as he did have noted One of the seven Angels in the Revelations to have been the Bishop of Ephesus Lastly Fredericus Spanhemius Professor of Divinity in the same Church may well stand for another witness who after his ample commendations and that worthily of the late Primate of Ireland manifestly extolleth The Bishops and Divines of our English Church for their accurate Writings in defence of the Orthodox Religion and their dexterity in confuting Romish subtilties after professeth in the name of the Church of Geneva Their embracing our Pastors and Prelates with Christian affection praying for the prosperity of them that sit at the Helm of this Church that their Prelatical Authority may continue unto them So they and somewhat more pertinent to our Question in hand as now followeth SECT II. That the Church of Geneva disclaimed the Opinion of thinking that their Churches Government should be a pattern for other Churches THe Smectymnians our Opposites by instancing in that Church may seem in the same book Dedicated to both Houses of Parliament that the same Church of Geneva which we acknowledge to be essentially a member of the Church of Christ ought to be a Pattern of Ecclesiastical Government to all other Protestant Churches We have a contrary Certificate from Theodore Beza speaking of Bishops as the Celebrious mouth of that Church We saith he do embrace all faithful Bishops with all reverence neither do we as some falsly object against us propose our Example to any other Church to be followed So he Hitherto of the justification of our English Episcopacy by the judgment of our most Judicious Divines of the Church of Geneva We are not destitute of like Testimonies from other Protestant Churches SECT III. That also other Protestant Divines of Reformed Churches have observed the Worthiness of the Episcopal Government in England MR. Moulin whose Name is Venerable among all Orthodox Divines acknowledgeth That our English Bishops that suffered Martyrdom in the days of Queen Mary were for Zeal nothing inferior to the most excellent servants of God which Germany or France ever had which none saith he will deny if not blinded in day-light And least that worthy Divine should be thought to approve of such of our English Bishops only as then suffered Martyrdom we have furthermore his indefinite large Testimony We affirm saith he speaking as the mouth of the French Church That the Bishops of England after the Reformation were the faithful servants of God and ought not to desert their Office or title of Bishop Hierome Zanchie amongst excellent Divines in his time exhorteth Queen Elizabeth with an Imprimis and especially to extend her care and Authority to have godly and learned Bishops whereof by the blessing of God saith he you have very many and to cherish them And again he congratulateth the Episcopal Dignity of Jewel Bishop of Salisbury Praying to God for his prosperous success in his Function and of all others the Pious Bishops of England and all this in the name of his Colleages the Pastors of the Church of Heidelburgh Sarania a Belgick Doctor though a great favourer of the Order of Episcopacy yet an earnest inveigher against the Roman Hierarchy confesseth Himself to wonder often at the Wisdom of the Reformers of the Church of England as no way deviating from the antient Church of Christ And he concludeth with this Epiphonema saying I hold it a part of her happiness that she hath retained with her the Order of Bishops Mr. Moulin again that he may be the Epilogue who was the Prologue concludeth for the Church of England saying That their agreement is such that England hath been a Refuge to our persecuted Churches and correspondently the excellent servants of God in our Churches saith he Peter Martyr Calvin Beza and Zanchie have often written Letters full of respect and amity to the Prelates of England So he To these may be added the late dedicated Books to some of our Bishops of these times together with others referring their Controversies among themselves to be decided by their judgment if we thought that such instances could be of easie digestion with some Hitherto by way of Introduction in behalf of our particular English Church We are now to prosecute the justification of Episcopacy in general so farr as to make good the Title of this Treatise inscribed A FULL SATISFACTION IN THIS CAUSE as well for the Necessary use as also for the just Right thereof as consonant to the Word of God We begin to consult with gray-headed Antiquity for the manifestation hereof SECT IV. That the Episcopal Government in the Church of Christ is for Necessary Use the best according to the judgment of Primitive Antiquity GEnerally the bestness of a thing that we may so call it is best discerned by the Necessary Use whereof Antiquity hath testified by Hierome That the original reason of constituting one over the rest of Presbyters to whom all the care of the Church should belong was saith he so decreed through the whole World that Schisme might be removed Which from the continual experimental success thereof in the Church he himself held to be such As whereupon the safety of the Church did depend Tertullian yet himself no Bishop neither will not have Presbyters and Deacons to Baptize without Authority from the Bishop for the honour of the Church which being observed Peace saith he will be preserved Chrysostom illustrateth the Necessity of Episcopal Government by resembling the Bishop to the Head in respect of the Body to a Shepheard in respect of his Sheep to a Master in respect of his Scholars and to a Captain in respect of his Soldiers with whom Ambrose agreeth in the first resemblance calling likewise the Bishop The Head of the rest of the members Augustine compareth the Bishop to the Father of the Family as being Head of the House Nazianzen Ambrose Nicetas decipher him as the Eie in that Head whose Office is to look to the whole Body whence they have their names Episcopi or Bishops Basil yet higher compares the Church to the Body and the Bishop to the Soul saying That the Members of the Church by Episcopal Dignity as by one Soul are reduced to Concord and Communion Cyprian Bishop and Martyr doth more than once complain of the Contempt and Disobedience of the inferior Clergy and People against their Bishops as the Original Spring of Heresies and Schisms We have done with the Fathers whom we have found generally asserting the Necessary Use of Episcopal Government and whom iâ— the next place we shall find seconded by the ingenious confession of Judicious Protestants of remoâ—â— Churches SECT V. The Protestant Divines of remoâ—â— Churches have generally acknowledged Episcopal Government to for Necessary Use the best THe Protestant Witnesses whicâ— we shall here alleadg are 〈◊〉 two Classes the one Lutheram with
witness Adding That St. Augustine in his Epistle to Hierome was of the same judgment upon this ground That it was a City whereof the Apostle there spake and therefore it cannot saith he be understood of meer Presbyters but of Bishops who are set over Cities Thus far Luther concerning the Episcopacy of Titus And he is seconded by a learned Doctor of the same Classis Gerard by name who doth not only confess Titus to have been made Bishop of Crete by the Apostles but also Timothy of Ephesus Crescens of Galatia Linus of Rome Dionysius of Athens c. And Beza himself confesseth the same directly of Timothy saying that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Presbytery of Ephesus That is saith he Antistes or Prelate as Justin Martyr useth the word Mr. Moulin joyneth both Timothy and Titus together saying That howsoever we term them Bishops or Evangelists it is evident they had Bishops for their Successors who after them had the like preeminence in the Church We shall conclude this Section with the determination of their Learned Judicious Scultetus telling us That though at first Timothy and Titus were Evangelists yet afterwards Timothy was made Bishop of Ephesus and Titus of Crete Which thing saith he the Writings of antient Fathers do abundantly confirm So these famous Divines besides those who have been formerly alleadged by us in answer to the contrary Objections in three full Sections After this our first Evidence out of Scripture there followeth SECT VIII The second Evidence from Scripture for proof of Episcopal Prelaâ—y is out of Christ's Epistles To the Angels of the seven Churches of Asia To the Angel of the Church of Ephesus write c. Cap. 2.1 The state of the Question THe main Question is Whether the word Angel in every Epistle do signifie collectively either The whole Church or the whole Company or Colledge of Presbyters or else singularly an Individual person Our Opposites are distracted into the two former Opinions We shall pursue them in Order confuting their first Exposition first and then the other that their mist being dispelled we may see more clearly to prove our own which is that the word Angel of every Church is to be understood of a singular Person having preeminence over other Pastors in the same Church SECT IX That the first Exposition of our Opposites by Angel understanding the whole Church is flatly repugnant to the Context IN the Book of Revelation Cap. 2. Christ by his Angel properly so called wrote unto the seven Churches of Asia vers 2. telling St. John mystically of seven goldâ—n Candlesticks vers 13. signifying the seven Churches and of seven Stars signifying the Angels of the seven Churches vers 20. After more particularly and distinctly Cap. 2. 3. To the Angel of the Church of Ephesus To the Angel of the Church of Smyrna In which Epistles to ease our Opposites of a trouble we confess that although the Epistles be directed to the Angel of each Church yet the knowledge of them concerned also others because of the common Epiphonema in every one thus He that hathan car to hear let him hear But to the matter The first Exposition of our Opposites is set down by Walo Messalinus a destinate Adversary to Episcopacy as in other points so in this For let it be held for a firm and fixed truth saith he That by the Angels of every City St. John intended nothing else but the Churches themselves So he But if we consult with the Context Cap. 1.20 Where first the Angels are expressly called Stars and the Churches are named Candlesticks we must therefore tell this great Clerk that he must first turn Stars into Candlesticks before he can make Angels to signifie the Churches Secondly in the Text it self Cap. 2.1 It is said Write unto the Angel of the Church of Ephesus here again if the word Angel must betoken the whole Church and Congregation then must this be the construction of the words Write to the Church of the Church of Ephesus But we know that Christ the author of these speeches was the Fountain of Divine Wisdom and could not mean absurdly Enough of our Opposites first Exposition SECT X. That the second Exposition is in interpreting the word Angel to signifie the Order of Presbyters in the Church The state of which Question is set down by our Opposites THis indeed is with our Opposites their common Exposition The Epistles saith Mr. Brightman are not sent to any one but that I may so say to the Colledge of Pastors So he Who notwithstanding will be found to contradict himself in the next Section Yea and after him out Smectymnians By Angel is not meant say they any singular person but the whole Company of Presbyters So they Wherefore we are to prove SECT XI That the Objections made for this Exposition are confuted by their own best approved Protestant Authors The Confutation of their first Reason OUr first Argument say they is drawn from the Epistle to Thyatira Rev. 2.24 where after he had said to the Angel I have something against thee added in the plural I say unto you and the rest in Thyatira Here is a plain distinction say they between the Governors and Governed which apparently proves that the Angel is collective So they Our first Answer must be by a genuine Interpretation to wit That after the word Thou the addition of the words you and the rest is a familiar figurative speech called Apostrophe which is an aversion of speech from one thing or person to another As any Lord writing to his Chief Steward of matters concerning him and any Subordinate Officers and whole Family saying I would have Thee to look to thy Charge and that You forbear to go to the Market and the Rest to apply their business at home But we promised that their own dearest Doctors and Divines should be their Confuters First Beza upon the very words objected Against thee that is saith he the President and unto you that is his Colleagues meaning the Presbyters and to the rest that is â—o the whole Flock So he in the exposition of this Text. Mr. Brightman albeit the man who but even now interpreted the word Angel not to signifie any particular person but a whole multitude of Pastors or Presbyters collectively yet here being convinced by the light of the Text he as it were sups up his own breath and of this objected Text Paraphraseth saying To thee that is to the Angel And to you meaning Pastors and Colleagues of Thyatira and to the rest that is to say the People as Theodore Beza hath excellently expounded it So he Such we see is the force of truth in despight of Opposition to exact from him a Confutation of himself Which form of speech may be parallelled with the like example in the Chronicles where there is Him the King and They
seem either novel inventers of our assertion or else the only consenters to them being invented we are willing to be tried first by the judgment of Antiquity and after by the Accordance of most Protestant Divines concurring with us in our Conclusion SECT XIX The second kind of Arguments taken out of the Doctrinal Testimonies of Antiquity ALthough it should not be expected much less exacted of us to prove that by Angel in these places is meant any singular person out of the Commentaries upon the Apocalypse seeing that Antiquity hath been most sparing in meddling with this so Mystical Scripture above others Which notwithstanding the most vulgarly learned in the itch of their wills and high conceits think to be most familiar unto them Yet we are not altogether destitute of Witnesses herein in a competent number 1 Anselm saith That our Saviour Christ writeth here to the Bishop from whose hands he requireth an accompt of the sins of all those that are committed to his Charge The antient Author under the name of Ambrose expounding the place 1 Cor. 11.10 telleth us That the Bishops are here called Angels as it is also taught in the Revelation of St. John Augustine speaking of the Angel of the Church of Ephesus saith That the Governour of that Church is commended by the Word of God under the title of an Angel Gregory by Stars and Angels understandeth Bishops and particularly the Bishop of Laodicea Epiphanius writing against the Haeresie of the Nicolaitans saith That it is sufficiently confuted by St. John in the Apocalypse from the mouth of our Lord in an Epistle written to one of the Churches namely to the Bishop thereof meaning the Bishop of the Church of Ephesus And it could be no other than the same Bishop of Ephesus whom Cyprian meaneth when citing the Text Revel 2.5 Remember from whence thou art fallen c. he saith This is spoken to him who as is manifest was then fallen and whom the Lord exhorts to rise again We shall conclude this particular with Tertullian whose words are consonant with these alleadged Fathers Where he saith We have the Churches that were founded by John for although Marcion doth reject this Apocalypse yet the Order of Bishops reckoned up to their Original will end in John their Founder Where Tertullian spake of Bishops by succession which were still singularly one by one SECT XX. That Historical Evidence from Antiquity demonstrateth what Bishops some of these Angels personally were by their proper names and from them some of their Successors THis we shall prove by way of Induction for it being manifestly so in the Church of Ephesus Smyrna and Sardis and the contrary not appearing in any others it must follow that it was so in them also there being the same reason of these Angels and of the rest As for example First in the Church of Ephesus whereof Polycrates wrote himself Bishop who was born within forty years after St. John wrote these Epistles He testifieth That seven of his kindred had been Bishops he himself being the eighth Which is yet more clearly manifested by a Declaration made by Leontius Bishop of Magnesia in the general Council of Chalcedon That from Timothy even to that time there had been seven and Twenty Bishops successively in the Church of Ephesus Certainly none can imagine but that even shame it self would have restrained Leontius for making such a publick Declaration in the hearing of above six hundred Fathers if the matter it self had been liable to any contradiction And that Timothy was indeed Bishop of Ephesus we have it formerly proved and is further confirmed by Scultetus a learned Doctor out of Eusebius Chrysostome Theodoret Ambrose Hierome Epiphanius Oecumenius Primasius Theophylact c. But whether or not he was Bishop thereof when this Epistle was written is not so easie to determine though the Affirmative be intimated by Mr. Fox and not denied by Paraeus Our next and as it were authentical Instance is in the Church of Smyrna where Polycarpus was Bishop in the daies of the Apostles and so continued until he suffered Martyrdome in the daies of Aurelius Antoninus and therefore must needs be the Angel unto whom the second Epistle of Christ is directed Our Witnesses deserve the hearing among the Fathers First for we begin with the least antient Hierome telleth us That Polycarpus the Disciple of John the Apostle was by him ordained Bishop of Smyrna and that he had to his Masters some of the Apostles that had seen the Lord and that in the Reign of Marcus Aurelius Antoninus he suffered Martyrdome at Smyrna Another recordeth That he was made Bishop of Smyrna by those that had seen the Lord So Eusebius A third before him That by John was Polycarpus made Bishop of Smyrna So Tertullian And before him a fourth testifieth as one who himself had seen this Polycarpus That after he had been instructed by the Apostles of Christ with whom he had been a conversant he was made by them Bishop of Smyrna So Irenaeus And about the same time a fifth who was nigh neighbour to Polycarpus and thirty eight years of age when he suffered Martyrdome witnesseth That he was Bishop of Smyrna and Martyr So Polycrates We ascend yet higher to a sixt who wrote an Epistle to this very same Polycarpus wherein he styleth him Bishop of Smyrna and in another Epistle saluteth him by the title of Bishop So Ignatius And both these Epistles and Sayings are allowed by Vedelius Professor in Geneva and a strict Searcher and Purger of Corruptions crept into the Epistles of Ignatius Our third and last Instance is in the Church of Sardis whereof Melito was Bishop either at the time when this Epistle was written as saith Paraeus Some of the Antients will have it or very shortly after for it is confessed by him That this Melito was Bishop of Sardis while Polycarpus was Bishop of Smyrna whom we have proved to be the Angel written unto Revel 2.8 And both Marlorat and Sebastian Meir two Eminent Protestant Divines acknowledged That he was a very Learned Man Pious and Bishop of Sardis besides That he died before Polycrates wrote the Epistles concerning Easter So they Whereunto they are sufficiently warranted by the said Epistle of Polycrates which makes mention of the death of this Melito whereunto we may add the Testimony of Eusebius calling him Bishop of Sardis Thus have we made good our three Instances for proof of our Induction and may by the Law of Logick either require of our Opposites to shew the contrary in some of the rest or to yield us our Conclusion As for their Successors it cannot but be very pertinent to know for corroboration sake the Subscription of some Fathers in the General Council of Nice lineally descended from the Angels of six of those Churches in the Apocalypse viz.
Menophanes or Menophant Bishop of Ephesus Eutychius Bishop of Smyrna Artemidâ—rus Bishop of Sardis Soron Bishop of Thyatira Ethymasius Bishop of Philadelphia Nunechius Bishop of Laodicea And that one of seven should be absent upon some occasion it can be no matter of exception else would not these Protestant Divines have been satisfied with the same Evidences to wit see the Margent Marlorat Aretius Paraeus Gaspar Sibellius Gualter and Bullinger respectively all confessing Polycarp to have been Bishop of Smyrna most of them also that he was the very same to whom the Epistle was then dedicated To the Angel of the Church of Smyrna and three of them witnessing as much for Melito Bishop of Sardis SECT XXI A Torrent of Protestant Divines of the Reformed Churches consenting to the same Exposition of an Individual Person having Prelacy over Presbyters under the Name of Angels HEre likewise the Church of Geneva alloweth us two Witnesses thus By Angel is meant the President and so in special was to be admonished and his Colleagues and whole Church by him So Beza The other paraphrasing thus To the Angel of the Church of Ephesus That is to the Pastor or Bishop under whose Person ought to be understood the whole Church So Deodate the now Pastor in the new Church of Geneva True the whole Church is concerned as far as the matter did appertein unto them yet so as to receive it from the Angel as one Person quasi per se una according as Beza hath even now shewn and as the Testimonies following will confirm To the Angel of Smyrna that is To the Bishop which was Polycarpus as History evidenceth So Gualter To the Angel that is to one singular Angel as I rather think So Gaspar Sibellius Letters are sent to the Bishop of the Church of Ephesus to the Bishop of the Church of Smyrna to the Bishop of the Church of Pergamus c. So Piscator The Pastor is therefore named but the People are not excluded The Epistle is therefore to the Angel that Pastors might be admonished and in them the whole Church So Bullinger Although some things were to be corrected as well in Clergy as Laity yet the Chief of the Clergy is named as the Bishop So Marlorate To the Angel of Ephesus thus he calleth the Pastor of the Church So Paraeus Angel that is Minister by whom the whole Church was to be informed So Aretius To the Angel yet not to him only but to the whole Church So Zanchie He was commanded to write to the Angels of the Churches that is unto the Bishops So Peter Martyr Yea all the most learned Interpreters by Angels understand Bishops nor can they do otherwise without violence to the Text. So Scultetus One more but such a one that standeth as a second Proctor for equality of Degree of Presbytery with Episcopacy Mr. Blundell in his Book published but the last day naming the Angels of the several Churches of Asia he calleth them The Heads of the whole Clergy of the same Churches We add SECT XXII The second of our English Protestant Divines in the opinion of our Opposites as competent Witnesses as any ONe deserving the first place is Doctor Reynolds Although the Church of Ephesus saith he had sundry Pastors and Elders to guide it yet among these sundry was there one Chief whom our Saviour calleth the Angel of the Church Even as Mr. Brightman of the Angel of Thyatira To the Angel together with his Colleagues as saith he Theodore Beza hath excellently expounded it And how adverse this Author was to Episcopacy who knoweth not Mr. Cartwright he who in his time justled with Bishops saith That the Letters written to the Church were therefore directed to the Angel because he is the meetest Man by Offiâ—e by whom the Church may understand the Tenor of the Letters Mr. Fox also concludes for us These Angels saith he were such as did govern the Church in those Primitive times as Polycarpus Timothy c. All these Authors because in the Degree of Presbyters for Ingenuity so impartial for Learning so judicious for Consent so unanimous for Multitude so numerous by direct and clear Testimonies avouching the truth of this Episcopal Prelacy from the Divine Epistles of Christ Jesus which we think ought to perswade all Religious Consciences of the infallibility thereof SECT XXIII Of two notable Subterfuges of our Opposites What they are THey finding themselves sinking for want of Support by Judicious Protestant Divines are glad to catch at Reed Rush or very Shadows as for Example these two 1. To deny these Apostolical Prelates their due Jurisdiction as if it were no more than a Moderator hath in the Schools The other is to abridge them of their just time of Continuance as no better than a Weekly Office if yet so much at one time It were good we heard themselves speak Although say they these Angels had a Prelacy over others yet it was not of Jurisdiction but only of Order as of a Moderator in the Assembly or Speaker in the House of Commons which is only during Parliament and thus we take our leave Courteously done but will you not stay for an Answer which is from one of your own Friends First to the former Paradox Dr. Bastwick whom the Classis of our Opposites do much respect rejecteth the Collective sense of the Word Angel saying That in each of these Churches there was a Colledge of their constituted Church and therefore for Order sake the Light of Nature teacheth there must have been a President who by way of excellency and to distinguish him from others is called an Angel 〈◊〉 the Inscription of the Epistle of the Revelation declares saying Unto the Angel of the Church of Ephesus Than which what can be more contradictory to your former flat denial and force in oppugning Prelacy even as he saith against the Light of Nature Nevertheless he leaneth to the same slender Reed with you to allow no more Jurisdiction to the Prelate or President than to use his own words To a Speaker in the House of Commons and to a Proloqunter in an Assembly We reply SECT XXIV Against the Opposites Exception to Episcopal Jurisdiction from Scripture AMong them that are adverse unto Episcopacy is he that pareth Episcopacy to the quick as if the difference between a Bishop and Presbyter were not Real but Nominal and in Name only as a Moderator in the Assembly or Speaker in the House of Commons This derogation hath been sufficiently confuted by St. Paul's Epistles in the Examples of Timothy and Titus in taking Accusations imposing Injunctions and the like as hath been amply acknowledged Wherewithal we are to adjoin the aforesaid Epistles of Christ by St. John unto the Seven Churches of Asia Wherein yet we need not to bestir
Life in the Ministers intendeth a further execution of their Ministration and Discharge of their Function in these Angels which was a Prelatical Superintendency or Episcopacy as hath been testified not only by Protestant Divines of the Reformed Churches fourteen in number but also so generally that Doctor Scultetus Divinity Professor of Heidelburgh concerning this Approbation of Christ saith That all the most learned Interpreters have by Angels understood Bishops nor can they do otherwise without violence to the Text. So he All Glory be to God through Jesus Christ the Bishop of our Souls the Author and Finisher of our Faith Amen FINIS THE CONTENTS CHAP. I. SECT I. That the Church of Geneva hath both justified and praised our Episcopal Government in England and prayed for the prosperous continuance thereof Page 1 SECT II. That the Church of Geneva disclaimed the Opinion of thinking that their Churches Government should be a Pattern for other Churches p. 6. SECT III. That also other Protestant Divines of Reformed Churches have observed the Worthiness of the Episcopal Government in England p. 7. SECT IV. That the Episcopal Government in the Church of Christ is for Necessary Use the best according to the judgment of Primitive Antiquity p. 11 SECT V. The Protestant Divines of remote Churches have generally acknowledged Episcopal Government to be for Necessary Use the best p. 14 SECT VI. That the Episcopal Government is far more practised among Protestants of Remote Churches than is the Presbyterial p. 22 CHAP. II. SECT I. The second General Part of this full Satisfaction is concerning the Right of Episcopacy which is to accord to the Word of God which is the second reserved Condition in the Common Covenant p. 24 SECT II. First That no Antient Father hath been justly objected as gainsaying the Apostolical Right of Episcopacy no not Hierome p. 26 SECT III. That Augustine objected against the Apostolical Right of Episcopacy is directly for it p. 31 SECT IV. Thirdly Gregory Nazianzen a Primitive Father who is verbally objected against Episcopacy doth really contradict the Objectors p. 34 SECT V. That Clemens one of the most Antient of Fathers objected proveth to be a Counterwitness against the Objectors p. 37 SECT VI. The justification of Episcopal Prelacy by the Universal Practice of the Church Christian in times approaching towards Primitive Antiquity First By condemning Aerius the only famous Adversary against Episcopal Prelacy in those times p. 42 SECT VII That in the time of the foresaid Fathers the whole Church of Christ held the Derogation from Episcopal Prelacy to be Sacrilegious p. 45 SECT VIII That the immediate Succession of Bishops from the daies of the Apostles is liberally confirmed unto us by Learned Protestant Divines albeit sufficiently Presbyterial p. 47 SECT IX That there was an immediate Succession of Bishops from the Apostles times proved first because no time can be assigned wherein it was not in use p. 48 SECT X. That the whole Church Christian did profess and practise the Apostolical Right of Episcopacy p. 55 CHAP. III. After these our Evidences from Primitive Antiquity according to our precedent Method we are to contemplate of the Coelestial Sphear the Word of God it self p. 59 The Right of Episcopacy discussed by the Word of God ib. SECT I. Against the first Objection from the Identity of Names as they call it of Bishops and Presbyters in Scripture p. 60 SECT II. That the former Objection is rejected by the choicest and most acceptable Divines which our Opposites themselves can name p. 62 SECT III. The second Objection out of Scripture in that place Phil. 1.1 With the Bishops and Deacons c. is repugnant to the general Expositions of Antient Fathers p. 64 SECT IV. The third Objection is against the Appropriation of the word Bishop unto one which Appellation is shewn to be most justifiable p. 67 SECT V. The last Objection 3 John 9. p. 72 CHAP. IV. Our Prepositions grounded upon the Word of God Our first Evidence out of the Epistles of St. Paul p. 73 SECT I. That the Presbyterial Order was alwaies substitute to an higher Government as first to the Jurisdiction Apostolical ib. SECT II. That divers of the Apostolical Disciples were even in their times both in Dignity and Authority Superintendents over Presbyters p. 76 SECT III. That the aforesaid Apostolical Disciples were as Bishops over the Presbyters Among whom were Timothy and Titus by Evidence from Scripture p. 78 SECT IV. That Timothy and Titus were properly and distinctly Bishops notwithstanding their Title of Evangelists as is confessed by Protestant Divines of remote Churches p. 81 SECT V. That Timothy was Bishop of Ephesus notwithstanding that objected Scripture Act. 20 p. 88 SECT VI. That Timothy and Titus were both of them properly Bishops by the judgment of Antiquity p. 91 SECT VII That Protestant Divines of very great esteem have acknowledged Timothy and Titus to have been properly Bishops p. 94 SECT VIII The Second Evidence from Scripture for proof of Episcopal Prelacy is out of Christs Epistles To the Angels of the seven Churches of Asia To the Angel of the Church of Ephesus write c. Chap. 2.1 p. 97 SECT IX That the first Exposition of our Opposites by Angel understanding the whole Church is flatly repugnant to the Context p. 98 SECT X. That the second Exposition is in interpreting the word Angel to signifie the Order of Presbyters in the Church The state of which Question is set down by our Opposites p. 100 SECT XI That the Objections made for this Exposition are confuted by their own best approved Protestant Authors p. 101 SECT XII Their second Reason confuted by their own alleadged Author p. 103 SECT XIII Their third Argument likewise confuted by their own Chiefest Author p. 106 SECT IVX. Their fourth Argument confuted by the same their own much applauded Author p. 108 SECT XV. The fifth Objection as a body in a Consumption languisheth in it self p. 111 SECT XVI Their last Argument standeth confuted by their own selves p. 112 SECT XVII Our Arguments to prove that the word Angel in the aforesaid Epistles of Christ signifyeth an individual person as a Prelate over Presbyters p. 114 SECT XVIII Arguments in special collected from the Texts p. 116 SECT XIX The second kind of Arguments taken out of the Doctrinal Testimonies of Antiquity p. 119 SECT XX. That Historical Evidence from Antiquity demonstrateth what Bishops some of these Angels personally were by their proper names and from them some of their Successors p. 121 SECT XXI A Torrent of Protestant Divines of the Reformed Churches consenting to the same Exposition of an Individual Person having Prelacy over Presbyters under the name of Angels p. 128 SECT XXII The second of our English Protestant Divines in the Opinion of our Opposites as competent Witnesses as any p. 131 SECT XXIII Of two notable Subterfuges of our Opposites What they are p. 132 SECT XXIV Against the Opposites Exception to Episcopal
be in the Apostles times there cannot but be the like if not a greater necessity of a Superintendency over Presbyterial parity the rather if we duly consider our next Proposition SECT II. That divers of the Apostolical Disciples were even in their times both in Dignity and Authority Superintendents over Presbyters HEre again our Opposites authentick Author Walo after much discussion of this point is ready to teach them being inforced thereunto by Scripture That those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Assistants unto them in founding the Churches ordaining of Ministers in every City and watering the Church which they had instructed These he confesseth were so in Superiority above Presbyters as that the Apostles themselves did not forbear to term them Apostles and so predominant in Authority as Although absent from the Churches yet to instruct them by their Epistles and wheresoever any Schism arose either in Clergy or People still to rebuke them even as if they had been of their own Flock Upon these premisses thus granted we are sufficiently warranted to conclude not only that the Presbytery were continually under subjection both to the Apostolical Government but likewise to other eminent Disciples of the Apostles The same Author sticketh not to give a List of such Prelates and Superintendents as Mark Clement Titus Timothy Epaphroditus and saith he many others This being so pregnant a truth how is it that our Opposites should pretend an Eccesiastical Presbyterial Government no way Subordinate That which is objected by them is most vain and frivolous whereunto we occur as now followeth SECT III. That the aforesaid Apostolical Disciples were as Bishops over the Presbyters Among whom were Timothy and Titus by evidence from Scripture THE Texts of Scripture for proof of their Superiority and Authority are so plain that they need no Commentary And our witnesses are so impartial as not to admit of any exception For in the Text we read of an Apostolical Ordinance to Timothy and Titus respectively To set in order the things that were wanting To inhibit Heterodox Preachers To receive accusations against criminous Elders To excommunicate Hereticks To Ordain Elders yet so As to lay hands on no man suddainly Each of these and the like Apostolical Injunctions do fully express an Episcopal Function and Authority in both of these respectively over Presbyters and the whole Churches under them And though this hath been stuck at by divers of our Opposites lest that hereby Timothy and Titus might appear to be Bishops distinct from Presbyters yet now at last their chief and greatest Advocate for Presbyterial Government confesseth the Authority which these held and exercised over Presbyters yet so that Bishops as he thinks shall take no advantage thereby if they who are Pleaders may also be admitted as our Judges We proceed citing the same witness Walo Messalinus confessing That Timothy and Titus had almost equal Authority with the Apostles of Christ by whom they were ordained to govern whole Churches as Directors and Judges Of which sort besides Timothy and Tituâ— he there sets down Mark Clemens Epapâ—roditus and all those who were Assistants and fellow Labourers with the Apostles whereof we have spoken already Thus by the premises it sufficiently appeareth that there was a double Superintendency over Presbyters yet we enquire furthermore concerning Timothy and Titus whether or no they were at this time whereof we now speak distinctly Bishops In discussing whereof we shall according to our usual method first remove their Objections which are against their Episcopacy that done we shall make good the contrary by due proofs SECT IV. That Timothy and Titus were properly and distinctly Bishops notwithstanding their Title of Evangelists as is confessed by Protestant Divines of remote Churches BUt here their Walo will needs interpose seeking by an Objection as with a Spunge to wipe out all opinion of Episcopacy either in Timothy or Titus because forsooth Called Evangelists who had no peculiar Residence in any Church but general in all Churches whereas they who are by the Apostle called Bishops had a singular charge of the Church wherein they were and there were they to reside and remain for the governing thereof So he And from him our home Opposites chanting and rechanting and making it their undersong to say again and again That Timothy and Titus were Evangelists so as not to be held that which we call Bishop and they name this Assertion The hinge of the Controversie But this Objection say we hath often been taken off the hinge and laid flat on the floor by divers solid and satisfactory Answers We say not of Bishops or their Chaplains but of other Protestant Divines even of Presbyterial Churches cited here in the Margent First The Theological Professor of Hiedelberg answers That when these Epistles weâ—e written to Timothy and Titus they were exercised not as Evangelists in assisting the Apostles in the collecting of Churches but as Bishops in governing them which had been collected as saith he the general Praecepis given to them do prove which could not refer to the Temporary power of Evangelists but to them and their Successors as Bishops From whence we conclude what that learned Doctor doth there declare That the name Evangelist did belong unto them in the large sense as it signifieth a Preacher of the Gospel Tolossanus agreeth in the same answer namely that Timothy and Titus who had been Companions with Paul in his travails was afterward made Bishop of Crete Dr. Gerard answereth by way of distinction That the word Evangelist 2 Tim. 4.5 is not there specially taken for a particular degree in the Church but generally as signifying a Preacher of the Gospel and so including that Order which Timothy now had being a Bishop of Ephesus for now he did no more accompany Paul So he citing Luther also for the like interpretation of that Text. And though he doth acknowledge that both Timothy and Titus had formerly been Evangelists agreeable to the special and proper signification of the word and according hath set down their several travails from place to place yet after those travails were ended which was before these Epistles were written he concludeth both of them to have been Bishops out of several Texts of Scripture Timothy of Ephesus and Titus of Creet 6 Zwinglius likewise is downright against the Objectors proving by the example of Timothy out of the 2 Timoth. 4.5 That the Office of Evangelist and Bishop was hâ—re one and the same However our Opposites it may be will allow to Bishops the same liberty of going out of their Dioces which Calvin doth to Presbyters out of their Parishes who are otherwise bound to be Resident in their Charge Concerning whom he saith That they are not strictly tied to their Glebe or Charge but that they may be helpful unto other Churches upon necessary occasions The same admirable Divine will furthermore
instruct us in the particular Instance which we have in hand who although he held it uncertain whether Timothy be here called an Evangelist in the general notion of Preaching the Gospel or for some peculiar Function yet doth he grant that an Evangelist is a middle degree between Apostle and Pastor and upon those words of St. Paul to Timothy Do thy diligence to come speedily unto me he Commenteth telling us That St. Paul called Timothy from the Church over which he was Governour for the space of almost a whole year This is a pregnant testimony to teach us That Timothy had both the Government over Presbyters in the Church of Ephesus and also that it was his peculiar Charge whence except upon great and weighty Cause he was not to depart which is as much as we contend for Before we conclude this Point we make bold to intreat our Opposites to satisfie us in one particular namely seeing that Philip being one of the seaven Deacons is found Preaching the Word in Samaria Act. 8.5 and yet afterwards is called Philip the Evangelist one of the seven viz. Deacons Act. 21.8 Our Quaere hereupon is Why Timothy and Titus might not as well be called Evangelist for Preaching the Word of God being Bishops as Philip was for the same cause named an Evangelist being but a Deacon It may be our Opposites would wish to be satisfied by Reverend Zanchy upon these points whom yet they will find to be chief Opposite to themselves And albeit he will have the Apostles by their Vocation to have been as it were Itinerants for their time For the founding and erecting of Churches Yet he granteth That Churches being once erected the same Apostles set a Pastor or Bishop over them And what he meaneth hereby he sheweth when more distinctly he confesseth That at first indeed Presbyters were ordained in the Churches and after them Bishops as Hierome affirmeth even in the Apostles times So he Where by the judgment of Zanchy First Bishops were ordained by the Apostles as a degree contradistinct from Presbyters Secondly That the Bishops so ordained although they had been Evangelists and fellow Labourers with the Apostles yet when Churches were once erected some of them were placed Residentiaries in the said Churches And lastly That although Presbyters had their Institution void of subjection to Episcopal Authority at the first as Deacons likewise had theirs yet because of the insufficiency of Presbyterial Government the Episcopal was erected as more perfect even in the dayes of the Apostles The next Obstruction is to be removed SECT V. That Timothy was Bishop of Ephesus notwithstanding that objected Scripture Act. 20. THere is one Objection for we may not dissemble which the Smectymnians press thrice as being inexpugnable and thereupon call it Lethalis Arundo as that which must strike all opposition quite dead In summe thus Timothy was with Paul at the meeting of Miletum Act. 20.4 Therefore say they if Timothy had been Bishop of Ephesus Paul would there and then have given him a charge of feeding the Flock and not the Elders So they As though Timothy before this had not been sufficiently instructed in this duty both by his long and constant attendance on St. Paul and also by his former Epistle unto him which was written and received before this time as some have probably conjectured or as though Timothy should need a particular Admonition to discharge that duty which was respectively common to him with the rest of the Bishops and Presbyters there assembled For though the Smectymnians tell us It is a poor evasion to say that they who were there assembled were not all of Ephesus but were callâ—d also from other parts because say they these Elders were all of one Church made by good Bishops over one Flock and therefore may with most probability be affirmed to be the Elders of the Church of Ephesus Yet we must tell them that Dr. Reynolds whom they and we admire for his exquisite learning speaking of the same meeting at Miletâ—m Act. 20.17 saith notwithstanding all these objected circumstances That though the Church of Ephesus had sundry Pastors and Elders to guide it yet amongst those sundry was there one Chief c. The same whom afterwards the Fathers in the Primitive Church called Bishop So he But yet though he or all Protestants should fail us there is a Father Irenaeus by name who was so antient as to be acquainted with the Apostles of the Apostles themselves and him we can produce distinguishing the persons here met at Miletum into Bishops and Presbyters and affirming That they came not only from Ephesus but also from other Cities near adjoyning to it Which makes the Smectimnians Arundo but a bruised Reed Thus have we fully as we hope satisfied the contrary Objections We proceed now to our proof SECT VI. That Timothy and Titus were both of them properly Bishops by the judgment of Antiquity THe greatest Opposite that we can name even Walo Messalinus the very Atlas of Presbyterial Government will spare us the labour of citing the Greek Fathers or Scholiasts for confirmation of this point who confesseth That most of their Commentaries upon Titus record him to have been Bishop of Crete alleadging by name Chrysostom Theophylact Oâ—cumenius Theodoret and others whose Testimonies we shall not need to repeat only we shall add which may serve for a transition to Timothy the testimony of that antient Ecclesiastical Historian Eusebius who speaking of S. Pauls fellow Labourers reckons Timothy amongst them Whom saith he History recordeth to be the first Bishop of Ephesus adding with the same breath and so was Titus Bishop of Crete Thus this famous Author concerning the Episcopacy of Timothy also To whom we may adjoyn as concurring in the same Judgment Epiphanius Chysostomus Theophylact Oecumenius Gregory Ambrose Primasius yea and Hierome himself who hath positively affirmed That Timothy was Bishop of Ephesus and Titus of Crete But the Smectymnians hearing of a Cloud of Witnesses averring Timothy and Titus to have lived and and died Bishops answer That this Cloud will soon blow over and the greatest blast that they give is That the Fathers who were of this judgment borrowed their Testimonies from Eusebius Assuredly this will seem but a poor evasion to any judicious Reader who shall but observe that the Testimonies of these Fathers are in their Commentaries and Collections out of Texts themselves But the best is other Protestant Divines will appear to be more ingenuous SECT VII That Protestant Divines of very great esteem have acknowledged Timothy and Titus to have been properly Bishops WE begin with Luther who amongst other Resolutions setteth down this for one That Episcopacy is of Divine Right which he groundeth upon St. Paul's appointing Titus to Ordain Elders in every City which Elders saith he were Bishops as Hierome and the subsequent Texts do
fift Objection as a body in a Consumption languisheth in it self OUr last Argument say they is that although but one Angel be mentioned in the fore-front yet it is evident the Epistles themselves are dedicated to all the Angels and Ministers in every Church and to the Churches themselves and if to the Churches much more to the Presbyters as to any judicious Reader may appear So they to prove that therefore the word Angel did signifie a Multitude and no one individual person We answer That if we our selves had delivered the like judgment we might have doubted to have forfeited our own even as it would be to hear of Letters dedicated to a whole Corporation of some City and more especially inscribed to the Maior of the City of matters concerning himself and the Body of the City to conclude that therefore by Maior in the singular number are meant the Aldermen and whole Corporation in the plural SECT XVI Their last Argument standeth confuted by their own selves THis Argument say they is taken from Christs denunciation against the Angel of the Church of Ephesus to remove his Candlestick out of his place if he did not repent where by Candlestick is meant the Church or Congregation But if there by Angel were signified one individual person then the Congregation and People should be punished for the offence of that one Pastor So they Who would not have thus argued if they had considered that by thus oppugning our Exposition they had utterly undermined and overthrown their own As for example their tenet hath been That by the word Angel is signified the Order and Collâ—dge of Presbyters in the Church of Ephesus Now then to turn their own Engine upon themselves if the Candlestick signifying the Church of Ephesus should be removed out of his place except those Pastors should repent then should the People or Congregation be punished for the faults of their Pastors All the odds between these two consequences is only this viz. The punishing the people for the fault of the Pastor so they object or for the faults of the Pastors This is our Retortion Whereas they should rather have laboured to solve the doubt by some commodious interpretation whether with Paraeus out of Scripture thus That the People following the sins of their Ministers it standeth with the justice of God to punish both Or else that which he holdeth to be no unfit interpretation by Candlestick here to understand the Episcopal Office and Dignity Or with Ambrose to mean To remove the People from their Pastor so as to pay him no stipend We have done with the weakness of our Opposites which can serve for nothing rather than to the betraying of their Cause And now from the impugning of the Arguments of our Adversaries Objections we proceed to the demonstrating of our own grounds SECT XVII Our Arguments to prove that the word Angel in the aforesaid Epistles of Christ signifyeth an individual person as a Prelate over Presbyters AS the Opposites object against us That in general the word Angel is commonly if not alwayes in the book of Revelation taken collectively and not individually and is therefore so to be understood in this Text. They bring Mr. Meade for their Author and for one Instance alleadge Apoc. 9.14 That the word Angel is put for Nations whom they are thought to govern Whence they conclude That therefore Angel here in the singular number is taken for the plural to betoken a multitude of Angels We shall first give them a brief answer and after retort upon them a contradictory opposition In answer thereunto We say that the word objected is Angels in the plural number whereas our question is wholly of the word Angel in the singular number And yet take the word Angels as it is yet can it have no other Extent than when we use to say that many Troops of Soldiers are commanded by their several Captains that is every single Captain governeth his own Troop And therefore now are they to be referred to their Author Mr. Meade and his common admonition concerning the acception of the word Angel as hath bin alleadged already whereby if they had been directed they had not so far strayed out of the Road-way Or else Mr. Brightman their dearly beloved might have instructed them in the places of the Revelation without the Circle and compass of these and the places in the second Chapter as the Marginals shew wherein the word Angel is taken as individually as the word Man was when the Prophet Nathan said unto David Thou art the Man Besides let any observe Whensoever there is any representation of an Angel speaking to another which is very often it can be but one Angel that speaketh at once verily as it was seen in the Angel that said to John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am thy fellow Servant every singular word expressing a singular person Some other Observations I had but I chuse rather to load the Margin with them than to be tedious in the Discourse it self SECT XVIII Arguments in special collected from the Texts FIrst Cap. 2. v. 10. it is said to the Angel of the Church of Smyrna Fear Thou noâ— the Devil shall cast some of You into prison be Thou faithful unto death Some of You saith the Text where the word some cannot in the construction of our Opposites themselves signifie any more than a part of the Presbyters and not that all of them were to be cast in prison Well then the word Thou if it be taken as they pretend Collectively for the whole Colledg of Presbyers then the necessary inference would be That the whole Colledg of Presbyters should be imprisoned And what then Then should a part and some of all follow to be the whole Even the sum of all Another Text we have had confessed already both by Mr. Beza and Mr. Brightman who grant of those words Apoc. 2.20 concerning the Angel of Thyatira saying I know thy works then v. 24. But unto you and the rest that by Thou was meant the singular Angel by you his Colleagues the Presbyters and by the Rest the People and Congregation Which we rather commend unto our Reader because the very light of this Text hath inforced it even from a prime Adversary to Episcopacy A third Argument we find in the first Epistle to the Angel of Ephesus setting forth the commendation of his Labours and Patience his Hatred of the wicked his discerning Spirit in the trial of false Apostles together with an heinous fault in the loss of his first love It were strange that so many different virtues together with this notable vice here spoken of should concurr in the persons of all the Ministers in that great Metropolis of Ephesus as it would be if the figures and forms of their faces in beautifulness and blemishes should be altogether alike Thus much from the words of Christ himself Yet lest we may
our selves much but may be contented with the Testimonies of our Opposites choice Advocate and against Bishops as vehement an Adversary as could be Yet he in his Commentaries upon the Verses concerning the foresaid Bishops instiled Angels in the two first Chapters of the Apocalypse from Point to Point sheweth notwithstanding how those Bishops in these Churches were reprehended by Christ for not executing Spiritual Discipline upon certain as well Clergy as People A second for too much Indulgence to the Wicked A third for suffering the Woman Jezabel and such as had been seduced by her and not handling her according to her Deserts Doctor Fulke saith as much in effect A fourth For forbearing to use Discipline against a Balaamatical Seducer Mr. Perkins likewise fetcheth his ground of Excommunication from the foresaid Texts concerning the Angel of the Church of Pergamus whom he was inclined to think was a Prelate over Presbyters as Marlorate also but even now told us That the same Angel was therefore reprehended by Christ because being President there he did not put in practice his Authority of Correction which he had over Clergy and People Let us now proceed to a Rule of Proportion to try how our Opposites Comparison can stand between an Apocalyptical Prelate and either Speaker in Parliament or Proloquutor in an Assembly or as any other for Time or Place together with some other circumstances allotted by Ordinance of Parliament But tell us have any of these Authority to take an Accusation of any Criminal Offence which haply may be committed or of controlling any one Vote be it never so exorbitant much less any Corrective Power of any one Member of the House Nor doth this differ from the Confession of Mr. Calvin first in his Collection out of the Epistle of St. Paul to Titus viz. That at that time one was set over the rest of Presbyters to govern them both in Authority and Counsel in Authority Why I confess saith he as the Conditions of Men are now a days no Order can be kept amongst Ministers except one be over the rest And how often have they acknowledged the Prelacy of one over the rest of the Clergy to be a Presidency And so their thrice Learned Advocate will resolve them saying They dream not of any Presidency void of Authority seeing that every Child knoweth that there cannot be any Presidency without Authority SECT XXV That Episcopal Government exercised in the Primitive Church was Authoritative WE dare and do protest That hereby we plead not for an irregular Prelacy No for according to the State of the Church even at this time Bishops themselves are under Canons and are as liable to Censures as others if they shall transgress Besides the Obedience enjoyned upon Presbyters hath ever been constituted by their own Consents either express or implicit and accordingly ratified by Parliaments But we are to inquire into the Judgment of Antiquity that we may the better continue in their Footsteps The most Antient Father Ignatius in those Epistles which are allowed for genuine by the most exact and industrious Authors Vedelius Scultetus and Rivetus is most frequent in this Argument for submission of Presbyters to their Bishops giving them always a Negative Voice and allowing nothing to be done without them As did also Clemens both of them being Disciples of the Apostles Cyprian not long after a Martyr of Christ professed to do nothing without the Consent of his Clergy yet held it necessary for the Church that all Acts should be managed by Bishops Tertullian though himself a Presbyter denied that Presbyters we speak of the Exercise had the right so much as of Baptizing without the Consent of the Bishop Origen a Presbyter likewise thinketh That his Accompt to God will be less than if he had been a Bishop because saith he the Bishop possessing the chief place in the Church is accomptable to God for the whole Church Ambrose noteth such a Man be he Presbyter or Lay to be a strayer from the Truth who doth not obey his Bishop We pass by Epiphanius Chrysostome and other eminent Fathers to Hierome whose Patronage our Opposites pretend to have yet in this Particular he is as much against them as any The Safety of the Church saith he doth depend upon the Dignity of the Bishop so that unless an extraordinary and eminent Power be given unto him there will be as many Schisms in the Church as Ministers And again which we wish the Presbyterial Advocates duely to mark he saith not only that Bishops are a Law unto themselves but unto Presbyters also Hitherto of the Jurisdiction it self The next Point concerneth the Continuance of it in the Person of the Bishop SECT XXVI That the personal continuance of Episcopacy was during life against the most novel Figments to the contrary FIrst The Angels or Supreme Ministers in the Revelation to whom the Epistles according to the Scriptures were written seeing that they were always chargeable to inform the Presbyters with the Contents therefore they must be supposed to be in Office before they could discharge any such Function Because Timothy Titus and all the other Apostles continued their functions until their bodily dissolution Secondly In the narrative parts of every of the said Epistles Christ giveth every of the Prelates to know That he knew their works and that he had them in estimation according to their works namely works done long before insomuch that he chargeth one To do his former works c. 2. v. 3. and commendeth another because His last works were better than his former c. 3. v. 19. Noting as well the works of his Function as of his Conversation and therefore was far from the conceipt of a Deambulatory Hebdomatical or peradventure Ephemeral Office either of the foresaid Speaker Proloquutor or Moderato Who by reason of their not continuance in their Office could not be capable of their Charge either of doing their former work nor commended for his better after work in his said Office Thirdly Besides some were questioned for not executing their Offices against the Heretical Nicolaitans and Idolatrous Balaamites and Jesabel as well out of the Convocation of Presbyters as with their consent when they were met Which proveth that in the interim between Convents and not Convents the Prelates office was permanent Whereas the Deambulatory Actors use to have their Quietus est and to forgo their Imployments for want of Continuance more or less Fourthly If we look forwards to the time to come Christ is found threatning the Prelates that were obnoxious One to be removed if he did not repent c. 2. v. 3. And denouncing against another To come against him if he should not repent and do his former works c. 2. v. 14. But useth this to be the process of Deambulatory Officers if they have offended grievously in one Parliament and Convocation to
signifying the Kings Army as well as in this Text Thou and They. SECT XII Their second Reason confuted by their own alleadged Author OUr second Argument say they is drawn from the like phrase in this very Book of the Revelation wherein it is usual to express a Company under one single person as the Civil State of Rome a Beast with ten Horns c. Whence they conclude that the word Angel may be taken Collectively and that is say they the likeliest interpretation r Especially considering that Mr. Mede who was better skilled in the meaning of the Revelation than the Remonstrant said That the word Angel is commonly if not alwayes taken collectively So they Citing no place out of Mr. Meade but it may be it is that which they have alleadged in their first Book whereunto they often refer their Reader where Mr. Meade teacheth to this purpose That God in his Providence worketh by the Ministry of Angels the motions and Revolutions of things amongst men with their events which are attributed to one Angel as Captain over the rest So he That is even as well as we could wish like as we find it here in the Texts Wherein the Epistles though dedicated to the Churches yet are inscribed to This and That Angel each one being over others Thus it became our Opposites when they thought to oppose us to be caught in their own snare yea even in the same sentence where Mr. Meade informeth his Readers That this other like speech ought to be understood namely by Angel a singular person as we have admonished saith he again and again Which Caution of his might have been sufficient we should think to have kept these advers men from wandring the rather seeing that this manner of speech is none other than which is most usual as when a Defeat or Victory atchieved in War by the strength of the whole Host is notwithstanding ascribed to the power of one General Finally Because they have extolled Mr. Meade his skill in the Book of Râ—velation as if he had oppugned the Apostolical Right of Episcopacy thereby we crave the Readers attention to this their own Author declaring his own judgment of the Four and twenty Elders that compassed the Throne round about These saith he resemble the Bishops and Prelates of the Churches c. This any one may read in his Book lately Authorized to be translated into English SECT XIII Their third Argument likewise confuted by their own Chiefest Author Our third Argument say they is drawn from the word Angel which is a common name to all Ministers and Messengers c. And surely had Christ intended to point out one individual person by the Angel he would have used some distinguishing name to set him out by as Rector President Superintendent So they As if by their surely they would assure us it is a Truth if we shall take their own word for it contrary to the judgment of all the learned who have every where taught that the word Angel spoken in the better sense hath alwayes been used to express the dignity of their Office and accordingly of the Ministers of the Gospel whensoever it is applyed unto them In which case they are sufficiently instructed by their own Mr. Brightman who taught them to consider by these same Texts How great the dignity is of the true Pastors of Christ by whom saith he they are intituled both Stars and Angels who therefore ought not to regard the reproaches of the wicked seeing they are in so high estimation with Christ himself So he So flatly against those others as if he had told them that they did from that Scripture in a manner vilifie the Pastors of the Church of Christ under the same name Angel whereby the Spirit of God hath dignified and honoured them If our Opposites had spoken as they pretended then they should have given us but one Example of that kind yet we for more easie illustration hereof shall add a parallel in the word Apostle whereof Mr. Calvin hath given them this Observation That although the word Apostles in the propriety thereof signifie those that are sent namely Messengers and may be applyed to other Ministers of God as sent by him yet was it meet that his twelve Apostles should be so iustiled as they who should publish and promulgate the first knowledge of the Gospel of Christ. So he Even for the amplifying of the Dignity of the Twelve under the Title of Apostles whereas if the former objected reason may prevail it might be lawful not only to call every Minister of Christ and Preacher of the Gospel properly an Apostle but also to term every Foot-boy sent on an errand an Angel SECT XIV Their fourth Argument confuted by the same their own much applauded Author OUr Fourth Argument say the same Opposites standeth thus Cap. 1.20 Our Saviour saith That the seven Candlesticks which thou sawest are the seven Churches but he doth not say that the seven Stars are the seven Angels of the same Churches but the Angels of the Churches omitting not without a Mystery the number of the Angels lest we should understand by Angel one Minister alone and not a company So they We are first to unriddle the Mystery it is indeed so mystical and obscure Thus then The number of Seven which is used in repeating the Churches is in the repetition of the word Angel omitted and therefore in the omission forsooth there must be a mystery Yea and also the Mystery must be this to wit That the omitting of the repetition of Seven must signifie that the word Angel is not to be taken singularly for any one person but collectively for many This is their objection We answer That this their Mystery their great friend Mr. Brightman would have called a Mistake who interpreteth the omission thus The Stars of the Churches they signifie seven Angels So he As much as if he had said Although the word Seven were not added in the second place yet it could not but be understood by that known figure Ellipsis which according to all Grammar learning in every language is when a word omitted doth follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of course or as we use to say accordding to the understanding of every intelligent Reader As for example If any one of our Opposites had commanded his Servant saying Make ready for me two Horses the White Horse and the Bay where in repeating the word Bay is omitted the word Horse Would it be an excuse in his Servant for not making ready the Bay to say that the reason was that the word Horse was Mystical Now to the Mystery it self which is say they That therefore by the word Angel is not understood one Minister alone Which in our scanning is no more consequent than in the former Example to conclude from the omission of the word Horse that therefore the Bay was but a Mare SECT XV. The
writing against that grand Antiepiscopal Presbyter Aerius told him That the Superiority of Bishops above Presbyters was founded in the word of God An Author under the name of Ambrose speaking distinctly of Bishops saith That they held the person of Christ and therefore our behaviour before them ought to be as before the Vicars of the Lord. And again That the Bishop is ordained by the Lord the light of the Church Another under the name of Augustine as hath been said judged it a matter that none could be ignorant of That Bishops were instituted by Christ who instituted Bishops when he ordained the Apostles whose Successors the Bâ—shops are Hierome thus far agreeth with him to wit That Bishops in the Catholick Church supply the place of the Apostles And what else meant that which hath been before alleadged out of the Canon of six hundred Fathers in the general Council of Calcedon which judgeth The Depression of a Bishop down to the degree of a Presbyter to be in it self Sacriledg But do any Protestant Divines of remote Churches consent to any Divine Right SECT III. That two eminent Protestant Divines grant this Supposition which is the ground of the said Truth THis grant and concession is freely yielded unto us by Beza who speaking of Episcopacy saith If it did proceed from the Apostles then certainly I should not doubt to attribute it wholly as all other Apostolical Ordinances to divine disposition Another who is also a professed Advocate for the Presbyterians granteth as freely as the former That if Episcopacy be from the Apostles then doubtless it is of Divine Right But that Episcopacy had its Apostolical institution hath been sufficiently ratified unto us through this whole Discourse both from Testimonies of Antiquity from general Consent of Protestants of Reformed Churches and above all from the clear Evidence of the Scriptures themselves the Repetition whereof would be superfluous the rather because these our foresaid Opposites will ease us of that labour for Mr. Beza himself confesseth That it is a Custome not to be reprehended of setting one of the Presbyters over the rest which was used saith he from Mark the Evangelist in the Church of Alexandria So he Now then whether we say with Hierome That this Episcopacy was in Mark because the first Bishop or in Anianus who was constituted by Mark as Eutychus relateth or with Beza that it was from Mark as a thing irreprehensible It must needs be judged to be from the Ordinance of the Apostles and consequently Divine We have yet somewhat more SECT IV. That Episcopal Prelacy hath been directly acknowledged by Protestants of remote Churches to be of Divine Right 1 LUther proves this directly and Categorically saying That every City ought to have its proper Bishop by Divine Right grounding his Argument upon Titus 2.5 Who was commanded to ordain Elders in every City which Elders saith he were Bishops as Hierome witnesseth and the subsequent Text doth manifest Yea and St. Augustine describing a Bishop concurreth with them saying It was a City as if he should have said it was not a mere Presbyter but a Bishop which is here spoken of because Bishops were over Cities Thus far Luther his Tractate being a Resolution his Sentence the Conclusion and his words plainly distinguishing Bishop from mere Presbyter and alleadging from Scripture a divine Right of Episcopal Function as clearly as either our Opposites can dislike or we desire Accordingly Bucer a man of great Learning and Piety saith That these three Orders of Ministers in the Church Bishops Presbyters and Deacons were for institution from the Holy Ghost and for Continuance perpetual even from the Beginning The learned Professor in the Palatinate Scultetus hath Professedly and Positively concluded Episcopacy to be of Divine Right by as he saith efficacious Reasons clear Examples and excellent Authorities And he hath been as good as his word as in divers foregoing Sections hath been made manifest upon which Subject likewise a most learned Belgick Doctor wrote a whole book urging therein very many Arguments both from Scripture and Antiquity and assoiling the Objections to the contrary Aegidius Hunnius Divinity Professor in the University of Marpurg speaking of Episcopacy in the Apostles times saith That Paul did ordain Titus General Superintendent that is Archbishop of all the Cretian Churches and thereupon concludeth That the Order and Degree of Episcopacy is a thing not lately invented but received in the Church even from the very times of the Apostles Wherein he is seconded by Hemingius a very Learned Divine whose Observation upon Titus 1. v. 5. is That to the end that Anarchy might be avoided and all things done Decently and in Order the Apostle would have some one to ordain Ministers to dispose all things in the Church and to take care lest Haeresie should arise The worthily renowned Doctor Gerard speaks no less than the former proving Episcopacy as distinct from Presbytery to be of Divine Right not only in respect of the Original as proceeding from the diversity of Gifts but also in regard of the End The avoiding of Dissension and Schism in the Church Yea and even the Church of Geneva it self will afford us a Testimony or two from the pen of the Mirrour of Learning Mr. Isaac Causabon who tells us That three Orders of Ministers in the Church Bishops Presbyters and Deacons are founded upon the Testimony of plain Scriptures And again That Bishops are the Vicegerents of the Apostles Thus these learned Protestants Nothing now remaineth but that nam finis coronat opus we have as the Seal of this Truth the Approbation of Christ himself SECT V. That Episcopal Prelacy had the Approbation of Christ himself after his Ascension into Heaven NEver did nor could any deny but that every of the Angels of the seven Churches of Asia had the Approbation of Christ himself after his Ascension into Heaven that Book wherein they are mentioned being called the Revelation of Jesus Christ as the Author delivered by an Angel to John as unto Christs Scribe commanding him to write the seven Epistles and to direct them to the Angels of the seven Churches two of which Angels Christ commendâ—th in the same Epistles for the good discharge of their Function And is not Commendation Testimonial enough and an Argument of his Approbation The other five Bishops being more or less Delinquents are reprehended for Neglect of their Cure And is not Reproof of the Neglect of Duty in the Officers a Justification and Approbation of their Offices Finally as those which are faithful in their Offices are continued so they that were obnoxious are threatned To be removed except they did repent So that here is no Displacing of any for a first Offence nor yet an Eradicating the whole Order for the particular Abuses of some For he that calleth for Repentance and Amendment of