THESE words are Part of the Charge given by St. Paul to Timothy, whom he had intrusted with the Care of the Churches of the Proconsular Asia, when he departed from thence into Macedonia. For,
THESE words Are Part of the Charge given by Saint Paul to Timothy, whom he had Entrusted with the Care of the Churches of the Proconsular Asia, when he departed from thence into Macedonia. For,
seeing, by means of St. Paul 's Preaching there, St. Luke affirms, That all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks:
seeing, by means of Saint Paul is Preaching there, Saint Lycia affirms, That all they which dwelled in Asia herd the word of the Lord jesus, both jews and Greeks:
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Which can neither be understood of the greater, or lesser Asia; but of that Asia, which lay about Ephesus, and whereof it was the chief Metropolitan City, the Roman Proconsul keeping his ordinary Residence there,
Which can neither be understood of the greater, or lesser Asia; but of that Asia, which lay about Ephesus, and whereof it was the chief Metropolitan city, the Roman Proconsul keeping his ordinary Residence there,
But withall, this was the Principal City in the Common Assembly of Asia, a Place of great Trading, the Seat of the most Magnificent Temple of Diana, where the Citizens of Asia met to Worship;
But withal, this was the Principal city in the Common Assembly of Asia, a Place of great Trading, the Seat of the most Magnificent Temple of Diana, where the Citizens of Asia met to Worship;
And yet a long time for him, considering the quickness of his Progress in other places, some allowing no longer time to his first Peregrination, ( others not so much) wherein he and Barnabas planted Churches in Seleucia, Cyprus, Pisidia, Pamphylia and Lycaonia, and ordained Elders in every Church with Fasting and Prayer:
And yet a long time for him, considering the quickness of his Progress in other places, Some allowing no longer time to his First Peregrination, (Others not so much) wherein he and Barnabas planted Churches in Seleucia, Cyprus, Pisidia, Pamphylia and Lycaonia, and ordained Elders in every Church with Fasting and Prayer:
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(1.) That this Church at Ephesus was certainly beyond the compass of a particular Congregation; or else St. Paul had very little success in all the Pains he took there;
(1.) That this Church At Ephesus was Certainly beyond the compass of a particular Congregation; or Else Saint Paul had very little success in all the Pains he took there;
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which he so particularly mentions in the solemn leave he took of the Elders of the Church whom he sent for to Miletus. And St. Luke speaking of the Jews and Greeks dwelling in Ephesus, saith, That fear fell on them all,
which he so particularly mentions in the solemn leave he took of the Elders of the Church whom he sent for to Miletus. And Saint Luke speaking of the jews and Greeks Dwelling in Ephesus, Says, That Fear fell on them all,
it being very improbable, that those of Asia should so long hear St. Paul Preach at Ephesus, and yet no Churches be founded, by his means, in any of the neighbour Cities.
it being very improbable, that those of Asia should so long hear Saint Paul Preach At Ephesus, and yet no Churches be founded, by his means, in any of the neighbour Cities.
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But withall, it seems probable to me, that the Elders of those Churches were not as yet removed from Ephesus, where St. Paul ordained them, with a design to fix them in their several Stations;
But withal, it seems probable to me, that the Elders of those Churches were not as yet removed from Ephesus, where Saint Paul ordained them, with a Design to fix them in their several Stations;
and yet when they came to Miletus from Ephesus (which were not far difstant, he discourses to them of his Affairs from the time of his coming unto Asia;
and yet when they Come to Miletus from Ephesus (which were not Far difstant, he discourses to them of his Affairs from the time of his coming unto Asia;
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after what manner he had been with them at all Seasons, and had kept back nothing profitable for them v. 20.; but had shewed them, and taught them publickly, and from house to house.
After what manner he had been with them At all Seasons, and had kept back nothing profitable for them v. 20.; but had showed them, and taught them publicly, and from house to house.
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Which being spoken to the Elders of the Church, do imply a particular care he had there of fitting Persons for the Pastoral Charge, besides, his Testifying both to the Jews and to the Greeks Repentance towards God, and Faith toward our Lord Jesus Christ.
Which being spoken to the Elders of the Church, do imply a particular care he had there of fitting Persons for the Pastoral Charge, beside, his Testifying both to the jews and to the Greeks Repentance towards God, and Faith towards our Lord jesus christ.
and yet those to whom he committed the whole Flock then in Asia, came from Ephesus to Miletus; which makes it probable, that there St. Paul had raised a Nursery for the Churches thereabout,
and yet those to whom he committed the Whole Flock then in Asia, Come from Ephesus to Miletus; which makes it probable, that there Saint Paul had raised a Nursery for the Churches thereabouts,
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For, we find him amongst those who waited for his return at Troas, upon his coming back from Macedonia through Greece; and therefore his leaving Timothy at Ephesus, was, when he first went into Macedonia, being forced away by the Uproar that was raised against him there.
For, we find him among those who waited for his return At Troas, upon his coming back from Macedonia through Greece; and Therefore his leaving Timothy At Ephesus, was, when he First went into Macedonia, being forced away by the Uproar that was raised against him there.
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And in his return through Greece, where he abode three Months, he sends this Epistle to Timothy, then at Ephesus, and taking Care of the Churches thereabout:
And in his return through Greece, where he Abided three Months, he sends this Epistle to Timothy, then At Ephesus, and taking Care of the Churches thereabouts:
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To this purpose he directs this Canonical Epistle to Timothy; wherein he gives him very particular Directions about the due Exercise of that Apostolical Office, which he was entrusted with the management of; And especially about these things,
To this purpose he directs this Canonical Epistle to Timothy; wherein he gives him very particular Directions about the due Exercise of that Apostolical Office, which he was Entrusted with the management of; And especially about these things,
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(3.) The proper Qualifications of the Bishops and Deacons of the Church, as the proper Officers of it under Timothy; who was to take care of fit Men, to succeed those who were then in being, or to provide more.
(3.) The proper Qualifications of the Bishops and Deacons of the Church, as the proper Officers of it under Timothy; who was to take care of fit Men, to succeed those who were then in being, or to provide more.
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And for this he gives a general charge, to doe nothing in these matters by Partiality; and then mentions the Consideration and Circumspection necessary in the laying on of Hands;
And for this he gives a general charge, to do nothing in these matters by Partiality; and then mentions the Consideration and Circumspection necessary in the laying on of Hands;
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because it immediately follows, neither be partaker of other mens sins; but I see no Cause to recede from the Sense generally received, for these Reasons,
Because it immediately follows, neither be partaker of other men's Sins; but I see no Cause to recede from the Sense generally received, for these Reasons,
(1.) Because St. Paul had not mentioned laying on of hands in relation to Penitents; but he had done it in this Epistle, with respect to Ordination; and that in Timothy 's own Case;
(1.) Because Saint Paul had not mentioned laying on of hands in Relation to Penitents; but he had done it in this Epistle, with respect to Ordination; and that in Timothy is own Case;
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wherein St. Paul as the principal Person did in an Authoritative manner, lay on his hands, as himself expresses it, in the second Epistle; and the Presbyters assisted in laying on their hands, to manifest their concurrence and Approbation:
wherein Saint Paul as the principal Person did in an Authoritative manner, lay on his hands, as himself Expresses it, in the second Epistle; and the Presbyters assisted in laying on their hands, to manifest their concurrence and Approbation:
(2.) If these words do not relate to Ordination, St. Paul would have given Timothy no particular direction, about that which was one main part of his Office.
(2.) If these words do not relate to Ordination, Saint Paul would have given Timothy no particular direction, about that which was one main part of his Office.
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(3.) Supposing, laying on of hands then equally used in both Cases, yet the Apostle gives no Rules concerning the Qualifications of Penitents, as he doth concerning Bishops and Deacons; and therefore we have more cause to apply it according to the chief intention and design of this Epistle;
(3.) Supposing, laying on of hands then equally used in both Cases, yet the Apostle gives no Rules Concerning the Qualifications of Penitents, as he does Concerning Bishops and Deacons; and Therefore we have more cause to apply it according to the chief intention and Design of this Epistle;
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so those cannot acquit themselves of a great share in their Guilt, who do not use their best endeavours, by due Examination and Trial of the Persons, to keep them from entring upon it, till they are prepared and qualified for it.
so those cannot acquit themselves of a great share in their Gilded, who do not use their best endeavours, by due Examination and Trial of the Persons, to keep them from entering upon it, till they Are prepared and qualified for it.
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So, when the Office of Deacons was first instituted, it is said, They were set before the Apostles, and when they had prayed, they laid their hands on them. And which is more considerable;
So, when the Office of Deacons was First instituted, it is said, They were Set before the Apostles, and when they had prayed, they laid their hands on them. And which is more considerable;
when Barnabas and Paul, by the particular appointment of the Holy Ghost, were to be separated unto the Work whereto God had called them; it is said, And when they had fasted and prayed,
when Barnabas and Paul, by the particular appointment of the Holy Ghost, were to be separated unto the Work whereto God had called them; it is said, And when they had fasted and prayed,
nor for conferring miraculous Gifts of the Holy Ghost, as at other times they used it; (and probably this was the Gift of God which Timothy had, by laying on of the Apostles hands;) neither was it a mere Rite of Benediction, as Jacob laid his hands on the sons of Joseph;
nor for conferring miraculous Gifts of the Holy Ghost, as At other times they used it; (and probably this was the Gift of God which Timothy had, by laying on of the Apostles hands;) neither was it a mere Rite of Benediction, as Jacob laid his hands on the Sons of Joseph;
I confess, that among the Jews, it was not used in the Consecration of Priests; For, Aaron and his sons were to lay their hands on the Sacrifices that were offered on that occasion,
I confess, that among the jews, it was not used in the Consecration of Priests; For, Aaron and his Sons were to lay their hands on the Sacrifices that were offered on that occasion,
and particularly on the Ram of Consecration; but the Ceremony was performed by putting some part of the Ra•, and the Cakes, and the Wafer upon Aaron's hands, and his sons hands.
and particularly on the Ram of Consecration; but the Ceremony was performed by putting Some part of the Ra•, and the Cakes, and the Wafer upon Aaron's hands, and his Sons hands.
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but that of the Gospel being more intellectual and spiritual, the laying on of hands on the Heads of the Persons devot•d thereto, was more agreeable to the design of it.
but that of the Gospel being more intellectual and spiritual, the laying on of hands on the Heads of the Persons devot•d thereto, was more agreeable to the Design of it.
and from hence it came to be an usual Ceremony among the Jews, in the Solemn Designation of Persons for Sacred Employments, either to be Rulers or Teachers in their Synagogues. And from thence it was not onely brought into the Christian Church, but made use of to express that Right and Authority which Persons do receive together with it,
and from hence it Come to be an usual Ceremony among the jews, in the Solemn Designation of Persons for Sacred Employments, either to be Rulers or Teachers in their Synagogues. And from thence it was not only brought into the Christian Church, but made use of to express that Right and authority which Persons do receive together with it,
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(1.) Ruling well; Not, in opposition to Timothy, who was to Rule them well; nor so as to imply, that the entire Power of Government was lodged in a College of Presbyters then, as St. Jerome imagins;
(1.) Ruling well; Not, in opposition to Timothy, who was to Rule them well; nor so as to imply, that the entire Power of Government was lodged in a College of Presbyters then, as Saint Jerome imagins;
for what had Timothy then to doe in the governing them? I cannot find any Argument of Force in the New Testament, to prove, that ever the Christian Churches were under the sole Government of Presbyters. For what St. Jerome alledgeth, doth by no means prove it:
for what had Timothy then to do in the governing them? I cannot find any Argument of Force in the New Testament, to prove, that ever the Christian Churches were under the sole Government of Presbyters. For what Saint Jerome allegeth, does by no means prove it:
Doth this prove, that these Govern'd the Church without Timothy? The true Question is not, about the Sense of Words, but about the Authority of these Bishops or Presbyters, i. e.
Does this prove, that these Governed the Church without Timothy? The true Question is not, about the Sense of Words, but about the authority of these Bishops or Presbyters, i. e.
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Whether the whole Care of their Churches were committed to them, without any Superiour Jurisdiction? What if it be yielded to St. Jerome, That the Bishops and Deacons at Philippi were no other than the Presbyters and Deacons;
Whither the Whole Care of their Churches were committed to them, without any Superior Jurisdiction? What if it be yielded to Saint Jerome, That the Bishops and Deacons At Philippi were no other than the Presbyters and Deacons;
as long as the Apostle, either in Person, or by some other appointed by himself, did rule over them? What, if the Bishops summon'd to Miletus, were no other than the Pas•ours and Teachers? Did not St. Paul himself, at that very time, call them together,
as long as the Apostle, either in Person, or by Some other appointed by himself, did Rule over them? What, if the Bishops summoned to Miletus, were no other than the Pas•ours and Teachers? Did not Saint Paul himself, At that very time, call them together,
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and give a Charge and Direction to them, as one who had Authority over them? So that it doth no where appear in Scripture, that the Presbyters were invested in the Supreme Power over the Church.
and give a Charge and Direction to them, as one who had authority over them? So that it does no where appear in Scripture, that the Presbyters were invested in the Supreme Power over the Church.
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But yet they were not excluded from all kind of share in the Government, for then they could never be said to Rule well, who had nothing at all to doe in Government:
But yet they were not excluded from all kind of share in the Government, for then they could never be said to Rule well, who had nothing At all to do in Government:
yet that Authority which Christian Kings do exercise over their Subjects, doth not overthrow the Rules and Orders which himself hath establish'd in his Church.
yet that authority which Christian Kings do exercise over their Subject's, does not overthrow the Rules and Order which himself hath established in his Church.
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Since then the Church doth subsist by virtue of Christ's own Appointment, and that Church is to have peculiar Officers to instruct and govern it, it must follow, that even in a Christian Kingdom, the Church is a Society distinct from the Common-wealth.
Since then the Church does subsist by virtue of Christ's own Appointment, and that Church is to have peculiar Officers to instruct and govern it, it must follow, that even in a Christian Kingdom, the Church is a Society distinct from the Commonwealth.
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But some may say, There was then indeed great need of labouring in the Word and Doctrine, when the Christian Doctrine was not well known, or understood in the World;
But Some may say, There was then indeed great need of labouring in the Word and Doctrine, when the Christian Doctrine was not well known, or understood in the World;
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But what necessity is there of it now, when all People own the Profession of Christianity among us? And this continual Preaching doth but fill the Peoples heads with too much Knowledge,
But what necessity is there of it now, when all People own the Profession of Christianity among us? And this continual Preaching does but fill the Peoples Heads with too much Knowledge,
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But the Apostle tells us, That Christ hath appointed in his Church, not onely Apostles and Evangelists, but Pastours and Teachers; for the perfecting of the Saints,
But the Apostle tells us, That christ hath appointed in his Church, not only Apostles and Evangelists, but Pastors and Teachers; for the perfecting of the Saints,
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All dry, flat, insipid Discourses, about things of no great consequence to Mens Salvation; All affectations of Jingling Sentences, Farfetched Allusions, Elaborate Trifles;
All dry, flat, insipid Discourses, about things of no great consequence to Men's Salvation; All affectations of Jingling Sentences, Farfetched Allusions, Elaborate Trifles;
All Enthusiastick unintelligible Talk, which tends to confound Mens Notions of Religion, and to evaporate the true Spirit of it into Fancies and Eastern Modes of speaking:
All Enthusiastic unintelligible Talk, which tends to confound Men's Notions of Religion, and to evaporate the true Spirit of it into Fancies and Eastern Modes of speaking:
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Can we be employ'd about a better or more usefull Work than this? While the Souls of those under our Care, are in such perpetual danger, either of being overspread with Errours,
Can we be employed about a better or more useful Work than this? While the Souls of those under our Care, Are in such perpetual danger, either of being overspread with Errors,
and the common Mariners are bold and unskilfull, unable to govern, and impatient of being govern'd? Is it time then to say, There is no need of Pilots now,
and the Common Mariners Are bold and unskilful, unable to govern, and impatient of being governed? Is it time then to say, There is no need of Pilots now,
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When they said to one another, Did not our hearts burn within us while he talked with us, and while he open•d to us the Scriptures? That is then the best way of Preaching, which hath Light and Heat together;
When they said to one Another, Did not our hearts burn within us while he talked with us, and while he open•d to us the Scriptures? That is then the best Way of Preaching, which hath Light and Heat together;
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but this was by virtue of an Extraordinary Commission given to him, as an Evangelist by St. Paul: But what is this to the standing Rule and Practice of the Church in succeeding Ages? which is not to be govern'd by su•h Precedents, unless the Succession in the same Office be made appear in the following Bishops of the several Churches.
but this was by virtue of an Extraordinary Commission given to him, as an Evangelist by Saint Paul: But what is this to the standing Rule and Practice of the Church in succeeding Ages? which is not to be governed by su•h Precedents, unless the Succession in the same Office be made appear in the following Bishops of the several Churches.
(I. Consid.) That from hence appears evidently, That the Apostolical Power of Governing Churches, and Ordaining Elders in them, was not limited to the Persons of the Apostles, but was capable of being communicated to others whom the Apostle entrusted with it.
(I Consider) That from hence appears evidently, That the Apostolical Power of Governing Churches, and Ordaining Elders in them, was not limited to the Persons of the Apostles, but was capable of being communicated to Others whom the Apostle Entrusted with it.
For he took him into his attendance at Lystra; from whence he accompanied him through Phrygia, Galatia, Macedonia, (and there from Philippi to Thessalonica and Ber••) And when he went to Ath•ns, he sent for Timothy to him,
For he took him into his attendance At Lystra; from whence he accompanied him through Phrygia, Galatia, Macedonia, (and there from Philippi to Thessalonica and Ber••) And when he went to Ath•ns, he sent for Timothy to him,
and sent him from thence back to Thessalonica; and he returned from Macedonia to him at Corinth. From thence St. Paul went into Syria, and so to Ephesus; and there again he sent Timothy into Macedonia with Erastus; whither St. Paul went afterwards himself.
and sent him from thence back to Thessalonica; and he returned from Macedonia to him At Corinth. From thence Saint Paul went into Syria, and so to Ephesus; and there again he sent Timothy into Macedonia with Erastus; whither Saint Paul went afterwards himself.
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And upon his return to Miletus, he speaks to the Elders, and not to Timothy, as their Bishop. From hence, they say, St. Paul took him to Jerusalem, and so to Rome, as appears by the Epistles Written from thence.
And upon his return to Miletus, he speaks to the Elders, and not to Timothy, as their Bishop. From hence, they say, Saint Paul took him to Jerusalem, and so to Room, as appears by the Epistles Written from thence.
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Some think, that St. Paul's leaving Timothy at Ephesus, was upon his return out of Macedonia, when he was going up to Jerusalem, knowing that they should see his face no more;
some think, that Saint Paul's leaving Timothy At Ephesus, was upon his return out of Macedonia, when he was going up to Jerusalem, knowing that they should see his face no more;
But St. Paul's words are too plain to be avoided, that he left him at Ephesus, NONLATINALPHABET, which can never be interpreted returning from Macedonia. And there was as much need of one to look after the Churches of Asia, when St. Paul was then absent in Macedonia, as when he went to Jerusalem: and so Theodoret understands it.
But Saint Paul's words Are too plain to be avoided, that he left him At Ephesus,, which can never be interpreted returning from Macedonia. And there was as much need of one to look After the Churches of Asia, when Saint Paul was then absent in Macedonia, as when he went to Jerusalem: and so Theodoret understands it.
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But if Timothy were then with St. Paul, as appears by his being at Troas, when he went from thence to Miletus, that was sufficient Reason why he did not address himself to him,
But if Timothy were then with Saint Paul, as appears by his being At Troas, when he went from thence to Miletus, that was sufficient Reason why he did not address himself to him,
Whose Office was no more superseded by this Charge given to them; than a Proconsuls was by the Senats Instructions to his Legats, when hmself was present.
Whose Office was no more superseded by this Charge given to them; than a Proconsuls was by the Senates Instructions to his Legates, when himself was present.
If it were evidently proved, that St. Paul then carried away Timothy with him to Jerusalem, and so to Rome, there would be greater force in the Objection.
If it were evidently proved, that Saint Paul then carried away Timothy with him to Jerusalem, and so to Room, there would be greater force in the Objection.
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For when St. Paul appeared at the Temple, the Jews laid hold on him, because they supposed he had brought Trophimus the Ephesian with him into the Temple, whom they had seen so much with him in the City.
For when Saint Paul appeared At the Temple, the jews laid hold on him, Because they supposed he had brought Trophimus the Ephesian with him into the Temple, whom they had seen so much with him in the city.
How came Timothy not to be as much taken notice of, if he were there? For, he being discovered by the Jews of Asia, there was far greater Reason for them to have raised a Tumult about Timothy, than about Trophimus.
How Come Timothy not to be as much taken notice of, if he were there? For, he being discovered by the jews of Asia, there was Far greater Reason for them to have raised a Tumult about Timothy, than about Trophimus.
After this, we find St. Paul kept two years in Prison, and not a word of Timothy, whom we may justly suppose exercising his Charge all that time at Ephesus. When Saint Paul was carried to Rome, we find not Timothy in his Company;
After this, we find Saint Paul kept two Years in Prison, and not a word of Timothy, whom we may justly suppose exercising his Charge all that time At Ephesus. When Saint Paul was carried to Room, we find not Timothy in his Company;
During his stay at Rome those Epistles were Written, as likewise that to Philemon, and to the Hebrews; in which it is said, That he had been Imprison'd, and was then at Liberty;
During his stay At Room those Epistles were Written, as likewise that to Philemon, and to the Hebrews; in which it is said, That he had been Imprisoned, and was then At Liberty;
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From henceforwards we read nothing of Timothy in Scripture. But St. Jerome himself makes him Bishop of the Ephesians, and so doth Eusebius; Theodoret calls him, The Apostle of those in Asia;
From henceforwards we read nothing of Timothy in Scripture. But Saint Jerome himself makes him Bishop of the Ephesians, and so does Eusebius; Theodoret calls him, The Apostle of those in Asia;
And now let any reasonable Man consider, whether there be not sufficient Proof, that the Apostolical Power of Governing Churches was communicated to others besides the Apostles themselves;
And now let any reasonable Man Consider, whither there be not sufficient Proof, that the Apostolical Power of Governing Churches was communicated to Others beside the Apostles themselves;
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but these are called Itinerant Preachers, and not fixed Bishops. But the same Persons observe from Theodoret, not onely that these were called Bishops afterwards;
but these Are called Itinerant Preachers, and not fixed Bishops. But the same Persons observe from Theodoret, not only that these were called Bishops afterwards;
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because some he took with him, and others he entrusted with the Government of Churches. NONLATINALPHABET, which can hardly agree to Itinerant Preachers.
Because Some he took with him, and Others he Entrusted with the Government of Churches., which can hardly agree to Itinerant Preachers.
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And what then? Would the Apostles betray their Trust, and commit part of that charge to others, which was entrusted onely to themselves? But if this Office were by the Will of Christ appropriated to the Persons of the Apostles, they could not commit it to others without breach of Trust. •nd if it were not so,
And what then? Would the Apostles betray their Trust, and commit part of that charge to Others, which was Entrusted only to themselves? But if this Office were by the Will of christ appropriated to the Persons of the Apostles, they could not commit it to Others without breach of Trust. •nd if it were not so,
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but whether Universally, and with a design to continue this Order, must be proved by the best means, we can doe a matter of Fact of so great Antiquity. (III.
but whither Universally, and with a Design to continue this Order, must be proved by the best means, we can do a matter of Fact of so great Antiquity. (III.
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Consid.) There can be no stronger Proof of such a matter of Fact, than the general sense of the Christian Church in the Ages next succeeding the Apostles. Now,
Consider) There can be no Stronger Proof of such a matter of Fact, than the general sense of the Christian Church in the Ages next succeeding the Apostles. Now,
(2.) It is not at all necessary, to prove, that all the Bishops mention'd in Scripture had this Apostolical Power; for the contrary appears in the Bishops under Timothy and Titus: and therefore the Succession is not to be drawn from the Bishops mentioned in the Epistles to them, but from themselves;
(2.) It is not At all necessary, to prove, that all the Bishops mentioned in Scripture had this Apostolical Power; for the contrary appears in the Bishops under Timothy and Titus: and Therefore the Succession is not to be drawn from the Bishops mentioned in the Epistles to them, but from themselves;
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(3.) It is not necessary that the Succession in this Apostolical Power be made equally clear in all Churches; since the Records of the Church may be more doubtfull and defective in some Churches which are not in others.
(3.) It is not necessary that the Succession in this Apostolical Power be made equally clear in all Churches; since the Records of the Church may be more doubtful and defective in Some Churches which Are not in Others.
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Tertullian not onely mentions those in general who succeeded the Apostles, but particularly instanceth in Polycarp, placed by St. John at Smyrna; and Clemens, by St. Peter at Rome; and then adds, That the other Churches had Bishops placed in them like to these.
Tertullian not only mentions those in general who succeeded the Apostles, but particularly Instanceth in Polycarp, placed by Saint John At Smyrna; and Clemens, by Saint Peter At Room; and then adds, That the other Churches had Bishops placed in them like to these.
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Now Irenaeus saith, That Clemens had Episcopatum administrandae Ecclesiae, i. e. the Episcopal Power of governing the Church which the Apostles delivered to them.
Now Irnaeus Says, That Clemens had Episcopate administrandae Ecclesiae, i. e. the Episcopal Power of governing the Church which the Apostles Delivered to them.
From all which, we may justly infer, That this Succession was not in mere Presidency of Order, but that the Bishops succeeded the Apostles in the Government over those Churches. But as Theodoret well observes, The Name of Apostles was not continued, out of Reverence to the Apostles; but the Name of Bishops was then appropriated to the Successours of the Apostles.
From all which, we may justly infer, That this Succession was not in mere Presidency of Order, but that the Bishops succeeded the Apostles in the Government over those Churches. But as Theodoret well observes, The Name of Apostles was not continued, out of reverence to the Apostles; but the Name of Bishops was then appropriated to the Successors of the Apostles.
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But that the Bishops did succeed the the Apostles, we have the general Consent of the Ancient Fathers, who were the most competent Witnesses in this Case;
But that the Bishops did succeed the the Apostles, we have the general Consent of the Ancient Father's, who were the most competent Witnesses in this Case;
which is an Argument, they believed the Apostolical Power, with respect to the Government of Churches, did not expire with the Apostles, but was to continue,
which is an Argument, they believed the Apostolical Power, with respect to the Government of Churches, did not expire with the Apostles, but was to continue,
But, as to those few among the Fathers, who have advanced singular Opinions about the first Government of Churches, I desire these things may be observed.
But, as to those few among the Father's, who have advanced singular Opinions about the First Government of Churches, I desire these things may be observed.
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some founding it in Dominion and Property; others on Consent of the People; others in a Natural Right of Sovereignty, which one preserves, and the rest part with; others in Primogeniture;
Some founding it in Dominion and Property; Others on Consent of the People; Others in a Natural Right of Sovereignty, which one preserves, and the rest part with; Others in Primogeniture;
So here, about the Rise of Episcopal Government, if the Question were onely a matter of Curiosity, Whether the Apostles did first try the Experiment of Presbyters governing in common,
So Here, about the Rise of Episcopal Government, if the Question were only a matter of Curiosity, Whither the Apostles did First try the Experiment of Presbyters governing in Common,
But when any from hence infer, the Episcopal Government to be an Usurpation, and that Men are bound to restore the Right of Presbyters in opposition to them, notwithstanding the Universal Consent of the Church, from the Apostles times;
But when any from hence infer, the Episcopal Government to be an Usurpation, and that Men Are bound to restore the Right of Presbyters in opposition to them, notwithstanding the Universal Consent of the Church, from the Apostles times;
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For St. Jerome affirms, That from St. Mark 's time, in the Church of Alexandria, the Presbyters always chose one of their Body, whom they made their Bishop:
For Saint Jerome affirms, That from Saint Mark is time, in the Church of Alexandria, the Presbyters always chosen one of their Body, whom they made their Bishop:
What could be said more to the Advantage of any Government than that it was brought in upon the best Reason for Government in the World, viz. the preserving of Peace and Order in the Church? We need not carry the matter so far,
What could be said more to the Advantage of any Government than that it was brought in upon the best Reason for Government in the World, viz. the preserving of Peace and Order in the Church? We need not carry the matter so Far,
Saint Jerome seems to have had the same kind of Notion of Church Government, which others have of the beginnings of Civil Government, viz. That at first there was a State of War among Mankind, and the inconveniencies of that made men willing to part with their own Rights for the sake of Peace;
Saint Jerome seems to have had the same kind of Notion of Church Government, which Others have of the beginnings of Civil Government, viz. That At First there was a State of War among Mankind, and the inconveniences of that made men willing to part with their own Rights for the sake of Peace;
so these Presbyters, finding so much Disorder and Confusion, by being left to themselves, were far better contented to yield to such Government as would best keep the Church in Peace.
so these Presbyters, finding so much Disorder and Confusion, by being left to themselves, were Far better contented to yield to such Government as would best keep the Church in Peace.
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(5.) St. Jerome yields, that this Alteration of Government did Universally obtain. For nothing less than that can be meant by his In toto orbe decretum est:
(5.) Saint Jerome yields, that this Alteration of Government did Universally obtain. For nothing less than that can be meant by his In toto orbe decretum est:
If he had said it was done by the Apostles in plain terms, he had taken away the force of his own Argument, which goes upon the Apostles Times; but yet it is hard to conceive how such an alteration should happen without the Apostles Act. For,
If he had said it was done by the Apostles in plain terms, he had taken away the force of his own Argument, which Goes upon the Apostles Times; but yet it is hard to conceive how such an alteration should happen without the Apostles Act. For,
if they had left the Presbyters in full Power of Government, it is not to be imagin'd, they would so universally part with it, without being obliged thereto, by those who had Authority over them;
if they had left the Presbyters in full Power of Government, it is not to be imagined, they would so universally part with it, without being obliged thereto, by those who had authority over them;
For then there could be no Alteration without Violation of a Law of Christ, which he could never suppose would so universally obtain without opposition.
For then there could be no Alteration without Violation of a Law of christ, which he could never suppose would so universally obtain without opposition.
On the contrary, St. Jerome makes this Government in the very same Places to bear an Analogy to Aaron and his Sons, and the Levites in the Temple, to Moses and the LXX. Elders under the Law:
On the contrary, Saint Jerome makes this Government in the very same Places to bear an Analogy to Aaron and his Sons, and the Levites in the Temple, to Moses and the LXX. Elders under the Law:
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and in other Places out of the heat of Dispute, when the Roman Deacons were not in his head, he makes the Bishops the Successours of the Apostles. But if they had come in by Usurpation, he would have called them the Successours of Simon Magus, of Diotrephes, of Caiaphas, and according to his warm manner of Expression, of Lucifer himself.
and in other Places out of the heat of Dispute, when the Roman Deacons were not in his head, he makes the Bishops the Successors of the Apostles. But if they had come in by Usurpation, he would have called them the Successors of Simon Magus, of Diotrephes, of Caiaphas, and according to his warm manner of Expression, of Lucifer himself.
(IV. Consid.) The Universal Consent of the Church being proved, there is as great Reason to believe, the Apostolical Succession to be of Divine Institution, as the Canon of Scripture, or the Observation of the Lord's Day.
(IV. Consider) The Universal Consent of the Church being proved, there is as great Reason to believe, the Apostolical Succession to be of Divine Institution, as the Canon of Scripture, or the Observation of the Lord's Day.
We do not doubt but it is unlawfull to add to, or to diminish from the Canon of Scripture; and yet there is no plain Text for it, with respect to all the Books contained in it,
We do not doubt but it is unlawful to add to, or to diminish from the Canon of Scripture; and yet there is no plain Text for it, with respect to all the Books contained in it,
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but the Churches coming at last to a full Agreement in this matter, upon due search and enquiry, hath been thought sufficient to bind all after-Ages to make no Alterations in it.
but the Churches coming At last to a full Agreement in this matter, upon due search and enquiry, hath been Thought sufficient to bind all Afterages to make no Alterations in it.
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but onely to shew, that some Examples in Scripture, being joined with the Universal Practice of the Church in its purest Ages, hath been allowed to be sufficient ground not onely for following Ages to observe it,
but only to show, that Some Examples in Scripture, being joined with the Universal Practice of the Church in its Purest Ages, hath been allowed to be sufficient ground not only for following Ages to observe it,
but to look on it as at least an Apostolical Institution. Now it cannot but seem unequal, not to allow the same force, where there is the same Evidence.
but to look on it as At least an Apostolical Institution. Now it cannot but seem unequal, not to allow the same force, where there is the same Evidence.
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And therefore our Church hath wisely and truely determined, That since the Apostles times there-have been three Orders, of Bishops, Priests and Deacons;
And Therefore our Church hath wisely and truly determined, That since the Apostles times there-have been three Order, of Bishops, Priests and Deacons;
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and in a Regular, well constituted Church, are to continue to the World's end. III. The last thing to be spoken to, is the Care and Circumspection necessary in admitting Persons to the Exercise of this holy Function here mention'd, Lay hands suddenly on no man.
and in a Regular, well constituted Church, Are to continue to the World's end. III. The last thing to be spoken to, is the Care and Circumspection necessary in admitting Persons to the Exercise of this holy Function Here mentioned, Lay hands suddenly on no man.
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And that will appear very reasonable on these accounts, because the Welfare of the Church, the Honour of Religion, and the Salvation of Mens Souls depend so much upon those who are admitted to holy Orders;
And that will appear very reasonable on these accounts, Because the Welfare of the Church, the Honour of Religion, and the Salvation of Men's Souls depend so much upon those who Are admitted to holy Order;
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A loose, irregular Clergy have so great Influence on the Minds of some People, with respect to the whole Church, that they will never think well of that Church where such Persons are employ'd.
A lose, irregular Clergy have so great Influence on the Minds of Some People, with respect to the Whole Church, that they will never think well of that Church where such Persons Are employed.
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and what Insinuations are given, that the rest were alike; and this is still pleaded, how unjustly soever, as the most popular Argument for Separation.
and what Insinuations Are given, that the rest were alike; and this is still pleaded, how unjustly soever, as the most popular Argument for Separation.
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Our Preaching to the People their Duties, doth but make them more narrowly watch and observe our Lives, to see whether we live agreeably to the Directions we give them.
Our Preaching to the People their Duties, does but make them more narrowly watch and observe our Lives, to see whither we live agreeably to the Directions we give them.
And if we slight in our Practice what we Preach in the Pulpit, if we act our selves just contrary to what we require from them, it will be hardly possible to convince them we are in earnest,
And if we slight in our Practice what we Preach in the Pulpit, if we act our selves just contrary to what we require from them, it will be hardly possible to convince them we Are in earnest,
And how can we imagine they should regard what we say in the Pulpit, if they plainly see we regard it not our selves when we are out of it? It was Aristotle 's observation long ago;
And how can we imagine they should regard what we say in the Pulpit, if they plainly see we regard it not our selves when we Are out of it? It was Aristotle is observation long ago;
They are very apt to suspect we look on Preaching as our Trade, and mind it no more than the Silver-smiths did the Shrines they made for Diana, which they set off to the best advantage, not for the Reverence they had for Diana, but for the Gain She brought to the Craftsmen.
They Are very apt to suspect we look on Preaching as our Trade, and mind it no more than the Silversmiths did the Shrines they made for Diana, which they Set off to the best advantage, not for the reverence they had for Diana, but for the Gain She brought to the Craftsmen.
as when they find us to be great Examples our selves of the Duties we press upon them, viz. of Devotion, Humility, Charity, Sobriety, Mortification, Contentedness, Peaceabless,
as when they find us to be great Examples our selves of the Duties we press upon them, viz. of Devotion, Humility, Charity, Sobriety, Mortification, Contentedness, Peaceabless,
and Universal Holiness and when the People see our Light shining before them, by the good Works we doe, we shall there by excite them to glorifie God, to think better of Religion, and to follow our Example.
and Universal Holiness and when the People see our Light shining before them, by the good Works we doe, we shall there by excite them to Glorify God, to think better of Religion, and to follow our Exampl.
when by our Wilfull Neglect of our known Duty, or by our Examples, or by our Erroneous Doctrine, we prove the Occasion of damning those Souls, which were committed to our Charge to conduct them to Heaven.
when by our Wilful Neglect of our known Duty, or by our Examples, or by our Erroneous Doctrine, we prove the Occasion of damning those Souls, which were committed to our Charge to conduct them to Heaven.
yet let us be stedfast, unmoveable, always abou•ding in the Work of the Lord, for as much as we know, that our labour shall not be in vain in the Lord. FINIS.
yet let us be steadfast, Unmovable, always abou•ding in the Work of the Lord, for as much as we know, that our labour shall not be in vain in the Lord. FINIS.
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NONLATINALPHABET. Chrysost. in Ep. ad Ephes. Certum est celeberrimam illam civitatem primas semper tenuisse inter ••nes hujus Dioeceseos Metropoles. Berter. Diatrib. 1. c. 2. NONLATINALPHABET, in Nummis Galieni, Saloninae, Gordiani apud Holsten. not. in Steph. Byzant. p. 123. NONLATINALPHABET seu Primae vulgò Graecis dictae quae Romanis Metropoles, seu Gentis Capita. Ezek. Spanhem. de Numism. dissert. 9. p. 885.
. Chrysostom in Epistle ad Ephesians Certum est celeberrimam Illam civitatem primas semper tenuisse inter ••nes hujus Dioeceseos Metropoles. Berter. Diatrib. 1. c. 2., in Coins Galieni, Saloninae, Gordiani apud Holsten. not. in Stephen Byzant. p. 123. seu Primae vulgò Graecis dictae Quae Romans Metropoles, seu Gentis Capita. Ezekiel Spanhem. de Numism. dissert. 9. p. 885.
If by Miletus that Place be meant, which is now called Figena, or Scala Nova, as some imagine, that lies but 10 Miles from Ephesus to the South west; but that rather seems to be the Phygela of the Ancients. The Modern Geographers, who make it to be Melasso, are certainly mistaken, not onely because of the too great distance from Ephesus, but because its Situation doth not agree with that of Miletus; for it appears by Livy and Solinus Solin. c. 40., that the Meander ran into the Sea, between Miletus and Priene; and but 10 Stadia from Miletus, saith Pliny Plin. l. 5 c. 29.; but Melasso is a great distance from it. Our latest Travellers think it Palatsha; but Dr. Spon confesses that to be some Miles from the Sea; and therefore it seems yet to lie undiscovered in its Ruins, as is well observed by Sir G. Wheler. Ferrarius placeth Ephesus at 30 Miles distance, between Smyrna and Miletus. Spon saith, It is a day and a halfs journey from Ephesus to Palatschia. Arrian describes Miletus as not far from Ephesus, and very near the Sea. Voyage du Levant. To. 1. p. 359. Wheler's Voyage into the Lesser Asia, p. 272. Arr. de Expedit. Alex. l. 1.
If by Miletus that Place be meant, which is now called Figena, or Scala Nova, as Some imagine, that lies but 10 Miles from Ephesus to the South west; but that rather seems to be the Phygela of the Ancients. The Modern Geographers, who make it to be Melasso, Are Certainly mistaken, not only Because of the too great distance from Ephesus, but Because its Situation does not agree with that of Miletus; for it appears by Livy and Solinus Solin. c. 40., that the Meander ran into the Sea, between Miletus and Priene; and but 10 Stadia from Miletus, Says pliny Pliny l. 5 c. 29.; but Melasso is a great distance from it. Our latest Travellers think it Palatsha; but Dr. Spon Confesses that to be Some Miles from the Sea; and Therefore it seems yet to lie undiscovered in its Ruins, as is well observed by Sir G. Wheler. Ferrarius places Ephesus At 30 Miles distance, between Smyrna and Miletus. Spon Says, It is a day and a halfs journey from Ephesus to Palatschia. Arrian describes Miletus as not Far from Ephesus, and very near the Sea. Voyage du Levant. To. 1. p. 359. Wheler's Voyage into the Lesser Asia, p. 272. Arr. de Expedit. Alexander l. 1.
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Qui ab Apostolis ipsis instituti sunt Episcopi in Ecclesiis — quibus etiam ipsas Ecclesias committebant — quos & Successores relinquebant, suum ipsorum locum Magisterii tradentes. Iren. l. 3. c. 3.
Qui ab Apostles Ipse instituti sunt Bishops in Ecclesiis — quibus etiam Itself Ecclesiastes committebant — quos & Successores relinquebant, suum Ipsorum locum Magisterium tradentes. Iren l. 3. c. 3.
Cyprian. Epist. 3. 66. ed. Ox. Hier. in Psal. 44. ad Evagr. Ep. 85. ad Marcellam. Aug. in Psal. 44. Ambro•. in Eph. 4. 11. & in •••• Cor. 12. 28.
Cyprian. Epistle 3. 66. ed. Ox. Hier. in Psalm 44. and Evagrius Epistle 85. and Marcellam. Aug. in Psalm 44. Ambro•. in Ephesians 4. 11. & in •••• Cor. 12. 28.
Quod autem poste• u•• electus est qui c••teris praeponeretur in Schismatis remedium factum est, nè unusq•isque ad se tra•ens Christi Ecclesiam rumperet. Ad Evagr.
Quod autem poste• u•• Electus est qui c••teris praeponeretur in Schisms remedium factum est, nè unusq•isque ad se tra•ens Christ Church rumperet. Ad Evagrius
Ut unus de Presbyter is elect us superponeretur caeteris, ad quem omnis Ecclisie cu•a pertineret, & Schismatum sensina tollerentur. In Comment. ad Tit.
Ut Unus de Presbyter is elect us superponeretur caeteris, ad Whom omnis Ecclisie cu•a pertineret, & Schismatum sensina tollerentur. In Comment. ad Tit.
Fuerunt O Ecclesia, Apostoli Patres tui — Nunc quia illi recesserunt à mundo, habes pro his Episcopos filios, quia te creati sunt; sunt enim & hi Patres tui, quia ab ipsis regeris. Comment. ad Psal. 44 Caeterum omnes Apostolorum Successores sunt. Ad Evagr. Apud nos Apostolorum locum Episcopi tenent. Ad Marcellam.
Fuerunt O Ecclesia, Apostles Patres tui — Nunc quia illi recesserunt à mundo, habes Pro his Episcopos Sons, quia te creati sunt; sunt enim & him Patres tui, quia ab Ipse regeris. Comment. ad Psalm 44 Caeterum omnes Apostolorum Successores sunt. Ad Evagrius Apud nos Apostolorum locum Bishops tenent. Ad Marcellam.
E•to subditus Pontifici ••s & quasi Animae Parentem suscipe. Ad Nepotian. Nec hoc dico quod iftiusmodi Gradibus in Ecclesiâ non debeatis esse subjecti. Quicunque enim maledixerit Patri aut Matri morte morietur. E• Apostolus docet P•aepositis in Ecclesiâ obediendum. In Mich. c. 7. Ecclesia Salus in summi Sacerdotis Dignitate pendet, qui si non exores quaedam & ab omnibus eminens-detur potestas, tot in Ecclesiis efficientu• Schismata, qu•t Sacerdotes. Advers. Luci•erianot.
E•to Subditus Pontifici ••s & quasi Spirits Parentem Suscipe. Ad Nepotian. Nec hoc dico quod iftiusmodi Gradibus in Ecclesiâ non debeatis esse Subject. Quicunque enim maledixerit Patri Or Matri morte morietur. E• Apostles docet P•aepositis in Ecclesiâ obediendum. In Mich. c. 7. Ecclesia Salus in summi Sacerdote Dignitate Pendet, qui si non exores quaedam & ab omnibus eminens-detur potestas, tot in Ecclesiis efficientu• Schismata, qu•t Sacerdotes. Adverse. Luci•erianot.
