after the Prophesie above-mentioned addeth concerning the Apostles as followeth They saith he having a perfect foreknowledge constituted the aforesaid persons and left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a description of Officers and Ministers in their course that so after that they themselves should fall asleep other Godly men might succeed and exercise their Function Which what it meaneth the forenamed worthy and judicious Publisher of this Epistle of Clement hath delivered in his Commentary thereupon observing from Clement his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Description that it is no other then the Census in Tertullian by which it appears saith the worthy Publisher to have been a Custom in the Apostolical Churches to write a Roll for this word he holds not unfit of the Order of Bishops in their Successions to bring them from their Originals as Tertullian speaketh Polycarpus was from John the Apostle in the Church of Smyrna and Clemens in the Church of Rome from Peter and others speaking often of this Clement whom the Apostles constituted Bishops from whom others might deduce their traductions and off-springs So this singularly learned Gentleman Therefore by occasion of this Objection Bishops have gained the Patronage of Clemens then whose writings to use the Smectymnians our Opposites own Encomium There is no piece of Antiquity of more esteem May it therefore please our Reader to observe with us the unluckiness of our Opposites who have objected against Episcopacy no Testimony of any antient Father who hath not in effect plainly discovered their ignorance or else their wilful boldness as of men that in fighting do wound themselves with their own Weapons We are now to inquire into the Judgment of Antiquity which is of two Classes of Fathers some more immediate unto the Apostles and some more remote We begin with the latter 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 1 EPiphanius and Augustine declare the Schismatical behaviour of this Aerius which was because Eustathius was elected Bishop and he himself received the repulse therefore he set abroach new Doctrines and amongst others as Augustine relateth That there ought to be no difference between a Bishop and a Presbyter Which word Ought is that which is derogatory to the Judgment of the two foresaid Fathers and of the then Church Catholick The two learned men Walo and Blondellus being as it were the late professed Advocates for Presbyters may give them satisfaction in this point by their confessions The one acknowledging Hierome to have taught that men should not adhere unto Aerius because of the use of Episcopal Govornment for avoiding of Schisme The other more generally That Hierome and other Antients were most against the Sacrilegious and Schismatical practice of Aerius So he Another learned Divine at this day censuring the Schisme made in the Church because of Episcopacy to be Sacrilegious as some other Protestants have done by their approbation of Episcopacy to whom may be joyned in a greater speciality two other lights of God's Church Mr. Beza in the first place plainly discovering the said Opinion of Aerius If there be any saith he as I think there be none who altogether reject Episcopal Order God forbid that any of sound brain should ever assent to their furies So he professing furthermore his acknowledged observance and reverence to all Bishops Reformed Accordingly Mr. Moulin roundly attesteth himself To have detested the Opinion of Aerius So he And so peradventure would our Opposites have said if they had not falne into these dayes of contradiction who whether they look East West North or South to any Climate Christian cannot find in the Church Catholick any other famous Presbyter who for the space of Fifteen Hundred years held an unlawfulness of Episcopal Government This is not all SECT VII That in the time of the foresaid Fathers the whole Church of Christ held the Derogation from Episcopal Prelacy to be Sacrilegious WE call that the Judgment of the whole Church of Christ which is the Decree and Determination of a General and Unquestionable Council representing the whole Church Christian such was the Council of Calcedon concluding by a Canon That to depress a Bishop down to the degree of a Presbyter it is Sacriledge So they But what say our Antiprelatical Opposites We may not conceal it This say they was but a Stirrop for Antichrist to mount into the Pontifical Saddle Wittily we see but yet scurrilously withal we do not desire to contend with them at this Weapon but give our indifferent Reader to understand that this was a Council for Antiquity one of the four General Councils for number of Fathers above six hundred for Universality of Approbation Representative of all Christendom for belief of the Doctrine thereof in our Church Authorized by Act of Parliament touching at least the Doctrine of Faith and for Opposition to Romish Popedom decreeing on equality of Priviledges of the Bishops of Constantinople and the Bishops of Rome upon this especial ground that the then Primacy of the Romish Pope over others was but an Humane Ordination which was indeed to pull both Stirrop and Saddle from under Antichrist so that at that time he could not mount up Somewhat would be heard of the Ages succeeding after the time aforesaid SECT VIII That the immediate Succession of Bishops from the days of the Apostles is liberally Confirmed unto us by Learned Protestant Divines albeit sufficiently Presbyterial IT was laid down as a Rule Infallible by Augustine in the days of Primitive Antiquity That whatsoever the Universal Church held and was not instituted by Councils but always retained that was most rightly believed to proceed from no other than Apostolical Authority This Pâ—â—â—e as it was often repeated so was it never contradicted by any Judicious Author yea it is plainly asserted by as Learned a Doctor as any their Presbyterian Church hath afforded of later times If no instance saith Scultetus can be given between the days of the Apostles and the times succeeding of a nâ—â— Episcopal Government then must Episcopacy be thought to have proceedeâ— from the Apostles So he Accordingly Calvin in another case against them that deny the Baptism of Infants saith That Irenaeus and Origen being tâ— write against the Prodigâ—ous Errors of Anabaptistical Revelations refuteâ— them very easily from the testimonies of those who being then alive had been Disciples of the Apostles and had iâ— memory what had been delivered bâ— them So he Applying the same to his purpose as we also do to ours 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 COncerning the immediate Succession of Bishops from the dayâ—
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
whom we begin Lutheâ— himself indeed will be found to iâ— veigh against Bishops yet not in general against all but such only 〈◊〉 were Tyrannous and unworthy as hâ— saith of the holy name of Bishop Otherwise not only he but all thâ— Churches of the Lutherans have in the publique Augustine Confession speaking of Bishops testified that They often protested their earnest desire to preserve the Ecclesiastical Polity and Degrees then in being in the Church even in their highest Authority which they acknowledge to be of great use for avoiding of Schisms in the Church To this purpose Melancthon by the perswasion of Luther as Camerarius writeth in his life as much for Episcopacy as any burst out into this pathetical Expression I speak my mind freely saith he I would to God yea I would to God I were able to restore the Government of Bishops for I see what a Church we are like to have the Ecclesiastical Polity being dissolved I foresee the Tyranny will be more intolerable than ever it was before So he citing Bucers like judgment of the Necessity of Episcopâ—â— Government To the end that refractory and dissolute persons may â—â— removed out of the Church The Illustrious Prince Hainault one persecuted for Religion and afterwards enâ—bled with the calling of Preacher of tâ—â— Gospel professeth in the name of thâ— Lutheran Churches saying With what willingness and joy of heart wouâ—â— we reverence obey and yield Bishop their Jurisdiction and Ordination which thing we have alwayes contestâ— for as did also Luther himself both iâ— Words Writing and Preaching So he We may add out of the Daniâ—â— Church that learned Hemingius confessing The Episcopal Order to bâ— most profitable both for Governing thâ— Church and for preservation of sound Doctrine The other Classis of Protestant Authors are at hand to deliver their own Judgments also Calvin in the first place delivereth the Original Reason of Episcopacy to be as he saith Left by Equality as it usually cometh to pass Schismes should arise in the Church So he With such a Parenthesis as telleth tales namely That Dissention accompanieth Parity But that which is spoken in a farr lowder tone is this his Confession I confess saith he that as the manner of men is new a days the Order of Ministers cannot continue except one be over the rest So he From whom we expect much more hereafter In the interim Beza granteth That because by Experience the Presbyterial Government was found insufficient to keep under Ambitious Pastors and vain and Fanatical Auditors One was constituted over the rest to govern them which thing saith he neither can nor ought to be reprehended Especially seeing that in thâ— Church of Alexandria this Custom was observed even from the dayes of Matâ— the Evangelist And again Gâ—â— forbid that I should reprehend this Order as rashly or proudly brought into thâ— Church whereof there was great usâ— when good and holy Bishops governed the Church So he Zanchie is of reverend esteem amongst our Adversaries yet he confesseth Thâ— Episcopacy was ordained out of Piety to best ends for the Edification of the Elect and was so received by the consent of Christian Churches Who thâ—â— am I saith he that I should disalloâ— that which the whole Church of Chriâ—â— hath approved To comprise much in a little we have heard of the Protestation made in the Augustane Confession in the behalf of Episcopacy and the Necessity of it and it is testified by Conradus Vorstius that the Protestant Divines in Conference at Bosnack subscribed to it per omnia except that dubious Article concerning the Eucharist Amongst whom he reckons Calvin Beza Zanchie Viretus and Melancthon We may not pass by Bogarmannus Moderator in the Synod of Dort who hath been rendred unto us by a credible person That upon the mention of Episcopacy by some of our English Divines the want of which had in all probability caused those dissentions in the Netherlands He made this Answer before them all as the mouth of the rest Alas but we are not so happy which none that duly considers either the Person that spake it or yet the Place where it was uttered can conceive to be a Complement but rather a Conscionable acknowledgment of a clear Truth Neither is this the first or the last time that this Truth hath been asserted by Divines of remote Churches though perhaps never so solemnly and publickly as here For before this Saravia hath published his Judgement in Print wherein heâ— esteems it A part of the happiness of our English Church that she hath conserved in her the Order of Bishops And since that Synod the learned Professor of Divinity in Geneva Videlius speaking of good Bishops and such as are instructed by the Holy Ghost To such saith he as Ignatius speaketh We willingly obey and say they are Necessarily to be obeyed Nothing now remaineth but that one whom our Opposites have proclaimed for their chiefest Advocate Walo Masselinus alias Salmatius may give the upshot in this very point That 〈◊〉 Bishop saith he was set over Presbyters in the same Church to take away Schisms none can deny to have been instituted to a good end and that with best Reasons We need not repeat how the Church of Geneva did not dote so much upon their own Form of Church Government as to think it worthy to be an Example for other Churches to copy out We are not ignorant of the flourishing pretense which our Opposites make to others to be enamoured of their Helen the Presbyterial Government as if it were most commonly used in all Churches abroad therefore have we been constrained to advertise as followeth SECT VI. That the Episcopal Government is farr more practised among Protestants of remote Churches than is the Presbyterial THe words of Zanchie are punctual That Episcopi that is Bishops and Superintendentes are words of the same sense and signification and therefore where there is an agreement in the thing we ought not to make any alteration or strife about Words And for Practice he saith That in some Reformed Churches both the Name and Function of Archbishops and Bishops were retained in others the Office was retained changing only the Title of Archbishops and Bishops into Superintendents and general Superintendents And where neither Name nor Office did remain as formerly yet even there almost all Authority was managed by some Chief Pastors So he Mr. Dureus a Learned Divine and in one sort Apostolical by his great Travail and endeavours for reconciling of Lutherans and other Protestant Churches and also some others published to to the World a multitude of Protestant Churches governed by Prelates under the name of Bishops farr exceeding the number of the Presbyterial which seemed a matter so unquestionable to a Jesuit that he presumed to affirme of all Protestant Churches excepting Anabaptists That they admitted three
Usurpers of an unlawful Function Reverend Antiquity shall prevail more with me than any mans Novel Institution The like was that Mr. Beza his Absit saying God forbid that I should reprehend that Order as rashly introduced c. As also Zanchy his Quis Ego Who am I that I should reprehend that which the whole Church hath approved to be for the best ends So he Whereof there hath been a full Section And that the deduction of Episcopacy cannot be called properly Popish will be proved hereafter CAP. 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 The Right of Episcopacy discussed by the Word of God IN this Discussion we are to use both our hands the one of Defence in Answering Objections and as it were bearing off Assaults made against the Apostolical Right of Episcopacy The other is the Confirmation thereof by such Arguments which may be held convincent SECT I. Against the first Objection from the Identity of Names as they call it of Bishops and Presbyters in Scripture OUr Opposites endeavour to perswade us that there ought to be No dâ—stinction of Degree between Bishop and Presbyter because of the Identity of denomination in Scripture which is say they of no small consequence And this they offer to prove from as they say The Supreme Wisdom of God the imposer of Names who could not mistake the proper end of the imposition of Names And for a further inforcement they add That the Texts brought to prove the Identity of Names prove also as intrinsically the Identity of Offices So they Which consequence was taught them by their great Dictator Walo Messalinus Who would have it impossible that Bishops and Presbyters should really differ in Function seeing that their Titles are communicable in Scripture So he One would think it had not been possible for any of judgment to have concluded thus who had but once observed the Texts of Scripture which present themselves often unto any conversant therein as the places in the New Testament themselves The Testimonies of Fathers together with the consent of some Protestant Divines will evidence unto us First Scriptures wherein we find Matthias Peter John and Paul all by excellency of Function Apostles yet Maâ—thias entituled to a Bishoprick Act. 1.20 Peter styling himself Co-presbyter 1 Pet. 5.1 John terming himself a Presbyter twice 2 Joh. 1. and 3 Joh. 1. And Paul descending a degree lower to name himself thrice a Deacon Col. 1.23 25. 2 Cor. 3.6 Yea reciprocally those that were but Assistants of the Apostles had the name of Apostles attributed unto them As Barnabas Act. 14.14 Andronicus and Junias Rom. 16.7 Titus and others Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. In all which communicableness of names of Bishop Presbyter Sympresbyter and Deacon attributed to the Apostles themselves and of the Title of Apostle given to some of inferior ranke our Opposites we dare say will not presume to conclude any necessity of Indistinction of Offices either between the Disciples of the Apostles and the Apostles themselves or between Presbyters and Deacons and the same Apostles Therefore to draw nearer to our mark we add more particularly SECT II. That the former Objection is rejected by the choycest and most acceptable Divines which our Opposites themselves can name WE besides the current Testimonies of Fathers to be alleadged in the following Section seek to satisfie our Opposites by the Confession of three such Protestant Divines whose very Names and that deservedly are of great Authority with them 1. Calvin upon that very objected Text Tit. 1.5 For this cause left I thee at Creet c. From hence we learn saith he that there was not then any equality among the Ministers of the Church but that one was placed over the rest in Authority and Counsel 2. Beza successor to Calvin expressly confesseth That the Presbyters even then in the Apostles times had a President over them while the Appellation of Bishop and Presbyter was communicable Accordingly hereunto is the judgment of Dr. Reynolds telling us That in the Apostles times the Presbyters did choose one amongst them to be President c. Whom afterward saith he in the Primitive Church the Fathers called Bishops So that in the judgment of these exquisite judicious Divines the Office or Function of a Bishop was distinct from that of Presbyters notwithstanding the Identical communicableness of Titles or Names 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 IT useth to be objected That seeing as the Fathers held there should be no more than one Bishop in any one City How then cometh it to pass that the Apostle mentioneth Bishops in the Plural and immediately subjoyneth Deacons without insinuation of Presbyters Either we must suppose that there were no Presbyters at all in that City or else that by Bishops here Presbyters are to be understood The Testimonies of Antiquity have untwined this thred long since telling us That for as much as the words Bishop and Presbyter were then Communicable notwithstanding the difference of their Degrees and Functions therefore by the word Bishops in this place are to be understood Presbyters So Chrysostom Occumendus Theophylact Theodoret. This last for further illustration thereof sheweth That St. Paul did in this Epistle attribute likewise this Title of Apostle to Epaphroditus though he was distinctly a Bishop Our Opposites we know are in all these Questions most addicted to Hierome Who notwithstanding upon the same reason with the rest of the Fathers inferreth the same Conclusion saying Here by Bishops we understand Presbyters because there could not then have been two Bishops in one City But if Epaphroditus was Bishop of Philippi as Theodoret both here and elsewhere assureth us he was why will some say was not this Epistle inscribed unto him as well as to the Presbyters and Deacons Theophylact gives the answer Because saith he at this time the Philippians had sent Epaphroditus to carry such things to the Apostle as he had need of So he Which Answer of his hath sufficient ground upon Phil. 2.25 and 4.18 To which we refer our Reader SECT IV. The third Objection is against the appropriation of the word Bishop unto one which Appellation is shewn to be most justifiable BOth Houses of Parliament have been advised concerning Presbyterial Ordination that the Names of Bishop and Presbyter have been communicable to Presbyters Therefore the appropriation of the word Bishop to one hath been say they by corrupt Custom Both which we take to have been so unadvisedly spoken concerning Appropriation as if they had meant to cross the judicious Confessions of the three Worthies Mr. Calvin Mr. Beza and Dr. Reynolds who have expressly testified and
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
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
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
goes under the Name of St. Ambrose and was as he confesseth an Author of the middle of the fifth Century and it was this Because saith he the following Presbyters began to be found unworthy to govern the reason of Succession was changâ—◠〈◊〉 by the care of a Council that 〈◊〉 â—rder of Succession but Deâ—eâ—◠〈◊〉 â—â—ld create a Bishop thereunto elected by the judgment of many Priests This Authority may be good to prove that the Church upon good reason altered the Method of succession but tends nothing to prove that those who succeeded by Age were not Bishops But here I would ask any impartial Reader whether from this place he hath colour of Reason to imagin D. Blondells Proposition Was it possible that all the world could in a moment alter the Government established by the Apostles and that without the contradiction or repining of any in the Church to the Contrary Was it possible for a Council to do this and no footsteps remain of this decree Nay were all those Holy Martyrs the Apostles Successors unto whose mission God gave daily Testimony by the wonderful miracles they did seduced by a lying Spirit to impose upon all Christians a Yoke as some call Antichristian Certainly he who will allow such an Extravagant Fancy hath a Faith to believe Impossibilities I might say a great deal more upon this subject but that was to forestal the ensuing Discourse which will more abundantly satisfie any Intelligent Reader But our Episcopal Government hath another sort of Enemies than those we have hitherto mentioned which are divers in the Church of Rome who designing to draw all divine Right to the Papal Chair will allow nothing to Bishops but as derived from that And therefore if you will look into that excellent History of the Council of Trent when the Spanish Bishops pressed the determination of the Divine Right of Episcopacy the Italian Bishops opposed it and were so cautions in it as if the whole Papal Fabrick was to fall by that assertion Nay we are told that the Legates had this in command from the Colledg of Cardinals inviolably to observe that Episcopacy should not be determined of Divine right And therefore he who looks into the Canons of the Council of Trent that treat of Episcopacy shall find them penned in such ambiguous Phrases that all the Divinity allowed that Order may be interpreted not to be so originally but derivatively as proceeding from their great Divine Right the Papal Chair And upon this dispute the Infallible Pope in Letters sent to his Legats in that Council tells them that the Opinion by which the Institution of Bishops was said to be of divine Right was false and erroneous because the alone power of Order was from Christ. And Jacobus Lanez the General of the Jesuits Order tells us that Bishops are of divine Ordination not Right This in that Council And in the Decretals collected by Gregory the 9th we find this Decree We call Deacon-ship and Presbyter-ship sacred Orders For those alone the Primitive Church is read to have had And it were very easie to find out Testimonies in abundance to this purpose were not these cited more than enough which I have collected out of the Council of Trent which is the Rule by which the Church of Rome is guided And though it may be objected that divers Learned Papists are of another Opinion Yet it is evident the Interest of the Papacy runs that way for certainly no interest could be carried on with greater subtlety and dexterity than the Papal was in that Council and this we see was one thing principally to be taken care of From this we may gather how fond â— thing it is in some zealous men amongâ—â— us who call the Order of Bishops Popish and Antichristian since the Papists as well as Presbyterians conspirâ— against this Order and the Parity â— Presbyters and Bishops is perfect Popery But besides these two Adversaries which seem to be so diametrically opposite in themselves and yet both conspire against the Divine Right of Episcopacy as in many other points might were it proper be made appear Wâ— have a third sort of a much later datâ— than the younger of these and that is sort of pleasant men who tell us Theâ— are for Church Government but theâ— believe that neither Christ nor his Apostles left any at all but with a dependence on the Civill Magistrates will that whatever Government was established in the Apostles time 't was only setled for the present condition of thâ— Church and not upon any lasting Reâ—son but that the Magistrate may if 〈◊〉 think fit institute a new Ecclesiasticâ— Government And this Opinion haâ— been so advanced by a learned man that he saith the Magistrate is the only Judg of what Religion his Subjects must be on that he is the only infallible Judg of Controversie and Scripture and that he that is a Subject to the Great Turk and follows the Religion of Mahomet and dies for that Faith is as much nay more a Martyr than the Primitive Christians were in the first ten Persecutions And it is to me no wonder at all that this Opinion hath after it many Followers For besides that this increaseth the Civil Magistrates Jurisdiction Dominion is a thing all mankind contend for and so cannot much offend the best Supreme Governour since 't is an errour of a good meaning to teach Subjects obedience Yet it carries along with it this advantage that it enables the Embracers of it to swim with every stream and so finds them a Religious Expedient to consult their secular interest and Advantage let the world turn upside down But certainly this Opinion as it savours much of Atheism so it hath in it little of Reason and nothing of Religion For to suppose that Christ Jesus the Supreme Head of the Church should take upon him humane nature and purchase to himself â— Church with no less a price than the blood of God and that after this great work done he should take no further carâ— of her but leave her to the direction of the changeable inclination of every humane Fansy to the Extravagancy of every ambitious humour If this be nâ—â— a fond and an unreasonable opinion know not what may merit that name But this to me seems abundantly satisfactory and to it I have not yet hearâ— the least colour of an Answer And thaâ— is since it doth most evidently appeaâ—â— from all Antiquity the consent of aâ— antient writers and the confession 〈◊〉 all that have searched into it that thâ— Apostles setled in all Churches one anâ— the same Government For thougâ— men dispute what Government was setled and every party fansie 't is theirs yâ—â— all agree there was but one how thâ—â— could one Ecclesiastical Order conforâ— and agree with the Various Forms 〈◊〉 Temporal Policies The World had theâ— Monarchies absolute mixed Aristâ—cracies Oligarchies Democracies aâ— they as different as we can imagine aâ—â—
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