Civil Judge subduce himself to the Mount for the least space and then the whole people etiam Aarone duce shall fall away in common to Idolatry I beleeve we may learne a better After-wit in both having bought it by dolefull experience at the highest rate By your leave That I may speak somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or en passant of this new modalized Presbyteriall Government I would gladly understand on what Mount they have seen the Patern after the which they have effigiated exasciated edolated and reared up this structure of this Presbyteriall Government consisting or made up of such ingredients or constitutives viz. of two sorts of Presbyters or Elders RULING and LABOURING nay and wherefore ordinarie as their bussinesse in hand called for the number of the RULING was doubled Quò certaretur numero praevalerent confuso boatu for Suffragia numerabantur non ponderabantur majori parte vincente saniorem It fears me it was not mount Tabor for I cannot thinke that Christ frequented but the least this Mount farre lesse that Hee was here transfigured Hee may well perhaps have been disfigured Sure I am it is the Arch-type it self for seing that the Divines agree in common that there be Two Classes onely of standing Officers in the Church under the Gospel Bishops or Presbyters which stand but one and the same order and Deacons I would learne upon what warrantable grounds they have brought upon our stage to day this third Classe or Ranke of RULING or LAIK Elders as they are pleased to baptize them a spece of Presbyters unwarranted by Gods Word yea unknown to all Antiquity IT is not unknown what Tertullian disproved in his time Hodie Presbyter cras Laicus I beleeve with the Apostle That it is not lawfull Manum huic aratro admotam dimovere to take back the hand from this Plough Thus Anniculi nostri or Biennales Presbyteri were unknown and unheard of in these times far more these extemporary Elders whereof use was well oft made as the necessity of their Affairs required Whereas they were pretended to have been brought in for the better ordering of Gods House The event hath proven the contrary that they wrought no small Disorder both in State and Church And whereas they were pretended to have been brought in vse on our stage with Aaron and Hur to have sustented and stayed up Moses his hands whiles going about a praying and so for the good and help of the labouring Presbyters to strengthen their hands the sequel hath proven that there was no vse made of them but to weaken the hands of the ablest Ministry yea to work their degradation if they did not prove active and instrumentall to promove the glory of their Worke and should happen to shew the least dissaffection to the Worke in hand Who is so blind that hee may not clearly see from bought experience That they are so farre from being worthy to carry an Ephod before the Lord that they are not worthy with the Gaboanites to hew wood and draw water for the use of the Lords Altar Since Antiquity disclaimes them and will not owne them let us come to the Word of GOD the safest and surest Directory for the finding out of Ministeriall Offices or Charges Now we finde neque volam neque vestigium no trace of them here at all for if we shall be pleased to look to the first institution of Deacons Act. 6. or to the Canons whereunto this spece of Ministry ought to be appended and exacted I. Tim. 3. We shall finde them not to have so much as any colourable Warrant from hence whether for manner of Qualification or Institution and Ordination As to the first They behoved to be men of good and honest report full of the Holy Ghost and of wisedome men having the Mysterie of faith in a good Conscience who might have been received to that Charge admitted to that Ministery Now with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hoc Collegium cooptantur hoc munere vestiuntur hoc titulo gaudent ornantur some promiscuously of the very dreggs of the People nay and some stigmatized ones Carbone notati most dissolute and licentious Livers have proven readiest received into this wholesome Incorporation as who durst not but approve their best subservencie to their Lustfulnesse As to the 2. They were invested in this Charge by prayer and imposition of hands Quae omnia hîc desiderantur which are all here wanting with our moderne Elders Nay and this was not a vicissitudinary or temporary Charge as this is with us but they that had ministred well and acquitted themselves in an inferiour Ministery acquired and purchased to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeclarum gradum a faire and further degree which S. Nazianzen calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not ignorant that some yea and these not unlearned too will have them to stand of a divine generation and hitherto arcesse their Pedegree Cadence or Descent from off of that passage of scripture I. Tim. 5.17 where The Elders that rule well are commanded to be had in double honour but especially say they these who labour in Word Doctrine But it fears mee if wee will be pleased to eye this Text more nearly and narrowly we shall finde this to be but a glosse of Orleans destroying the Text as may evidently appeare from these a few ensuing Reasons First The Apostle is not classing or distinguishing Elders in Ruling and Labouring Elders in word and doctrine for thus both should stand worthy of double honour though mainely that the Labouring do merite or challenge this respect But hee defines well Ruling Elders to stand and be such who painfully labour ad sudorem pulvereum which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pulvis imports and thus the Apostle sets not down two severall Classes or ranks of them 2. Doth not the annexed or subjoined Reason wherfore this honour is averred to stand due clearly evict this to the full viz. That wee should not muzle the ox that treadeth out the Corne and that the Labourer is worthy of his hyre or wages Now are these your Ruling-Elders brought on your stage of the number of these Oxen that tread out the Corne You confesse them not to be of the Cense of these Labourers else why do yee contra-distinguish them 3. If yee will needs have a distinction or classing here of Presbyters or Elders Lo it must needs be here Inter Magis et Minus laborantes The more or lesse painfull Labourers Now Magis et Minus More or Lesse as they speak in Schooles non mutant speciem sed gradum they change not nor alter not the spece but the degree onely 4. IT is not unknown that some yea and not unlearned too by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand stipendîum wages or reward I pray you then as yee divide the Province or Task why will yee not suffer
there ceased not frō hence to be a disparitie of degree in one the same Order for the High-Priest prae caeteris eminebat he emine above the rest and so from that legall oeconomy this Order may be arcessed and instructed Againe lest there should be any place left here for exception That from the Law to the Gospell it should prove inconsequentiall This is no lesse consencaneous agreable with the Evangelicall oeconomy or dispensation under the Gospell forwheras CHRIST ascended up on high Hee gave some to be Apostles some Prophets and some Evangelists and some pastours and teachers Ephes 4.11 where there cannot be denied to have been a disparity of degree but lest there should be any place here left for excepriō that this onely serves to militate here and to instruct a distance and disparitie of degree twixt the severall Classes but can make nothing to instruct a disparitie of degree amongst those of one and the same Classe I would pose him here How is it that amongst the very Apostles some are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insignes seeming pillars as James Cephas and John Gal. 2.9 May not this seeme to import some disparitie if not in officio saltem in regimine for why may there not be impares gradus in regimine yea and that in aequali officio to avoide disorder and confusion What would S. Paul imply whereas be saieth That he was nothing inferiour to the very chiefest Apostles for albeit this passage will not straight subinferre that besids the Twelve Apostles there wer others of a secondary rank yet it maks the Argument stronger in that there were amongst the very Twelve some more some lesse chief Now Magis and minus though they alter not the spece they alter the degree I am not ignorant how some except here That there is a fallacie here from the communion of Names But I pray you doeth communion of Names import and inferre alwayes with it a communion of Office and communion of equality of degree in the Office yea and in the externall regiment too Doeth it straight follow from hence That Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fellow-Presbyter 1. Pet. 5.1 that he emined not or had no prerogative above these whom he thus enstiled I would gladly learne where I promise to yeeld my self docil and teachable wherefore there may not be an inequality of Power in government as there is a disparitie acknowledged to be in other gifts May there not fall our abuses in these as in that of Power Wherefore is Timothy enstiled The first Bishop of the Ephesians yea and Titus the first Bishop of the Church of the Cretians I know some to except here That the argument cannot be thought pressing which is onely taken from the subscription Answ There be in Epistles these three Inscriptura Scriptura and Subscriptura Now with what parresy or freedome they may challenge Subscripturam may they not with the same Inscripturam Yea I have heard some of the strictest Presbyterians or Disciplinariaens challenge Scripturam call the whole body of an Epistle in question a thing of a well dangerous consequence and giving the enemy no small advantage But I reason not simply from the subscription but make Scripturam the body of the Epistle my Ground How is it That these Charges are borne on these two on Timothy That he lay not on hands suddenly on no man 1. Tim. 5.22 Yea and that he layes down Rules to be observed of him in reproving vers 1.2 and on Titus That he should set in order the things which were wanting and ordaine Elders in every City Tit. 1.5 what belonged this to Timothy if he had no further power then any ordinary or gregary Presbyter to admitt or receive orderly of accusations against Presbyters But I know some to except here That Timothy was an Evangelist and that so Bishops cannot from hence acclaime to any interest in that his right IT wonders me to see men so blindly wedded to their own Notions That they cannot but cherish them how unsound soever like to a woman kissing and embracing her own abortion for if he shal turne an Evangelist from hence that he is bidden Do the work of an Evangelist II. Tim. 4.5 Why may we not from a congener warrant transhape him into an Apostle In that S. Paul willeth the Corinthians to receive him so as that he may be without feare and the reason is subjoined Because that he wrought the work of the Lord as he did 1. Cor. 16.10 Thus Nihil hîc nisi scopae dissolutae I pray you was imposition of hands a part Extraordinarii muneris of an extraordinary Chaerge Certes thus it should cease to have any place or vse with us to day expire with the persons of an extraordinary Call Againe How do these Seers so deeply forget themselves here whereas they straight abase and degrade him redact him into the classe ranke of ordinary and gregary Presbyters from off of that passage 1. Tim. 4.14 where he is exhorted by PAUL Not to neglect the gift that was in him which was given him by prophecy with the laying on of the hands of the Presbytrie Which cannot be averred of an Evangelist or of one extraordinarly called Now Mendax oportet sit sui sēper memor A liar would have a good memory Nay and how do they againe forget thēselves so deeply as to argue from off of this passage since Paul restraines this to the laying on of his own hands II. Tim. 1.6 Nay and some of the learned take Presbyterium pro presbyteratu for the Order or Office it self and not for a Colledge or Society of meere Presbyters Now as I have said Episcopatus and Presbyteratus stand but unum et idem Tagma admitting onely a disparity of degree in the Order Alwise I would learne of these Seraphick and enlightned Doctours Wherefore it is That seing in the Church of the Cretians there were more Presbyters This is singularly recommended to Titus to ordaine Elders in every City to set in order the things that were left undone to reject an Heretick after the first and second admonition Why is this priviledge singularlie indulted and permitted to Timothy and Titus Presbyteros constituere vel exauctorare if any gregary presbyter had a like power with them For as I beleeve par in parem non habet potestatem Shall we deferre no respect to the Antiquity of this custome in the Church of God in throughout the whole 4 Patriarchicall seas or seats Hierosolymitana Antiochena Rōana et Alexandrina as Eusebius deduceth well the series or line of the perpetuated succession of Bishops to his times which evidenceth that this sort of government obtained well timeously in the Church from the very dayes of the Apostles Shall we deferre nothing to the testimony of that famous Councel of Nice Wherunto I beleeve all our purer Moderne Councels in these our dayes of so blessed and glorious so much cryed
as Nazianzen calls it secluds a parity for what else is ORDER Quà m parium impariumque sua cuique tribuens loca dispositio and so wher all stands alike in dignity power ibi ordints decori ne umbra quidem there can be no shaddow of Order or Comlinesse from whence it is consequentiall That if we take away imparity una et eadem opera omnem ordinem inter sacros Evangelii Ministros turbatum et eversuÌ„ ibimus we shall overturne all order and banish it the Church I heare some replying here That it cannot be denied that Presbyters for a time did governe some Churches pariauthoritate et communi Consilio Ans This derogats nothing from Episcopall dignity nor proves prejudiciall to it but rather confirmes the necessitie of Episcopall Charge in that this sort of Regiment even in the very Apostles dayes and times perpetuiis dissidiis Ecelesias dilaceravit did rent the Church by perpetuall dissentions I deny not with S. Hierome Episcopos presbyteris majores consuetudine magis quam Dominica Institutionis veritate but this is rightly to be understood sciz as to the appropriation of the Tule to one above another for it was Consuetudo Ecclesiae the custome of the Church that made the title of a Bishop greater then that of a Presbyter not any Dominicall or Apostolicall disposition or constitution so his words ar to be understood by accommodation and restraint to his own times and so of that Authority which Bishops so called obtained then over Presbyters Alwise for the least it is cleare and evident from hence That S. Hierome did not averse an imparitie in Church yea and giving though not granting That this imparity or diversitie of degrees amongst the Ministers of the Gospel is not founded or grounded upon any expresse warrant of Christ in the Scriptures yet this so ancient a practise taking its source beginning from the very Apostles and having continued so constantly since in the Christian Church may stand for a Precept to us and may serve us for a Directory for the regulation of our comportment and approbation of so ancient a custome and practise and not of new Institution IT is not unknown how Aeriê° was condemned of Heresie for condemning of Episcopacy There be many Aerians with us to day both for Name matter if it were lawfull ab eventu facta putare to coÌ„strue of things from their events I might mak bold here to referre the matter not only to indifferent Arbiters but to the decision of the most strict Disciplinarians whether the Church or trueth of Religion prospered or flowrished more under that Prelaticall Government as some are pleased thus odiously to traduce it then under this late Presbyteriall under which of these two the Church in her just liberties stood more or lesse eclipsed I may boldly averre That as Aarons rod budded blossomed and bore rype Almonds whereas all the rest of the rods of the twelve Princes of Israell were blasted so under Episcopall government the Trueth was maintained in greater purity the Church enjoyed farre greater Liberties freedome Priviledges then under this new coyned and forged Presbyteriall for under that facta multa accessio credentium Ecclesiae There was made a great accession of Beleevers to the Church But alas under this no lesse decession as was wel timously fore-prophecyed by a Reverend Prelate at the first rearing up of this so great so glorious cryed up worke of Reformation And if any accession bee made it is credendorum and not Credentium for these men scruple not fidei articulos condere et solvere as they durst make bold to turne Christi documentum into Nocumentum and blasphemously to call the Lords Prayer a Nocent Ceremony yea and to account the recitall of it at service a Note of Malignancy I may no lesse boldly averre now that many with us to day both in State and Church Quà ibatur cuntes but quà eundem non inquirentes from off of this so sad and dolefull experience of the bitter fruits of this lamentable Change and alteration in State as Church their Government would be glad to run back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and submitte their necks with all cheerfulnesse to those yokes of woode under the which they were well gently pressed under that Government in both that they might shake themselves loose and free of these of Iron lying so heavily on them under these new introduced ones Veritas est filia temporis for a parity in Church hath brought on and in a parity in State and so a lamentable and deplorable confusion and disorder in both Thus no wonder That KING JAMES of blessed Memory used this ordinary expression No Bishop no KING for Quà m benè convenium mutuas sibi praestant operas et conspirant amice If I durst make bold here I would interpone my poor and meane but well meaning advice in this bussines which shortly take it thus That the Vse may remaine and be keeped on foot the Abuse onely being removed and taken away which might happily have at first composed the Contest viz. That whereas there shall happen or fall out any vacancy in an Episcopall sea or seat That the Brethren of the Diocy may fullie conveene themselves and condescend upon some selected Ones out of their Number of best abilities for a due acquitall in so eminent a Ministration and give in these to the Supreame Magistrate in a Lite or List granting him Conge de lire or Liberty of Election as Penes quem soluÌ„ sit prae esse externo Regimini Whos 's solely it is to manage the externall Regiment of the Church standing with Constantin the Great Episcopus ad extra and that such a One be thus praefected over the rest for the preservation of good Order and keeping all in a right frame and shuning of Confusion upon an confused parity Ad Culpam onely And not ad vitam even in case of abuse of his Power to Tyranny for Forma Apostolica haec est dominatio interdicitur indicitur Ministratio The spirits of the Prophets stand subject to the Prophets and so their Power standing but a delegated one upon abuse may suffer and admit a warrantable repetition If this Course had been taken or presented by our violent Reformers to our sacred and dread SOVERAIGN I am assured that such wofull disorders had not fallen out in State and Church Who may not see except a Born-blind the dolefull sequels yea I may boldly now say upon sad and lamentable experience which Asseveration at the first setting on foot of this great glorious work of Reformation stood grande uefas et plus quà m morte piandum effects of an arbitrary government in State or Church For Let there be no King in Israel and then every man shall do what seemeth good in his own eyes as you may see in the latter chap. of the Judges passim Nay and let Moses the
verdict or true saying but a false-dict or false-saying that the name or appellation of Bishop savours of Pride arrogancy I pray you num 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae Bezae perplacet appellatio caret omni supercilio stands this Compellation voide and free of all pride yea and wheras the Pope of Rome calls himself servum servorum doth this impaire his pride and not rather augment and increase his deepe hypocrisie Is not this sacred and venerable Title ascribed to Christ Himself in scripture Is not Hee called The shep-herd and Bishop of our soules Nay may we not upon the same ground unicâ liturâ expunge Apostleship as that which is stylled by the Holy Ghost Episcope or Bishoprick thus Act. 1.20 whereas Matthias is suffected in Judas his roome It is said Et Episcopatum ejus accipiat alter And his Bishoprick let another take Where by the way observe That the word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evill rendred in our Translation Communibus suffragiis allectus est for the Apostles were not by Election but by Christs immediat designation And so it is better rendred in our vulgar language Annumeratus est from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculus And he was numbred with the eleven Apostles Act. 1.26 If any should except here That this Charge sortitò ei obtigit befell him by Lot IT is easily replyed That the disposition of the Lot is of GOD and so this proves nothing prejudiciall to his immediat and extraordinary CALL Thus Non est fastus in nomenclaturâ there may well be in stomach◠vestro fastidium Nay and though this Name be usurped with our Adversaries this bereaves not us of our just right for wee cannot losse our just title or claime to things frō hence That they are abused to superstition for I pray you What is so holy which may not be abused to superstition Now the abuse of a thing as it taks not away so can it not defraud us of the lawfull vse of it for else Exscindenda essent nobis vites and wee should take out of the Firmament duo illa Luminaria magna CHRIST made vse in His very first Miracle of turning water into wine of the vessels used in the jewish Purificatian Paul sailled in a Shipe carrying the badge of Castor and Pollux Nay our strickest Reformers preach in Temples bearing the names of forged and doxastick saints in the popish Legendory I beleeve There is no little distance twixt these two to mutuate emprunt or borrow a thing from superstition and to vindicate it from superstition Magnum hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labes lacuna dissidium Now Popedome gave not the source or originall to Episcopacy but oweth it cadence or descent to it For Closure I would gladly learne If the name of Superintendent which is a name of mans imposition did savour of lesse Pride yea and wherin stood his power or prostasy lesse Now this sort of government obtained and found place at our first Reformation Now to come more pressly to the Point The second Quaere shall bee this If Episcopacy be Institutionis dominicae or barely dispositionis ecclesiasticae of Divine institution or of meer Ecclesiasticall disposition The Apostle S. Paul having called the Elders of Ephesus together to MILETUS Hee exhorts them to take heed unto themselves and to all the flock over the which the Holy Ghost had made them Overseers where the word in the originall is Episcopos to feed the Church of God which Hee had purchased with His own Bloud Now I beleeve That Praefectura Spiritus Sancti cannot be denied to stand Ordinatio or Institutio Divina a Divine Ordinance and Institution If any should except here That this Name stands common to these our gregary Laik-Elders brought on our stage to day There be two maine arguments militating here to the contrary For first The Charge given to them or entrusted them sciz Pascere gregem to feed the flock evinceth the contrarie for Hi tondent et diglubunt 2. This Charge is said to have been entrusted or committed to them by the Holy Ghost which both are here wanting with our temporary yea well oft extemporary Elders Againe The same Apostle Phil. 1.1 Having directed his salutation to all the Saints in Christ Jesus in common subjoines with the Bishops and Deacons Wherupon S. Chrysostome having posed the question wherfore he had left no place intermedio Tagmati Preshyterorum Replyes straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is no distance or difference here For sayeth hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same things are competent to the one which to the other for the Order stands but one and the same admitting onely a disparitie of degree in the Order Who seeth not except a Borne blind That if we shall deny Episcopacy to stand of divine Right and Institution we shall unicâ liturâ expunge Presbyteratum cum Episcopaetu ELDERSHIP with EPISCOPACY out of this Classe and so to deny it to stand of divine Institution which with our zealous moderne Reformers to day were grande nefas et plus quam morte piandum Nay Ex promiscuo usu vocabulorum non statim rectè infertur paritas Ministrorum for the promiscuous use of a word doeth not alwayes straight subinferre with it the indistinctiō of a thing Wee would heed well in this Argument to remember that Episcopacy may be considered two wayes either in the Abstract as an Order or in the Concret as exerced by men in the Order Now thought it should not have been rightly here exerced and administred by these but that they should have singularly appropriated to themselves somthings which stood cōmon to Presbytries with them This could not nor cannot infirme the Office for personall infirmities beare no aspersion upon the Calling What Calling stands so holy which may not suffer abuse I beleeve That our holy and zealous Disciplinarians cannot yea dare not take upon them to justifie all their transcendent actings whether in State or Church for do we not heare daylie of their Retractations and Retro-gradations in both In multis labimur omnes no place here for perfection wee must not confound viam cum patria or e converso Againe 1. Cor. 12.28.29 Liquido cernere est imparitatem Ministrorum Againe the same Apostle 1. Tim. 3. from the beginning calleth this a verdict or true saying That If a man desire the Office of a Bishop he desireth a good work yea and layes down his required qualification as semblably Tit. 1. which could not hold true if Episcopacy stood an unlawfull and unwarrantable Office in Church But lest any should or could frō hence inferre an Isotomy or Homotomy an equality of Honour from off of the communion of Names you are to take heed well in this argument that from aque ad aquale the consequence stands inconsequent for under the LAW Sacerdotiū the Priest-hood was but one and the same they were all aquè Sacerdotes yet
up work of Reformation cannot be parelleled or stand worthie to come in competition which affirmeth this Government not to be Nova Institutionis sed antiqui moris of new Institution but of ancient custom Nay the same Councel decreed That ther should not be two Bishops in one City but this change with us to day is nothing to be admired to see men to contemne yea condemne all Antiquity who love onely Novations and dote upon Novelties Nobilitat Novitas quod damnat saepe vetustas I could thinke that some respect were to be deferred to the testimony of piously learned Calvin a witnesse of old with the best of this stampe of Presbyterians or Disciplinarians omni exceptione major Now he in the fourth book of his Institutions sect 1. sets down these expresse words It shall be profitable in these things to consider the forme of the old Church which shall represent to our eyes a certaine Image of Gods Institution for although the Bishops of these tims did set forth many Canons wherin they seemed to expresse more then was expressed in holy Scripture yet they with such heedfulnesse framed all their order after the onely rule of Gods Word that a man may easisly see in this behalfe that they had nothing dissagreeing from Gods Word And straight after subjoines Thaet out of a sincere zeale they endeavoured to preserve Gods Institution and that they swarved not much from it Nay and straight againe in the 2. sect he subjoines That in every City they elected or choosed out of their own number one Man to whom they gave specially the title of Bishop lest from an equality as it usually falls out dissentions should grow and arise I beleeve That we have found and felt the smart of this trueth by sad dolefull experience of late amongst our selves Let our fyerie Zelots these sonnes of Thunder see to it quâ facie quô fronte quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ audaciâ with what face or conscience they could not onely have themselves but violently enforced others to abjure simply this so ancient so sacred yea and divine Institution as meerly Anti-Christian and so out of an implicite faith called for yea and exacted a blind obedience Now I beleeve That ultima fidei analysis the last resolution of faith is in Deus dixit for Credere promiscuè quicquid affirmatur à Praelatis non opus est virilis intelligentiae sed puerilis inscitiae It fears me not a little from the fyrie heate which our Moderne Reformers have shewed and kithed in the prosecution of this their so much cryed up work of Reformation that if those holy fathera S. Augustine S. Ambrose S. Cyprian nay and all the rest of that stampe who wer of old holden Ecclesiae Lumina Christianae Reipub. Columina yea and those Learned godlie Bishops in our Neighbour Nation who suffered Martyr-dome for bearing testimony to Christ and to His Trueth had lived in these our dayes amongst us They should have found no more mercy with or from them then did our Moderne Prelats yea and many honest suffering Brethren but all should have gone through their firery triall But to returne unde nescio quo digressus luxuriante calamo Wherefore is it I pray you That S. Iohn directs all his Epistles which he writs to the seven Churches in ASIA Angelo cujusque Ecclesiae to the Angell of each Church singularly I know that our Reformers will not have that to be denied of the rest quod de uno praedicatur and that so the word Angell should be rendred per Ministrum simply or lese all the Ministry in common to be comprehended and designed here and so to be taken Collectively and not one particular Person to be pointed at But with their leave Since there were in each of these Churches more Presbyters or Ministers then one as may be instanced from that of Ephesus This interpretation must needs fall of will which renders the word per Ministrum in the singular number onely for thus it should follow That there should have been but one Presbyter or Minister in each Church againe on the other hand If all the Prebyters or Ministers in cōmon should or were here to be understood under this name of Angell why do we offer violence to S. Iohns words by the change of the Number Wherfore is it that he still directs his speech to One nay and if the speech stand directed to the Ministry in common how could it be cognosced to whom it were singularly thus directed Againe If this One stood not instructed with some power over the rest but all in common partooke of alike Power with him how is he thus singularly entituled above the rest And which is more How is the faultinesse of all in common imputed singularly to him Marlorat on the 2 of the Revel jumps here in judgement whiles he sayes most pertinently to this purpose Non populum aggreditur leannes sed Principem Cleriutique Episcopum Nay and hitherto Beza in his Annotations on the 3 of the Rev. rendreth the word Angelo by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem oportuit de his rebus imprimis admoneri from hence it followes That this Angell had a Prostasie preseance presidence and preheminence above his Fellow-Ministers But I heare some replying here That if this Prostasie was of this kind it was only over the Common flock and not of power and authority over his Fellow-Ministers Answ Dato non concesso giving but not granting That this Prostasie or preseance were only over the Flock yet it remains That it was a prostasie of Power else how could he have excerced any Authority over them Nay but he is cōmanded to exerce it even against Fellow-Ministers or preaching Elders yea and is commended from hence that he tooke order with them Who called themselves Apostles but were not found them liars Revel 2.2 I heare againe some excepting against this Trueth though so clearly and fully vindicated and asserted from off of these passages Math. 20.25.26.27 and I. Pet. 5.2.3 Where Christ prohibits his Apostles to exerce such Dominion as did Reges terrae or Magnates and where Peter warnes the Elders so to feed the flock of God as not domineiring over the Lords inheritance but proving ensamples to the flock Now in both these there is a plaine fallacie à mo do rei ad rem from the manner to the matter Now I beleeve that the different manner of a thing is so far from the overthrowing or the removing of the thing it self that on the contrary Ponit et subinfert it puts subinferres it and so both Christ S. Peter take not away simply all power frō them but such a modalized one viz. a despoticall herill or civill power but not Paternall Pastorall Doth not the Apostle S. Paul I. Cor. 14. last vers cōmand That all things be done in the Church decently and in order Now I beleeve that Order which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉