Emperours to the Faith of Christ or else in her prosperity after Constantine the Great had obtained the throne There are none who doubt whether an Apostolicall imparity prevailed under the
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
Divine right of it By the same reason we may prove that the power of a Father of a family hath not its foundation in a Divine Law because it receives an augmentation as his Children encrease and falls under divers Modifications according to the various Stations they are placed in or that the Theocracy recorded in the Old Testament did not derive its originall from Heaven because it was of a larger extent when the People of Israel were settled in their apartments in the land of Canaan then when they lived in the wilderness altogether 3. The conforming Ecclesiasticall Government to the Civil is no just presumption against a Divine originall It doth not appear but that it was the Will of God that the New Jerusalem which came down from Heaven should conform it self to the mould it fell into When the Church was first planted it found the world cantoned into Provinces in every Province a Metropolis inferior Cities suburbicarian Regions in every Metropolis a Proconsul in every City a Defensor upon which the suburbicarian Regions did depend The imitation of this civil Disposition in placing a Bishop in every City answerable to the Defensor in every Metropolis an Arch-Bishop sutable to the Proconsul being of a eminent use to invite the People to a ready obedience they being by custom habituated to the like Regiment in civil concernments and likewise giving the Governours a singular advantage to obtain the ends of their Constitution by reason of the daily confluences to those Places upon secular accounts there is a high degree of probability that it was sutable to the will of him whose constitutions are always conformable to the deepest reason Some footsteps it we find as early as the New Testament Churches were planted in Metropoles as Corinth Thessalonica Antioch upon which those who in any part of the Province entertained the belief of the Gospel had some dependence The second Epistle to the Corinthians is inscribed to all the Saints which are in all Achaia The first to the Thessalonians hath a peculiar aspect upon all in Macedonia C. 3.10 The letter of the Apostles and Elders to Antioch is directed to the Brethren in Syria and Silicia Achaia being the Province of Corinth Macedonia of Thessalonica Syria and Silicia of Antioch Why these Epistles sent to the Metropolis about Ecclesiasticall matters should be inscribed to all in any part of the Province and no other though all the Scripture was written for our learning there must be some peculiar reason Rom. 15.4 and none can be rendred more congruous than this that all Christians in every part of it whether Cities or suburbicarian Regions did depend upon the Metropolis in point of Government As the Romans when they subdued a Country by force of Arms did constitute there a civil Province so the Apostles when they had made a Spirituall conquest by the weapons of their warfare an Ecclesiasticall Therefore S. Peter when he writes to the converted in the dispersion directs his Epistle to them in their distinct Provinces Galatia Cappadocia Asia Bithynia And when S. Paul mentions the contribution of the Churches he characterizeth them by the name of their Provinces where their abode was It hath pleased them of Macedonia and Achaia Rom. 15.26 Achaia was ready a year ago 2 Cor. 9.2 This hypothesis gives the most intelligible account why all the Churches in Asia are reduced to seven No doubt there were more congregations within that compass Acts 19. v. 10. All that dwelt in Asia are said to hear the Word of the Lord and the Preachers were S. John and S. Paul who were endued with a power of working Miracles and spake in the demonstration of the Divine Spirit The Cities from which these Churches had their denomination being Metroples upon which the lesser with the suburbicarian Regions did depend in point of Government and make but one Community the Churches in them and in the Metropolis symbolizing with this temper in the State are represented but as one Church That the immunities of a Metropolis did belong to Ephesus Nat. Hist l. 5. c. 29. c. 30. Pro. Geo. l. 5. c. 2. Smyrna Sardis Pergamos Laodicea is asserted by Pliny to Thyatira by Ptolomy to Philadelphia by the Greek Acts of the Council of Constantinople under Mennas Actio quints Orig of Metropolitans p. 69. Though Pliny doth not attribute this honour to Thyatira yet he doth not deny it The defect of his testimony is fully supplyed by Ptolomy who is not his inferior in point of Authority Philadelphia's being placed in the Notitiae under Sardis is no demonstration that it was not a Mother-city The same individuall may be a Mother in one respect and a Daughter in another The Provinces themselves were not all equall and by consequence the Mother-city in one Province might be inferior in dignity and dependent in power upon the Metropolis of another We need go no further for an instance then our own Nation Of the two Provinces into which it is divided one is acknowledged to have a Superiority and some power over the other All this makes it appear that the conforming Ecclesisticall Government to the Civil is no prejudice to the Divine originall of it The Vine which was planted by a Divine hand under the civil Power as a wall of defence did naturally according to the will of Him who planted it adapt it self to the mode of that which it grew against The rain which descends from heaven conforms to the figure of the vessel it falls into 4. Ecclesiasticall concerns were managed according to the decrees of Councils but not all of them The ancient Church was governed by a double rule the Canon of Scripture and of Councils The last consists either of declarations of what is contained in Scripture or else constitutions to restrain liberty in those things which the Sacred Oracles have left to our choice either to do or not to do As for Prelacy the essence of which lies in a Superiority of an Ecclesiasticall person over Elders within a certain precinct it was ever owned by the Church as agreeable to the Canon of Scripture Councils suppose it to be grounded upon a right more early then themselves and never give it a place in the Catalogue of those things which may be or not be the object of their determination He who thinks fit to consult the Code of the universall Church cannot remain unacquainted with the truth of this Assertion 5. The Churches acknowledgement of her subordination to the civil Power is reconcileable with a belief that her Government is grounded upon a Divine Right Oeconomicall Regiment which doth undoubtedly derive its origen from Heaven is in the exercise of it subordinate to the civil Power A Father of a family though he governs his progeny by vertue of the law of God yet is accountable to his Prince and limitable by his decrees in the execution of his Authority Eph. 3.15 The Churches being
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
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
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