THE REASON OF Episcopal Inspection Asserted in a SERMON At a VISITATION in Cambridge.  
By JOHN TEMPLER, D. D.  
CAMBRIDGE, Printed by John Hayes Printer to the University, for William Morden Bookseller. 1676.   

REVERENDO Admodum in Christo Patri, Doctissimoque Antistiti, ac Domino D. PETRO Episcopo Eliensi Concionem Hanc In Summae Observantiae Symbolum Humillimè Dicat Dedicatque  
J. T.   

Imprimatur,  


Isaac Barrow Procan.  
Joseph Beaumond.  
Richard Minshull.  
Theoph. Dillingham.   Cambridge, Octob. 3. 1676.   

A Visitation-Sermon.  Act. 15. ver. 36. Paul said unto Barnabas, let us go again, and visit our Brethren in every City, in which we have preached the Word of the Lord, and see how they do. 
THe sacred Oracles make a tender to our view of two kinds of Visitations. The first held by Men; Samuel, whose concerns were Ecclesiastical, as well as Civil, 
1 Sam. 7.16. 2 Chron. 17.8.  did every Year visit in Bethel Gilgal and Mispeh. Jehoshaphat in his third year did commissionate the Priests and Levites to do the like in all the cities of Judah.  
The second by God himself. We read of the Time, 
Jer. 8.12. & 11.23. Isa. 10.3.  the Year, the Day of his Visitation. He being eminently delighted with order has form the intellectual part of the sublunary world, like the Ark of Noah, into three Stories, Economical, Political, Ecclesiastical. The tuition of them he has committed to men, and expects from them a prudent care to prevent a departure from the design and import of their primitive Institution. If they shall neglect an inspection into those irregularities, which menace divine order with dissolution; it is the usual method of Heaven to appoint a Day of Visitation, and to manifest displeasure against the Community by some signal calamity. The connivance of Governors makes the exorbitances of private persons the sins of the Community; and though the punishment of particular men may be deferred to a future state: yet Communities having no resurrection in the world to come, may justly expect the fruits of their delinquency in this present life.  
St Paul and Barnabas well understanding all this, and being jealous, lest some errors in their absence might be crept into the doctrine, and conversation of those Churches, which they had newly planted, for the pacifying the solicitude of their own minds, the conservation of Order, the prevention of divine displeasure, they resolve upon the Visitation recorded in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us visit our Brethren.  
In the precedent Verses of the Chapter we have a description of the first Christian Council; in this of a most solemn Visitation. The Church being disquieted with a controversy raised by the believing Jews, the Apostles and Elders did assemble together at Jerusalem in order to the determining of it. Every one of them singly was a Star devoted by his office to lead men to Christ: but now being gathered together and condensed into a Council they become a most bright and glorious Constellation, every way prepared by the emanations of light to guide the Church in this obscure concernment. Their authority was so illustrious and commanding; that their decree was received, where the debate first began, with testimonies of universal joy and satisfaction. If any did retain their former sentiments; yet they were so pious and modest, as to keep them to themselves, and not to hazard the peace of the Church by an imprudent publication.  
After the Apostle had seen the good effects of the Council, he resolves upon this Visitation. Though St Barnabas differed from him in the election of an Assistant (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet he fully conspires in the thing. 
Oecum. in 15. c. Act.  His motion was entertained without the least disgust.  
Paul said unto Barnabas, let us go again, and visit our Brethren, in every city, where we have preached the Word of the Lord, and see how they do.  
The Text divides itself into these parts.  

1. The Visiters, St Paul and St Barnabas.  
2. The action to be performed at the Visitation, an authoritative Inspection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. The persons to be visited, the Brethren.  
4. The place, where the Visitation is to be held, in every City, where we have preached the Word of the Lord.  
5. The end, and design of the Visitation, to see how they do.   
1. The Visiters. While our blessed Lord had his residence upon the earth, he did not deposit the regiment of the Church in the hands of others, but kept it in his own, and therefore he is styled the Apostle Heb. 3.1. and Bishop 1 Pet. 2.25. To this function he received his Consecration, when the Holy Ghost descended upon him. Act. 10.38. The Twelve he chose to be Assistants to him in order to the gaining of Proselytes: but did not during his life set them upon their Thrones. Though this power was promised; yet the fruition was suspended till the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore after his resurrection amidst his preparations for his Ascension in his triumphal chariot, He conferred this most inestimable Gift. As the Father sent him: 
Joh. 20.21.  so he sent them. As he was anointed by the Spirit, and set apart to his Apostolical Office: so he breathed it upon them, and solemnly ordained them to a succession. When the right of Judas was extinguished by an act of violence which he did to himself: and the place of St James made vacant by that which he received from Herod: Mathias by the special designation of the Holy Ghost was appointed to succeed the first, St Paul and Barnabas the second: Even as Ephraim and Manasses were substituted in the place of Joseph. A power being vested in these two to govern the Church, they could give themselves no contentment, until they had exerted it to her best advantage: And therefore a resolution is taken up to make a solemn Visitation. And Paul said unto Barnabas, etc.  
2. Here is the Action to be performed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word imports a strict view, a most diligent and solicitous scrutiny: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the intention and vigour of the Action. They took an exact Survey. What they found to be enormous did not escape their condemnation. The Apostle in his journey was not without his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his hand. What was discovered to be congruous to the rules of Christian conversation, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirm and encourage. The Canon of the Council of Jerusalem they delivered with pathetical exhortations to a submission. How potent and efficacious is divine and celestial influence! He that before procured letters from the High Priest in order to the disanimating those which embraced the Faith of Christ, now carries about the letters of the Synod in order to their confirmation.  
3. Here are the Persons to be visited, our Brethren. By whom we are to understand not only the Laity, but the Elders, who challenge a principal interest in this relation, and are frequently represented in the new Testament under this Character. These were ordained in every Church, Act. 14.23. and now an Inspection is to be made, whether their demeanour be suitable 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 says, 
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 & pastors gregis: but the Apostles remained to be Episcopi gregis & pastorum. 
Acts 20.17.  And therefore St Paul at his Visitation at Miletus citys the Elders to make their appearance, and left his Apostolical 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 Infidel 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 dependence 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 than 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 embodied under the same numerical Government, made but one Community. Elders were constituted to take the immediate care of them: yet what they did was only in a subordination to, and dependence upon the Apostles; to whom the power of Ruling was so far appropriated, that nothing could be Authentic, 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 only, where they had preached the Word of the Lord. The Apostolical 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 another's line, he intimates, that every Apostle had his Bounds and Province. The words allude to the measure, whereby Surveyors 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 Conqueror. 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 paternal 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 only 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 styled 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 Samaritans, the Son among the Jews, the Holy Ghost among the Gentiles. In the new Heavens there were some Planets, which did affect an erratic 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 falsely so called, which gave denomination to the Gnostics. 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 Apostles were solicitous about their Welfare, and make this motion, Let us visit our Brethren, and see how they do.  
The Parts of the Text being thus explained, are reducible to two Heads. A disease, which the Brethren are supposed to be obnoxious to. A remedy, namely, an Apostolical or Episcopal Authority and Inspection.  
1. A disease. The Greek Scholiast observes, that the Apostle went to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a Physician goes to his Patients. The best of men, in this military and sublunary State, are apt to fall into Distempers.  
This will be very conspicuous, if we consider the hereditary corruption, which is in all by nature. The remains of it in those who are renewed by Grace. The pronity of the Tempter to solicit these remains, and invite them forth into Act.  
1. The hereditary corruption in all by nature. When the first Man was form, Divine Wisdom, to oblige him to such a degree of Circumspection as might prevent his deviation, was pleased to enact, that if he persevered in his allegiance, his offspring should reap the benefit of his obedience: but if he transgressed, the disadvantage should accrue to them. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam, 2 Sam. 7.19. Even as earthly Princes use to animate their Subjects to a loyal deportment by conferring such honour upon them as descends upon their Posterity: and to deter them from Treason, by making their Progeny, who have the greatest share in their affections, obnoxious to the consequences of their disloyalty. Upon this account, when Adam was made a Lord, the dignity was conveyed in these words, Let them have dominion; 
Gen. 1.26.  which intimates that the honour was not to stay in him, but to descend upon his Posterity. The Minatory Law, in the day that thou eatest thereof thou shalt die, the Greek Interpreters read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Gen. 2.17.  in the day that ye eat thereof, ye shall die; which signifies, that the curse did not terminate in his person, but was entailed upon his Posterity. Adam violating the law in the most aggravating circumstances, believing the serpent and a woman, in a report which did make a most dishonourable reflection upon his Creator, so soon as he had received so signal a benefit from him, as his Existence, was placed in a Paradise adorned with the highest gratifications of sense, furnished with abilities suitable to the demands of the Law, he drew the curse upon himself and his posterity. Upon this account there comes to be an attainder of blood, and all, which are descended from him, are infected with an hereditary distemper. In this there is such a degree of Notoriety, that there are scarcely any whose observation it hath escaped. This is the disease, which the Moralist says, Socrates did endeavour to cure. Plato's Preexistence of Souls, and their imprisonment in the body for their delinquency, is but an obscure delineation of the representative Preexistence of the Souls of all men in their first Parent, and the misery they are exposed unto in the body, upon the account of their delinquency in their representative State. Origen thinks, 
Co●t. Celsum l. 4. p. 190.  that by the garden of Jupiter he meant Paradise, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the serpent, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man which was circumvented. The Cabalists in Bereshith Rabath observe; that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies generations, is written without ● in all places of Scripture except two, Gen. 2.4. Ruth 4.18. to import a sinful defect by nature in all the generations of Mankind. They say, the reason why it is inserted Gen. 2.4. where the Generations of Heaven are mentioned, is to intimate, that man, as he came from Heaven in his primitive state, was perfect: and Ruth 4.18. where Pharez is spoken of, to import, that the Messiah the son of Pharez is the person designed to take away this defect.  
2. As there is an hereditary distemper in all by Nature, so likewise there are some remains of it in those who are renewed by Grace. S. Paul, who was caught up into the third heaven, complains of a body of sin. The Ivy hath so insinuated itself into the wall, that there are small hopes of a total extirpation, till death comes, and the wall be pulled down. Divine Wisdom, though Carthage be subdued, is pleased not utterly to demolish it, that the gifts and graces which are conferred by the Holy Spirit may be kept in exercise. Theophilus, when he took down the Idols in Alexandria, suffered one to remain in a public place, that those who were converted from them to the living God, might have daily occasion to humble themselves by a remembrance of their former folly.  
3. These remains the infernal Spirit makes it his business to invite and draw forth into act. He is styled by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avertens à Deo, not only upon the account of his own departure from God, but his daily attempts to entice others into a disloyal deportment towards him. He hath given undoubted testimonies of his activity this way in all ages. When Moses was dead, he contended with the Archangel about his body, believing, if the remains of the mortality of so excellent a person were in his possession, they might be of eminent use to draw forth those inclinations which are in men to make religious addresses to the dead. Though the Angel disappointed the use of this medium, yet he obtained his end by other stratagems. He prevailed with the Thebans to worship him under the disguise of Bacchus. 
Pausan. in Lacon.  Bacchus' extraction out of the water, when an infant, his having two mothers, his mother by nature nursing of him at the command of a Queen, his transcendent beauty, his name Mises by an easy mutation in the punctation, Moses, his teaching the Rites appertaining to Sacrifice, 
Plutar. de Is. & Osir.  his drying up Orontes and Hydaspes with his Thyrsus, the conversion of an ivy-staff into a serpent, the Indians being in darkness, when the Bacchaes enjoyed light, 
Nonn. Dion. Sanfor. de desc. l. 1. p. 28, 29, 31.  the Bacchae's fetching water out of a rock, do so well comport with the story of Moses, that they make it evident, that He whom the Greeks worshipped under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Moses the man of God. When the Sons of God came to present themselves before the Lord, the Text says, 
Job 1.6.  that Satan came in the midst of them. He placed himself in the centre, that he might with the greater advantage communicate his influence to all the parts of the Circumference. We find him standing at the right hand of Joshua the high Priest, 
Zech. 3.1.  in a readiness to fasten upon him, as the viper did upon S. Paul. 
Rev. 2.13.  In the New Testament we read of his throne in the Church of Pergamos. He did not content himself with an inferior capacity, but sat as a Prince 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 Messiah; 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 only Son of God, he might with the greater facility induce the world to believe, they were nothing but Poetical 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 only 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 superior to that which our Saviour had instituted.  
He that considers the morbific 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 general 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 cord, in over, in aure, in opere.  
1. In cord, 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 highminded are mentioned. This is a distemper, which those who challenge a right to be enroled among Christians, are not exempted from, and hath a Minatory aspect upon the true interest and welfare of the Church. When men make proud reflections 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 than 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 unusual degree of confidence pretending to be wiser than 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 public 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 only 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, than 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 battle 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 form men into parties, the next step they take is by reproaches to ruin 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 Christ's right hand they endeavour to obscure with clouds of contumely, and make his Ambassadors as ridiculous as Hanun did David's. There is some affinity in the Hebrew betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the plague. These by their pestilential 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 styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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. count. 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 equal confidence asserted, that they gave Divine honour to an Ass. Apion affirms, 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 than 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. Public Religion like matter always existing under some form: and every form being discredited by the raillery of one Party against another: The Atheist is apt to conclude, that it is not to be found under any of them; and by consequence, that it is nothing but a generical notion, a mere Chimaera, a Phantasm form by the power of some credulous understanding.  
This hath likewise been an inlet to profaneness, and a principal means to erect the Chair of the Scorner. Those who pretend Religion, by the asperity and disorder of their tongues, lessening that reverence which is due to it, and pulling up the fence, which should have secured it against rudeness and contempt; profane Persons have been encouraged to an undecent and unbecoming familiarity; designing to make sport with it, as the Philistines did with Samson, and will not be convinced of their folly, till a surprisal by some sudden calamity. How expedient is it therefore to be vigilant in preventing this Distemper? It is a matter of some difficulty. Socrates speaks of Pambo, 
L. 4. Hist. c. 18.  who professed he had spent nineteen Years in learning the first Verse of the 39 Psalms, and had scarcely accomplished his desires. The importance is equal to the difficulty. S. James says, that he which bridleth not his tongue, his Religion is in vain. It is necessary that the same motto should be engraven upon the Bridle of the tongue, as it is to be upon the bridles of horses, Zach. 14.20. Holiness to the Lord.  
3. In Aure. When men are grown to such a degree of prejudice, and an inordinate heat for their own Fancies, as that their Tongues are blistered with it, the Ear likewise is presently infected. They turn it from the Truth, 2 Tim. 4.4. and grow perfectly deaf to all instructions, which tend to the discovery of their error. The most potent arguments they look upon as so many temptations to disquiet them in the fruition of their Infallibility. Like the Adder they stop their ears, though the Charmer charm never so wisely. They look upon their own Party to be as gideon's Fleece, filled with Celestial dew, when all the Earth about them lies dry. They have sailed so far in the Ocean of Truth, that they are arrived at Hercules' Pillars. Whatsoever may be thought of a Terra incognita; yet they do not think there is any Coelum incognitum. This makes them to disdain the advice of all who differ from them, neglect to attend upon that Ministry, which is settled to give them better Information, to use the common prudence, which they will do in all other cases. If there be any question about the Title to their Estates, they will advise with the most learned Council: if any disease in their bodies, with the most experienced Physician: but if there be any distemper in their Soul, (as though it was the only trifle, which did belong to them) every Mountebank and bold Undertaker in Divinity will serve the turn, and shall be preferred before those Ministers who have spent their time in studying the Holy Scriptures, enjoyed the best advantages to interpret them, and may make a much fairer claim to the Aids of the Divine Spirit. If it was the method of Heavenly Wisdom under the Old Testament to confer a Prophetic Spirit upon those who had been trained up in the Schools of the Prophets; the counsel of S. Paul in the New, to give attendance to Reading; there is much more reason to presume, that the Spirit of God may rather fall upon men in a Library, then in a Shop: upon those, who are studious and industrious, then upon such as are idle, and stand gazing about them.  
4. In Opere. When men are so espoused to their own Party, that they are grown perfectly deaf to the instructions of all others: the next step they take, is to attempt the introduction of confusion; hoping, if they can be so unfortunate, as to break off the golden Rings, whereby the parts of the Community are chained together, and melt them with their intemperate heat, the Idol, which they desire to erect, may come forth. It is believed, that Bel, the Babylonian Numen, is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confundere, and imports as much as Confusion. This is a Deity, to which not only Heathens, but those who pretend to better principles, pay too much respect. To this they sacrifice their dissatisfactions with public Order. They take distaste at the least defect: quarrel with the Sun because of his spots; are displeased with the Golden age, because of some dross in it. They are not fully reconciled to the Theocracy of the Old Testament; because some things were permitted propter duritiem cordis. They cannot prevail with themselves to take contentment in any Constitution, that is not arrived at an absolute Perfection: and are unwilling to consider, that the incommodities, which they complain of, will be as nothing, if compared with those mischiefs, which are the inevitable consequences of a dissolution. These take pleasure to contemplate in their Engyscopes those inconveniences which are at hand; and magnify them into amazing and terrifying proportions: but never use their Telescopes to view the dreadful Calamities which are afar off, and will certainly attend the subversion of the present Polity. He is very much a stranger to the nature of the Church, who believes, it can continue without order: and he is as much a stranger to our affairs, who conceives, if the present Order had a period put unto it, that the Dissenters would ever pitch upon any one Way, in the which they would all agree. Though they may be unanimous and harmonious in the Methods of Subversion: yet when they come to build again, there will be as much Discord and Confusion, as there was at Babel. And if Order be necessary, and none can be agreed upon among ourselves, what can we expect, but that the Romanists out of their abundant Charity should commiserate our case, and do us the kindness, when the Community is dissolved, to cast us into their own mould? who in stead of three Ceremonies will introduce an hundred. In the room of the Liturgy, which the most acuminated Intellect is not able with justice to charge with any error, impose offices, which are stuffed with the grossest Superstitions: in the place of the Church, in which there are the most efficacious inducements to a Good Life, erect one, in which there are the greatest impediments. And to add to this favour, in stead of convincing us into a submission by the light of the Sacred Oracles, will use a more compendious way, and do it by fire. Indeed it is said, they are now grown better natured, but it is ill trusting, so long as their constitution remains the same. If their being brought under by the Laws of this Nation hath wrought them into better temper, it is pity they should be tempted out of their Humanity by the advantages of Power. It is true, they will so far oblige those, 
Conc. Triden. l. 7. p. 610, 611, 612.  who by fomenting our Divisions keep open a gap for them, as to deny the jus divinum of 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 Governors 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 Apostolical or Episcopal Authority and Inspection. What S. Paul and S. Barnabas did, was not an act of Charity only, 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 styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Episcopal 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 Ecclesiastical 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 says, 
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 several 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, tacitly 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 fullness 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, than 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 Virtues, which did appear in the discharge of their Function. His right hand was the firmament, in which those Pleyades were fixed.  
They cannot (as some would persuade us) signify seven Churches. The Churches are styled Candlesticks, the Angel's 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 departed from the customary signification. The plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 fly to an improper, but where those things which stand in conjunction put a necessity upon us.  
Neither can the seven Angels be seven Pastors 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 than that number. Oratories and places of Convention could be of no great capacity in those times, when Christians were hindered from building by continual storms of Persecution.  
Therefore there is nothing left for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify but one Individual 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 Precedents, or Chairmen only, having a Primacy of Order among the Presbyters. It is most evident, that they had not only 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 Heretical; and are charged in their several Consistories to prejudice no man, nor to be biased with any partial 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 than a Superiority vested in them over the Pastors 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 only (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. Peter's 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 dependence 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 only to the Primitive times; and that in after-ages the Apostolical 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 practice of the Universal 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 Universal 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 Apostolical Age. Those who are most under the power of imagination, will scarcely be able to fancy, that He who shed his precious blood 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 deposit 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 forty 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 inseparable 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. Superiors must have all becoming regards expressed to them, Inferiors be accountable for the violation of their Rules.) and yet express nothing concerning the particular form of Government, which is the only 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 only rank those things which are found in the Scripture in particular propositions, but whatsoever hath an inseparable 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 Apostolical Practice in general 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 universal 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 inferior to Antoninus in political accomplishments, and yet did inherit his Power in the amplitude of it. Caligula was not comparable to Augustus in architectonical skill, and yet it would be injustice to deny him a place in the Imperial Succession. Though Solomon was qualified for the exercise of his Regal Authority by superlative measures of Wisdom, yet there is no incongruity to assert, that Reboboam, although he did not succeed him in the latitude of his Sapience, yet he did in his Government. The Apostolical power is not too big for the management of those who are not invested with miraculous gifts. If a Prince who can do no miracles, may be duly qualified to rule a whole Nation in Civil concerns; undoubtedly one Person may be fit to superintend in Ecclesiastical within a certain Segment or Division of it, although he cannot raise the dead, or remove mountains. The reason of Apostolical Gifts was peculiar to the circumstances of the first Age; but the reason of the Power and Government continues. Prelacy now hath the same aptitude to secure the ends of the Church as it had in the Primitive times. A Superintendency over the Clergy is equally necessary. Our work is of the same importance and difficulty. We have the same weaknesses of nature to betray us to error and folly: no greater measures of Grace to secure us against the importunity of Temptation. And there is some reason to believe, that invitations to evil are now more acuminated. We are fallen into the dregs of the last Days, when the Tempter is nearer to his eternal Confinement; and therefore we may expect the most vigorous expressions of his malice. Nature at the approaches of Death usually puts forth the utmost of her activity. A Stone in its descent increaseth in the celerity of its Motion, as it comes nearer the Centre.  
This Imparity hath a natural idoneity to prevent Ataxy; and therefore it hath been generally consented to as a most efficacious Antidote against it. Upon this account in all armies there is a General. Amongst the Elders of the Synagogues there was a chief Ruler: amongst the Priests of the Heathen Deities, Sacerdos maximus. In the College of the Druids praest unus, 
Com. l. 6. p. 226  qui summam inter eos habet Authoritatem, are the words of Caesar.  
The usual Introduction to disorder is, when there are different judgements among those who are governed, and a mutiny in those who Govern, betwixt their private interests as Men, and public as Governors. When the Power is lodged in a single Person, those two interests are more closely compacted and blended together: and there is a greater probability of an union of judgements, when all within a certain precinct lie under an obligation to be determined by the reason of one, than when they are to take their measures from the Judgements of many. Of this we need no other confirmation but our own Experience; our diversities of Opinion then commencing, and a Deluge of error breaking in upon us when an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or parity prevailed. Levels are overflown, when Mountains lie dry. The middle Region is filled with clouds and disorder, when the upper is quiet and serene. Jerusalem, no obscure type of the Church, was built upon a hill. The Ark of Noah, a lively emblem of it, found no rest, till it came to settle upon Mount Ararat. S. Jerome tells us, that Prelacy was introduced in remedium Schismatis, as a cure to those ruptures which did menace the Church with Dissolution. Divisions now are as wide and minatory as in the Primitive times; and there is no reason to believe, but that the same Remedy, if prejudice did not impede the due Application, might be as sovereign and energetical in order to the Healing of them. Those who conceive that this form of Government was calculated for the Apostolical Meridian only, make the Apostles, (whom S. Paul represents as persons interested in the foundation, Eph. 2.20.) like only to Scaffolds in a Building, which are taken down so soon as the Edifice is completed, and assert that which hath a tendency to demolish all which is of their Erection. For if they may not be imitated in ruling the Church, then neither in teaching, baptising or administering the Supper. It may with as much facility be asserted, that all these Actions were commanded only to be used in the Primitive times: and so a fair way will be made for the entertainment of enthusiastical pretences, the seculum Spiritûs Sancti, and the laying aside the Gospel of Christ, as a superannuated Calendar.  
All this, if rightly considered, can demonstrate no less, then that there is the same reason now for an imparity in Ecclesiastical Government, as was in the Apostolical age: and if the same, then supposing it was agreeable to the Divine Will in that period of time, it must necessarily be so still. For the will of every rational Agent never altering but with reason, so long as the reason continues the same, it must be presumed, that there is no mutation in his will.  
2. As the Reason of the thing, so the declaration of God argues the perpetuity of Apostolical Government. After the Apostles had received their Authority at Jerusalem, they were more solemnly inaugurated in Galilee (as it is believed) in the presence of five hundred Brethren, 
Joh. 20.21, 22, 23.  where the terms of their Commission were more fully explicated. A positive injunction is given to teach, baptise, and instruct all nations to observe what soever was commanded them. 
Mat. 28.20.  Amongst those things which they received in command, one was to govern the Church, and to challenge obedience from all whether Ministers or People. Of this we may have a competent assurance, if we consider their Practice, which is no bad interpreter of the ambiguities of their Commission; they being under the conduct of a Spirit, which would not permit them to transgress the just limits of it. The Jews have a saying, that every man's Apostle is as himself: to which there is an allusion in those words, He that receiveth you, receiveth me. The Apostles being persons, whose wills were resigned up to the will of him who sent them: there is more than an ordinary presumption, that their deportment was but a transcript of that Copy, which they received from him. To their practice we may add, as a further Confirmation, the words of our blessed Lord; as my Father sent me; so send I you. The commission of Christ as an Apostle did undoubtedly extend to a Superintendency over the Clergy as well as the Laity: the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will justify us in asserting the same of that, which the Apostles received from him there being nothing attributed to them in this particular, but what hath a fair consistency with their finite Capacities. As the Father gave the Keys to him, so he gave them to the Apostles. As the Father gave him a Throne, so he gave them Twelve to sit upon, and judge the Tribes of Israel: and therefore as his Jurisdiction did extend to all, whether Minister or People; so must theirs be necessarily of the same latitude. And for their greater 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 only 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 Successors, 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 final Period of the mundane System, into two Ages; the first extending to the Coming of the Messiah, the second to the Dissolution of all things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signify the first Period, the Messiah 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 Apostolical Function is not yet arrived at its final 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, than 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 joined with them, Eph. 2.20. We read of their imposition of hands in an Apostolical 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 Ecclesiastical 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 Pastors 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 Ministerial 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 Pastors 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 until the appearing of the Lord Jesus. The mortality of Timothy rendering it impossible to do this in his own person, it is necessarily employed, 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 only what is expressed in the precedent Verse concerning fight the good fight, but the system of rules delivered in the Epistle: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signanter, must import what is principally commanded in it. That is principally enjoined, 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 styled 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 styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Context, which is no bad Interpreter, 
2 Tim. 4.1. Tit. 2.13.  doth determine it to this sense in this place; for it imports such an appearance, as the blessed and only Potentate shall show 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 than a Declaration of the Divine Pleasure, that the Apostolical Government and Inspection should still be continued in the Christian Community.  
3. As a further Evidence we have the practice of the universal 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 Emperors 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 Apostolical imparity prevailed under the last Period. All the hesitancy is about the first: and yet upon a deliberate reflection the matter will be beyond dispute. This is made up of three Centuries, the first of which must necessarily be resigned to the Apostles and their Delegates, who undoubtedly did exercise an Episcopal Authority, as we have before demonstrated. S. John the last of them who lived to the end of it, and wrote his Revelation about the ninety seventh Year, describes the Churches of Asia, every one with his tutelary Angel, to superintend and govern all, as well Teachers as People; and left them in Trajan's time under this imparity.  
As for the third Century, we have undoubted instances of a like inequality. In the Church of Alexandria, 
Hierom. in Apol. ad. Ruff. Ep. 79. Pam. Epist. 38. ad Caldon. etc.  Demetrius the Bishop excommunicated Origen a Presbyter. In the Church of Carthage, Cyprian passed the same censure upon Felicissimus. His taking up a resolution not to act without the counsel of his Presbyters, was but a voluntary and prudent accommodation to some circumstances which were peculiar to him in his Election, and no prejudice to his hierarchical Power, which he abundantly asserts to be vested in him by a Divine Institution.  
In the Church of Antioch, 
Eus. H. E. l. 7. c. 22.  the deportment of the Bishops towards Paulus Samosatenus in suppressing his Heresy is an evident demonstration of the existence of such Persons at that time. In the Church of Rome, 
Eus. c. 6. c. 35.  Novatianus a Presbyter his procuring three Bishops to consecrate him, that he might be in a capacity upon equal terms to enter the lists with Cornelius, assures us; that they had then a Consecration distinct from the Ordination of Elders. Dionysius' confining the Presbyters to particular Congregations, 
Platin. in vita Dionys.  and setting out the just limits of their Parishes can evince no less than a Superiority over them.  
In the last part of the second Century, he that reads the contest betwixt Victor and the Asian Bishops about the celebration of Easter: the interposals of Polycrates B. of Ephesus, 
Eus. H. l. 5. c. 23, 24.  and Irenaeus Bishop of Lions in order to the making a composure, must do a great deal of violence to his own understanding, before he will be able to persuade himself, that there was not at that time such an order of Men very well known in the World.  
This is so evident, that blondel himself doth freely acknowledge an Episcopal Power to be lodged in a single Person about the fortieth year of the second Century. So that granting, that the Apostles and their Suffragans did retain the Regiment of the Church in their own hands during the first, which cannot be denied by any, who impartially peruse the records of the New Testament, the question which hath given so much Molestation to the Christian World, will be reduced to this state: Whether the Church for the space of sixteen hundred years and upwards hath been without the Apostolical or Episcopal Government for the space of Forty only.  
Should we grant that which can never be proved, namely, that the Stream of Apostolical Authority did, like the river Guadian in Spain, conceal itself, and run under ground for this little time, this would no more be an argument to induce us to believe, that the use of it is to be superseded, than it was to the Israelites, that the Regal power was to be laid aside, because of the interregnums, which did frequently put a demur upon the succession.  
But secondly it doth not appear, that there hath been any such interregnum in the Church and Kingdom of Christ. Notwithstanding the obscurities of the History of that time, yet there are catalogues extant of the chiefest Cities, as Jerusalem, Antioch, Alexandria, Rome; wherein are named the single Persons as distinct from and superior to Presbyters, who were interested in the Power of Inspection during the space which is spoken of: and if it was thus in the greater Cities, it is not hard to divine, how it was in the less. The Unity of the Church includes a Uniformity of Government. The first who leads the Van in the catalogue is either an Apostle or Evangelist, as S. Peter in that of Antioch, S. Mark in that of Alexandria, who undoubtedly were vested in an Episcopal Jurisdiction. Those who conclude it, are acknowledged by all to have the same Power: why it should be denied to those in the middle, no good reason can be produced, they being represented, as having an equal share in the Succession; which cannot be, except they were in the fruition of the same Power. A succession but not in the same thing is like a Resurrection, but not of the same Body; which is no resurrection at all.  
Let us suppose amongst the nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Athens, one of them the first Year to be vested in a Superiority over his Colleagues, as an Apostle or an Evangelist was over the Elders, and the next the constitution to be metamorphized into a Parity, and to continue for forty Years, as blondel conceives the Ecclesiastical equality did, and then after the expiration of that Term, the former imparity to be introduced again: It would be an incongruity scarcely to be paralleled to represent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the second Year as a Successor to him of the first, he enjoying nothing of his Power: or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the forty first to him of the fortieth, he enjoying a Power paramount, which the other was never acquainted with.  
This would be as inconvenient, as if we should make a list of the Kings of Rome, and after Tarqvinius Superbus place Junius Brutus who was next to him in power, but of a very different nature; the Government being changed, and the Community now under Consuls.  
It is true, there may be catalogues of single Persons succeeding one another in a Priority of Order as well as of Power: but this is nothing to our present case. Here are lists before us, and all in them represented to be upon equal terms, as having a fruition of the same Immunities, and the first and last are confessed to have a Superiority of Power over their Colleagues, from whence a computation may be easily made, what we may conclude concerning the rest. Those who say, though the Apostles stand at the head of the Catalogues, yet they are not included in them, contradict the sense of primitive Antiquity, which accounts all in the lists to be Successors to the Apostles. A Successor & a Predecessor being relatives, which go always together, if the Successor be in the roll, the Predecessor must necessarily be so. It will not be easy to disappoint the prevalency of this argument, if the Catalogues may be admitted as Authentic: and why they should not, I see no just reason.  
The variations in them are not uncapable of a reconciliation, and they argue strongly that they are not the fictions of a private Invention. Forgeries use to be too harmonious and uniform in every punctilio. They were collected by a skilful hand, 
Euseb.  who had great advantages to possess himself with the true sense of the Monuments of Antiquity. His acknowledgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was not easy to make some of them, 
L. 3. c. 4.  is no discredit to their Authority. The difficulty in demonstrating some propositions in Euclid is no just exception against their certainty. The Infallible Oracles are not without their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
L. 3. c. 3.  They were so clear in Irenaeus' time, that he asserts, he was able to number the very Persons which did lineally descend from the Apostles: and in Tertullias, that he challengeth the Heretics to show the like successions. If they had been of a dubious Authority, it had not been agreeable to the prudence of those learned Fathers to value the cause which they undertook to maintain, so much upon their account, as it is plain they did, to all who peruse their writings.  
It might be added as no prejudice to their Reputation, that they were begun by the Apostles themselves, as is evident by Clemens Romanus in his Epistle to the Corinthians. 
P. 57 Pat. jun.  In order to the quieting those tumults which did occasion his writing, he tells them, that the Apostles did understand by our Lord Jesus, that there would be a contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning the name or dignity of Episcopacy; and therefore having a perfect foresight, did constitute Bishops and gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll or catalogue of some approved Persons to succeed and execute their Office after their decease.  
This testimony, as it assures us that the Catalogues we treat of, were begun by the Apostles: so likewise, that Bishops in Clemens' time, who lived within the interval under debate, were such as are properly so styled; to wit, Persons vested in a Superiority over Elders. We never read of rolls or catalogues of mere Presbyters, as lineally deduced from the Apostles, considered in that state in which they died. 
L. 3. c. 2.  Indeed Irenaeus mentions the successions of Presbyters: 
L. 4. c. 44.  but he who will give himself leisure to ponder the Context, will easily discern, that he means no others then Bishops, the promiscuous use of those words being not totally laid aside in his time.  
If it should be granted, that he understands such as are now usually known by that Name, no prejudice would redound to our assertion. The Apostles may be considered in a twofold capacity; either as they were before the Resurrection, when they were ordained to Preach, but not to Rule: or after, when they were invested with their Episcopal Power. If Presbyters be represented as Successors to the Apostles in any ancient Record, the Apostles are considered in the first capacity, and not in the last, which Clemens speaks of. 
Epist. ad Mag.  This is fully expressed by Ignatius, who asserts that the Bishop succeeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of Christ, who is God, the Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of the Bench of the Apostles, namely, as they were when Christ was their Bishop upon earth, and they as Presbyters subject to his appointments, as their proper directory.  
It is an ungrounded presumption, that Clemens by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understands nothing but an Elder, 
P. 54, 55.  because when he mentions the custom of the Apostles, which was to set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their first fruits, he names only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the product of their Ordination. These two words comprehend all who were concerned in the Primitive Government. The Apostles and Elders were Bishops, the Elders over the Laity, the Apostles over the Laity and Elders too. The Evangelists and those who did minister to the Elders were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first to the primary Apostles, and are in the modern stile called suffragan Bishops; 
Stat. 26 Hen. 8.14.  the second to the Presbyters, they upon all occasions helping them, as the Evangelists did the Apostles.  
If the Canons of the Apostles, or Ignatius might be permitted to speak in this case, a sudden period would be put to this Controverisie. And truly why a liberty of Speech should be denied to the first, seeing they say nothing in this particular, but what is incorporated into the Canons of Ecumenical Synods, and was the practice of all subsequent Ages: or to the Second after so perspicuous and learned a vindication, 
Vindic. Epist. S. Igna.  as hath been lately made of his Authority, I see no reason at all.  
S. Jerom, 
In Epist. ad Tit.  whom blondel professeth to follow, if throughly considered, will be found to have no favourable aspect upon his opinion. All that he speaks, amounts to no more than this:  
The Apostles and their Delegates during their abode in the world did hold the Government of the Church in their own hands. These in every City constituted Elders, which were promiscuously called by the name of Presbyters and Bishops to rule in a Subordination to themselves. As the primary Apostles, and those who were ordained by their Hands to succeed them, began to wear off, there sprang up a Schism among the People not much unlike unto that which disquieted the Church, when S. Paul wrote to the Corinthians, every one adhering to him as his Apostle or primary Bishop, by whom he had been baptised. Unusquisque eos, quos baptizaverat, suos esse putabat. The controversy was not, whether one should have the Power over them; (the practice of the Apostles in ordaining single Persons to succeed them, was so evidential and fresh in their memories, that there could be no hesitancy in that particular) but who was to be the Person. In order to the healing this Schism, toto orbe decretum est, it was universally decreed: (whereas before Presbyters did communi consilio in a subordination to the Apostles govern the Church) that now One should be chosen out of their own number, and have a Superintendency over the rest, as the Apostles and their Delegates use to have. This is the sum of what Jerome doth design.  
The Person thus set over had not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a Primacy of Jurisdiction. For before this change in the College of the Presbyters there must necessarily be One, who in the absence of the Apostles had jus primae Cathedrae. This is essential to all regular Conventions, no Order can be maintained without it: therefore by this new Decree something being conferred, which none of the Presbyters did enjoy before, it can be nothing but primatus jurisdictionis.  
This Constitution was made long before the fortieth year of the second Century. 
Epist. 85. Evagrio.  S. Jerome calls it an Apostolical tradition, which cannot be true in any proper sense, except it began in the age, in which the Apostles lived: and as an evidence of his mind, that he did not speak improperly, he gives an example of the practice of it in the Church of Alexandria, from the death of S. Mark, which was in the eighth Year of Nero, above seventy Years before Blondells aera.  
If Blondels Apology had been permitted to see the light with that conclusion which he himself put to it, 
durel Appen. p 339.  we should have needed no other refutation of his Opinion. For there he did acknowledge Episcopacy to be an Apostolical Constitution, which he could not with reason have asserted, except he had believed, that its Epocha was higher, and more early than the fortieth Year of the second Century.  
In order to the overthrow of the Universality of Prelacy, it is usually alleged, that the Gothick Churches were governed without it for seventy Years till Ulphilas' time: The Scottish by the Culdei, who were Presbyters only till Palladius: that the transmarine Churches, which are reform according to the primitive Standard, are now without it: and lastly that the Hierarchy amongst us is not the same with primitive Episcopacy.  
For the first the best Authority we have is Philostorgius, 
Ex lib. 2. parag. 5. p. 470. Vales.  whose words when summed up, will amount to no more than this: That the Goths made an inroad upon some places in Europe and Asia, where Christianity was planted, and took many captives, amongst which were some o the Clergy. These being mingled in their converse with that barbarous People, were instrumental to convert them to the Faith of Christ, and governed them till Ulphila's time their first Bishop.  
In all this there is nothing really prejudicial to our Position. It doth not appear, that these Presbyters did all this while any thing which was peculiar to a Bishop. When any of them died, new ones might be ordained by some neighbour Prelate. However the matter went, (of which we have but a very defective account, by reason of the paucity of Records) the deportment of a few Captives in a case of necessity, can be of no such Authority as to prejudice the Universality of Ecclesiastical practice. It would be but a weak argument to prove, that the Laws of Moses were not universally owned by the Jews; because during their seventy years' Captivity, they were forced to forbear the practice of some of them, as not reconcileable with the circumstances of Exile.  
As for the Scottish Church those which report the matter, speak nothing which may be a disservice to our Assertion. The sum is, that many of the Britain's, who embraced Christianity, fearing the cruelty of Dioclesian, fled into Scotland; where by their solitary and pious life they did commend themselves in such a degree to the opinion of that Nation, that they were usually called Culdci, that is Cultores Dei, Worshippers of God. 
Primor. Brit. Ecc. p. 638. p. 640.  These chose a Person out of their own number to govern them in their Divine Concernments. Here is plainly a Bishop elected only by his Clergy, who notwithstanding any thing in the Record, might receive his Consecration by some duly qualified in our Nation, where Hierarchy was undoubtedly settled before this period. If any formality was wanting in him, the defect is not to be charged upon their wills, but necessity, as appears by the ready entertainment Palladius found amongst them, who wanted no formality which the Bishop of Rome could confer upon him.  
As for the transmarine Churches which are of the Reformation, it is very well known, that all of them are not without Episcopacy, as in Denmark, Norwey, Sueden, Germany. Those which are, allege necessity as the reason of their first Constitution. The Reformation being begun amongst them, not by Bishops, but the Laity and inferior Clergy only, there was good cause to believe, if they had set up Bishop against Bishop in the same City, the result would have been nothing but confusion, and sanguinary contests, which have no propitious aspect upon the design of the Gospel. The duty of avoiding these mischiefs being grounded upon a natural precept, the form of Government upon a positive, they did presume, it was not the will of the Lawgiver, that the positive Injunction should oblige them in those circumstances; but rather yield and give place to the superior Command.  
This necessity which was the ground of their constitution, they have pathetically desired the removal of, and that their condition might become reconcileable with the introduction of an Imparity. When one of the Prelates of our Church at the Synod of Dort had represented Episcopacy as a fit expedient for the suppression of Schism and Heresy, the answer of the Precedent in the name of the whole Assembly is very well known, 
Dur. 118.  Domine, non sumus adeò foelices.  
Lastly, where the first reason hath failed, and the Bishop of the place been converted to the reformed Religion, there they have put their desires into execution, and expressed a readiness to submit to his Regiment, 
Dur. p 120.  as is manifest by the deportment of the Protestants in the Province of Campagne towards the Bishop of Troy's, when he renounced the Church of Rome, and professed an adherence to the reformed Religion.  
Those who affirm the present Hierarchy not to be the same with primitive Episcopacy must make the difference either rational, modal, or essential. A difference of reason being the contrivance of imagination is not material in the present Debate. A modal (considering the various condition of Times, the Church in the Apostolical age being under affliction, now in prosperity, then under Heathen Princes, now under Christian, then separated from the civil Community, now incorporated into it) may be admitted without any prejudice to our Assertion. Some variation in the exercise of Jurisdiction, the quality of Instruments doth not alter the nature of Government. As the civil Regiment is not changed, when a Prince makes an Ecclesiastical Person his Chancellor: so neither is the Ecclesiastical, when a Bishop constitutes a Civil. In the age in which the Church began to have her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were persons of the same Moment, designed to expedite matters which might be too great an avocation from religious Worship, to which the Clergy are principally devoted; she did not dream of any diversity from the Primitive Government, but continued with the same degree of confidence, to style her Bishops the Apostles successors. These civil Helps did make them no more different from what they were before, than a staff in the hand of a man makes him distinct from himself, when he hath none in it. As for an essential difference, those who are most inquisitive, will never be able to discover any. Primitive Episcopacy was nothing but theregiment of Churches within a certain precinct committed to one single Person with a sufficient Authority as well over the Clergy as Laity. Jurisdiction in an Apostle was authoritative; In the Elders concomitant and subordinate. Prelacy now in the substance of it is of the same importance. Those accessions with which it is beautified, and raised above the reach of vulgar Contempt by the munificence of Princes, do no more make it of a different species from what it was in the Apostolical age, than the royal 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 ornamental 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 Essential difference by asserting that Bishops and Presbyters had the same Ordination in the Apostolical 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 than 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 advantageous to their own cause.  
The Characteristical names of the superior Clergy are Apostles, Prophets, Evangelists. The primary Governors 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 enabled to do what a primary Apostle might, they are likewise frequently styled Apostles. Upon this account we read of the Apostles of the Churches, 2 Cor. 8.23. Epaphroditus is styled 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 usual 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 original 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. Mathias 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, etc. 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 Prophecy, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 chrysostom, 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 only 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 Employment: 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 universal Church. From this practice the deduction of the Divine pleasure concerning the perpetuity of this Government will be very familiar and easy. It cannot be imagined, that it should have so universal an entertainment in all Places, where there was no Ecumenical Council to command it, no secular Power to enforce it, no want of Pride and Ambition to control 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 external advantages to promote the Propagation of it, even found so sudden, uniform, and general 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' time; and then all the recompense which he received was the infamy of Heresy. Heresy being an error 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 Ecclesiastical 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 Heresy. 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 authentic Testimony for the identity of their Heresy, than those two have given for the diversity.  
Had the Episcopal 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 style their Bishops the Apostles Successors, as most evidently appears by Irenaeus and Tertullian? 
Adu. Har. l. 3. c. 3. de praes. c. 32.   
Though a desire to prove a Succession in Apostolical 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 Successors, 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 than 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 encountered with opposition from the Best of men then living. But this which some think fit to style a defection in the Primitive Christians, is exactly conformable to Apostolical practice, and was submitted to by those heroic Spirits, who by Martyrdom gave the World an undoubted assurance of their Sincerity and Goodness. If the practice of the universal 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 controversy in no mean degree indebted to it. No small diminution will be made in our assurance, that Clemens' Epistle to the Corinthians is no part of the Canon, and that S Paul's is: that Ecclesiasticus is Apocryphal, 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 engaged 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 Ecclesiastical Government to the Civil, by managing Spiritual 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 Supernal command, but by some occasional and prudential considerations.  
To all which I reply in order. 1. The Regiment we contend for, was universal acknowledged to have its basis in a Divine right, as most evidently appears by the twenty ninth Canon of the fourth general Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to depress a Bishop down to the degree of a Presbyter is Sacrilege. It will be very difficult to explain how the Synod could pronounce this to be sacrilegious, except there was a general 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. & Nou. Test. Q. 97. tom. 4. p. 775. Frob.  Austin affirms Nemo ignorat, etc. 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, etc. 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-governors'. This is the reason why Prelates in after-ages are sometimes styled Apostles, as Epiphanius in the epistle of Acacius and Paulus, and Athanasius in the Coptick Calendar. 
Tom. 1. Petau. Seld. the Synod. 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 increase, is no argument against the 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 increase, 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 original 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 Ecclesiastical Government to the Civil is no just presumption against a Divine original. It doth not appear but that it was the Will of God, that the New Jerusalem which came down from Heaven, should conform itself 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 Archbishop suitable 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 Governors 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 suitable 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 Ecclesiastical 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 rendered 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 Spiritual conquest by the weapons of their warfare, an Ecclesiastical. Therefore S. Peter, when he writes to the converted in the dispersion, directs his Epistle to them in their distinct Provinces, Galatia, Cappadocia, Asia, Bythinia. 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 dwelled 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 spoke 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 symbolising 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 Ptolemy, 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 supplied by Ptolemy, 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 individual may be a Mother in one respect, and a Daughter in another. The Provinces themselves were not all equal, 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 than 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 original 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 itself 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. Ecclesiastical 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 Ecclesiastical 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 than 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 universal Church, cannot remain unacquainted with the truth of this Assertion.  
5. The Church's acknowledgement of her subordination to the civil Power is reconcileable with a belief that her Government is grounded upon a Divine Right. Economical Regiment, which doth undoubtedly derive its origin from Heaven, is in the exercise of it subordinate to the civil Power. A Father of a family, though he governs his progeny by virtue 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 styled a family will justify the congruity of this example. The supreme Rector hath moulded the Universe into Communities, and constituted the civil Magistrate to be their Guardian. Into these Communities he hath let down from Heaven the New Jerusalem, namely, a Church or Ecclesiastical Society with Governors and Laws not only harm less and inoffensive, but singularly advantageous to the purposes of the civil Constitution. And because it is not impossible but that the Rulers may degenerate from the true meaning of their Original, and under a pretence of a Supernal commission undermine the interest of the civil Community, the Magistrate is impowered to see that they keep within their own bounds, and if they swell above their banks, to remand them into their proper channel, if they do not, to protect and defend them against the hand of violence. This makes it evident, how the Church may be subordinate to the secular Power, and yet have a Government grounded upon a Divine right. It is the Divine pleasure, that Princes within their own Territories should be so far concerned in all causes and over all persons, as to see that nothing be done to the prejudice of the Community they are set over. From hence doth emerge their right to inhibit, limit, and regulate the execution. Though Christ is the immediate Fountain of the Power, yet they have a commanding influence upon the streams which flow from it. Though they may not invade the Offices which are peculiar to the Church, yet they are obliged to see that they are duly performed by those to whom they appertain. Though they have not the Power of the Keys; yet in case those which have, make use of them to open a door to Sedition and Disorder, they have the Power of the Sword to shut it, and prevent the mischief. If the Church keep within her due bounds, and the supreme Magistrate be of opinion that she doth not, and from hence a contest is commenced, she hath no other weapon to defend herself but Prayer and a composed Submission to what the preservation of a good conscience may expose her.  
All this is very far from erecting imperium in imperio: it hath nothing in it of a malevolent aspect upon the Supremacy of Princes. All pretended inconveniences fall with an equal weight upon paternal Government, which undoubtedly, being in nature and time antecedent to the civil Constitution, must have a Divine original.  
And now whosoever pleases to look back and consider the reason of the thing, the declaration of God, the practice of the Universal Church, which is no bad commentary upon what is dubious in any Divine appointment, will be under no temptation from any rational inducement to believe, that the Apostolical authority to govern was adapted only to the Primitive times, and not intended to continue in all Ages.  
So much of the Remedy in general, namely an Apostolical or Episcopal Authority, expressed in visiting the Brethren. In the next place I will enumerate some particular acts of this Power, which are of eminent use in all Ages for the preventing and healing distempers. 1. An Inspection into the Authority of those who preach. 2. The Doctrine. 3. The lives. 4. The giving rules for the preserving of Order. 5. The censuring those who neglect the Order which is agreed upon.  
1. An Inspection into the Authority of those who preach. The work of the Ministry is of greater importance than to lie open to every one, who by the strength of his fancy can persuade himself that he is fit to discharge it. The peace of the Church depends upon the Practice of those who are members of it; their practice upon their judgement: their judgement upon the Doctrine of their Teachers. These have the Helm in their hand, whereby the body of the People is easily moved: the Key of Knowledge, whereby they are in the nearest capacity to open the intellect, and let in, or shut out Principles which tend to Unity. The Community would not enjoy the least degree of security, might the private opinion of every Person concerning his own Aptitude give him a title to this Office. Men are not competent Judges of their own abilities. The Generality are very partial, when they take an estimate of their intellectual Powers. Every place is filled with complaints of the want of Riches and Honour: but we seldom meet with any querulous resentments of the defects of Reason and Understanding. Indeed S. Paul said, who is sufficient for these things? but we are apt to say, who is not? The stream runs the fastest, where the channel is most shallow: Those are most forward, who have the least acquaintance with the depth of Knowledge. The few exceptions from the general Rule, which are duly prepared, are so much under the command of humility, that they judge themselves unworthy. The burden of fruit which grows upon these branches, bends them into too low and despondent thoughts of themselves. 
Socr. Hist. l. 4. c. 18.  When Ammonius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he is styled by Socrates, was acquainted with a resolution in others to compel him to take upon him the most Sacred office in the Church, he cut off his right ear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the deformity of his body might be a bar to his Consecration. 
Socr. Hist. l. 7. c. 12.  Chrysanthus, a person eminent for wisdom and sobriety, when he was solicited to take upon him the same Function, was so much under the power of modesty, that he fled from Constantinople into Bythinia, where he concealed himself with a design to decline it. By reason of this unfitness in Men to judge for themselves, and to be the fountain of their own Authority, God hath endued the Governors of his Church with a power, as to Ordain, so to examine every man's pretence; that the Community may receive no damage.  
2. The Doctrine. Those who have a good commission may exceed the bounds of it: and in stead of feeding their Flock in wholesome Pastures, lead them into Boggs, where they will inevitably sink into an eternal Perdition. Error is damnable as well as vice. All the difference is, this is the more open road: that the more concealed and private way to Hell. 
'tis 3.11.  The Apostle says, that he which is engaged in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is overturned as a ship, when the Keil is uppermost. As the man of sin who sits in the Temple of God, and under a pretence of Religion vents that which tends to the overthrow of it, 
2 Thess. 2.3.  is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the son of perdition: so error, which enthrones itself in the conscience, and sits there with a pretence of a descent from Heaven, 
2 Pet. 2.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is no perdition more certain, and less apt to meet with disappointment, then that which is secured from a disclosure by so plausible a cover as Religion and Divine approbation.  
Error puts the highest of affronts upon the Divine Majesty. He that believeth not, maketh him a liar. It imports an Hyperbole of ingratitude. God having ennobled us above his other creatures, and placed the difference in Reason and Understanding, if we keep not this conformable to him, but suffer it to be embased with sentiments which are repugnant to that eternal Reason which is in the Divine Intellect, we are unthankful to him in the most exalted degree. There is no excuse of importance enough to acquit us from guilt, the fault originally emerging from the voluntary and uncompelled motions of the Will. God hath made a plentiful provision for our Information. The holy Scripture is a perfect Digest of the divine Pleasure, sufficient to instruct even the Man of God in the concerns of Salvation. Therefore in case he errs about propositions of Divinity, he hath nothing to charge but his own will, in whose power it was to have suspended his assent, and continued the inquiry, till he had been disintangled and got lose from all objections. When any object gains such a degree of clarity, there is no fear of deception. We have a security from the supreme Veracity, with which it is not consistent, that our perceptive faculty should be so form, as to be imposed upon, when the object is perspicuous.  
Error having so pernicious and malevolent an aspect upon that end for which the Church is constituted, our Blessed Lord hath left a Power with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop the mouths of those who are Propagatours of it. 
Tit. 1.11.   
If any pretend that they cannot alter their Intellects at pleasure: yet they must confess, that they have a Power to lay a restraint upon their speech, and comply with S. Paul's rule, hast thou Faith, have it to thyself. The peace of the Church being more valuable than any private Sentiment, it cannot but be a duty to suppress it, when the publication will certainly hazard the loss of that Peace.  
3. The lives. Those who are Orthodox in their doctrine, may be unorthodox in their conversation. Like Penelope, what they do in the day, they may undo at night in the works of darkness. Theophylact in his Commentary upon this Text, he opened his mouth and taught, Mat. 5.2. makes a query, whether the first words be not superfluous. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He answers, No, because he did teach, when he did not open his mouth, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his life. There is a preaching in Life, as well as in Doctrine. If Religion be taught by the last, and debauchery by the first, actions having an aptitude to make a deeper impression than words, there is some probability, they may prevail, and disappoint the end of what is spoken. Though the unworthiness of a Minister doth not make void his Calling, 
Art. rol. 26.  and disoblige us from using his Ministry, he speaking not in his own, but in the Name of Christ: and the efficacy of his Function depending not upon his dignity, but the energy of Divine Grace: (A vineyard may be watered with a pipe of lead as well as of silver. Seed may grow, although sown by an impure hand. A seal of Brass may make as fair an impression as one of Gold.) Yet notwithstanding, when this Sacred Office is embarked in such a vessel, it is liable to meet with many remoras, before it can arrive at its proper haven, namely, the Conscience. The didactical part of the discourse of such a Person, though never so cogent, is usually entertained by all vulgar Capacities, who more consider, what he is that speaks, than what is spoken, with the same resentment that a Jewel is which is found in the dirt: The feculent matter about it communicates a discredit to it, and conceals the true value from all but a few Artists. When one of a bad life had given excellent counsel to the Lacedæmonians about their Commonwealth, 
Gell. noct. Att. l. 18. c. 3.  his improbity did so much disparage the advice, though absolutely necessary; that it might not be permitted to pass into a Law as it came from him: but one eminently virtuous, though of no good Elocution, was desired to speak the same thing in such words as he could, and then unanimously as from him the stamp of Authority was impressed upon it. What Ignatius speaks of the Bishop of Philadelphia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is very applicable here. A good man, when silent, can do more than he who is bad, although he speak in a Style enamelled with the richest Tropes and Figures in Rhetoric.  
As the didactical part of his discourse is apt to be neglected, so the elenctical will in all probability be treated with scorn and contempt. To reprove is an act which savours of Authority, and no man can abide the another should exercise Authority over him in that thing in which they are both equal. If reprehension doth any good, it produceth sorrow in him who is the object of it. The pleasure which hearers take to consider that he which speaks lies under the same guilt which he reproves in them, prevents all pensive reflections. Grief and delight are not at the same time reconcileable in the same subject. Men by a natural temperament are disposed to put the most favourable construction upon their own actions. Reproof bearing a direct opposition to this inclination, is generally entertained with distaste. Upon this account he which is concerned, in stead of being meliorated by it, is under strong temptations from his vindicative appetite to meditate and contrive revenge. Therefore if he which gave it, be not fenced with iron, and fortified with an impenetrable innocence, the son of Belial will be sure to invade him, and draw his arrows so deep, as not only to wound him, but likewise through his sides that Sacred Function which he hath taken upon him.  
These mischiefs coming to the Church by a bad life, the Governors are endued with an Authority to inquire as into the Commission and Doctrine, so likewise into the lives of those who are the objects of their Inspection; that by their pious admonitions and paternal censures, they may regulate and amend what is enormous. The not exerting this power was the sin of Eli the High Priest. When Hophni and Phineas by their licentious deportment had made themselves vile, or as it is in the Hebrew accursed, that is liable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or curse which use to pass upon those who were excommunicated, Nehem. 13.25. he as the High Priest did neglect to discharge his duty, and restrain them from coming to the public Congregation. His private correption recorded, 1 Sam. 2.23. is so full and emphatical, that no defect discovers itself to the most piercing and critical Eye.  
This is the Power which S. Paul used in delivering the incestuous Corinthian to Satan. The Greek Interpreters believe that he was one of the Teachers of that Church. He being a leader in the Schism, the adverse Party was puffed up at his fall, and highly pleased with the disgrace which his miscarriage had branded his own Party with.  
4. The giving Rules for the preserving of Order and Decency. There are no heats more quick and pernicious to the Church than those which derive their original from differences about Order and the circumstances of Religion. Adiaphorous and lesser matters like smaller wood will kindle sooner than that which is more substantial. It is well known, how violent the contest was betwixt the Eastern and Western Churches about a circumstance of time. The vulgar usually are most liberal in the expense of their zeal about what is circumstantial. The fundamental part of Religion lies deeper and more concealed from their observation.  
Reason like a needle touched with the Magnet hath such a Position, that its aspect naturally is towards those Principles which are self-evident, and may be styled the poles of Truth: and therefore so long as it is conversant about Propositions which have not an immediate connexion with them, it is apt to tremble and vary, and not to determine the same way in all. This variety in the thoughts of men when disclosed, produceth a dislike betwixt them. He who dissents from another, declares that he believes himself to be wiser than he in that particular, and by consequence attributes to him some degree of Folly, with which imputation none are well pleased. This dislike being heated with passionate reflections is presently sublimated, and boiled up into an enmity. An enmity upon the first occasion will break out, and disclose itself in an open combustion. So that the Church must necessarily perish, if she be denied the privilege which is essential to all Communities, namely a Power to preserve herself, and extinguish her flames by a prudent determination. The holy Scripture delivers the Essentials of Religion in particular Precepts, the circumstantials and matters of Order in general. The Church's determination upon some particulars in a congruity and conformity to the general Command, is no addition to the Rule, but an extraction from it of what before was virtually contained in it. He makes no addition to a Mass of gold, who beats it out into several pieces.  
Neither is it prejudicial to any liberty which those who embrace the Doctrine of Christ are bound to maintain. The restraint is laid only upon the outward Man, who is limited in respect of use, and not upon the Judgement which is the proper seat of Liberty.  
Neither is our Duty to comply with it lessened by any obligation to comport with the infirmity of the Weak. It is usually said, that the Loadstone will not draw in the presence of a Diamond. When these two injunctions to obey Authority, and to yield to the weak, meet together, and both cannot be observed, the last which is certainly the less, must lose its Energy, and according to the true intent of the Legislator, give place to the greater. Those who make the objection, usually conceive, that Governors through weakness, & want of insight into their Duty, make such determinations: and then if there be so much Charity left as to believe they are Christians, the weak will be offended as well by our not obeying, as by obeying. We standing equally poised betwixt both, are undoubtedly bound to prefer our weak Brother, who hath Authority on his side, before him who hath none.  
5. The censuring those who neglect the Order which is agreed upon. The smallness of the thing commanded is no just Plea against the equity of a Censure in case of Disobedience. The public interest being more valuable than any private concern; and the Authority of Governors being the genuine means conducing to its support, the justice of a penalty is not to be estimated solely by the intrinsic nature of the crime, but by the malevolent aspect it hath upon these two, and the degrees of inconvenience and damage which they receive from it. A lesser crime in some circumstances may be more detrimental and less agreeable to the interest of the Community than a greater in other. And the less the thing is which is commanded and not submitted to, the greater is the contempt of that Authority which imposeth it. He which will break with another for a small matter, declares that his respects to him are not of the first magnitude.  
As the Authority of a Governor is more signally owned by a conformity to his positive Commands, which have their sole dependence upon his will, then to his natural, which are the dictates of universal Reason: (for in the first case it is singly and alone acknowledged: in the second it is so blended with the reason of the thing, that it is not easily perceived to which of them the agnition is directed) so likewise the Rule of opposition will justify this conclusion, that it is more disowned by such a disobedience.  
And now I have done with the Disease, which S. Paul and S. Barnabas did suppose their Brethren to be obnoxious too; and the Remedy, namely, an Apostolical or Episcopal Authority expressed in Visiting of them.  
Nothing remains but to remind ourselves of the Obligation we lie under, which is to be servant in Prayer, diligent in our Watch, that we fall not into those distempers, which the defects of Nature, the imperfection of our State, the policy of the Tempter are ready to betray us to: And that we demean ourselves with such due and becoming regards towards the Authority, which was given by the eternal Father to his Son; by the Son to his Apostles, by the Apostles to the Universal Church, by the Universal Church recommended to us; that in the great Day of Visitation, when the Bishop of our Souls shall appear with his glorious retinue to take an account of our deportment in this sublunary State, we may be found not in the number of them who have despised Dominion, spoke evil of Dignities; but of those whose Conversation hath been agreeable to the methods of Supernal Wisdom, which is pure and peaceable, gentle and easy to be entreated. Which that all of us may be endued with; We beseech thee, O Lord, to free our Minds from prejudice, our Affections from partiality, our Consciences from error: And bless us with all Spiritual Blessings in Christ: To whom, with the Father, and the Holy Spirit, be eternally ascribed all Honour and Glory.  
FINIS.   

ERRATA.  
P. 9 lin. 1. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 10. lin. 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 46. lin. 32. read in a matter.