c. a See Grot Annot in Cassandr de Potestate Ecclesiastied Potestas Ecclesiae Praepositis ut quaedam constituant pacis ordin is majoris utiliâ—atis causa quae nos obligent negari non debet Id Animadv iâ— Animadv c. p. 62. 6. The XX. Article of the Ch of Eng saith expressely That the Church hath power to decree Rites and Ceremonies and authoritie in Controversies of Faith 7 Paul commands Bishops to take care for the ordering of God's Publick Service 1 S. Tim 2. 1. where the words refer not to the private Devotions of particular persons but to the Divine publick Service of the Church as S. Chrysostome Theophylact Oecumenius among the Antients Estius the Romanist for the Church of Rome and also Calvin for the Protestants have interpreted 8. For what he adds about exercising dominion or as he puts it in marg lordship over the faith of Christians which saies he Paul an Apostle and Timothie a Bishop would not do we have considered the place b 2 Cor 1. 24. as also the matter here charged alreadie and shewed that our Bishops lie not under that guilt to be sure they are not necessitated by their Function so to do To his Twelfth and last Argument fetch'd from a Comparison instituted between them and the Bishops mentioned in Scripture particularly Timothie and Titus whereupon we are presented with XV. positive Characters of those holy Bishops together with XXIV disparallels 'twixt them and our Bishops Answ 1. To argue from the personal abuse of the Office to the non-use Vnwarrantablenesse Un-Scripturalnesse or Necessity of the Abolition of the Office is a most irrational processe 2. The faults possibly of some few men of an Order or Function ought not to be diffused upon all of that Calling even by congruitie of pure-natural Reason Parcito paucorum diffundere crimen in omnes 3. In his several heads of Description of Bishop Timothie and Titus we shall shew some particulars to be either falslie assigned or peculiar and restrained to those first times and then demonstrate the other Characterisms to belong to our Bishops also 1 The Choice of the persons was never in the People as appears by Cl Romanus's Testimonie above-cited which exhibits that the Bishops were made before there were any believers to choose So that 't is not imaginable how the examination and approbation could belong to the people or the whole Church when those over whom they were constituted were not yet come-in but they were made Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those which should after come into the Faith a See Doctor Hammond's Answer to Owen's Animedversions c. p. 88. The people's choice therefore was nor is no way required to nor constitutive of the being or constitution of Bishops which was compleat and stood valid without it though 't was most happy when the People's acceptation followed And for the choice of the Episcopi gregis as some will call them as contradistinct to Episcopi Pastorum they are indeed chosen by the consent of the People but that for the avoiding of factions and tumults b Adde and out of respect to those Lords of such Countrey towns where were Titles or Churches endowed with maintenance out of their own Lands c. who 't was thought fit should therefore have great interest in the choosing of Clerks in such places which purpose is Justinian's Decree to Novel Constit 123. c. 18. Canon Conc. Toletan Yet were they not called Lords of such places after dedication to God but Patrons c. The like is said of Emperours and Kings in reference to both Bishops and Presbyters See Dr Field of the Church l. 5. â— 54. p. 695. ib. c. 55. p. 701 c. incident to Popular Elections transfer'd upon the King and the respective Patrons 2 Of his Texts refer'd unto the first Act 6. 3. imports 't is true that the Nomination or Choice of the persons of the Deacons there was committed to the Communitie or Societie of Christians but that 1 by the Appointment of the Apostles declared to them v. 2 3. 2 they had by the Apostles these bounds set them first to take seven the number not left arbitrarie secondlie to pitch on men generally known and well reputed of thirdly with these qualifications 1 Faith supposed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of you that is Believers Christians 2 fulnesse of the H. Ghost extrordinarie Gifts 3 fulnesse of Wisdom fitted by all these for this employment And when by the Apostles Appointment together with the observation of these prescribed Rules the multitude had sought-out the persons then still the Apostles reserve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Constitution of them to themselves v. 3. and so in other Churches the Testimonie concerning the qualifications of the persons was refer'd to the Church Now as this is all we can grant him so 't is not that he designs Of his other place though I discern not so easily the pertinencie of it to this matter yet I set for the summe of it That the whole Church indeed joyned in the choosing and sending Messengers to Antioch with the Apostles and Elders or Bishops of Judea but that with a discernable distinction The Apostles and Elders as they whose Decree or Appointment it was it pleased or seemed good to the Apostles and Elders to send chosen men the choice and mission belonging to them and the persons sent men of them Bishops of the Council but this with the knowledge and approbation of the whole Church joyned with them as those that were Accessories not Principals in the sending Neither v. 23. were the Brethren members of the Council nor had voices in it they onely joyned with the Apostles and Bishops shewing their consent and approbation and submission to the Decree of the Council * 'T is acknowledged that Timothie and Titus travelled about preaching and in that respect they may be styled itinerant preachers But then 1 it is one of the things that is yeelded and accounted extraordinarie in those first â—fficers of the Church viz. the Extent of their Precinct or Diocese which of the Evangelists also was the whole World or those special parts of it which the Apostles had allotted to one another whither when they could not go themselves the Evangelists were sent so that they then were to make great and often journeys and be much upon Removes in those times and 2 became resiant or fixâ— also at length as is or will be manifest * 'T is acknowledged that they were Attendants and Ministers to the Apostles and were Messengers of the Churches but this visibly was an Extraordinarie unlesse the Apostles should revive again upon Earth and the Bishops attend them and be sent by them c. Why therefore doth he not say also that S. Timothie was circumcised and then exact that our Bishops that they may be like Timothie c. be circumcised also for this
as by that noble and learned Lord Philip Morney du Plessis and Monsieur Andrew Rivet a learned French Protestant constantly preached on that Day So that he might have ranged us with better companie 5. But however we must prove e By what place of Scripture may it be preved that this day May 26. is the Lords-Day See the sage moderate and learned Zanchie's three Reasons for Holy daies in 4 tum Praecâ—ptum that He was born on that Day But we say 1 If we could the men of this kidney would as much observe it as now they do This Plea therefore is but a pretext for a schismatizing quarrellous humour 2 What if we are mistaken in the Day yet the matter of the mistake is of no greater moment or weight than a very ordinarie and incident thing the false calculation of a And such even Mr Cawdrey as bitter as he is allows it to be in his Account audited c. p. 395 396. Of which Piece see Dr Creed's Certificate or Character in his learned Refuter refuted Ep. to the Reader day a very pardonable mistake sure to such as reallie and unfeignedlie think they are not mistaken and who perform the businesse of the day as substantiallie and completelie on a mistaken supposed Day as they could do on the true supposed one But 3 we have and observe the right day for first They saith S. Chrysostom a which knew those Records the Roman censual Tables exactlie and that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a long time celebrated it as from an antient Tradition have now sent us knowledge and secondlie there is a genuine Apostolical and so at least greatlie antient Canon that hath in this affair these words Also that you constitute an anniversarie Feast at the Nativitie of the Lord Christ on the Day on which he was born and that was the 25th c of the first Canun i. e. of December for this is the principal of all the Feasts c. adding a specification of the day of Christ's Baptism and thirdlie b Hom. in nat ad Antioch both the Greek and Latine Churches which had such very sharp contentions about the time of keeping Easter have yet sweetly and uniformly agreed in this and fourthly let our Authour or any other Enemie to our Festivities solidly answer what 's laid down for this Festival in the Practical Catechism c A Persian Calender or Ephemeris places it on the same day also So the Syriac and Coptic or Aegyptâ—an Churches So likewise saies the old Cosmographer Malela did the East-parts of the Rom. Emp. See Mr Gregories Notes on the Bible in the fourth Quaere d Hospinian no friend to the Church in these things confesseth that from the most antient times â—t was celebrated on the 25. of December which he proves out of Theophilus a very antient Bishop of Cesarea Palestinae who lived about the time of Commodus and Severus Of the Festivals of the Church by the same eminent Author and the learned Dr John Pearson's littâ—e Tract styled Christs Birth not mis-timed e L. 2. § 13. p. 234. c. and lastly I need not adde that we are in possession f p. 441. and therefore if he 'l dispossesse us and denie the Day or Moneth he must bring his proofs and those most cogent irrefragable ones Now do's he produce such 6. All that he saies is That he was rather born in September g See also Suqire Fishers Treatise for it Festorum Metropolis by Mr Allan Blayney Dr Warmstreys Vindication of the Nativity c. in Answ to Joseph Hemings which he would prove by this in that it might be figured c. by the Feast of Tabernacles h Melior est conditio possidentis i Gr Nyssen fixeth it under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that point or period of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. about the Winter-Solstice Homil de Nativit Christi on 15th day of the Month and that the Jews and diverse learned Christians hold that the first day of that Feast shadowed his Birth c. and that John seems to allude unto it John 1. 14. But we say to this 1 to impugne a Tradition and Practice so universallie for time and place used and so stronglie delivered he should not come with his dwining feeble words but rather and which might and talk of shadowings and seemings and allusions and tell us of the Jews and divers learned Christians but name no one * Indeed I find that Scalâ—ger some other Chronologers endeavour to have him born in September as the account of their Reasons is set down by Mr Mede Diatr Pars III. on Deut. 16. v. 16 17. p. 618. c. but he owns not the opinion saies at close no time can be unlawfully chosen for such a duty But see the Authorities above This is no proper suant processe in this so daring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or undertaking 2 If his being born in the seventh month might be held forth by the Feast of Tabernacles it also might not besides that many things might be which never were or shall be Say man if you 'l say any thing of force that it was c. and prove what you say 3 If that Feast shadowed his birth there 's no necessity it should shadow it as-to the Day and Month. 4 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt among us a Or rather had his Tabernacle among us Or Tabernacled in us in S. John alludes not to the Feast of Tabernacles but to the ambulatorie Church of God the Tabernacle of Testimonie And the comparison lies herein first as in that God was pleased to dwell so in this flesh of ours as in a Tabernacle the Son of God appeared among us most gloriouslie secondlie as that had in it the Law that ministration onely of death 2 Cor. 3. 7. he now in the Tabernacle of his flesh is all full of grace that is exceeding mercie thirdlie whereas the whole businesse of that Tabernacle was nothing but shadows he hath brought the substance and truth with him b See v. 17. 7. and lastlie To oppose the truth of a matter of Fact with probable Reasons when as there was never any thing so surelie done but a witty prompt head might be able to find out sophical likelie Arguments to persuade the contrarie is a way of proceeding that becomes no wise or sober man To his Thirty first The Collect's at the Purification of Saint Marie running thus That as thy onely begotten Son was this day presented in the Temple which saies he is as uncertain as the other and do's wonderfully in his attempts too long to be set down entirelie to prove it Answ 1. What if the day be uncertain as the case was put of Christmasse-Day 2. If it be but as uncertain as the other Christmasse-Day 't is very fairlie certain 3. It is most certain this is the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as urged against the due power or function of Bishops For 5. besides what ha's been already said to strip this Reason of all armour of proof 't will equally militate against the Lords Temporal as against the Bishops the Lords Spiritual for neither should those be like the Lords of the Gentiles in the fore-mentioned regards But we shall Retort his Argument from the very next verses in the two Evangelists to those cited He that is greatest among you let him be your minister or as the yonger as that signifies Officer thus If there must be one greatest among the many Ministers one that should be a continung Minister or servant to them or for them one that serves relieves provides-for 'em the Office directly of a Governour then there is to be an Imparitie among them which is contrarie to the Presbyterian or Sectarian Equalitie But so and such there ought to be Therefore there must be a standing Inequality or Superioritie in authoritie power and jurisdiction and not onely in dignitie Again If our B. Lord had mean't to forbid all Priestly Jurisdiction Another Argument may be fetch 't from S. Mat. 28. v. S. Luk. 27. v. by the comparison there As you have me for an example whom though you justly and truly call Lord and Master for sol am yet I am among you as he that serveth Albeit that all the LXX had the power immediately from Christ yet it is as evident that our Saviour made a clear difference between the XII Apostles and the rest of the Disciples which is set down by three of the Evangelists whereof S. Mark calls it an Ordination c. 3. 15. and S. Luke saies of them he chose 12. c. 6. 13. c His Majesties third Paper to the Ministers at Newport p. 343. Consider the mention of 12. thrones not 70. Mat. 19. 28. Consider the style by an Article of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the twelve as Patriarchs of the Church Consider that Joseph Justus chosen Bishop Acts 1. 23. was one of the seventy Dorotheus in Synopsâ— of this nature he would have said where 't was natural and needful to say so I will have no Powers Degrees and Ranks among you one above and over another or others as now between the High Priest inferiour Priests and Levites But He forbids no such matter c. onely interdicts such inslaving dominion and domineering rule as the Lords of the Gentiles c. Therefore c. And so his places of H. Text are far enough from affording an Argument like David's stone as he saies and hoasts to knock the Goliah of Episcopacy on the fore-head if it be such it will rebound and mortally wound him and his lewd cause and lay it a-bleeding yea dead for ever To his Second Argument summarily this Because to put one Bishop over diverse particular Churches is directly contrarie to what the Spirit of God hath appointed and therefore must needs be unlawful His Proof Because the H. Ghost hath appointed several Bishops in one particular Church which he confirms from Acts 20. 28. Phil. 1. 1. Answ 1. We denie the Minor if this lie as a Categorical Syllogisme and say that there is no validitie in his Proofs The Elders of Ephesus mentioned Acts 20. 28. were Bishops in the restrained Ecclesiastical sense as distinct from and above Presbyters in the modern notion of it Bishops either of the Asian Church of that whole Region or at least of the Ephesian Province A most credible person a S. Irenaeus l. 3. c. 14 Ab Epbeso reliquis civiâ—atibus convoâ—atos esse living neer those times being an Auditour of S. Polycarp the first Bishop of Smyrna not contradicted by any contemporarie yeelds a very competent authoritie to prove this when 't is his testimonie of these Ephesine Elders that they were the Bishops of all Asia * called together from Ephesus * and the rest of the neerest Cities adjoyning ** Note Ephesus was the chief Metropolis of all Asia it And 't is a Maxime of the Greek Scholiast on 1. S. Peter 1. 5. The Book of the Acts used to call the Bishops Elders b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because these Authorities will be of no value with my Author 2. We 'l see what Proof of our Assertion Scripture yeelds and first of this kind occurs S. Paul's Addresse to them in this style v. 18. Ye know from the first day I came into Asia after what manner I have been with you at all seasons which is an addresse to the Elders of Asia indefinitely Again secondly we produce those words v. 25. And now behold I know that ye all among whom I have gone preaching c. which evidently addresses the speech not onely to the Inhabitants or the pretendable Elders of one City but to all those as many as were then present among whom he had gone preaching the faith of Christ c See Oeenmenius on S. John 2. going through all the Region and preaching the Gospel and not onely to those of Ephesus For Proof of this last see Acts 19. 21. And v. 2. expresse places Thirdly there 's no reason to imagine that S. Paul taking his solemn last leave of them v. 38. should not so much consider them as to call for or desire to see any of the rest of his Sons the Governours of the inferiour Churches to whom he had committed that numerous flock now so universllie in danger of Wolves d See Doctor Hammond on Acts 11. 30. 3. To his other place Phil. 1. 1. mentioning onely Bishops and Deacons and consequently as they interpret Presbyters in the Modern Notion and Deacons and no Bishop we say 1 some take the words as belonging to the persons saluting and not to the persons saluted to this sense Paul and Timotheus with the Bishops and Deacons to the Saints at Philippi c. 2 Some and that with great probabilitie affirm Epaphroditus was then actually Bishop of Philippi but not to be mentioned in the Inscription of the Epistle because he was not then at Philippi but with S. Paul at Rome when that Epistle was written 3 Others say that though it be as is pretended Bishops being interpreted of Presbyters and so excluding Bishops as that signifies persons having a majoritie prelacy or superioritie over many inferiour Presbyters within a certain Precinct yet it is not thereby evicted that there is no other standing Office in the Church besides there appearing say those a See His Majesties â—d Paper delivered to the Ministers attending at Newport p. 270. p. especially 408. that thus answer another manifest Reason why that of Bishops might not be so proper to be mentioned in that place viz. because in the Church which the Apostles themselves planted they placed Presbyters under them for the Office of Teaching and took upon themselves the care and reserved in their own hands the
power of Governing these Churches for a longer or shorter time as they saw it expedient for the propagating of the Gospel before they set Bishops over them and so say they it may be probable that there was as yet no Bishops set-over the Church of Philippi when S. Paul writ his Epistle to them 4 Others again lastly say b See Doctor Hammond's Dissertations Diss 4. c. 7. to the end of that Dissert that the Bishops here signifies as distinct from Presbyters as Bishops they say constantly and alwaies do and if not Elders also constantly so yet rarely otherwise * Philippi being a Metropolis c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prime City of one part of Macedonia Acts 16. 12. and Epaphroditus being their Bishop in S. Paul's time as Theodoret d In 1 Tim. 3. 1. and others resolve from his being called their Apostle Phil. 2. 25. who had under him many Bishops and these they in the place contested all of them subordinate to him as their Metropolitane So many answers have we for the enerving all force of this so seemingly-strong and so strongly insisted-on testimonie from Phil 1. 1. and for the salving our Hypothesis against it and it 's like And thus we Retort the Argument That which is directly contrarie to what the Spirit of God hath appointed must needs be unlawful But to denie the putting one Bishop over diverse Churches and consequentlie the asserting the Presbyterians c. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paritie or equalitie is the former And Therefore it is the latter that is unlawful See above To his Third Argument which is this in effect Diocesan Bishops is contrarie to that order which the Apostles appointed in the Churches of the Gentiles and therefore unlawful His Proofs Acts 4. 23. Tit 1. 5 7. Answ 1. We have answered this already sufficiently in our Solution of his last That certainly which is proved not to be contrarie but according to the Spirit 's appointment was not contrarie but consonant to the Apostles who followed the conduct of the B. Spirit in their Establishments their order appointment or setting up 2. His two Proofs make not at all for him nay make against him as we shall straight shew being of this import that Paul and Barnabas in the former consecrated Bishops for the believers Church by Church or one in every City at Lystra one at Iconium another c. and in the latter that Titus was by S. Paul constituted Bishop of Crete to ordain Bishops in each City of that Iland 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of equal import and best rendred respectively Church by Church and City by City in every Church and so in every City one Elder or Bishop and accordingly to ordain c. in every Church in the Acts and to constitute Elders in every City Tit. 1. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same sense every City having a Bishop in it and so being called a Church to which the believers in all the parts about it belonged and that â—ishop having power to make as many inferiour Officers in that Church as he thought good Now thus we Retort his Argument That order which is contrarie to the order which the Apostles set up in the Churches c. is unlawful But the rejecting of Diocesan a The word Diocese signified a larger extent of Jurisdiction than now it do's See Doctor Hammnod's Treatise of Schism p. 56 57 102 158. Bishops whether Lords or not Lords of which Title we have and shall give farther account is contrarie to that order of the Apostles Therefore it 's unlawful Again If Paul and Barnabas Apostles in Lycaonia and Metrapolitane Titus in Crete constituted or ordained in each Church i. e. in each City a Dicesan Bishop then Diocesan Bishops are not contrarie to the Apostles order c. but the contrarie to this lies under that charge But the former is true as appears and Therefore the latter And now let him judge who they are that are in danger of that dreadful place by him cited Levit 26. 24 41. b Let him all consider 1 Cor 11. 1. Eph. 5. 1. 2 Thes 3. 9. To his Fourth Argument in extract this Because Diocesan power is an Office that makes a man uncapable of performing the Duties belonging properly to his Function and therefore it is unlawful He Proves the Proposition by proposal to consideration of the Duties belonging to the Function of Bishops viz. to know his Flock watch over them feed and comfort them resolve their doubts visit them administer the Lord's-supper oft to them c. Answ 1. This Reason if it be caried home will batter Kingly Government as well as Episcopacie for Kings and Princes cannot do the parts of their Dutie in such wise as is here exacted of the Bishops that is in their proper persons To feed the flock strengthen the diseased heal the sick bind up the broken reducing that which was driven away the seeking the lost is saies the H. Prophet a C. 34. v. 2 4 See H. Grot. in Loc. Excisd jam urbe causas Propheta excidii commemorat Principum crimina qui Postores dicuntur Jer. 2. 18. 3. 15. 10. 11. Platoni de Repub. 4. B. And. on Commandements p. 377. Ezekiel their dutie but these things they cannot do but by procuration or deputation as they command supervise inspect and see-to the doing of them And so what the Bishop can't personally do he can do deputatively b See Doctor Allestry's lare excellent Sermon on Acts 13. 2. p. 25. 2. It fights against the appointment of the H. Ghost and the order of the Apostles who placed sometimes one person over larger extents of Regions otherwhiles in equal Dioceses with those of our Bishops These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for repelling all force of this Objection But then 3. the Bishop can perform some part of his great and formidable task or province and what is beyond the sphere of his personal immediate inspection and agencie is by him committed to others to see-into and perform Presbyters being assumed in partem operis or oneris or â—fficii and therefore to be termed Presbyteri partiarii or secundarii Besides the Deans and Prebends in Cathedral Churches answering to the City-Presbyters assumed for counsil and assistance c 1 Cor. 12. 28 helps in governments See also 1 Cor. 11. ult to the bishop in those firster times Arch-Deacons derived from and something analogizing to the Bishop's-Deacon dubbed with the Additional Arch to distinguish them from those other Deacons that attended on Presbyters in their Charge Those being sent by the Bishops upon all occasions into every part of his Diocese to observe how all things went and at length they were entrusted by the Bishop to judge and redresse smaller abuses the Rural to distinguish him from the Cathedral chief of the Presbyters
had C. Cities 3. And yet no such disparitie in Power or Regencie 'twixt Timothie and Titus for Timothie also was Metropolitan They are S. Chrysostom's words b Hom XV. in 1 Tim 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is manifest that Timothie was intrusted with more Churches than one even with a whole Nation that of Asia and therefore S. Paul discourses to him of Elders or Bishops and by Eusebius he is styled c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl Hist l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—shop of the Province about Ephesus So that 4. a Synod of Bishops as he closes scoffinglie need not straine much to resolve this doughtie dout or knot A Third Object he brings is thus framed by him But in the Epistle directed to the Seven Churches of Asia there is mention onely of one Angel To this he returns 4. things First that in Ephesus one of the Seven there were divers Bishops Answ The very contrarie hath been clearly shewn He adds that d Rev. 2. 24. in the Church of Thyatira the H. Ghost writes to you and the rest c. which were more than one Answ The reading in the antient Manuscripts particularly the King 's Tecla's manuscript leave out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you I say the rest which are in Thyatira And this takes away all force from the Objection for the former part of the Epistle belonging to the Angel who permitted Jezabel and to them that committed fornication with her the the But in the front seperates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest from the Angel and those other formerly spoken to and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you cannot possibly be the Angel wherein all the strenth of the Obj consists 2. The ordinarie reading ha's been irrefragably proved by the most eminent Dr Hammond e See his Vindication against the London Ministers Jus divinum § 8. throughout not to confirm the pretensions of the Anti-Episcoparians whose words for brevitye's sake I recite not But in stead of them take the late King 's But following saith His Majestie the ordinarie Copies the difference is not great such manner of Apostrophe's by changing the number or turning the speech to another person being very usual both in Prophetick Writings such as this book of Revelation is and in Epistles of this nature writ to one but with reference to many others therein concerned Beza expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you that is the Angel as President and his Collegues the other Presbyters and to the rest that is to the whole Flock or People which manner of speaking might be illustrated by the like forms of speech to be used in a Letter written to a Corporation wherein the Major and Aldermen especially but the whole Town generally were concerned but directed to the Major alone c. Secondly he returns that one Angel is commonly taken for diverse sheâ—ing that all the Officers in the Congregation were entire and one Answ 1. This is perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piteous begging of the Question which yet the London-Provincialists were guilty of before this our Retailer of their sleazy wares which must not See the same excellent Doctor ib. §. 10. p. 48. be had for the asking 2. Though Church be a collective body and so one Church is known to consist of many men yet Angel is not of that nature one Angel signifies neither many men nor many Angels Thirdly he returns that if there were but one in those Churches then the order in those and other Churches would not be the same as was shewed before Phil. 1. 1. Act 14. 23. Answ The very same Bishops there and Bishops here solitarie Governours Fourthly he returns that suppose there was but one c. and their power did not extend farther as saies he there 's no ground to believe it did then they were not Diocesans Answ They were they were for though but one Bishop of one Citie yet the Territorie adjoyning was under his inspection now the City and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adjacence the Territorie or Region lying thereto makes the Diocese as might be abundantly shewed but for retrenching of tediousnesse A Fourth and last Obj by him produced as against himself is The Government of Bishops is antient of fifteen hundred years standing therefore lawful To which he answers The Devil and Anti-christ may make that plea as well Answ This Antiquitie is a good presumption that this Government is lawful according to that of the learned Father Tertullian Illud verum quod primum adulterinum quod posterius 2. What is so antient as to be devolvable upon Apostolical Institution Is caryingly argued-for from the Antiquitie of it 3. This is not our onely of six hundred Arguments for Episcopacie That 't is antient but we assert it from S. Scripture undoubted By all that we have said to assert the rights of Presbyterie we do not intend to invalid the antient and Apostolical institution of Episcopal preeminence But we believe that wheresoever it is established conformably to the antient Canons it must be carefully preserved and wheresoever by some heat of contention or otherwise it hath been put down it ought reverently to be restored was Blondel's conclusion of his Apologia c. Catholick Tradition consentient Testimonie of the Antient Church Topicks from which we draw such Proofs and Arguments as that all the Smects and Sects in the World will never be able to bear up against with any even colour for their not coming-in and submitting to a truth so evident so attested 4. Do not even the Novellists themselves Presbyterians Independants c. plead antiquitie and primoevitie for their several new-fangle aerie Models 'T is not worth the while to speak to his ugly Instances of the Devil and Anti-christ which may as well be applied to Moses's Writings the ever-blessed Gospel c. when we praise them for Antiquitie 6. Old things hear well in Scriptures the Old paths the Antient of daies * Aetas per sevenerabilts Calvin Senectus est vestigium aeternitatis What remains of the Pamphlet is soon dispatched by these few following Strictures If we read Church-Historie we shall readily discern how no other Government of the Church had any footing in any place but Episcopacie till about an hundred years ago when Mundus senesâ—enâ— patitur phantasias We have sufficiently proved the no-difference 'twixt the Bishops of the three first Centenaries and Ours in Essentials in Accessionals or other Extrinsecals there may be some difference and also in the Manners of some We say also the Controversie is about the Power of Bishops which we have proved to belong to single persons in a standing Majoritie or Prelacie and the very Name of Bishop has been shewn though here some strive not to belong ever and onely to them We acknowledge the Word of God a perfect