CONFESSIONS AND PROOFS OF PROTESTANT DIVINES OF Reformed Churches, That EPISCOPACY is in respect of the Office according to the word of God, and in respect of the Use the Best. TOGETHER, With a brief Treatise touching the Original of BISHOPS and METROPOLITANS  
OXFORD, Printed by Henry Hall, in the Year 1644.   

TO The Pious and Religous Reader, Grace and Peace in Christ jesus.  
THe matter subject of this Treatise being yet in suspense, and to be determined de futuro. vid: What Ecclesiastical Government is to be judged to be, According to the word of God in respect of the office itself, and also the Best in respect of its use: After that upon more and more deliberation I had perfected my conclusion, the saying of Augustine came into my mind, He that concealeth a Truth, and he that teacheth a falsehood, are both guilty: the first because he will not profit; the other, because he intendeth to hurt and delude: which I apprehended as a double caution, both of not publishing any Utopian Ecclesiastical form of Government of mine own forging, as also, of not stifling, by my silence, a form truly Apostolical.  
Which Resolution, notwithstanding, I did not adventure to take, before that I was fortified in my persuasion by a general consent of Protestant Divines of reformed Churches, and among others, in some principal points appealing to the Divines of the Church of Geneva; Nor yet do we so much insist upon their Confessions, as upon their Proofs, especially being grounded upon two infallible foundations. The first, the General Verdict of Antiquity, as well Doctrinal as Historical: though we should not name that General Council of Chalcedon consisting of 630 Fathers, which by one Canon decreed it to be a Sacrilege to press down a Bishop into the degree of a Presbyter. The same Council that did also ordain another Canon, which was than the very break-neck of Romish Popedom. 2ly, The Authentical Texts of Scripture so fare as thereby to demonstrate Christ his own approbation of Episcopal Prelacy after his Ascension in the Churches of Asia: in one whereof without all contradiction was one Polycarpus Bishop and Martyr.  
As for the Churches, whereof we are to speak; The Tractate hath been undertaken in behalf of Protestant Churches, which practice at this day the same Prelacy under these two divers names of Episcopacy and Superintendency, as much exceeding the number of those which are destitute of Bishops, yet so, as justly condemning the Romish Hierarchy (rather Tyranny) poisoned with most gross Idolatry, and not so only, but so fare opposite to the Episcopacy which we defend, that it is a false Usurpation, that all Bishops be originally deduced from the Pope, and dependant upon him. Other Churches destitute of Bishops we differ from, yet not so (fare be it from us) as not to accounted them essential Churches of Christ, but to whom, as formerly, we do desirously give the right hand of Brotherly fellowship; to join against the Common and grand adversary in the Romish Babylon.  
Concerning other points circumstantial we have provided, that our Method be with coherence, our Style plain and even, our allegations direct and punctual, our Authors justly approvable, our Taxations toothless, and our Inferencies brief, pertinent and consectary.  
As for you (good Christian Reader) his hope is, that he shall not need the use of the Apostles Expostulation, saying, Am I your enemy, because I tell you the truth? and his prayer to God shall be to protect and bless you, to the Glory of his saving Grace in Christ Jesus, that he also will distribute to this our lacerated Church some portion of that his peerless Legacy left unto his Apostles, when he said, My peace I leave with you, by virtue whereof we may with one Heart and Mind faithfully Worship God in Spirit and in Truth.   

The Contents of every THESIS.  

I. THesis. That our English Episcopacy hath been justified by the confession of the most learned Protestants of remote Churches, in special by the Church of Geneva. Pag. 1  
II. Thesis. That there was never any visibly constituted Church in all Christendom since the Apostles time for 1500 years and more, which held Episcopacy in itself to be unlawful. Pag. 5  
III. Thesis. That Episcopal Prelacy is acknowledged by Protestant Divines of remote Churches to be according to the Word of God, and their consent therein unto Primitive Antiquity. Pag. 7  
IU. Thesis. That Episcopal Government in the Church is, in respect of the necessary use thereof, the Best, by the consent of Protestant Divines of other reformed Churches. Pag. 9  
V Thesis. That the most Protestant Churches do profess and practise a Prelacy over Presbyters. Pag. 13  
VI Thesis. That the former Reasons of Confessions of Protestant Divines, concerning the necessity of Episcopal Prelacy, for preservation of concord and preventing of Schism, is correspondent to the judgement of Antiquity. Pag. 14  
VII. Thesis'. That Bishops primitively were not only the chiefest Champions for the Christian Faith, but also the greatest adversaries to Romish Popedom, as have also our English. Pag. 16  
VIII. Thesis'. That to be of Apostolical Institution argueth in it a divine Right by the confession of excellent Divines of the Reformed Churches. Pag. 18  
IX. Thesis'. That no Ancient Father absolutely denied the Apostolical Original of Episcopacy, not not the objected Hierome, who will show himself a manifest Patron thereof. Pag. 19  
X. Thesis. That Clement an Apostolical Disciple, to whose arbitrement both our Opposites and we offer to yield ourselves doth patronise Episcopacy, as being Apostolical. Pag. 21  
XI. Thesis'. That other Primitive Fathers before Hierome did unanimously testify an Apostolical Light of Episcopacy. Pag. 24  
XII. Thesis'. That the Apostolical Antiquity of Episcopacy is confessedly proved out of Ignatius. Pag. 26  
XIII. Thesis'. That Antiquity hath given us Rules of Resolution for the knowledge of any Apostolical practice; which may serve in the case of Episcopacy. Pag. 27  
XIV. Thesis'. That Protestant Divines of other Reformed Churches have held it most equal to be directed by the judgements of Ancients for a proof of a practice Apostolical. Pag. 28  
XV. Thesis. That Master Beza himself is challengeable to yield unto an Apostolical right of Episcopacy from his own former confession. Pag. 30  
XVI. Thesis'. That the testimonies of Nazianzen and Augustine are unworthily objected to the contrary. Pag. 30  
XVII. Thesis'. That Timothy and Titus both had a Prelacy over Presbyters notwithstanding the objection of the community of names of Bishops and Presbyters is sufficiently confessed by Protestant Divines of remote Churches. Pag. 32  
XVIII. Thesis'. That Timothy and Titus have had a Prelacy as Bishops over Presbyters in the Apostles times, notwithstanding the Objection, that they were called Evangelists according to consent of Protestants of Reformed Churches. Pag. 34  
XIX. Thesis'. That Antiquity taught an Episcopacy both in Timothy and Titus. Pag. 36  
XX. Thesis. That our Opposites first Exposition, which interpreteth the Angel to mean the whole Church and Congregation is notably extravagant. Pag. 38  
XXI. Thesis'. That our Opposites second Exposition of the word Angel to signify only the Order and College of Presbyters is erroneous, notwithstanding the Arguments of our Opposites to the contrary. Pag. 39 

The Answer to the first Argument. Pag. 39  
To the Second. Pag. 39  
To the Third. Pag. 41  
To the Fourth. Pag. 42  
To the Last. Pag. 43    
XXII. Thesis'. That our Opposites third Exposition of the word Angel to signifies one only Pastor in the Church of Ephesus is extremely now and naughts.  
XXIII. Thesis'. That by the word Angel of Ephesus to signify a singular and individual Pastor having a Prelacy over Presbyters is proved by a large consent of Protestant Divines without Exception judicious and ingenuous. Pag. 45  
XXIV. Thesis'. That Antiquity held not the word Angel, (whereof we treat) to be taken collectively for a Multitude of Pastors. Pag. 48  
XXV. Thesis'. That the word Angel in other places of the Revelation is commonly, if not always individually taken. Pag. 48  
XXVI. Thesis'. That by Angel is meant individually one Bishop, is demonstrated by Historical learning without contradiction. Pag. 50  
XXVII. Thesis'. That Christ himself shown his approbation of Prelacy, which the foresaid Angels had in their several Churches. Pag. 52    

The judgement of Protestant Divines, of remote Churches, as well such, as were the first Reformers of Religion, as others, after them, in behalf of Episcopal degree in the Church.  
THis they perform, both by their direct and ingenious confessions, and after by sound and solid proofs, so fare as to show Episcopal Prelacy to be According to God's Word, as also to acknowledge the same for use to be the Best kind of Ecclesiastical Government. We are, in the first place, to try their plain confessions concerning the said Prelacy, as well in special, for our English, as touching Episcopacy in general, in what Orthodox Church soever, and afterwards to adjoin the proofs.  

I. THESIS. That our English Episcopacy hath been justified by the confession of the most learned Protestants of remote Churches, in special by the Church of Geneva.  
OUr Episcopal Prelacy we are sure was professed, and practised by Bishops.  
1. In the days of King Edward the 6th, who as they were the principal Authors of the Reformation of our Protestant Religion, so did some of them seal the truth of their profession with their blood, and have therefore been with others thus extolled by that golden mouth of the French Church 
(a) Moulin epist. ad episc. Winton Quorum Martyrum habemus scripta, & meminimus gesta, ac zelum; nullá ex parte inferiorem zelo praestantissimorum Dei servo rum, quos Germania, aut Gallia tulit: hoc qui negat, opor tet ut fit vel ïmprobè vecors, vel gloriae Dei ïnvidus, vel cerebrosâ stoliditate caliget in clarâ luce.  Master Moulin saying, That they were for zeal nothing inferior to the most excellent servants of God, that Germany or France ever had; which (saith he) none will deny is so, if not wilfully stupid, and blinded in daylight. Yea, and touching those than Archbishops and Bishops, 
(b) Bezae Respons ad Sarav. de Minist. gradibus, c. 18 p. 303. Quod si nunc. Anglicanae Ecclesiae instauratae suorum Episcoporum & Archiepiscoporum authoritate suffulta praestant, quemadmodum hoc illi nostrâ memoriâ contigit, ut ejus ordinis homines non tantùm insignes Dei Martyrs, sed etiam praestantissimos Pastorss, ac Doctores habuerit  Beza for the Church of Geneva. It happened in our memory, that she (speaking of our English Church) hath had men of that calling, not only constant Martyrs of God, but also excellent Pastors, and Doctors.  
2. In the days of Queen Elizabeth, Calvin the most lustrious star of the Church of Geneva doubted not to instile Archbishop Cranmer 
(c) Calvin epist. Cranmero, Te praesertim (Ornatissime Praesul) qui altiori in specula sedes, in hanc curam incumbere necesse est. Scio non ita unius Angliae haberi abs Te rationem quin universo orbi consulas.  A most accomplished Prelate, (saith he) who hath the cure, not only of England, but also of the whole Christian world, which he did to the dignifying of the government of our English Church; and no marvel, seeing that he durst profess to yield, in behalf, even of Popish Bishops, upon condition, that renouncing the dependence upon the Pope, and acknowledgement of Christ as their only Head, with profession of his Truth 
(d) Calvin. tom. 7. ad Sadoletum, & de necessitate reformandae Ecclesiae. p 69. Verùm talem nobis si contribuant Hierarchiam in quâ emineant Episcopi, ut Christo subesse non recusent, ut ab illo tanquam ab unico capite pendeant, & ad ipsum referantur, in quâ si fraternam charitatem inter se colant, & non alio modo quam ejus veritate colligati, tum verò nullo non Anathemate dignos fatemur si qerunt, qui eam non reverenter & summâ cum obedientiâ observent.  Than shall we profess all them (saith he) who shall not reverently and willingly submit to their government, to be worthy of whatsoever Anathema or curse. So he, even in his Tractate of reformation of the Church. At what time also Beza after his congratulating the restitution of our Protestant Religion in England, earnestly desired the whole Clergy under the government of Grindall than Bishop of London, to 
(e) Beza ad Grindal Epist. 23. ut omnibus praesulibus suis ex animo obsequantur: majori poenâ digni sunt qui Authoritatem Tuam aspernabuntur. Idem rursus ad Sarav. upon the consideration of the Government by Arch-Bishops and Bishops. Fruantur sane istâ Dei beneficentiâ, quae utinam sit illi nationi perpetua.  submit unto him, holding him worthy of much punishment who should despise his Authority. Yea, and so well did he approve of the than government by Arch-Bishops and Bishops, as to wish it might be perpetual unto them. 
† This is cited by the Author of the Survey of the pretended holy discipline, etc. Beza apud Saravia de Minist. gradibus. p. 343. c. 21. Nedum, ut quod falsissimè & impudentissimè nonnulli nobis objiciunt cuiquam uspiam Ecclesiae sequendum nostrum peculiare exemplum praescribamus, ìmperitissimorum illorum similes, qui nihil nisi quod ipsi agunt, rectum putant.  saddle likewise, who is sufficiently commended by his excellent writings in defence of the Protestant Religion, did join together with Beza in an Apology to vindicate themselves from a sinister report, as if they had detracted from the Right of Government by Archbishops and Bishops, avouching the same aspersion to have been a most impious slander. And 
(f) Pet. Martyr Epist praefix. Juelli Apol. Amplissime Praesul, & Domine mihi quotidie etiam atque etiam observande.  Bishop Juell, how was he honoured by Peter Martyr, calling him A most renowned Prelate; and by Sibbrandus 
* Sibrand contra Grotium p. 183. citatus à Nicholas Videlio, lib. de Episcopat. Constantini magni p. 25.  Lubbartus, entitling him The Ornament not only of England, but also of the whole world.  

(g) Zanchius in Epist. ad Elizab. Angliae Regin. Cogitet Tua Majestas in hoc omnem Tuam curam, potentiam, & authoritatem intendere, ut Imprimis Episcopos habeas pios, & in Sacris literis eruditos sicut Dei beneficio habes quamplurimos, eosque foveas & audias.  Hierom Zanchee, one in the opinion of our Opposites (we doubt not) worthily renowned, in his Letters to Queen Elizabeth, he exhorteth Her Majesty with an Imprimis, and especially to extend her care, power, and authority, to have godly Bishops, skilful in holy Scriptures, of which sort (saith he) by the blessing of God you have already very many: and to cherish and hear them. 
(h) Idem Epist. Edmund. Grindallo Episcop. non possum non gratulari novam & amplissimam dignitatem: quoniam ista sunt divinae benedictionis Testimonia & constantis Tuae in Deum pietatis quâ ejus beneficentiâ cura Tua magis magîsque in verâ Religione & pietate promoveri possit.  Also in his Epistle to Archbishop Grindall, upon occasion of his remove to Canterbury, he expresseth his joy for that access of dignity, as a testimony of God's love towards him, and a means whereby he might more and more promote God's true Religion. Our Opposites aught not to be offended with us, although we offer unto them next an Author, somewhat distasteful unto them at the first hearing, namely 
(i) Saravia de Minist. gradibus in Epist. ad Lectorem. Saepe miratus sum eorum sapientiam, qui Anglicanae Ecclesiae restituerunt divinum cultum, & ita se attempèrârunt ut nusquam decessisse ab antiquâ & priscâ Ecclesiae consuetudine reprehendi possint. Et in Epist. Dedicatoriâ. In parte foelicitatis Regni Anglicani numerandum est, quód hunc Ordinem Episcoporum retinet.  D. Saravia, because as he is a Religious Divine, and as un-Episcopall as any other, so also is he as Orthodox; every where, as they know, inveighing against the Romish Hierarchy; he confesseth himself to wonder at the wisdom of the Reformers of Religion in England, so as not any where deviating from the ancient Church of Christ: and concludeth with this Epiphonema, saying, I hold it a part of her happiness that she hath retained with her the order of Bishops.  
3. In the reign of King James, that famous 
(k) Isaac' Casaub. Regem alloquens, in praefat. ad exercit. Qui Ecclesiam habeas in Tuis regnis partim sum olim ita institutam, partim magnis Tuis laboribus ita instauratam, ut ad florentis quondam Ecclesiae formam nulla bodie propius accedat, quàm Tua: inter, vel excessu, vel defectu peccantes, mediam viam secuta. Quam moderatione hoc primum assecuta est Ecclesia Anglicana, ut illi ipsi, qui suam foelicitatem invident, saepè tamen ex aliarum comparatione illam cogantur laudare. Idem Epist. ad Card. Peron. Reg. Brit nomine: sed ex animi quoque sui sententia. Certo ac liquido mihi constat, si notae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaerantur, & verè necessaria ad Salutem spectentur, aut etiam ad decorum Ecclesiae, nullam in orbe terrarum (Deo uni sit laus & gloria) inventam, quae propiùs ad fidem aut speciem antiquae Ecclesiae Catholicae accedat, etc.  Isaac Casaubon, whom we reckon as the fourth witness from the Church of Geneva, had that estimation of our English Episcopal government, as to confess, That no Church doth come nearer the form of the Primitive Church, than it doth; so fare, that even they who envied her happiness, are notwithstanding constrained to extol it. He proceeds furthermore to blazon the worthiness of it. If (saith he) the essential part of the Church be enquired into, and what either necessarily belongeth unto the doctrine of Salvation, or else to the decency of the Church, than (praised and magnified be God) no Church upon earth can be found, which more professeth the faith, and resembleth the form of the ancient Catholic Church, than it doth. So he.  
But to return to our French witness again: worthy 
* Master Moulin in his Buckler of Faith, p. 271.  Master Moulin, in an answer to a Papist, who upbraided him with the discipline of England, doth avouch the dignity thereof, telling him furthermore, That their agreement is such, that England (saith he) hath been a refuge to our persecuted Churches, and correspondently the excellentest servants of God in our Churches, as Peter Martyr, Calvin, Beza, and Zanchee, have often written Letters full of respect and amity to the Prelates of England. So he.  
Lastly, now under our Gracious Sovereign King Charles, in the time of Archbishop Abbot, whose daily experience did testify the reciprocal correspondence between him, and with other Bishops and all reformed Churches beyond the Sea. At what time likewise cyril late Greek Patriarch of Constantinople did so fare honour both him and our English Church, as to profess his accordance therewith, more specially than with any other. And if our Bishops of later date had not been respected, than surely would not the Divines about Breme in Germany have sent their controversies had among themselves, only unto certain Bishops in England (as they did) to have them moderated by their judgements, not to speak of their dedications of some of their Books unto Bishops. These last Relations nothing, but the importunity of these times, could have extorted from us. Thus much of particular respects had in special to our English Episcopal Government, by singular approved Divines of the reformed Protestant Churches. In the next place, as the thread of our method leadeth us, we are to examine what they will say touching the unlawfulness, or lawfulness thereof in general.   

II. THESIS. That there was never any visibly constituted Church in all Christendom since the Apostles time for 1500 years and more, which held Episcopacy in itself to be unlawful.  
WE are not ignorant that even at this time, all Episcopacy, and Prelacy of any one above Presbytery, is cried down by some as unlawful in itself, 
August. de Aërio lib. de Haeresi cap. 53. Quia non potuit Episcopus ordinari, dicebat Presbyterum ab Episcopo nullâ differentiâ debere discerni.  notwithstanding our Opposites cannot but know what, besides Epiphanius, Saint Augustine recorded of one Aerius, to wit, that he, because he could not obtain to be made a Bishop, did therefore teach that there aught to be no difference between a Presbyter and a Bishop. So he: and for that cause they listed him among the erroneous Authors of that Age, but (he being excepted) never any visible Church of Christ before him, we add, not yet any thus protested after him, nor before these days of contradiction defended his opinion. Now whether the humour of desire to rule others, and the unwillingness to be subject unto others, may not equally transport some ecclesiastics to oppose against Episcopacy, they can best judge whom it most concerns. We know (beside infinite others, who have acknowledged the lawfulness of Episcopacy) some Protestant Divines of remote Churches, who have fully condemned the opinion of Aërius. Three may suffice for three hundred if they be learned and judicious Authors, and not interested in that which is now called Episcopal Policy. 
(a) Master Moulin in Epist. 3. ad Episc. Winton. Ab incunabulis Aërium damnavi.  Master Moulin cometh on roundly: I have since my infancy (saith he) abhorred the opinion of Aërius. 
(b) Tylenus in paraenes. Ante Aërium de Episcopis exautorandis nemo, post Aërium solùm Genevenses studebant.  Tyllenus also a Divine of the French Church as pertinently and plainly. None ever before Aërius endeavoured the extirpation of Episcopacy, nor yet after him any, but some of Geneva. What some he might mean we know not, but whom he might not mean we have already shown; as Calvin, Beza, saddle, and Casaubone, who have given their ample suffrages for our English Episcopacy, but only speak against the Romish Hierarchy: And now, for the generality of it, 
(c) Beza de Minist. gradibus. p. 2. Si qui sunt (quod sanè mihi non facilè persuaseris) qui omnem Episcopatûs Ordinem, ut Tu scribis, rejiciunt, absit, ut quisquam sanaementis furoribus illorum assentiatur. jidem si modò deformatam domum Dei adamussim ex verbi divini Regulâ proviribus instaurarent, ut Ecclesiae Christianae fidos pastors, cur non agnoscamus? observemus? & omni Reverentiâ prosequamur?  Beza is again at hand, saying, If there be any, as I think (saith he) there is not, who altogether reject the Episcopal Order, God forbidden that any of sound brains should ever assent to their furies; and besides, protesteth his acknowledged observance, and all reverence to all Bishops reformed. Hitherto against the objected unlawfulness of Episcopacy in the Church of Christ. But this will not satisfy some men, except furthermore the lawfulness thereof may appear in that degree which is called in respect of its right, According to the Word of God. It belongeth unto us to show this by the Confession of Divines of remote Protestant Churches, which we are ready to perform, and more too.   

III. THESIS. That Episcopal Prelacy is acknowledged by Protestant Divines of remote Churches to be according to the Word of God, and their consent therein unto Primitive Antiquity.  
LVther may well be allowed for the foreman amongst the Reformers of the Protestant Religion, 
Luther. come. 1. fol. 309. resolute. ejus super propositionibus Lypsiae disputationibus habitis, conclusio. Probo quam libet civitatem habere debere Episcopum proprium jure divino, quod ex Paulo ad Titum ostendo dicente (Hujus rei gratiâ reliqui Te Cretae, ut quae desunt corrigas, ut constituas simplices Presbyteros per civitates sicut Ego disposui Tibi, Hos autem Presbyteros fuisse Episcopos Hieron. & textus sequens ostendit, dicens, oportet Episcopum irreprehensibilem esse.  who proveth the Prelacy of Episcopacy above simple Presbyters (for so he saith) by divine Right; and this he doth in his Tractate called his Resolution, grounding his judgement upon Scripture, whereof hereafter. Accordingly Bucer, against the Pope as Antichrist: 
(b) Bucer, de Regno Christi lib. 2. cap 12. Ex perpetuâ Ecclesiarum observatione ab ipsis Apostolis videmus visum hoc esse spiritui Sancto, ut inter Presbyteros unus Ecclesiarum & totius Sacri Ministerii gerat curam singulorum, & cunctis praerat aliis quâ ác causâ Episcopi nomen hujusmodi Ecclesiatum Curatoribus est peculiariter attributum: tametsi hi sine Presbyterorum consilio nihil statuenre debuerant qui & ipsi propter hanc communem Ecclesiarum administ. rationem Episcopi in scriptures vocantur.  We see (saith he) by their perpetual observation of Churches, and from the Apostles themselves, that it seemed good to the Holy Ghost that some singular one should be appointed among the Presbyters to govern in so sacred an Order, who hath, for the same cause, the Appellation of Bishop in Scripture, Scultetus the Divine, Professor at Heidelberg, professing Episcopal degree to be of divine Right, and professeth to prove it to be such by efficacious reasons, who in the sequel of his discourse, will be as good as his word; with whom agreeth that admirable Scholar 
(c) Isaac Casaubon. Exercit. Episcopi, Presbyteri, Diaconi apertit Scripturae testimoniis sunt fundati. Ibid Apostolorum hodie vicarii sunt, et si non pari potestate cum Apostolis omnes Episcopi, ut è B. Cypriano-antea dicebamus. Exercit. 14. Cyprian, Ep. 65. Apostolis vicariâ ordinatione succedere Episcopos.  Isaac Casaubon the ornament of Geneva, who held the same to be grounded upon the Testimonies of Scriptures. These may serve for the present, till we come to a larger consent.  
All these and other the former confessions of Protestant Divines are the proper idiom, and language of primitive Antiquity, teaching thus. Episcopacy is by the Ordination of Christ. So 
(d) Ignatius illam formam Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Teste Sculteto in Titum.  Ignatius: and again, 
(e) Cyprian Epist. 65. ad Rogat. Quod sinos aliquid facere contra Deum audemus, qui Episcopos facit. Et Epist. 27. ad Laps. cum igitur divinâ lege sundata sit etc. Epist ad Cornel. Ecclesiae gubernandae sublimem a● divinam potestatem.  Reverence your Bishop as Christ and the Apostles have commanded you. Or thus, To be a divine power, the resistance whereof is against God himself: So Cyprian. And thus, God placed Bishops over his family: So 
(f) Origen. Tract. in Mat. 31. cognoscunt Episcopi quòd hoc non vos salvat, quod constituit eos Dominus super familiam ejus etc.  Origen. And thus, The Apostles were made Bishops by Christ, who ordained others (meaning Bishops) in other places, by whom the Church should be governed: 
(g) August. in quaestion. veter. & novi Testament. pag. 97. Nemo ignorat Salvatorem nostrum Episcopos instituisse, quando Apostoli facti sunt, qui missi sunt ut mittere possint alios; Ipse enim imprimit Apostolos instituit Episcopos.  So Augustine. Or thus, 
(h) Epiphanius adversus Aërium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Haeresi 75.  Bishops constituted over Presbyters, as the Word of God teacheth: So Epiphanius. And thus, 
(i) August. lib. 7. contra Donatist. cap. 42. De Apostolis à Christo missis, quibus nos successimus eâdem potestate Ecclesiam Dei gubernantes: & de Verb. Domini Serm 24. Qui vos spernit, me spernit etc.  None can be ignorant that Bishops were instituted by Christ when he made his Apostles, by whom others should be made Bishops, whom we succeed, and (speaking of Bishops) of whom Christ said, he that despiseth you, despiseth me: So again Augustine.  
Before we end this point we shall desire our Opposites to bethink themselves what they think may signify the suffrages of the Fathers of the Synod of Chalcedon, for Antiquity, one of the first four General; And in this generality universally received throughout Christendom, for amplitude consisting of six hundred and thirty Bishops, and for averseness against the Pope of Rome, that which undermined the very foundation of Romish Popedom, which is a pretence of having been established by the divine Authority of Christ the universal Bishop of the Church, and equalling another Patriarch with him, and showing that all the Primacy which the Pope of Rome had, was but from human Authority. This 
(k) Council Calced, Can. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Council concerning Episcopacy ordained, that To depose a Bishop down to the degree of Presbyter, is Sacrilege.  
This so great a Harmony, between the former Protestant Divines, and those eminent Fathers, how shall it not sound delightful unto every docible and unpreoccupated hearer? These confessions notwithstanding, we have not discharged our Assumption, until we produce their proofs, which is to be performed according to our former promise, after that we shall manifest the like confessions of Protestant Divines and accordance to Antiquity, in acknowledging Episcopacy to be the best form of Government in respect of the use thereof.   

iv THESIS. That Episcopal Government in the Church, is, in respect of the necessary use thereof, the best by the consent of Protestant Divines of other reformed Churches.  
SOme peradventure will conceive, that three at the lest being required in the degree of comparison, to make up a best: Therefore our three must be taken either for Episcopacy, which is a Prelacy of one above more; or Presbytery, which is an equality of more among themselves; or that which is called an Independency, of one in each Parish without relation to any other. Which misbegotten brat was never heard of in ancient times, or approved of any latter Church of Christ since; and indeed is but the erecting of a Pope in every Parish, whereof something 
* See hereafter.  hereafter. It will be sufficient that we understand a best in the full latitude with comparison of whatsoever other.  
Our Protestant Witnesses we rank into two Classes; First is the Church of the Lutherans, who were the first Reformers of our Protestant Religion. 
(a) Luther: tom. 2 fol. 307. Plus illis tribuo, quàm merentur, qui eos tam sancto & veteri nomine dignor. Lupos enim & canes appellare oportet, & fol. 320. Nemo contra statum Episcoporum, & veros Episcopos vel bonos pastors dictum putet quicquid cóntra hos Tyrannos dicitur. Apol. Confess. Aug cap. de numero & usu Sacramenti. Nos saepe protestati sumus summâ cum voluntate conservare Politiam. Ecclesiasticam & gradus in Ecclesiâ factos etiam summâ authoritate. lib 4. cap. Protestant. de unitat. Eccles ut schismata vitarentur accessit utilis ordinatio ut ex multis Presbyteris eligeretur Episcopus qui regeret Ecclesiam docendo Evangelium, & retinendo Disciplinam, ut praeesset Presbyteris, etc.  If our Reader will be pleased but to cast his eye upon the marginals, he may find out these following observables, viz. that Luther will be known, when he complained of Bishops, to have meant over tyrannous (Popish) Bishops, and them, (as he saith) who are unworthy of the Holy name of Bishop; next, that all Protestant Churches of Germany in their general Confessions, had (as they say) often protested their earnest desire to conserve the discipline of degrees in the Church by the Authority of Bishops, whereby to remove dissensions and Schisms from the Church, Than that 
(b) Phillip Melanct Hist. conf. Aug. pag. 365. Teste Sarav. de Minist. gradibus cap. 16. Quanquam ut ego quod censeā dicam, utinam possem administrationem restituere Episcoporum. Video enim qualem simus habituri Ecclesiam dissolutâ politiâ Ecclesiasticâ. Video postea futuram Tyrannidem multò intolerabiliorem, quàm unquam fuit, nihil concessimus praeter ea Lutherus censuit esse reddenda. Melancthon citat Bucerum discipline cleric. Quia omnino necesse est ut Clerici suos habeant Curatores atque Custodes instaurandos, ut Episcoporum, ita & Archiepiscoporum, aliorumque omnium, quibuscunque nominibus censeantur potestas & animadversio, ne quis omninò fit in hoc ordine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Melancthon, by the persuasion of Luther, was as much bend for Episcopal Government as any, when he burst out into this expression; I would to God it lay in me to restore the Government of Bishops, for I see what a Church we shall have, the Ecclesiastical Policy being dissolved, I foresee it will be fare more intolerable than ever it was. There is added to this the acknowledgement of Bucer; Holding it necessary, that the Clergy have those, (speaking of Bishops) to whom the Authority of the Church is committed: His reason, jest that refractory and dissolute persons should be in the Church. Prince Hanolt, after he became a sincerely professed Protestant and faithful Preacher of the Gospel, speaking of Bishops, that would be faithful in governing the Church: 
(c) Georgius Princ Anholt. Contion. In praefat. de Ordinatione Teste Saravia pag. 267. utinam sicut gerunt nomina & titulos, ita se reipsâ praestarent Episcopos. Si fideliter Ecclesias regerent, quàm libenter, quantâque cordis laetitiâ, pro Episcopis ipsos habere, revereri, morem gerere, debitam jurisdictionem & ordinationem eis facere, eâque sine ullâ recusatione frui vellemus.  How willingly, and with what gladness of heart, would we (saith he) reverence, obey, and yield them their ordination and jurisdiction, the which we and Luther have very often protested, both by word and writing.  
We now pass unto the other Classes of Protestant Divines, of Reformed Churches, beginning with Calvin himself, who hath a double intuition concerning Presbyterial Government. One as it may be considered is in an Independency; so that every one have a Right of excommunication in himself: 
(d) Calvinus Epistol. ad Gasparum Magnum. utile fuit jus excommunicandi permitti singulis pastoribus, nunc ea res odiosa est, & facilis est tapsus in Tyrannidem, & Apostoli alium usum tradiderunt.  this he calleth, unprofitable, odious, and such as easily turneth into Tyranny, and contrary to that which the Apostles taught. Next beholding them in a joint parity, he relateth the reason of the first beginning of Episcopacy, and saith truly, 
(e) Calv. inflit. lib. 4. cap. 2. & Tom. 7. fol. 218. Presbyterum in suo numero ex singulis civitatibus unum eligebant, cui specialiter titulum Episcopi dabant, ne ex aequalitate ut feri solet, dissidia nascerentur.  That by the parity and equality among Presbyters, (as it useth to be) Schisms and dissensions might arise among them. This Parenthesis [as it useth to be] which he inserteth, certainly hath in it a sting, which pierceth into the bowels of the cause. Successor to Calvin was Beza, who thus far succeedeth him also in his opinion, as 
(f) Beza de divers. Ministrorum gradibus cap. 23. apud Sarav. p. 386. Ipsâ tandem experientiâ compertum suisse, non satis virium eos habuisse ad improbos compescendos; communicatâ viz: singulis pastoribus per vices hujus Primatûs dignitate: Ergo visum fuit ad unum, & illum quidem totius Presbyterii judicio, delectum trans far, quod certè reprehendi non debet cum praesertim vetustus hic mos fuit in Alexandrinâ Ecclesiâ, jam inde à Marco Evangelistâ observatus esset, & rursus, absit ut hunc Ordinem, etsi merâ divinâ dispositione non constitutum, tamen aut ut temerè, aut superbè inventum reprehendam, cujus potiùs magnum usum fuisse, quandiu boni & Sancti Episcopi Ecclesiis praefuerunt, quis inficiari possit?  to confess (as he saith) from experience, this of the Presbyterian Government, That it being not sufficient to repress vices, choice was made of one to govern the rest, as was observed anciently (saith he) from the Evang. Mark in the famous Church of Alexandria: Again, speaking of the institution of Episcopacy, whatsoever it was, he will be known to abhor & reprehend it, as erected by pride: But why? For none can deny (saith he) but that there was great use of it whilst that goodly and godly Bishops were chief over others.  
We may well presume (as was said) that the other part of the misquoted sentence of Zanchie is extant in some Impression of his Works, wherein he did so symbolise with the forecited Sentence of Calvin, 
(g) Citat. per Petrum Moulin: filium Hieron. Zanch. Thesibus de verâ reformandarum Ecclesiarum ratione. Testor me coram Deo in mea conscientiâ non alio habere loco quam Schismaticorum illos omnes, qui in parte Reformationis Ecclesiarum ponunt nullos habere. Episcopos, qui authoritatis gradu suos compresbyteros emineant, ubi liquido possint haberi. Praeterea cum D. Calv nullo non Anathemate dignos censeo, quotquot illi Hierarchiae, quae se Domino Jesu submittit, subjici nolunt.  Testifying before God (for these are the words) that he holdeth them Schismatics, who shall determine, that in the restauration of Churches there aught to be no Bishops, having authority over Presbyters, where freely they may be had. He proceedeth furthermore, I think with Calvin saith he, them to be worthy of whatsoever Anathema, who will not be subject to their government, which submitteth itself to Christ. So he, furthermore concerning the testimonies, as I may so say, of Ecclesiastical Government, 
(h) Zanchius Pag. 7. in suâ confession. Quid certius exhistoriis, ex conciliis, ex omnium patrum scriptis, quam illos Ministrorum Ordines, de quibus dicimus cum totius Reipubls. Christianae consensu in Ecclesiâ constitutos & receptos fuisse? Quis autem ego sum qui quod tota Ecclesiâ approbat, improbem? neque omnes docti viri nostri temporis improbare ausi sunt, quip quod norunt & licuisse haec Ecclesiae, & ex pietate atque ad optimos fines pro aedificatione electorum ea omnia fuisse perfecta & ordinata: quid quòd in Ecclesiis protestantium non desunt Episcopi.  Zanchie confessed Episcopacy to have been ordained for the best end, to wit, the edification of the Elect. The sentence of Calvin hath been formerly alleged; Unto these we add the saying of the Prolocutor in the Synod of Dort, who is rendered unto us, by them that heard him, to have wished, That the Church with them were so happy as our English, by having an Episcopal Government among them. This case was so evident to a late Advocate for Presbyters, Salmasius by name, that although he relucteth justly against an irregular Prelacy, yet doth he freely and ingenuously grant, That 
(i) Walo, alias Salmasius lib. de Epise. p. 413. Episcopus Ecclesiis regendis unicus praepositus est qui & Presbyteris pluribus unius Ecclesiae praeesset. Bono fine hoc institutum esse nemo negat, cum optima ratio fuerit ita instituendi.  the preferring of one Bishop in every Church, was instituted with best reasons.  
Would any see more? Than he is to observe the Protestation made by the Germane Divines in the Augustane confession, protesting their desire for the conservation of Episcopacy; whereof it is testified by a 
(k) Conradus Vorstius in Apol. pro Eccles. Orthodox; de Augustan. Confess. pag. 285. In Colloquio Possiaceno Augustanae confessioni per omnia se subscribere paratos esse, testati sunt, praeterquam Articulo doctrinae de Eucharistiâ, utpote obscuriùs positâ.  Theological professor, that other Protestants were ready to subscribe to the Augustane Confession, (per omnia) excepting only the Article of the Eucharist, because it was not clearly explained: among these Protestants he names Calvin, Beza, Vermilius, Marlorat, and Zanchius, which probably could not have been altogether true, if they had been adversaries to the foresaid Protestation.  
Before we can conclude, we return to Geneva to be satisfied in a main question; which is, whether the form of Government in Geneva aught to be prescribed as a pattern to other Reformed Churches to be regulated thereby: and when we consult with 
(l) Beza c. 21. pag. 343. apud Sarav. Quod falsissimè & impudentissimè nonnulli nobis objiciunt, cuiquam uspiam Ecclesiae sequendum nostrum peculiare exemplum praescribamus, imperitissimorum illorum similes, qui nihil, nisi quod ipsi agant, rectum putant.  Beza about this very point, he telleth us, that this opinion was imparted unto their Church, but in the name of the whole Church of Geneva rejecteth it as A most false and impudent exprobration. After this comparison made by weight and ponderation, we seek to try what may be done by computation and numbering.   

V THESIS. That the most Protestant Churches do profess and practise a Prelacy over Presbyters.  
MAny now look upon our English Bishops as birds upon owls, yet not peradventure so, as they for strangeness or for reverence; but with left eyes in an opinion of singularity and onelinesse, as a thing not acknowledged in other remote and Reformed Churches of Protestants; not considering what hath been published to the world long-ago, that the word Superintendent is of the same signification with the word Bishop: both from the same Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet some Protestant Churches practising a Prelacy, veil it over with the word superintendency: If we would know what, 
(a) Zanchius in suâ confession. fuit mihi praeterea habenda ratio illarum etiam Ecclesiarum, quae licet Evangelium complexae sint, suos tamen, & re & nomine habuerunt Episcopos, quos (mutatis bonis graecis nominibus in malè latina) vocant Superintendentes & Generales Superintendentes; sed etiam ubi neque vetera illa bona Graeca neque haec nova malè Latina verba obtinent, ibi tamen solent esse aliquot primarii, penes quos fere tota est Authoritas. Sed cum de rebus convenit quid de nominibus altercamur? Teste Sarav de Ministrorum gradibus, c. 23. p. 365.  Zanchie will speak out, and to the purpose, in telling us that Episcopi (whom we call Bishops) and Superintendents are words of the same sense and signification: and therefore where there is an agreement in the thing signified, there aught not to be any altercation and strife about words. But what will he say to the practice? he distinguisheth Protestant Churches in this respect into three differences, some whereof practice a superiority of one above the Clergy under the proper name of Bishops; another sort the same, but under the name of Superintendents and General Superintendents, whom we call Arch-Bishops. Lastly, he discloseth a third kind, (a circumstance very remarkable) who although they avoid the Titles of Bishops or Superintendents, yet use they to be such primarii, as to say, eminent in Prelacy, as in whom (for so he saith) the whole Authority consisteth. Now therefore our question must be, whether the Church exercising Prelacy, or the other, that only practise equality exceed in number.  
The number of Churches, which had Prelates under the name of Bishops, and the other of Superintendents (being in signification the same) seemed to Greg. de Valentia the Jesuit so many, that he thought all Protestant Churches to have Bishops.  
An excellent servant of God Doctor Duraeus, and a zealous hunter after the best game, which is, the general peace of Protestant Churches among themselves, hath set down a Catalogue of the Churches reformed on both Parties, and reckoneth (if I be not mistaken) seven Bishops in the Kingdom of Swede: in Denmark Bishops, in other Lutheran Churches Superintendents, and in all Imperial Cities among the Protestants, besides divers other reformed Churches the like; which we suppose will rather keep their conformity with England, than taste new wine with others, seeing that, as the Text saith, 
* Luk. 5.39.  The old is better: and whether the Episcopal form be not the only and Apostolical cometh now to be discussed by enquiring into Antiquity.   

VI THESIS. That the former reasons of Confessions of Protestant Divines, concerning the necessity of Episcopal Prelacy, for preservation of concord, and preventing of Schism, is correspondent to the judgement of Antiquity.  
IT would be worth our knowledge to understand, that the former Confessions of Protestants Divines are, in effect, but the echoings unto the sentences of ancient Fathers. Among whom, Hierome could tell us, 
(a) Hieron. in Epist. ad Evagr. Omnes Episcopi (ubicunque sunt locorum) Successores sunt Apostolorum. Ad Evagr. Quòd posteà unus est electus, qui praeponeretur caeteris, in Schismatis remedium factumest, ne quisquam ad se trabens Ecclesiam Christi corrumpat.  That the original of Episcopacy (which is the placing of one Presbyter in a degree above others) was decreed throughout the whole world, for taking away Schism: which use thereof was held so necessary in the days of Antiquity, that the said Hierome spared not to affirm, 
(b) Hieron. advers. Lucif. Ecclesiae salus ex summi Sacerdotis dignitate pendet, cui nisi exors quaedam & ab omnibus eminens detur potestas, tot in Ecclesiâ efficientur Schismata quot Sacerdotes.  That the safety of the Church dependeth upon the dignity of a Bishop, to whom except some eminent authority be given, there will be as many Schisms, as there are Priests in the Church. So he, and before him Tertullian thus, 
(c) Tertull. lib. de Baptismo, Episcopus propter Ecclesiae honorem, quo salvo salva est Pax.  The Bishop is for the honour of the Church, which being in safety, our peace will be also safe. But how 
(d) Nyssen Hom. in Ecclesiast ut Chorus ad Choriphaeum respicit nempè suum ductorem, nauta ad Gubernatorem & Acies ad Imperatorem; ita etiam ad Ecclesiamii, qui praesunt in coetu Ecclesiae. Chrysostom. orat. in dicta Apostoli Omnia in gloriam Dei] Quemadmodum Chorus Praecentorem, & nautarum multitudo Gubernatorem requirit sic & Sacerdotum coetus Pontificem, etc.  chrysostom and Gregory Nyssen do illustrate, both affirming the same necessity of a Bishop in the Church, as is a Preceptor in a Choir, a Governor in a Camp, and a Pilot in a Ship. By which Episcopal order (saith 
(e) Basil. in Epist. ad Eccles. Ai. de Episcopis Membra Ecclesiae hâc dignitate tanquam unâ quadam animâ in concordiam, & communionem reducantur.  Basil) the Church is reduced as one soul into communion and concord: yea, and before all these; 
(f) Cyprian. Epist. Vnde Hereses, unde Schismata, nisi quòd Sacerdoti Dei non obtemperent, qui est loco Christi Judex. Idem Epist. 55. Actum est de Episcopatûs vigore, & de Ecclesiae gubernandae sublimi ac divinâ potestate, etc. (where he speaketh of himself, and not of the Bishop of Rome)  Cyprian Bishop and Martyr, complained of such insolences of Presbyters against their Bishops, as being causes of heresies and schisms against a divine power of Government. So he; These, will some say, are but their say, and shall we therefore think that their say were not the symbols and expressions of their meaning? but we presume better of them that are ingenuous, and the rather for their further satisfaction which may be had in the next Thesis.   

VII. THESIS'. That Bishops primitively were not only the chiefest champions for the Christian faith, but also the greatest adversaries to Romish Popedom, as have also our English.  
BEfore we can begin the proof of this Thesis, we are confronted by our Opposites against Primitive Fathers in strange terms, 
Smectym. in their vindication.  Bishops by advancing the authority of Episcopacy did thereby (say they) but pled their own cause, and made a stirrup for the Romish Antichrist to mount into his Pontifical saddle. So they. Which contumely against the reverend antiquity, we are loathe to call by its proper name; being therefore not to reprove others, but to prove what we have in hand, which is that some of the ancient Bishops lived in the torrid zone of fiery persecution, and others in a temperate. Of the first sort we have it confessed, That the persecuting Emperors did, above all others, make their Inquisitions and exercises of their furies most especially upon Bishops; we have it upon record in Cyprian, but much more in other Ecclesiastical Histories, wherein, as is confessed by 
(a) Brightman. in Apocalyps. Dioclesiani temporibus erant atrocissimae clades, sed tamen fideles ad extremum certamen constanter perstitetunt, reportantes Trophaea victoriae corporis stigmata.  Master Brightman, although Dioclesian in his Edict, did especially command the destruction of all that had taken sacred Orders, yet in a further 
(b) Complures Episc. insignes erant in Concitio Nicaeno; & rursus qui historiam scripsit, meminit centum & sexaginta Episcoporum, qui in Sagasanâ extincti sunt, & in provincias edicto Regis proferantur ut delerentur universi qui sacros ordines habuerint.  speciality the massacring of Bishops; he relateth that one hundred and sixty of them were martyred in two places; yea, and in the Church of Rome itself is also reckoned the number of 25 Bishops, who were Martyrs of Christ in those primitive ages. To fancy that these afflicted and persecuted Members of Christ for their degree sake, could pride it in their Episcopal office, would be held to be but a dream, they will rather think, that if they should prelate it, (as Mariners use to frolic it) rather in a calm of tranquillity; but for this also we shall easily subscribe to the judgement of Master Beza, who when he was thus posed, whether he should impute the note of pride unto these Primitive servants of God, (whose names have always been celebrious in the Church of Christ (to wit) Basil, Nyssen, Nazianzen, Athanasius, chrysostom, Ambrose, and Augustine, who are known to have afterwards had Episcopal Government in their several Churches) answereth, saying, 
(c) Beza de Ministrorum gradibus, c. 25. pag. 543. apud Saraviam. Neminem adhuc audivi loquentem, neque legem scribentem, qui non honorificè, sicut par est, de magnis illis suorum temporum hominibus sentiat: nempe Nazianzeno, Nisseno, Basilio magno, Athanasio, Cypriano, Chrysostimo, Ambrosio, Augustino.  I never heard any speak, or read any writ otherwise than honourably of those men, as was meet. So he, of his time; he could not prophesy of the future. It were good, that these who use this new and broad language had considered, 
* Iren. lib. 5. adversus haeres. cap. 20.  That Bishops were than almost the only ones, who, as occasion fell out, either pulled the Romish Pope out of his Saddle when he was mounted, or else plucked away his Stirrup, that in those times he could not get up. For whereas Popedom, being a double usurpation one of plenitude of Authority, 
† See the book entitled, The Romish Grand Impostor, throughout.  universal over Bishops; and the other of an infallibility of judgement in determining all Controversies of Faith, it hath been evidently and copiously proved, that the amplitude of his Diocese was limited by three hundred Bishops in the General Council of Nice. His pretended right of Universal Authority was contradicted an. 553. by six hundred Bishops in the Council of Chalcedon, where we find it accounted to be but of Human Authority against his pretended universal challenge of appeal to Rome, it was twice contradicted by Bishops in two Counsels in afric; and as for his pretended infallibility in judgement, the 165 Bishops in the Council of Constantinople condemned the Decree of Pope Vigilius; and in the sixth and seventh Counsels, consisting in all of 603 Bishops, was Pope Honorius condemned for an Heretic. We may not omit the mention of singular persons Bishops, who have had their solemn oppositions against the Popes of their times, Cyprian, Athanasius, Basil, Cyrill of Alexandria, Hilary of Arles, and Augustine, with many others. But what talk we of Bishops in other Sees? seeing we have in the See of Rome itself one, who did prejudice the pretended and usurped dignity and authority of all his Successors in condemning the pretence of the highest Title and Prerogative which the Pope doth challenge; which is to be called, The Universal Bishop of Christ's Church, by judging it to be proud, profane, and blasphemous, and the Bishop we mean was Pope Gregory the first, whom Mr. Brightman hath adorned with this Encomium, 
* Mr. Brightman, in Apoc cap. 8.13. cited hereafter.  The flying Angel mentioned, Apoc. 8.13. whose lustre, saith he, God would use for the Church. As for our Church of England since the Reformation, it hath been conformable to the Primitive. Surely greater faithfulness could not be shown than in the seal of Martyrdom, nor more opposition to Popedom, than to cut of all dependence upon it by the neck ever since, not this more by any than in Bishops, as our Ecclesiastical monuments have recorded; not to mention the writings public in confutation of all Popish errors and Heresies, only let it be lawful for us to point at, the last Synod and Convocation was vehement against Popery, as (for this is spoken by him that was absent from it) any one may read. After these Confessions of Protestant Divines we are to ascend higher to our proofs, for evincing the same to be according to the word of God, as Apostolical; first from Antiquity, and after from the word of God itself.  
Our first proof, that Episcopacy is according to the word of God, by manifesting it to have been of Apostolical Institution by necessary reasons.   

VIII. THESIS'. That to be of Apostolical Institution, argueth in it a divine Right, by the Confession of excellent Divines of the Reformed Churches.  
FRom the Church of Geneva, we have before us Mr. Beza to deliver his own words. 
(a) Beza tractat. de Minist. gradibus c. 23. Certè si ab ipsis Apostolis esset profecta haec mutatio, non vererer illam ut caeteras Apostolicas Ordinationes divinae in solidum dispositioni tribuere.  Surely if Episcopacy had proceeded from the Apostles, I would not doubt to ascribe unto it a divine Ordinance. So he. This is plain; Secondly, From the Churches within the Palatinate Scultetus by name, argueth accordingly. 
(b) Scultetus observat in Tit. esse jutis divini. Ratio. Apostolos praefixisse Presbyteris Episcopos.  The Apostles placed Bishops above Presbyters, and therefore is Episcopacy of divine Institution. A third, property called Salmasius, out of the University, and Church of Leiden in the Low-countrieses, one of great fame, and a professed friend unto our Opposites; and notwithstanding confesseth, saying, 
(c) Walo alias Salmasius lib. de Episc. pag. 422. Institutio Episcopi si ab Apostolis, est Jure Divino.  If the Institution of Episcopacy (saith he) be from the Apostles, than it is of divine Right. So they. Certainly, because what power was ordained by the Apostles proceeded from the Spirit of God: like as was their decree against Strangled and Blood, their Holy-kisse, their Agapae, and the like in their first Institution.  
And although these were abrogated in time, yet the necessity of perpetuating Episcopacy standeth upon two grounds, one is the first reason of institution thereof, which was, for avoiding Schism; the other was, the universal continuance thereof from Age to Age, upon experience of the same reason: which as we have heard, hath been held most reasonable to almost all Protestant Divines of remote Churches. Now therefore, that which we are to make good is only our Assumption, to wit, that Episcopacy was of Apostolical Institution, than which nothing almost can be more evincible, if testimonies from Antiquity, evidences out of Scriptures, and upon both these, the confessions of Protestant Divines of the Reformed Churches may be held satisfactory, our first endeavours concerning Antiquity, for this performance must be to remove objections which our opposites cast in our way. The only peremptorily objected Ancients are these two, Hieron, and Clement, both whom we are now to salute.   

IX. THESIS'. That no Ancient Father absolutely denied the Apostolical Original of Episcopacy, not not the objected Hierome who will show himself a manifest Patron thereof.  
THe objected sentence of 
(a) Hieron. in 1. ad Tit. Sicut Presbyterī sciant se Ecclesiae consuetudine iit, qui sibi praepositi sunt esse subjectos; ita Episcopi noverint se magis consuetudine, quam dispositionis Dominicae veritate Presbyteris esse majores, & in communi debere Ecclesias regere.  Hierome, saying, concerning Episcopal Prelacy, That it is rather by the custom of the Church, than by the Lord's disposal, is confessed by the Theological Protestant Professor in the University of Heidelberg to be understood, 
(b) Scultet. observat in Tit. c. 8. Nisi fortè consuetudinem Ecclesiae pro consuetudine Apostolicâ, et dispositionis Dominicae veritatem pro instituto Christi capiat.  by the decree of the Lords disposal; the immediate ordinance of Christ, in his days upon earth, and affirming the Custom, happily, to have meant the Apostolical custom after they began the forming and framing of the Churches. However, for this one place objected against us, we have many most evident Testimonies out of Hierome himself, to prove the first institution of Episcopacy to have been indeed Apostolical.  
First is from the original occasion, whereunto he alludeth, even the contention in the Church of Corinth, when 
(c) Hieron. in 1 Tit. Antequam Diaboli instinctu studia in Religione fierent diversa inter populos, Ego sum Pauli, Ego Apollinis, Ego Cephae, communi consitio Presbyteris Ecclesiae guber nabantur posteà autem in toto terrarum orbe decretum est ut unus ex Presbyteris electus superponetur caeteris.  some held of Paul, some of Apollo, some of Cephas, whereof it is confessed by the forecited Palatinate Doctor, 
(d) Scultetus in Tit. Hoc coeptum est viventibus Apostolis, prior Epistol. ad Corinthios nos dubitare non finite.  That the words of the Apostle will not suffer me (saith he) to doubt, but that alteration was made in the days of the Apostles, and his confirmation is as doubtless; namely, because no man can produce any other original of the questioned Schism and contention. This is a chief point, and therefore we desire to hear what 
(e) Videlius in Epist. Ignat. ad Philadelphenses, cap. 14. Discrimen illud Presbyterorum & Episcopi ut ex pluribus Epistolarum locis apparet, tempore Ignatii fuit, etenim illud valde maturè ipsorum Apostolorum temporibus in Ecclesiam irrepsit statim post quam dici coeptum est. Ego sum Pauli, Ego Cephae, etc. Teste Hieronymo in Titum.  Vedelius the Divine Professor in Geneva will say unto it. He handleth the matter accurately, which is to be reserved to its proper place. In sum out of Ignatius the disciple of the Apostles he showeth the difference of Bishop and Presbyter begun timely in the Church even presently after the contention to the Corinthians, whereof it is said, some held of Paul, and some of Apollo, and some of Cephas.  
Secondly, Hierome granteth in general, yet distinctly of Bishops, 
(f) Hieron. in Epist. ad Euagr. Omnes Episcopi (ubicunque sunt locorum) successores sunt Apostoli.  That they are the Successors of the Apostles.  
Thirdly, yea he showeth who were Successors in the very days of the Apostles, reckoning among others, 
* As they are set down in their divers Titles in his Book, De Ecclesiasticis scriptoribus.  Timothy, Titus, Polycarpus, and Euodius.  
Fourthly, He relateth who were first Bishops of all others after them, to wit, 
(g) Idem de script. Eccles. Jacobus minor Hierosolymitanus Episcopus, Marcus Ecclesiae Alexandrinae primus Episcopus.  James of Jerusalem, and Mark of Alexandria.  
Fifthly, 
(h) Idem Epist. ad Euag. 58. Aaron & filii summi Sacerdotes & ut Aaron, Eleazar, & Levitae, juxta traditiones Apostolicas hoc sunt Episcopi, Presbyteri, & Diaconi.  he allegeth the Analogy between Aaron and his sons in respect of the Levites with Bishops and Presbyters, from (as he saith) Apostolical tradition.  
Sixthly, the 
(i) Idem ad Rupert. advers. Vigilant. Miror sanctum Episcopum in cujus parochiâ Presbyter esse dicitur, acquiescere furori ejus, & non virgâ Apostolicâ & ferred confringere vas inutile.  Episcopal part of Excommunication against Vigilantius he calleth His Apostolical Iron Rodde. So Hierome. It were incredible if that all these Apostolical Relations concerning Episcopacy, should not amount unto so much as to make up an Apostolical Institution thereof.  
The second objected Father is Clement, whereof their success will be not better, if not much worse.   

X. THESIS. That Clement an Apostolical Disciple, to whose arbitrement both our Opposites and we offer to yield ourselves, doth patronise Episcopacy, as being Apostolical.  
We are earnestly called upon to harken unto Clement talking of a Prophecy of a future contention which should hap about the name of Bishop. Next, 
Smectym. vind. pag. 136.  That there is no piece of Antiquity of more esteem, than the Epistle of Clement unto the Corinthians, Than; That this was brought to light by a learned gentleman M. Patrick Young; and lastly for the matter itself, That there is a common and promiscuous use of the word Presbyter and Bishop.  
We shall answer punctually to every one, viz. The Prophecy maketh for us, the Epistle much more, the Publisher also as much as can be desired, and that Objection of the indifferency of the Words of Bishop and Presbyter is scarce worthy the mention.  
We begin with the Prophecy. The Prophecy was only, that there should be in time to come, a contention about the word Bishop. If we should ask our Opposites, when this contention was first known in times of old, they would be loath to tell us, knowing right well, that it was first raised by one Aërius, of whom Epiphanius and Austin have 
* See above.  told us, that he broke out into Schism, and 
* See above.  because he could not obtain to be made a Bishop, did therefore spurn against Episcopacy, teaching, saith Saint Austin, that there aught to be no difference between Bishops and Presbyters; therefore thus they may see the Prophecy fulfilled, both when, and in whom, if they like it. But if any shall boast, that it is fulfilled now by their present Opposalls against Episcopacy, after that it hath had approbation with a continual use universally in the Churches of God: than have we nothing else to reply, but what the spirit of God, from the pen of the holy Apostle, putteth in our mouth; If any be contentious (saith he) we have no such custom, nor the Churches of God, whereby the wilfully contentious maketh himself an adversary to the Churches of God, and consequently no way acceptable to God himself.  
The second point which we are to discern, is that, which they call identity of names of Bishops and Presbyters: they should have called it community of names, especially knowing that there is no more identity in the words Presbyters and Bishops, than there is between the letters of P. and B. but this was a lapse; Therefore to our matter in hand. We answer, that mere names and words make but verbal consequences, to which we oppose a real and Logical consequence à paribus, thus; for of the very Apostles of Christ one instiled himself Co-presbyter, another himself Presbyter, a third himself Deacon, who are all common names with others that were not Apostles; and notwithstanding; the Apostles themselves in respect of their Offices and Functions were Governors over Presbyters, which showeth that the enterchangeablenesse of names cannot conclude an indifferency of degree. But this cram will be sodden once again, when we shall be occasioned to give further satisfaction. As for the present, it may well be said, what shall we need words, when we see acts and deeds, namely concerning this Clement? not only that he maintained the distinct degrees of Episcopacy, but that also he was distinctly above Presbyters, a Bishop himself. Yet should not our Opposites pose us in that, where 
(a) Vedelius. Exercit. 8. ad Mariam in Ignatium, cap. 3. Lino & Cleto defunctis ante Clementem, solus Clemens superstes, solus etiam Episcopi nomen retinuit, tum quia inter adjutores Apostolorum solus ipse restabat, tum quia jam invaluerat distinctio Episcopi & Presbyteri, ita ut caeteris Ecclesiae Romanae Presbyteris, qui cum solo Clemente essent, nomen id non fuerit tributum.  Vedelius a Professor of Geneva gave them (if they have read him) some satisfaction; showing, that as soon as Clemens remained the sole Adjutour of the Apostles after Linus and Cletus, the name of Bishop was given unto him, and not attributed to any Presbyter or Presbyters in the Church of Rome. So he. Is not this to the point; the distinguishing of times doth salve many doubts. It is meet now at length we hear Clemens himself speak. Clement immediately after his relation of the aforesaid Prophecy, addeth, saying concerning the Apostles, 
(b) Clement ad Corinth. Epist. p. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For this cause, they having a perfect foreknowledge, constituted the aforesaid, and left a description of Officers and Ministers in their course, who after that they themselves should fall asleep, other godly men might succeed and execute their function. So Clement. Whence it is evidently collected, that Bishops were the successors of the Apostles, because a Role and Catalogue of Bishops is frequently had in Ecclesiastical stories, lineally deduced from the Apostles, as the most of the learned Protestants of the Reformed Churches have ever confessed. But if our Opposites cannot prove the like Catalogue of Presbyters of a primitive and right line of descent, than are they wholly to yield the cause, and that even by the judgement of Clement, which is now ready to be furthermore confessed by the exact learning of the Publisher of Clement. This Gentleman, our Opposites call Learned, we own him an higher title, even one tightly learned; he commenting upon the same Epistle of Clement, now objected against Episcopacy, teacheth that the right word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeth with the word census in Tertullian, by whom it appeareth, that it was a custom in Apostolical Churches to make a Role (for this word he held not unfit) of the Order of Bishops to bring them unto their first original, even as, saith Tertullian, Polycarpus was from John the Apostle in the Church of Smyrna, and Clemens, in the Church of Rome, from Peter, speaking even of this our Clemens, and addeth of others; and others (saith he) whom the Apostles constituted Bishops, from whom others might deduce their traductions and offsprings; what is, if this be not, an inexpugnable convincement of our Opposites to prove Episcopacy to be of an Apostolical Ordination. Yet is not this all.  
Clement is further represented unto us by the same learned Publisher, as one registered and enroled by antiquity as Bishop of Rome, in the Catalogue of the same Bishops lineally descended from the Apostles, whether in the first, second, or third rank, it matters not; and the doubt, such as it is, is solved in the Margin by our foresaid Geneva Professor: And for witnesses hereunto, are cited Optatus, Hierome, Ruffinus, Eucherius, and Photius, set down expressly in the same Book, which our Opposites have objected against us; which if you would not see, or seeing not regard, all we shall say is, We are sorry for it: Yet after this our retorsion of their objected Authors upon themselves, we shall endeavour to give them further satisfaction from our selected and express suffrages of antiquity for the truth of Apostolical succession of Episcopacy.   

XI. THESIS'. That other Primitive Fathers before Hierome did unanimously testify an Apostolical right of Episcopacy.  
NOthing can be more manifest for the first three 
(a) Ireneus advers. haeres. l. 3. c. 3. Habemus annumerari eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis, qui nihil tale docuerunt, & l. 4. c. 43. Qui cum successione Episcopatùs Chrisma Veritatis certum acceperunt.  Ireneus 
(b) Tertull prescript. cap. 31. lib. 4. contra Martion. cap. 5. Romanae perinde & caeterae extant Ecclesiae, quae ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habeant.  Tertullian, and 
(c) Origen in Johan. de Episc. Quod Dominus in Ecclesià ordinavit post Apostolos, quià in eâ primum sortiti sunt locum.  Origen, to which we add 
(d) August. Epist. 42. Radix Christianae societatis per sedes Apostolorum & successiones Episcoporum certâ per orbem propagatione diffunditur.  Augustine, do all profess themselves ready to deduce the succession of Bishops in the principal Sees from the days of the Apostles? next they instance in some Apostolical Church, as namely from Ja. the B op of Hierus. & Mark in Alexandria: What say our Opposites to this? a principal one 
(e) Walo alias Salmas. de Episc. pag. 201. Absurdum est Clementis Alexandrini commentum. & p. 406. Fabula est, quam in libre Hypotyposeωr de ordinatione, etc.  (Salmasius by name) calleth this alleadgement of James a Bishop false and foolish: his reason was, because James was an Apostle, and therefore not to keep residence in one See. First, be it known, that whatsoever this James was, all Antiquity rendereth him unto us a Bishop of Jerusalem, (viz.) 
(f) Eusebius lib. 7. cap. 8: Jacobus, quem Scriptura fratrem Domini nominat, Hierosolymae Ecclesiae sedem accepit.  Eusebius, 
(g) Epiphan. lib. 2. cap. 2. Haeres. 65. Jacobus primus Ecclesiae Hierosolymitanae.  Epiphanius, Hierom, 
(h) Egesippus. Apostolorum temporibus erat quod Jacobus cognomento Justus Ecclesiam Hieros. post Apost. accepit, sic Hieron. de scriptis Ecclesiae in Jacobo  Egesippus, 
(i) Chrysost. Hom. 33. in Act. 1.15. Jacobus Episc. Ecclesiae Hieroselymitanae.  Chrysostom and 
(k) Ambros. in 1 Galat. Jacobus ab Apostolis Hierosol. constitutus est Episcopus.  Ambrose the 
(l) Synod. 6. in Trullo can. 32. Ad stipulantes. enimvero hic est ille Jacobus, qui fixum Hierosolymis habuit domicilium velut Ordinarius Episcopus, quem Paulus primo & ultimo suo adventu invenit in urbe Apostolis sere omnibus foris Evangelizantibus, Gal. 1. Act. 21.  Synod of Trullo: How than shall it become us but of yesterday birth, thus to pull reverend Antiquity, by the beard, and give them the fool? Yet we may not restrain rational men from reasoning, & therefore we answer; that were it that Ja. had been an Apostle, yet other Protestant Divines of the reformed Churches, were no fools, as Dr. 
(m) Scultetus observat. in Tit. Jacobum ab Apostolis Hierosolymorum Episcopum ordinatum testantur patres quam plurimi.  Scultetus, 
(n) Zuinglius tom 2. de Eccles. fol. 48. Apostoli Apostolorum nomina deposuerunt, uni sedi affixi, sive senectâ impediti, aut peregrinationibus afflicti; exemplum esto Jacobus minor Hierosol. Episcopus.  Zuinglius, and Mr. 
(o) Moulin lib. de Vatibus cap. 10. Apostoli toti Ecclesiae invigilabant in solidum & indivisum, aliquam tamen peculiarem provinciam quibusdam Apostolis fuisse assignatam discimus ex Sacrâ Scripturâ. Gal 2.7.  Moulin each one can answer; that notwithstanding the proper functions of the Apostles, in visiting of Countries after Countries for conversion of people, and founding of Churches; yet whether enfeebled by Age, or upon extraordinary occasions, they might fix themselves to one Province. But yet are we not constrained to this Answer; but furthermore tell our Opposites that, (which hath been 
(p) Archiepiscopus Spalatensis, tomo quarto.  judiciously proved at large, that this was not James that Apostle, but James the Brother of our Lord; and only an Apostolical Disciple, which may satisfy our Opposites, until we come to speak of their objected Timothy and Titus, called Evangelists; As for Mark if in the line of succession of Bishops of Alexandria, he only be taken exclusively, yet must the Ordinance of that See be necessarily held Apostolical.   

XII. THESIS'. That the Apostolical Antiquity of Episcopacy is confessedly proved out of Ignatius.  


Vedelius professor Genevensis Apol. pro Ignatio. cap. 1. Ignatius Apostolorum discipulus erat; quem nemo negabit fuisse virum sanctissimum, Ecclesiae Antiochiae Episcopum, et qui Christi veritati Testimonium praebuerit saevissimo mortis genere sub Trajano Impera torc.  
Item Exercit prima in Ep. ad Tract cap. 4. § 4. Bellar. lib. 4. de Pontifice c. 25 Quemadmodum Apostoli primi erant sub Christo, ita Episcopi primi sub Pontifice. Resp imo Episcopi non sunt primi sub Pontifice, sed sub Christo, nisi Bellarmino Ignatius mentitur, qui Episcopum nullam in Ecclesiâ habere supra se potestatem dicit hâc ipsâ Epistetá Et Epist. ad Smyrnenses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. c 9 num 8. Pontificii statuunt Papam ut Episcoporum Dominum: at Ignatii tempore maximus in Ecclesiâ erat episcopus, post. Archiep. Item Exercit. 1. cap. 2. num. 4 Ignat. in Epist ad Polycarp. Verba ejus monent Episcopum officii sui. ut agnescat se tum demum aliorum Episcopum esse quando ipse Episcopori● principi pareat: Talibus Episcopis & libenter paremus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   VEdelius that learned Divinity Professor in the Academy of Geneva, in his most elaborate work of Exercitations upon the Epistles of Ignatius for vindicating his Doctrine from the false glosses of Bellarmine, Baronius and other Romish writers, is copious in manifesting the direct judgement of Ignatius in many notable points. Concerning Ignatius himself he rendereth him unto us a Disciple of the Apostles, a Bishop of Antioch, an holy man, and a faithful Minister of Christ. 2. Concerning the cause against Bellarmine, and others who will have Bishops the first under the Pope of Rome, as the Apostles were under Christ, this he confuteth out of Ignatius, who tanght that Presbyters should be subject to Bishops, and Bishops to Christ. 3. Against Papists who proclaim the Pope to be Bishop of Bishops: he confesseth Ignatius holding the Bishop in every Church to be the next under Christ, and chief therein. 4. The distinction between Bishops and Presbyters, was in the days of the Apostles: and lastly professeth for himself and others, that if they had a Bishop such as was Polycarpus (a Disciple also of the Apostles) they as Ignatius required of the Smyrnaeans, would willingly, yea, necessarily obey him. So he. In this Maxim we behold two Disciples of the Apostles, Ignatius and Polycarpus: both Bishops distinctly from Presbyters and governor's: and this in the Apostles times. As well therefore may our opposites deny themselves to have depended naturally from their own parents, as Bishops originally from the Apostles. We are to pursue this yet a little further.   

XIII. THESIS'. That Antiquity hath given us Rules of Resolution for the knowledge of any Apostolical practice, which may serve in the case of Episcopacy.  
THe rule given by Antiquity, was always held Catholic throughout all Christian Churches of ancient times. St. Augustine's rule may be our first direction thus 
(a) August. de Baptism. contra Donatist l. 4. Quod universa tenet Ecclesia, nec consiliis institutum, sed semper retentum est, non nisi Authoritate Apostolicâ traditum rectissime creditur.  Whatsoever the Universal Church holdeth, and was not instituted by Counsels, but always kept, that must most rightly be judged to have been from Apostolical Authority: So he: which for our purpose is as much as Dr. Scultetus most judiciously and ingenuously confessed, that if no Interim can be shown between the Apostles times, and the days immediately succeeding, when there was no Episcopal Government over Presbyters in the Church, than must the same have proceeded immediately from the Apostles. We hold this most reasonable; even as if the Question were, what the practice is of the Country adjoining unto us; Our next bordering neighbours to it, would be the most competent witnesses of their manners, such have been hitherto our proofs even from such ancients, as either had seen the Apostles, or else from such as had been conversant with the immediate Disciples of the Apostles. Our Opposites not able to instance in the practice of any one Primitive Church to the contrary, only object a community of names of Presbyters and Bishops, which shadow will vanish, as soon as we shall give light by proofs of the Apostolical Original of Episcopacy in divers Theses following, by expression, confession and Authorities.   

XIV. THESIS'. That Protestant Divines of other reformed Churches, have held it most equal to be directed by the judgements of Ancients for proof of a practice Apostolical.  

(a) Calv. Tract. Theol. Eccles. reform. pag. 374 Ireneo & Origini negotium erat cum improbis nebulonibus, qui, dum prodigiosos errores proferrent in medium, eos sibi divinitus revelatos dicebant. Hujus mendacii facilis erat Revelatio, quòd ad huc superstites erant multi, qui familiares Apostolorum discipuli fuerunt, quibus recens erat hujus doctrinae memoria, quam Apostoli tradiderunt.  WE plead no other equity in this cause, than what Calvin held necessary against anabaptistical Revelations, arguing negatively in this manner. These lies, (saith he) are easily confuted, because many were than living who had been conversant with the Disciples of the Apostles. So he concerning doctrines. How much more convincent must this Argument be, when our Question shall be of the practice of the Church in the days of the Apostles? even as is daily done by all Christian Churches, for proof of the practice of baptising of Infants, against the same anabaptistical Faction; yea, why not also for the like Original practice of Episcopacy, even by the confession of Protestant Divines of excellent judgement: 
(b) Beza de Minist. gradibus. Pro primatu Ordinis inter Presbyteros communicato singulis pastoribus per vices Primatûs dignitate, quòd visum fuit hunc ad unum equidem totius presbyterii judicio delectum transfer, certè reprehendi nec possit, nec debet cum praesertim vetustus mos fuit primum presbyterum deligendo in Alexandrinâ Ecclesiâ celeberrima inde à Marco Evangelistâ observatus.  Beza must not be neglected, telling us, that he aught not to neglect the Ordinance of a higher degree of a Bishop above a Presbyter, because this was an ancient custom in the famous Church of Alexandria. So he. This is well, but he hath not quite told out his tale, which he doth elsewhere out of the words of 
(c) Beza de Minist. grad. cap 23. Quod autem unus electus est qui caeteris praeponeretur, in Schismatis factum est Remedium, ne unusquisque ad se Christum trahens Ecclesiam rumperet; nam & Alexandria a Marco Evangelistâ ad Heracl. usque et Dionysiam Episcopos, Presbyteri unum semper à se electum in celsiore gradu collocatum Episcopum nominabant.  Hierome, saying namely, that in Alexandria, from Mark the Evangelist, one was elected by the Presbytery, and placed in a higher degree, whom they named Bishop, which was done for a remedy against Schism. Be it than that touching this Series and order of Succession, as it was said of Saint Mark the Apostle, be it taken inclusively, or exclusively; it necessarily implieth, that the Original of Episcopacy was in the days of the same Apostles. Master Moulin giveth us a louder Accent. saying, that 
(d) Moulin Ep. 3. ad Episc. Winton. Non sum adeo oris duriut velim adversus illa veteris Ecclesiae Lumina Ignatium, Polycarpum Cyprianum, Augustinum, Chrysostomum &c far sententiam, ut adversus usurpatores muneris illiciti: plus semper apud me potuit veneranda Antiquitas, quàm novella cujusquam constitutio See below. The like acknowledgement will Beza give us hereafter.  he was never so hard faced, as to censure these Bishops: Ignatius, Polycarpe, Augustine, chrysostom, and other great lights of the Church, to have usurped an unlawful function in the Church of Christ. So he: Alleging among his ancients Polycarpe, and Ignatius; the first of which, as all the learned know, lived in the days of the Apostles, and as antiquity itself teacheth, and consent of Protestant Divines of Remote Churches will afterwards grant, to have been in the days of Saint John the Evangelist, the Bishop of Smyrna. The other, viz, Ignatius, was also acquainted with those, who had been the Disciples of Christ. Besides, we have heard 
(e) Scultet. observat. in Titum. c. 8 sed ego de Jacobo dicam, non illo quidem Apostolo sed Salvatoris nostrifratre.  Sculietus resolving, that James (not the Apostle) the Brother of our Lord, was Bishop of Jerusalem, from the plentiful testimonies of Antiquity itself. We will conclude with this our proof from the same Antiquity, but what? even that which 
(f) Bucer de Anim. curâ et officio pastor: Apud patres Hieronymo vetussiores clara habemus Testimonia, in praecipuis Ecclesiis omnibus temporibus Apostolorum ita comparatum est, ut Presbyteris omnibus quidem officium Episcopale fuerit impositum Interim tamen Apostolorum temporibus unus de Presbyteris electus utque ordinatus est in officii ducem & quosis Antistitem, qui caeteris omnibus praei●it, & curam animarum, ministeriumque Episcopale praecipuè & in summo gessit atque administravit, quod de Jacobo legis, Act. 15. ubi Lucas Jacobum describit ut Antistitem totius Ecclesiae omniumque Presbyterorum  Bucer finds resolved upon (as he saith) before Hierom. let us take his own words. Divine Fathers more ancient than Hierom. Cyprian, Ireneus, Eusebius, and other Ecclesiastical Historians show, That in the Apostles times there was one elected, and ordained, who should have Episcopal function, and superiority over Presbyters; so he, instancing in James, of whom we have spoken who was Bishop of Jerusalem.   

XV. THESIS. That Master Beza himself is challengeable to yield unto Apostolical right of Episcopacy, from his own former confession.  
MAster Beza hath already 
* Vide Thesin 12.  confessed concerning the famous Church of Alexandria, that from Mark the Evangelist, one was chosen to be placed in a degree above Presbyters, called Bishop, is according to the Testimony of Hierom. The story hereof hath been of late published by Master Selden, the Ornament of our Nation, excellently conversant in ancient & exotic Learning, out of the Relation of Eutycheus, that Mark the Eu. placed Anianus Patriarch or Bishop over Presbyters in the Church of Alexandria. In which book also, there is set down the full Catalogue of 18 Bishops successively unto Dionysius, that possessed the same See, which proveth as plainly an Episcopal & personal succession, by an Apostolical Constitution from Anianus to Alexandria in a lineal succession, as was the filial and natural descent from Adam to Thara, which makes up eighteen Generations. What need than many words? the most Theses which have been premised, and almost all afterwards to be propounded, do declare the same by joint accordance of Protestant Divines of reformed Churches, and surffages of Antiquity. We hasten to our last proof; but are arrested in our way by our Opposites, to answer two objected Testimonies of Antiquity.   

XVI. THESS. That the Testimonies of Nazianzen, and Augustine are unworthily objected to the contrary.  
WE are urged to reckon these two excellent Bishops, although in true Construction they have answered for themselves. 
Smect. vindicat. pag. 88  Nazianzen (say our Opposites) mustering up the evils that had happened unto him, reckoneth ejection out of his Episcopacy, holding it a part of wisdom to avoid it, wishing that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place of President-ship, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tyrannical Prerogative in the Church, but that they might be known only by virtue, We have alleged Nazianzen according to the genuine sense; So they; but so as usually in an Heterogeneal sense to infer a necessary abnegation of Episcopacy. They who seek ingenuously the genuine sense of Sentences in Authors must be Janus-like faced, looking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backward and forward, both which properties have been wanting to our opposites; first because before the words objected they lay before their eyes this saying of 
(a) Nazianz. orat. 28. Fuit tempus quando cordati & prudentes viri Episcopatum in admiratione habuerunt & desiderabant.  Nazianzen; There was a time when Episcopacy was had in great admiration, and desired of wise and prudent men; and the second, as not considering that was than spoken only comparatively against the Tyrannical Government of Bishops, which by all Protestant Bishops hath been condemned in the popish Hierarchy; besides, that this was but the breath of vexatious passion upon occasion of one Maximus, whom Nazianzen calleth a Cynic and doggish Philosopher, because, whereas he himself had the general esteem in the Church of Christ to be, by way of excellence, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divine, notwithstanding he was vehemently persecuted by the same unworthy Prelate, and by his circumvention disturbed out of his Bishopric; and therefore sensible of that indignity, did utter the language of his heart's grief. But why did not our Opposites tell us, that after this storm their fallen a calm, when the same godly Bishop was with general applause received to his Bishopric again; but especially we may complain that they have by their silence smothered Nazianzens judgement concerning the cause itself, which is the right of Episcopacy, and which he esteemed the most perfect kind of Government; So he. And is not this as much as to have held it the best? which he further declareth in his funeral Orations which he had of 3. famous Bishops, Basil, Athanasius, and Cyprian. Augustine writing to Hierome 
(b) Walo pag. 355. usus, inquit obtinuit, ut Episcopatus Presbyterio mayor fit secundum honorum vocabula Ergo usu & consuetudine Ecclesiae priùs constitutum est ut Episcopi majores essent Presbyteris, tum ex re distinctâ vocabulorum etiam insecuta est distinctio.  saith, that custom hath obtained, that Episcopacy should be higher than Presbytery, according to the honour and dignity of the words. Therefore (saith Walo) the distinction of Episcopacy and Presbytery was first constituted by the Church. So he; whose Disciples our other Opposites have learned this lesson, saying, 
(c) Smect. Vin. dic. pag. 87.  If Augustine had known the majority of Bishops above Presbyters, to have been of Divine or Apostolical institution, he might have said so much; nay, he would have said as much. And we answer, if any of our Opposites had regarded to search the judgement of Augustine, they would not have said thus much, because it is evident that Augustine did say as much as they require he should have said, as hath been shown; saying of himself and other Bishops, thus; we succeed the Apostles in the same power, and that Christ instituted Bishops when he ordained his Apostles: that we 
See above  repeat not his condemning Aërius (as Epiphanius did) for denying Episcopacy to have been an institution Apostolical; and now whether our Reader think it more reasonable, to yield to the supposition of what Augustine would have done, or the manifestation what he did, we permit to his judgement. This obstacle thus removed, we fall now upon the last proof.  
Our last proof, That Episcopacy is of Apostolical right, & according to the word of God, even from the word of God itself.  
To this purpose, two places of Scripture are especially to be alleged: The Epistle of Paul to Timothy and Titus, and the Epistles of St. John in the Revelation to the seven Churches in Asia, which are to be discussed according to our former Method, by the consonant Testimonies of ancient Fathers; and consent of Protestant Divines of general esteem and approbation.   

XII. THESIS'. That Timothy and Titus both had a Prelacy over Presbyters, notwithstanding the objection of the community of Names of Bishops and Presbyters, is sufficiently confessed by Protestant Divines of Remote Churches.  
THere can none be held a more sufficient witness with our Opposites, than he who hath professedly pleaded this cause in their behalf, & notwithstanding freely, & dear granteth: that 
(a) Walo lib de Episc. per totum cap primum extraordinariâ missione & functione p. 70 sic alii discipuli Christi & Apostolorum ejus etc. p. 229. Titum Cretae insulae praefecit Paulus, qui non singulari in aliquâ Civitate Episcopus fuit, sed totam illam provinciam ad tempus procuraret. Tales fuerunt Apostolorum auditores & discipuli, quique primi eorum successores.  Timothy and Titus were indeed Governors over their Provinces and places, where the Apostle had appointed them; and that they had over the Presbyters a kind of Apostolical authority, which he in his own judgement calleth extraordinary, and we take him at his own words; in granting that it was some way an Authoritative Prelacy, & for the distinction of extraordinary, it will by and by receive an ordinary, but a true Answer: yet we do not so much press his confession, as we may do his Reasons thereof, deducted from the Texts themselves, concerning their Prelatical power of ordering matters that were amiss. Tit. 1.5. of receiving Accusation against Presbyters, 1 Tim. 5.19. and the like.  
But our other Opposites will needs pose us, requiring us to answer their first Objection, videl. 
† Smect.  That the Bishops, whose pedigree was derived from the Apostles, were no other than Presbyters; than, this is proved, say they, by two instances: The first is, The identity of their names, which (quoth they) is a proof of no small consequence, we answer, yea, rather of none at all: else was Master Beza but of small judgement, when speaking of the Apostolical Age, he confessed, 
(b) Beza de Minist. grad. cap. 22. Habuit jam tum Presbyterium suum aliquem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyterum, etiam Presbyterorum manente communi appellatione.  that the Presbytery had than a Precedent over them, yea, when the community of names So he of Presbyters and Bps remained among them: accordingly as 
(c) Doctor Reynolds his conference with Hart. c. 8. divis. 3.  Dr. Reynolds hath said that the Presbytery had than one, who was Precedent over them, when as yet the names of Bishop and Presbyter were the same; who furthermore concerning the time of distinguishing the name of Bishop and Presbyter, whether sooner or later, here or there, he saith. The name of Bishop was afterwards appropriated by the usual language of the fathers of the Church, to him that had the Praesidentship over the Elders, So he, Hereby granting that the Presidentship by Bishops was of force before the title and name was appropriated and allotted unto them. If our Opposites had acquainted themselves with these learned authors, they would have spared their pains in oppugning Episcopacy. How much more if they had consulted with Gods own Oracle in his word, wherein we find (which formerly we pointed at) that Saint Peter entitled himself a Copresbyter. 1 Pet. 5. & 1. Saint John himself a Presbyter. 1 John 1. And Saint Paul himself thrice (he could than stoop no lower) a Deacon. Col. 1.23. & 25. 2 Cor. 3. & 6. Yet notwithstanding all these inferior appellations they held still the Authority of their Apostleship: we end this point in hope that our Opposites will take out that lesson, which Calvin learned from the divine Text in the Epistle of Titus: what's that? even our full conclusion in this cause. 
(d) Calvinus in Titum 1.5. Discimus ex hoc loeo non eam fuisse aequalitatem inter Ministros, quia unus aliquis authoritate praeesset.  We learn from hence, that there was not than an equality (saith he) among the Ministers of the Church; but that one was with Authority placed over others. Their second convincing objection would be discussed.   

XVIII. THESIS'. That Timothy and Titus have had a Prelacy, as Bishops over the Presbyters in the Apostles times: notwithstanding the objection that they were called Evangelists, according to consent of Protestants of reformed Churches.  
IN the next place we are to examine the second, and only other objection, which our Opposites enforce in this case, to wit, 
† Smectym vindicat. pag. 115.  that Timothy and Titus, with all other such Disciples of the Apostles, the Assistants and immediate successors, did take care of the Churches, not as properly Bishops, but as Evangelists, who had no settled residence in any of the Churches: So they; But are encountered with other Protestant Divines of remote Churches in good number. For 
(a) Luther tom 1. fol. 309 Resolutiones ejus super propositiones Lypsiae disputat. conclus. 13. Probo quamlibet civitatem habere debere Episcopum proprium jure divino, quod ex Paulo ad Titum ostendo dicente, (Hujus rei gratià reliqui te Cretae, ut quae desunt corrigas, & constituas Presbyteros per civitates, sicut ego disposui tibi) Hos autem Presbyteros fuisse Episcopos Hieroni & textus sequens ostendit dicens, Oportet Episcopum irreprehensibilem esse, etc. B Augustin. in Epist. ad Hieron. Episcop. descripturus rationem reddit & dicit. Erat enim Civitas quasi diceret, non erat simplex Presbyter, sed Episc. de quo loquor, quia erat civitas cui praeerat.  Luther among his other Resolutions inserted this: That Episcopacy was of divine Right, grounding his judgement upon the Text, specifying Titus his Government in Crete, as being consonant to the judgement of Augustine.  
2. Their learned 
(b) Scultetus in Titum cap. 8. pa. 10. At Paulus Ephesi et in Cretâ aliquandiu docuerat, ideo Titum & Timotheum in Cretâ jubet manere, non utiquè ut Evangelistas, sed Ecclesiae gubernatores. Id quod etiam Epistolae ad utrumque scriptae evincunt: In his enim non Ecclesiae colligendae, quae erat Evangelistarum, sed collectae gubernandae, quae est Episcoporum, rationem, illis praescribit; suntque praecepta omnia ita confirmata, ut non speciatim ad Timotheum vel Titum, sed generatim ad omnes Episcopos referantur. Ideoque ad Temporariam Evangelistarum potestatem minimè quadrent.  Scultetus showeth, that at this time, they were not exercised in assisting the Apostles for collecting of Churches as Evangelists, but for governing of them, that had been collected, as the general precepts given by the Apostles, (saith he) do prove thereby to become the examples and Types for the successors to follow: and thereupon he concludeth them to have been the same, who otherwise were called Evangelists for preaching the Gospel, although by their superintendency Bishops. To the same purpose 
(c) Moulin in Epist. 3. ad Episc. Winton. Quomodo appellaveris Titum, Timotheum, & Marcum, seu Episcopos five Evangelistas? constat eos habuisse successores Episcopos haeredet illius preminentiae  Master Moulin will have it known, that whatsoever Timothy and Titus had, whether as Bishop or Evangelist, it was such as had a continual succession in the Church, which is as others confess, as James had in Jerusalem, and Mark in Alexandria, which was Episcopal. Titus (saith 
(d) Paulus Tossanus index in Sacra Bib. Titus comes Peregrinationum Pauli, postea Cretensium Episcopus.  Tossanus) after his peregrinations with Paul, was appointed Bishop of Crect, and before these 
(e) Zuinglius tom. 2. fol. 45. Idem Episcopi & Evangelistae nomen: nam Paulus, 2 Tim. 4. [Tuvigila, opus Evangelistae perage; ministerium tuum probatum reddito] aliquo in loco tunc temporis fuit Episcopus, cum haec scriberet Apostolus, Ergo constat idem fuisse Officium utriusque.  Zuinglius confessed, that Tim. at that very time, when Paul advised him to pursue the work of an Evangelist. 2 Tim. 4. was than Bishop in some place or other, by all consequence.  

(f) Gerhard. tom. 6. De Minister. Ecclesiast. num. 227. 2 Tim. 4. Fac quae Evangelistae. Haec vox hoc in loco generaliter sumitur, non specialiter pro quodam Doctorum ordine, quo Timotheus constitutus fuerit Ecclesiae Ephesinae Episcopus, nec ulterius Paulum comitatus. Sicut etiam Lutherus reddidit specialiter [dicti Evangelista erant Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à quibus in partem muneris Apostolici asciti ad diversa loca ab illis mittebantur. In illorum Evangelistarum numero censendi sunt Timotheus et Titus. Timotheum Lystriae assumpsit Paulus Act. 16. postea eum misit in Macedoniam Act. 19.22. & ad 1. Cor. 4 17. Ad Phil. 2.19. Ad Thes. 1: c. 3.2. Tandem verò Ephesinae Ecclesiae Episcopus. 1 Tim. 3.15. Titum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 8.23. Eum misit ad Corinth. 2 Cor. 5 6.12.18. Assumpsit secum Hierosol. Gal. 2.1. Misit in Dalmatiam. 2 Tim. 4.10. Tandem Cretensium Ecclesiarum constituit Episcopum Tit. 1.5.  Dr. Gerhard a late famous Theological Author is copious in this Argument: who in the same showeth that the word Evangelist, given to Timothy when Paul wrote unto him, was taken in a general acceptation, and not as properly belonging to him, as he had been an Assistant, even as Luther (saith he) understood it. Besides he showeth out of Scripture exactly the several Stations, which Timothy had with Saint Paul in exercising his office, before that time that he was placed Bishop in Ephesus.  
We forbear the full allegation of the like Authors cited by others, that we may harken to our English Doctor Reynolds, nothing inferior to any of the rest even in the opinion of our Opposites themselves, telling us of that very time, when Paul assembled the Ministry at Miletum, Act. 20.28. 
(g) Dr. Reynolds Conference with Hart, cap. 8. distinct. 3.  One was chosen as chief in the Church of Ephesus to guide it, the same whom afterwards the Fathers of the Primitive Church called Bishop. So he. And for confirmation hereof showeth that which must indeed be impregnable, to wit, A lineal succession of 27 Bishops (as hath been proved) from Timothy in the Church of Ephesus, and for surplusage to all this we answer, to the objected reasons propounded for Timothy's nonresidence in Ephesus by that qualification, which 
(h) Calvin. institut lib. 3. c. 3. §. 7. Pastoribus singulis assignatur sedes, interea non negamus, quià pastor alias Ecclesias adjuvare possit, qui uni est alligatus: sive quid turbarum intercedat quod ejus praesentiam requirat, sive ab eo petatur consilium. Nec enim sunt veluti Glebae addicti, ut Jurisconsulti.  Calvin hath done in like cases, namely, that Pastors are not so strictly tied to their Glebe or charge, as that they may not help other Churches upon necessary occasions. As for the objected term of Evangelists, we moreover answer from Scripture, where we find Philip preaching the word of God in Samaria, Act. 8.5. Called an Evangelist, Act. 21.8. And yet was one of the seven, meaning Deacons, Act. 6.5. Our Quaere is, why Timothy might not as well be called an Evangelist for preaching the word, being a Bishop, as Philip was, for the same cause, named an Evangelist, being a Deacon. We think all this should be satisfactory, although no more were said: But more we have.   

XIX. THESIS'. That Antiquity taught an Episcopacy both in Timothy and Titus.  
OUr strongest Opposite 
(a) Walo, alias Salmas. lib. de Episc. pag. 229. Titum Cretae insulae praefecit Paulus, qui non singulari in aliquâ civitate Episcopus fuit, sed totam illam provinciam ad tempus procuraret. Tales fuerunt Apostolorum Auditores & discipuli, quicunque primi eorum successores extitere.  Salmasius could not but confess concerning Antiquity, (although he spurn against it) That chrysostom, Epiphanius, Theophylact, Theodoret, and other Greek Commentatours have collected out of the words of Paul, that Titus was verily Bishop of Crete, and that there could not be divers Bishops in one City, which is our present defence, and agreeth as well to Timothy as to Titus. 
(b) Hieron. de Eccles. script. Ephesiorum Episcopus à Paulo ordinatus.  Hierome hath recorded both Timothy, and Titus Bishops, the one of Ephesus, and the other of Crete, to whom 
(c) Ambros. in praefat. ad Timoth. c. 3. Hunc creatum Episcopum.  Ambrose, 
(d) Greg. Pap. de Curate. Past. part. 2. c. 11.  Primasius, 
(e) Primasius in 1 Tim.  Gregory the Great, do consent: Luther also bringeth in Augustine into the said Chorus. We hasten to our last Act.  

Our second ground out of Scripture to prove a Prelacy over Presbyters, to be according to the word of God is, Rev. c. 2.3.  
In the book of Revelation, Christ by his Angel (properly so called) commandeth John to writ unto the seven Churches in Asia, vers. 1. Telling him mystically of seven golden candlesticks, vers. 13. and of seven stars, vers. 16. and afterwards expoundeth their meanings; seven stars, to signify seven Angels of the seven Churches; and seven candlesticks, to betoken the seven Churches, vers. 20. By and by, descending to particulars, he directeth his several Epistles to the several seven Angels of the seven Churches, beginning at the Church of Ephesus, saying, Writ to the Angel of the Church of Ephesus, and so of the rest. These are our Texts, which we are in discussing these our differences to insist upon.   

The State of the Question.  
We readily grant, that whatsoever matter was written to these Angels concerning either themselves or others, were by them to be communicated severally to the Churches, and all the faithful, as they were interested therein, according to that Epiphonema, severally applied in every Epistle thus; [He that hath an ear to hear, let him hear] But the only question is, whether each of these Angels of the Churches were singular persons, having a Prelacy over other Pastors, and Clergy, or no? our Opposites say nay, we yea. The odds is ex Diametre.  
We are therefore according to true method; first, to disprove their negative, and after to evince our affirmation: But, in the first place, be it known that our Opposites in their negatives are distracted into three Opinions. One sort, by the word Angel, will have understood the whole Church collectively, as well Laity, as Clergy. Not so, say the second Opinatours, but by Angel is collectively meant only the Order or College of Pastors or Presbyters. After these the Novelists, it's neither so, nor so; but by Angel is meant one individual Pastor, without relation to any other, newly called an Independent, whereas our tenet is, by Angel, to understand one individual Ecclesiastical person, having a Prelacy above the rest.    

XX. THESIS. That our Opposites first Exposition, which interpreteth the Angel to mean the whole Church and congregation, is notably extravagant.  
ALthough 
(a) Lib. 3. de Episc. pag. 183. Sit ergo hoc fixum, per Angelos nihil aliud voluisse Johannem designari, nisi ipsas Ecclesias.  Walo Messalinus, the grand adversary to Episcopacy, be very peremptory for this exposition, yet will it altogether appear groundless. But first we are to harken unto his gloss. Let it be held a firm and fixed truth, (saith he) that by the name of Angels are not signified any that had Presidency over others, but the whole congregation and Churches. So he; Pythagorically upon his own word, as we see: whereunto we may rather answer, Let it be held firmly and fixtly, that this gloss upon the Text is evidently confuted by the context, which standeth thus, cap. 1. & 20. The Angels are called Stars, and the Church's Candlesticks, so that he must turn Stars into Candlesticks, before that he can make the Angel to signify the whole Congregation. Beside cap. 2.1. the command to John is, Writ to the Angel of the Church of Ephesus, where if by Angel must be understood the Church, than were it as much as to have been said, Writ unto the Church of the Church of Ephesus. But we know the spirit of wisdom could not writ unwisely.   

XXI. THESIS'. That our Opposites second Exposition of the word Angel, to signify only the Order and College of Presbyters, is erroneous, notwithstanding the Arguments of our Opposites to the contrary.  

The Answer to their first Argument.  
THis indeed is the common exposition of our opposites, whereunto our objectours adhere, upon, as they call them firm Arguments, as first; Our first Argument, say they, is drawn from the Epistle to the Church of Thyatira, where after it was said to the Angel [I have something against thee] in the singular number, cap. 2.20. It is after added in the plural, vers. 24. [But I say to you, and to the rest] But what of this? This showeth (say they) the word Angel to be collective, to signify a multitude of Pastors. We answer, if so, than was Beza but dim-sighted, who paraphrased upon these words thus [unto you] that is (saith he) unto the Angel as Precedent, and unto Colleagues, as unto the Assembly (meaning of Presbyters) and to the rest, that is, to the whole flock. So he. Where we see that the Angel was as individual, and singular, as either, Thee, or Thy: And is it possible our Opposites should be ignorant what an Apostrophe is? and that there is no figure of speech more familiar and usual among men, than it is? as when a Lord writing to his chief Steward of matters belonging to him and other Officers under him, and the whole Family: Be thou circumspect in managing my affairs, and afterwards as well unto him, as others, But see that you and the rest keep at home, as much as may be, because of the danger of the Pestilence which now rageth on all sides,   

Answer to the second Argument.  
Our second Argument (say they) is drawn from the Phrases, 
Smect. vindication.  even in this very book of Revelations, wherein it is usual to express a company under a singular person, as the civil State of Rome called a Beast with ten heads, which proveth that the Angel might be taken collectively. Is this all I Master Meade (say they) one better skilled in the meaning of the Revelation, than our Adversary, said, that the word Angel is commonly [if not always] in the Revelation taken collectively. So they. This saying have I diligently sought after, but it fled from me: but yet I shall be content to be satisfied of Mr Meade his meaning from his other sayings more obvious unto me, to show, that he hath not been rightly understood by these objectours. For Collectively, properly taken, is a word comprehending a multitude without distinction of persons, as Christ in his Lamentation said, O Jerusalem, how often would I have gathered Thy Children, but Thou wouldst not] where the words singular Thou, and Thy, do here comprehend all the Citizens of Jerusalem without distinction. Had Master Meade this collective sense? He showeth the flat contrary, Apoc. 9.14. [four Angels] These four (saith he) were put for Nations, which they were thought to govern. So than, they did represent Nations, as notwithstanding to be distinctly their four Governors. Next upon Revel. 14.6. [I saw another Angel flying] We are to call to mind (saith he) that, which before was cap. 7. showed: That the Angels of like Visions do represent them, of whom they have government wheresoever. And again upon vers. 7. The flying Angel is ruler, not only of men, but also of a more eminent rank. So he. If that our Objectours had (according to Master Meade's direction) but called to mind his own explanations, they might have easily perceived he said not more, than as if we may grant that under the word Angel, to whom the Epistle is in special directed, are employed all those who are concerned therein. But how? not by alteration of his person, but by communion of interest, for which cause Master Beza acknowledged him the Precedent over others, even as many other Protestant Divines are ready to do, and that as exactly as either we can desire, or our opposites mislike, when we come to discharge the affirmative point.  
Two Answers we wish our Opposites to take into their second thoughts; One, as they have presented him by way of comparison, as better skilled in the Book of the Revelation than his adversary: the other, as he is to be singly respected, and in his own worthiness. To the first we say, that comparison might well have been forborn, which now provoketh us to another comparison, between him and one as dear to our Opposites as any other, whom they know to have been as conversant in the Book of the Revelation altogether, wherein he, notwithstanding, after the second and third Chapters, hath been so fare from the collective interpretation of the word Angel, that he hath not any where, as we can found, set it down as comprehendnding any Multitude, nay in many places he expresseth by name the individual persons themselves, or some Individuum Vagum signified thereby, some singular notable one.  
The consideration of Master Meade his worthiness and judgement touching Episcopacy, would be had the rather, because we have read the Translation of his Book authorised in this manner, It is Ordered by the Committee of the Commons House in Parliament, that the Book entitled, the Key of the Revelation, be Printed. So they. Which key doth unlock unto us his judgement in behalf of Episcopacy, to be so fully according to the word of God, that part. 1. c. 4. v. 67. p. 35. The four and twenty Elders (saith he) compass next about the throne, which represent the Bishops and Prelates of the Churches, and do answer both in place and order to the Levites and Priests in the Camps of Israel, etc. Thus Master Meade, so commended by our Opposites themselves, who if they shall approve his Key in this point, it is well, we in imparting thus much unto them have but done our duty.   

The third Argument.  
Our third Argument, say they, 
Smect. vindic. pag. 143.  is taken from the word Angel, as it is a common name to all Ministers and Messengers, and surely if Christ had intended to point out any individual person, be would have used some distinguishing name, as to have called him Precedent, Rector, Superintendent. So they. As if by this their surely they would assure us it is a Truth, if we shall take their own word for it, contrary to the judgement of all the Learned, who have every where taught that ever since Angelical Spirits were revealed to the world, the word Angel, spoken in the better part, hath been used to express the Dignity of their office, and accordingly of the Ministers of God whensoever it is applied unto them: Otherwise our Opposites, I think, would have gratified us with the allegation of some one Author that ever fancied the contrary, whom notwithstanding we shall endeavour to satisfy by a parallel in the word Apostles (signifying Messengers) whereof Mr. Calvin, 
(a) Calvin Institut. l. 3. c. 3. §. 5. De voce hac Apostoli, et si ex verbi Etymoritè sic possunt vocari omnes verbi Ministri, quoniam à Domino mittuntur nuncii; sed tamen quia magni refert certam habere de eorum missione notitiam, qui rem inauditam afferrent, duodecim illos peculiari hoc titulo ante omnes insigniri opor●uit.  This word (saith he) according to its Etymon agreeth to any Minister of Christ, yet was it entitled upon the twelve Apostles, because they were the immediate Ambassadors of Christ. So he. And yet we presume that our Opposites would not, because of the Community thereof, call either every Minister of Christ sent to preach the Gospel, an Apostle; or every Cobbler sent on a message, an Angel.   

Their fourth Argument.  
Our fourth Argument, say they, standeth thus; 
* Smect. vind. pag. 146.  Our Saviour saith, that the seven Candlesticks are the seven Churches, but he saith not likewise that the seven Stars are the seven Angels, but in mentioning Angels omitteth the word seven, which is not done without a Mystery, to wit, that the Angels do not signify seven Individual Pastors. So they. Whose Tenants are two; First, that the omission of the word Seven argueth a Mystery; Secondly, that the Mystery signified thereby is this, that the word Angel is not individually, but collectively taken. We cannot but deny both, and so will any even with wonderment at the Objectours boldness in uttering such their conceptions: for first to call that a Mystery, which by all Grammar learning is in every Language most common, by that which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a word not expressed following upon course in the understanding of any rational Reader. As for example: If any one of our Opposites writing to any of his Servants to bring him his two Horses, the black Horse, and the white, omitting in the second place the word Horse, which word doth follow in course of common understanding; yet his man should bring only the black, but not the white, might his excuse have been, It was a Mystery?  
Secondly, Were it that a Mystery should be imagined therein, yet that denial of the word Angel, to be an individual person in the Text, contradicteth the Context. The context standeth thus, cap. 1.26. The Stars are said to be the 7 Angels of the Churches, & cap. 2. & 3. The same Angels being reckoned prove accordingly to be seven. In the Context we have Numerum numerantem, in the Text numerum numeratum, that that which maketh up a number, should be said not to refer unto a number, which was before expressed by Christ. He that hath a perfect natural hand, is said to have individually every finger, although he reckon them not to be five.   

Their last Argument answered.  
This Argument, 
Smectym. pag. 148. Vindicat:  (say they) is taken from Christ's Denunciation against the Angel of the Church of Ephesus, to remove his Candlestick out of its place, if he did not repent: where by Candlestick is meant the Church, or Congregation; But if there by Angel were signified one individual person, than the congregation and people should be punished for the offence of that one Pastor. So they. Who would not have thus argued, if they had considered; that by thus oppugning our Exposition, they have as utterly undermined and overthrown their own. As for example, their tenant hath been; that, by the word Angel is signified the Order and College of Pastors, in the Church of Ephesus: Now than (to return their own engine upon them) if the Candlestick, signifying the Church, should be removed out of its place, except those Pastors should repent, than should the people and congregation be punished for the fault of those Pastors. Therefore all the odds that is between both these consequences, is no more than this, viz. the punishing of people for the fault of the Pastor: and for the faults of the Pastors, in extremity equally, unequally in both; whereas they should have laboured to solve the doubt by some commodious, and congruous interpretation.  
Whether thus, if by Candlestick be to be understood the people: than by people to conceive such of whom the Prophet spoke like People like Pastor, so that the irrepentant people adhering to the unpenitent Pastor, may justly be involved in the same punishment. Secondly, or thus, by taking the word Candlestick to signify the Pastor himself, for the Ministers of the Gospel are so called. Matt. 5.15. And that the same word should be diversely taken in the same sentence cannot be strange to him, who is not a stranger to Scripture. As where it is said. He that shall save his life, (viz. Mortal) shall lose his life; to wit, the Eternal: And again, 2 Cor. 5.21. Of Christ. He that knew no sin, (properly taken) was made for us sin, that is a sacrifice for sin, or else (not to seek further) by distinguishing of the word place, as here betokening man's estate and condition with relation to others, in which sense might the Church of Ephesus be removed by altering the relation to that one Pastor, both by not acknowledging him their Bishop, and by withholding maintenance.    

XXII. THESIS'. That our Opposites third Exposition of the word Angel, to signify one only Pastor in the Church of Ephesus, is extremely new and naught.  
THis misbegotten brat, namely an exposition, which before these days of distraction never saw print, we might think should by and by vanish with its own novelty: how much more for the safety thereof, which we are rather to inquire after, seeming to us to be very transparent. For the reasons, which these our Opposites might have read in 
(a) Brightman in Apoc. p 11. Ephesus evasit nobilior propter Pauli operam triennalem in eâ Act. 19.10. & 20.31. Divinam ad populum Scriptam Epist. datum iis Timotheum pastorem ac faeli cissimam Johannis Apost. per tot annos irrigationem.  Master Brightman, viz. The City of Ephesus was more ennobled of all other, by Paul's Triennial labour therein: Next, by the divine Epistle written unto the people there, as also by that Timothy was ordained their Pastor, and besides, for John's laborious watering thereof for so many years together. So he. But how successful were these than? this was told us in the Acts of the Apostles, concerning the Church of Ephesus; whereof it is said, so mightily grew the word of God, and prevailed. Act. 19.20. Now that after Paul's long residence, after Timothy's Pastorship, and after Saint Johns watering of that Church, and so long a time; and that with so admirable success, and yet here but one only Pastor among them. Is this credible? What saith the Scripture? The Harvest indeed is great, but the labourers are few. But here in the mightily great Harvest, the labourers are fewer than few. We aught not to be blamed for meddling with such trifles in earnest, but that our study hath been to weed out even the lest scruples, now that we are to expedite a matter of highest importance, which is our proof of Episcopacy from the word of God: and to that purpose from confutation of the negative part held by our Opposites, we pass to the proofs and confirmations of our affirmative.   

XXIII. THESIS'. That by the word Angel of Ephesus, to signify a singular and individual Pastor having a Prelacy over Presbyters, is proved by a large consent of Protestant Divines without exception judicious and ingenuous.  
THe Divines, which we shall produce shall be those, whom our Opposites themselves cannot call Partialists in behalf of Bishops, whether they be of remote Churches, or as it were domestics in our own Country. Of the first kind, we allege the last chief Pastor of the Church of Geneva 
(a) Master Deodate his notes upon the Apoc. 2.1.  Master Deodate, who is to be cited out of his Book lately authorised to be published, by Order of the House of Commons this Parliament. The Text in the Revelations is, Writ to the Angel of the Church of Ephesus: His paraphrase thus. That is, saith he, to the Pastor or Bishop; under whose person aught to be understood the whole Church. The Church to be employed or understood, and the Pastor or Bishop, under whose person, which, because person, can be but one, according to the Etymon of the word Angel, Persona quasi per se una: Or as it is defined in Philosophy. A person is an individual intellectual Nature, yet so in this place as he being to acquaint all with the contents of this Epistle, all were understood to be concerned in him, as all the other following witnesses will acknowledge. Before him in the same Church of Geneva was Theodore, 
(b) Beza in Apoc. 2.1. Angelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quem oportet admoneri & per eum Collegas, totamque adeo Ecclesiam.  Beza, By Angel (saith he) is meant the Precedent, who was admonished and his Colleagues with him. So he.  

(c) Bullinger in Apoc. cap. 2. concio septima. Nemo autem existimet hanc Epiostlamuni inscriptam Angelo, i e. Episcopo vel pastori, nihil ad Ecclesiam pertinere. Nam sub finem Epistolae Epiphonema adjicitur. Qui habet aurem audiat quid Scriptura dicat Ecclesiis. Nominatur ergo pastor, sed non excluduntur oviculae; Interim verò Angelo inscribitur, ut admoneantur Pastorss, in ipsis esse permultum situm qualis sit Eccles  Bullinger, although he, as others affirm, that the Epistle concerneth as well People as Pastors, yet doth he consent unto us, that, the Epistle was inscribed to one, by whom the Pastors and people might be informed: As punctually and pertinently 
(d) Marlorat. in Apoc. 1.12. Quamvis quaedam tam in Clero, quam in Populo corrigenda essent non tamen populum, sed Clerum aggreditur: nec quemlibet de Clero, nominatim Principem Cleri, utique Episcopum.  Marlorat, some things (saith he) were to be corrected as well in the people, as in the Clergy; yet doth not John address himself unto the people, nor yet to the Clergy, but to the chief of them, which is the Bishop, and that not without good reason. So he. Of our chief 
(e) Gualther. Hom. 9 in Apoc. 8. Angelo, id est, Episcopo Smyrnensi, atque adeo toti Ecclesiae; constat ex Historiis Polycarpum fuisse hunc Angelum.  Gualther held the same opinion with further evidence of these other words. [Unto the Angel of the Church of Smyrna write] that is, saith he, To the Bishop thereof, as Histories do manifest. 
(f) Gaspar Sib. in Apoc. p. 185. de uno singulari Angelo, quae sententia mihi magis arridet.  Gaspar Sibilius having compared the divers expositions confessed, saying, This, as spoken but of one Angel, pleaseth me better. 
(g) Piscator in eandem Apoc [Angelo] it est, Episcopo, nec non ipsi Ecclesiae.  Piscator briefly and consonantly to the Angel, that is, to the Bishop, and to the Church: namely Bishop expressly, and Church consequently, because of matters of concernment to them also. 
(h) Paraeus [Angelo Ephesinae Ecclesiae] sic vocat pastorem ejus, eadem appellatione Christus aliarum Ecclesiarum Episcopos dignatur.  Paraeus doubteth not to make his explanation as generally to be observed in these Epistles. It is the word of Christ (saith he) that that, which is meant to the Church, should be inscribed to the Bishop of the place, or Church. 
(i) Aretius' [Angelo] it est, Ministro Ecclesiae per quem ad totum coetum res proferantur.  Aretius is of no less esteem than the former, and as punctual altogether, by Angel interpreting a special one Minister, and Disciple of John; by whom the writing might be commended to the whole Church. 
(k) P. Martyr comment. in primam Corinth. 11. Johannes jubetur scribere ad Angelos Ecclesiarum, qui erant illarum Episcopi.  Peter Martyr used to be reckoned among the first Worthies. John (saith he) was commanded to writ to the Angels, who were the Bishops of the Churches. But what do we multiply remote Authors, when one of their Doctors may satisfy us both for the general, and for himself? 
(l) Scultetus observat. in Tit. Doctissimi quique interpretes per septem Ecclesiarum Angelos interpretantur septem Ecclesiarum Episcopos, neque enim aliter possunt, vim nisi facere textui velint.  All the most learned Interpreters, (saith Dr. Scultetus) by Angels expound the Bishops of the Churches, nor can it be otherwise interpreted without violence to the Text. So he. After our so long peregrination in remote Churches, it is time to hast home, to try what our own English Divines have judged of this matter; and jest now we be too numerous, we shall single out three, who will be held singular in the estimation of our Opposites themselves. 
(m) Dr. Reynolds in his Conference with Hart. c. 2. divisio. 3.  Dr. Reynolds. Although in the Church of Ephesus, saith he, there were sundry Elders and Pastors to guide it, yet, among these sundry, was there one Chief, whom our Saviour caelleth the Angel of the Church. Apoc. 2. So he. His words need no Paraphrase, 
(n) Dr. Fulke in Apoc 2 Ad Pergamensis Ecclesiae Episcopum Epistola haec destinatur.  Dr. Fulke is one of them whom our Opposites have cited for their part, who, if he speak directly against them, they may not be offended with us. The Epistle to Pergamus, saith he, was directed to the Bishop thereof. We have reserved Master Cartwright to the last, that his Testimony may be more lasting in the memory of our Opposites, as from one who useth to be most grateful unto them. The letters written to the Churches, saith he, were therefore directed to the Angel, because he is the meetest man by office, by whom the Church may understand the tenor of the letter. So he, and so they. Although this Cloud of witnesses thus raining down abundance of Testimonies, for proof of an Apostolical original of Episcopacy, 
(o) Mr. Cartwright on the Rheims Testament upon Apoc. 2.  may justly be held so convincent, that nothing but selfness in any party can oppose any thing against it, yet shall we furthermore fortify their proofs, desiring that this one thing may be observed, (to wit) the reason why all our Opposites have struggled against this our Exposition, as a break-neck to their whole cause; but we'll go on.   

XXIV. THESIS'. That Antiquity held not the word Angel (whereof we treat) to be taken Collectively for a multitude of Pastors.  
IF that our Opposites had not said that we cited no ancient Fathers for our exposition, we should not have framed this Thesis; only we cannot tell with what appetite they did it: Is it that they hold the judgement of Father's satisfactory in this case? why than have they not alleged any one sylllable out of them for their own collective sense? But we list not to expostulate, rather hoping the best, we entreat them to spell the words of 
(a) Ambros. in 1 Corint. 1. Angelo's Episcopos dico, sicut docet in Apocalypsi Johannes.  Ambrose, they are but few, I call Bishop's Angels, as I am taught in the Revelation. What Ambrose meant by Bishops who can doubt? Likewise 
(b) August. Epist. 192. Divinâ voce laudatur Angeli nomine Praepositus Ecclesiae.  Augustine the famous Bishop of Hippo, saith, of one of these Angels, That he was set over the Church by the divine voice (meaning the Scripture.) If 
* See above.  Scultetus when he said, that all the most learned Interpreters, by Angels, understood Bishops; if among All, he comprehend the Ancients, we have not to seek more witnesses; however, we need not, because there is but very rare commenting upon the Apocalypse among the Fathers, much less upon these Texts. All this notwithstanding we are sure of that what is wanting in their Commentaries, they supply in their historical relations, as will appear by and by, rendering unto us one Polycarpus Bishop and Martyr to have been one of these Angels in the Church of Smyrna. In the interim we will pled Reason with our Opposites.   

XXV. THESIS'. That the word Angel in other places of the Revelation is commonly if not always Individually taken.  
BEtter reason they cannot expect than is the retorting of their own Argument upon them: when they dislike this, The word Angel is commonly, if not always taken Collectively, ergo, aught it to be so interpreted in the second and third Chapters. So they; but altogether amiss, as hath been shown. It will be our part to prove the contradictory, whereof upon observation in reading Commentaries upon the Revelation, we are the more confident; our Opposites at their leisure may inquire to other Authors; We for this present shall need but commend a special one unto them who in their opinion may stand for many, because only now at hand. He after these two Chapters (as the marginals show) 
(a) Brightmannus in cap. 7.2. id est. Constantius. cap 8.17. Angelus volans. i e. Greg. Magnus. c. 10. Angelus robustus, id est Chestus. cap. 14. There is seven times alius Angelus, and of the first three he saith, Erant hi tres totidem coelestes viri, etc. v. 15. Alius, ut probabile est Minister, and yet after doubleth fond, v. 17. Angelus alius est, Tho. Cromwellus, v. 18. Alius Tho. Carmerus, cap. 16. Sunt 7. Angeli, v. 2. Angelus primus Eliz. Regin. v. 3. Secundus, id est, Mart. Chemnitius v. 5. Angelus Aquarum, Civis aliquis Magistratus, v. 7. Alius Angelus. Vnus aliquis. Videat relique Lector, cap. 16. vers. 2, 3, 5, 7, 12.17. cap. 19 vers. 21. cap. 19 vers. 17.  through his whole Commentaries upon the same Book, taketh the word Angel so fare Individually, as to interpret it of some one person, either expressly by name, or else equivalently by an Individuum vagum, as thus, some notable one, or the like.  
In the second place, we do appeal to the Texts themselves to give a sufficient taste; for oftentimes the Angels are reckoned seven, and after distributed ordinatively into first, second third, and so till the seventh, as plainly as one can reckon the seven days in the Week, Chap. 15. & 16. Afterwards we have recited one Angel having the Key of the bottomless pit, Chap. 20. was there need of a Collectively understood multitude of Angels to keep one Key? The like may be said of a mighty Angel for delivering a little book, Chap. 10.1, 2. Besides the Angel whom John is said to have worshipped, Chap. 22. will they say this Angel also to comprehend a Multitude? than might the Angel reply, have you forgot when I said to John, I am thy fellow Servant, but five words, and every one an Individual.  
Thirdly, to return to the questioned Texts, whereas some of the Angels are commended for notable virtues, and as much condemned for some notorious vices; they that think that all the same vices and virtues did as well imply every Pastor in all the Colleges of the seven Churches may as well conceive, that where the deformities are noted in any Corporation, therefore every person in it is equally flat-nosed, crook't-legged, bald-headed, and the like.  
Lastly, the Angels and Churches being both reckoned distinctly seven times, that there should be a Collective number of the Order of Pastors, without so much as any insinuation of distinguishing them either from Angels, or Churches; have they any Key to unlock such a Mystery? From this kind of reasoning, we pass unto an evidence of no less importance, Historical Experience, and Practice.   

XXVI. THESIS'. That by Angel is meant Individually one Bishop, is demonstrated by Historical learning without contradiction.  
HIstory is the life of memory, and memorial of men's lives, if it may be undubitably had, it must necessarily seal up the verity of all that hath been said of an Apostolical Institution of Episcopacy, whereof we have had evident instances in the Episcopal Traditions from James in Jerusalem, Mark in Alexandria, Peter in Antioch and in Rome: And now we are to insist upon examples of the descent from John in two of these Angelical Churches Ephesus and Smyrna. For the first, it hath been made good unto you out of Eusebius, that 
(a) Polycrat. Epist. ad Victorem apud Euseb. Hist. lib. 5. cap 25.  Polycrates writ himself Bishop of Ephesus, testifying withal a line of seven Bishops of his own kindred, his Predecessors: whereunto may be added the Declaration made by Leontius the Archbishop of Magnesia in the general 
(b) Council. Cal●ed. Act. 11.  Council of Chalcedon of the succession of the seven and twenty Bishops from Timothy in the same Church of Ephesus; which Timothy, all antiquity with a large consent of most approved Protestant Divines have testified to have been Bishop there; none will think, but shame itself would have restrained Leontius from making such a public Declaration in the hearing of six hundred Fathers assembled in this Council, if the matter itself had been liable to any contradiction. The next instance (as we are persuaded) may be held satisfactory and infringeable in itself, in Polycarpus Bishop of Smyrna, in the days when Saint John lived: our witnesses deserve your hearing, we will begin with the veriest junior of all, saying, 
(c) Hieronym. de Scrip. Eccles. Polycarpus Johannis discipulus & ab eo Smyrnae Episcopus ordinatus, totius Asiae princeps fuit, qui nonnullos Apostolorum qui Dominum viderant Magistros habuerit & viderit. Postea vero regnante Marco Antonio quartâ post Neronem persecutione Smyrnae sedente proconsule & universo populo in Amphithet. adversus eum personaliter igni traditus est.  Polycarpus who had been Disciple to one that heard the Lord, and afterwards burned a Martyr of Christ, was ordained Bishop of Smyrna by Saint John. 
(c) Hieronym. de Scrip. Eccles. Polycarpus Johannis discipulus & ab eo Smyrnae Episcopus ordinatus, totius Asiae princeps fuit, qui nonnullos Apostolorum qui Dominum viderant Magistros habuerit & viderit. Postea vero regnante Marco Antonio quartâ post Neronem persecutione Smyrnae sedente proconsule & universo populo in Amphithet. adversus eum personaliter igni traditus est.  So Hierome. Another, Polycarpus Bishop and Martyr was placed by John Bishop of Smyrna. So 
(d) Euseb. Alius Polycarpus. Episc. & Martyr suffragiis Smyrnes. Episcopatum obtinuit.  Eusebius A third before him. By John was Polycarpus constituted Bishop of Smyrna. So 
(e) Tertull. prescript. cap. 23. à Johannae Smyrnae collocatus. Euseb. Hist. lib. 3. c. 30. Episcopus Smyrnae abiis qui erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tertullian. And before him a fourth testifieth as one that had seen this Polycarpus, That after that he had been instructed by the Apostles of Christ, with whom he had been conversant, he was made by them Bishop of Smyrna. So 
(f) Iren lib. 3. cap. 3. vide & apud Euseb lib. 3. c. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Polycarpus non solum edoctus à Christi discipulis & conversatus apud multos qui Christum ipsum viderunt, verum etiam ab Apostolis constitutus Episcopus Ecclesiae in Asia quae dicitur Smyrna, quem in tenera nostra aetate nos ipsi vidimus; diù enim vixit & valdè senex per nobile & gloriosum Martyrium vitâ docessit.  Ireneus. We ascend somewhat higher, to one who writ an Epistle to the same Polycarpus, intiutling him the Bishop of Smyrna; and in his Epistle to the Church of Smyrna, saluting him as their Bishop. 
(g) Ignatius Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & Epist ad Smyrnenses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vedelius. Exercit. in istans Epistolas.  Ignatius in these Epistles and say which Vedelius the Professor in the Church of Geneva, and an exact discerner and discoverer of the corruptions crept into his writings, doth hold as genuine and legitimate. Can our Opposites require a greater confirmation of any historical point, which they themselves maintain, as more amply testified than this is? whereto as many of our former Protestant Divines did subscribe, so is there not one to our knowledge from this Saint John that ever did contradict it.   

XXVII. THESIS'. That Christ himself shown his approbation of the Prelacy which the foresaid Angels had in their several Churches.  
THere was yet never either favourites to Episcopacy, not opposites against it, but have granted, that whatsoever the government was meant in these seven Churches, it had the approbation of Christ, by the tenor of his Epistles written unto them. First from the words of the Chap. 1.1. The Revelation of Jesus Christ sent by his Angel to his Servant John] to acknowledge the Epistles to have been dictated by Christ himself, conveied by an Angel to John, and as it followeth in the second and third Chapters, distributed by John to the several Angels, and communicated to the Churches. After this, by the virtue of the same letters, an inquisition is made, (as it were a Visitation kept) upon every Angel of the Churches, concerning the discharge of their offices; wherein two of them are found of weight and commendable, the other five, more or less criminally delinquents, yet so; as to manifest a justification of the offices. The approbation of the function is seen, not only (which reason none can deny) by Christ his commending their diligence, zeal, and faithfulness; but even likewise in his process of convictions, reprehensions, and denuntiations against their remissness, dissoluteness, and faithfulness of others; but how? certainly, so that the condemnation of their vices and abuses argued an approbation of their Offices and Functions because it was done not with an absolute intent to remove them at the first, but only to reform them, and continued them upon their Reformation; therefore was it said from Christ to one, Repent, or else, etc. Chap. 2.5. & 16. to another, Repent, if not, I will come against thee, and the like; this we see was no deprivation of the Ofcers at first, much less abolition of the Offices which were to continued from age to age.  
The last point will be our Assumption from all these premises, which is, that these Angels, being so amply, evidently, and with so unanimous consent of the most and best approved Protestant Divines, agreeable to Historical practice of Apostolical Churches, proved to have been such Bishops as had a Prelacy over the Clergy with Christ's own approbation, a truth, which the evidence of these Scriptures did express in part from 
(a) Beza de Minist. grad. cap. 13. Quid objicis in aetatem Johannis Apost. Asiae Ecclesiae septem habuerunt Episcopos, divinâ non humanâ ordinatione sibi praefectos, Apostolo singulos illos singularum Ecclesiarum Angelos minime compellaturo, & culpam malè obitae functionis minimè illis attributuro, nisi eminentior fuisset eorum in Ecclesiae regimine auctoritas. Hoc, inquam, quor sum adversus Hieronymum & nos torques? nec enim ille, quum diceret Ecclesias initio fuisse communi Presbyterorum consilio gubernatas, ita desipuisse existimandus est, ut somniaret neminem ex Presbyteris illi coetui praefuisse, etc.  Beza himself; his sentence is large, consisting of these briefs; First, that the Episcopacy which seemed to him to be regulate, was to be collected out of this Scripture of the Apocalypse. Secondly, that the same was a Presidency, and Prefecture-ship of one Presbyter over the rest. Thirdly, that it was a Prelacy of Authority. Fourthly, that Hierome was of judgement. Fifthly, that to hold otherwise, were to dote and play the fool: all which prove the difference of Bishop and Presbyter both to have been of Apostolical Institution, because under John in the Church of Asia; and to have had the approbation of Christ, because of Christ his commendation of the faithful discharge of this Function, which fully makes good unto us, both our Conclusions, That Episcopacy for the Office and Function itself is according to the word of God, and in respect of use, therefore the Best.   
FINIS.   

The Original of BISHOPS and METROPOLITANS, briefly laid down by JAMES, Archbishop of ARMAGH.  
THe ground of Episcopacy is derived partly from the pattern prescribed by God in the Old Testament: and partly from the imitation thereof brought in by the Apostles and confirmed by Christ himself in the time of the New. The government of the Church of the Old-Testament was committed to the Priests and Levits: unto whom the Ministers of the New do now succeed; in like sort as our Lordsday hath done unto their Sabbath that it might be fulfilled which was spoken by the Prophet, touching the vocation of the Gentiles. 
a Esa ●● 21.  I will take of them for Priests, and for Levits, saith the Lord.  
That the Priests were superior to the Levits, no man doubteth: and that there was not a parity, either betwixt the Priests or betwixt the Levits themselves, is manifest by the word of God; wherein mention is made of the Heads and Rulers both of the one, and of the other. 1 Chron. XXIV. 6, 31. and Ezr. VIII. 29.  
The Levits were distributed into the three families of the Gershonites, Cohathites, and Merarites: and over each of them God appointed one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler, Num. III. 24, 30, 35. The Priests were divided by David into four and twenty courses; 1 Chron XXIV. who likewise had their Heads: who in the History of the New-Testament are ordinarily called 
b Matth. 2.4. and 27.1. Act 19.14. etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or chief of the Priests; and clearly distinguished from that singular one, who was the type of our 
c Heb. 4.14.  great High Priest, that is passed into the Heavens, Jesus the son of God. Yea in the XI. of Nehemy, we find two named Bishops, the one of the Priests, the other of the Levits that dwelled in Jerusalem. The former so expressly termed by the Greek in the 14. the latter both by the Greek and Latin Interpreter in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LXX. Episcopus Levitarum. Hieron.  22. vers. and not without approbation of the scripture itself, which rendereth the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 109.8.  Hebrew word of the same original in the Old, by the 
e Act. 1.20.  Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New-Testament.  
Of Levi it was said by Moses the man of God 
f Deut. 33.10.  They shall teach Jacob thy judgements, and Israel thy law; they shall put incense before thee, and whole  sacrifice upon thine Altar. Because this latter part of their office hath ceased with them, and the levitical Altar (the truth prefigured thereby being now exhibited) is quite taken away: may not we therefore conclude out of the former part (which hath no such typical relation in it) that our Bishops and Presbyters should be (as the Apostle would have them to be) 
g 1 Tim. 3.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach; 
h Tit. 1.9.  able by sound doctrine both to exhort, and to convince the gainsayers? Nay, and out of the latter part itself; where God had appointed, that 
i Deut. 28.1.  the Priests the Levits and all the Tribe of Levi should eat the offerings of the Lord made by fire: doth not the Apostle by just analogy infer from thence, that forasmuch as 
k 1 Cor. 9.13, 14.  they which waited at the Altar, were partaker with the Altar; even so had the Lord ordained, that they which preached the Gospel, should live of the Gospel?  
With what show of reason than can any man imagine, that what was instituted by God in the Law, for mere matter of government and preservation of good order (without all respect of type or ceremony;) should now be rejected in the Gospel, as a device of Antichrist? that what was by the Lord once 
l Jerem. 2.21.  planted a noble vine, wholly a right seed, should now be so turned into the degenerate plant of a strange vine; that not purging or pruning of it will serve the turn, but it must be cut down root and branch, as 
m Matth. 15.13.  a plant which our heavenly Father had never planted? But nothing being so familiar now a days, as to father upon Antichrist, whatsoever in Church matters we do not found to suit with our own humours: the safest way will be, to consult with Christ himself herein, and hear what he delivereth in the cause.  
These things saith he, that hath the seven stars. Revel. III. 1. He owneth than, we see, these stars; whatsoever they be, and, the mystery of them he thus further openeth unto his beloved Disciple. The seven stars, which thou sawest in my right hand, are the Angels of the seven Churches. Revel. I. 20. From which words a learned man, very much devoted to the now so highly admired Discipline, deduceth this conclusion. 
n Quanta igitur dignitas verorum Pastorum, qui tum stellae sunt, non in alio firmamento, quàm in dextrâ Christi fixae, tum Angeli? T. Brightman. in Apocalyps. 1.20.  How great therefore is the dignity of true Pastors, who are both STARS, fixed in no other firmament than in the right hand of Christ, and ANGELS?  
He had considered well, that in the Church of Ephesus (one of the seven here pointed at) there were many 
o Act. 20.17, 28.  PRESBYTERS, whom the holy Ghost had made BISHOPS, or Overseers, over all that flock; to feed the Church of God, which he had purchased with his own blood. And withal he saw, that by admitting one Angel there above the rest (all, as well 
p Judg. 2.1. Hagg. 1.13. Matth. 11.18:  extraordinary Prophets, as 
q Malach. 2.7.  ordinary Pastors, being in their own several stations accounted Angels or Messengers of the Lord of Hosts) he should be forced also to acknowledge the eminency of one Bishop above the other Bishops (that name being in those days 
r Philip. 1.1. 1 Tim. 1.2. Tit. 1.5, 7.  common unto all the Presbyters) and to yield withal, that such a one was to be esteemed as a star fixed in no other firmament, than in the right hand of Christ.  
To salve this therefore; all the stars in every Church must be presupposed to be of one magnitude, and though those stars which typified these Angels are said to be but seven, yet the Angels themselves must be maintained to be fare more in number: and in fine, where our Saviour saith, 
s Revel. 2.1.  unto the Angel of the Church of Ephesus writ; it must by no means be admitted, that 
t Nec uni ali cui Angelo mittuntur, sed toti (ut ita dicam) Collegio Pastorum; qui omnes hâc communi voce comprehenduntur. Non enim unus erat Angelus Ephesi, sed plures: nec inter istos ali quis Princeps. Brightman. in Apocalyps. 2.1.  any one Angel should be meant hereby, but the whole College of Pastors rather. And all upon pretence of a poor show of some shallow reasons; that there was not one Angel of Ephesus but many, and among them not any Principal.  
Which wresting of the plain words of our Saviour is so extreme violent; that M. Beza (though every way as zealously affected to the advancement of the new Discipline, as was the other) could by no means digest it: but ingenuously acknowledgeth the meaning of our Lord's direction to have been this. 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quem nimirùm oportuit inprimis de his rebus admoneri, ac per eum caeteros Collegas, totamque adeò Ecclesiam. Bez. in Apocalyps. 2: 1.  To the Angel, that is, to the Precedent as whom it behoved specially to be admonished touching those matters; and by him both the rest of his colleagues, and the whole Church likewise. And that there was than a standing Precedent over the rest of the Pastors of Ephesus, and he the very same (as learned 
x Conference with Hart, c. 8, divis. 3.  Doctor Rainolds addeth) with him whom afterwards the Fathers called Bishop: may further be made manifest, not only by the succession of the first Bishops of that Church, but also by the clear testimony of Ignatius; who (within not greater compass of time than twelve years afterwards) distinguisheth the singular and constant Precedent thereof, from the rest of the number of the Presbyters, by appropriating the name of Bishop unto him.  
As for the former: we found it openly declared in the general Council of Chalcedon, by Leontius Bishop of Magnesia; that 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil. Chalcedon. Act. 11.  from Timothy (and so from the days of the Apostles) there had been a continued succession of seven and twenty Bishops; all of them ordained in Ephesus. Of which number the Angel of the Church of Ephesus, mentioned in the Revelation, must needs be one: whether it were Timothy himself, as some conceive; or one of his next Successors, as others rather do imagine. 
z Vid. Peter. in Apocalyps. cap. 2. disp. 2. Alcazar. Prooem. in cap. 2. & 3. Apocal. notat. 1. & Petr. Halloix. Notat. in vit. Polycarp. cap. 7.   
For that Timothy had been sometime 
a Notandum est ex hoc loco, Timotheum in Ephesino Presbyterio tum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i e. antistitem) ut vocat Justinus. Bez. Annotat. in 1. Tim. 5.19.  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is the appellation that 
b Qui politiae causâ reliquis fratribus in coetu praeerat (quem Justinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat) peculiariter dici Episcopus coepit. Id. in Philip. 1.1.  Justin Martyr, in his second Apology for Christians, & 
c Dionys. Corinth. in epist. ad Athenienses, eodem sensu Publium martyrem nominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quo proximum ejus successorem Quadratum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Euscbium, lib. 4. histor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  Dionysius of Corinth not long after him, in his epistle to the Church of Athens, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marcell. Ancyran. apud Epiphanium, haeres 72.  Marcellus Bishop of Ancyra in his letters to Julius' Bishop of Rome, do give unto a Bishop) or Antistes, or Precedent of the Ephesine Presbytery, is confessed by Beza himself: and that he was ordained the first Bishop of the Church of the Ephesians, we do not only read in the subscription of the second Epistle to Timothy, and the Ecclesiastical History of 
e Euseb. Hist. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius, but also in two ancient Treatises concerning the Martyrdom of Timothy; the one nameless in the Library of 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & pòst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phot. Bibliot, num. 254.  Photius, the other bearing the name of 
g Polycrat. de Martyrio Timothei: inter Vitas Sanctorum edit. Lovanii anno 1485.  Polycrates. even of that Polycrates, who was not only himself Bishop of this Church of Ephesus, but borne also within six or seven and thirty years after S. John wrote the forenamed Epistle unto the Angel of that Church: as it appeareth by the years he was of, when he wrote that Epistle unto Victor Bishop of Rome, wherein he maketh mention of 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polycrat. Epist. ad Victorem: apud Euseb. l. 5. Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seven kinsmen of his who had been Bishops; he himself being the eight.  
I come now to the testimony of Ignatius: whom 
i Theodoret. in Dialogo 1. sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Theodoret, and 
k Felix III. in Epist. ad Zenonem Imp. recitat in V Synodo Constantinopol. Act. 1. (tomo 2. Concilior. pag 22●. edit. B●nnii. anno. 1606.)  Felix Bishop of Rome, and 
l johan. Malela Antiochenus, Chronic, lib. 10 M S.  John the Chronographer of Antioch, report to have been ordained Bishop of Antioch by S. Peter in special, chrysostom (who was a Presbyter of the same Church) by 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jo. Chrysost. in Ignatii Encomio.  the Apostles in general; and without all controversy did sit in that See, the very same time wherein that Epistle unto the Angel of the Church of Ephesus was commanded to be written.  
In the I'll of Patmos had S. John his Revelation manifested unto him, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iren advers. haeres. lib. 5. cap. 30.  toward the end of the Empire of Domitian, as Irenaeus testifieth; or the fourteenth year of his government, as 
o Euseb. Chron. Hier. Catal. scriptor. Ecclesiast. in Johanne.  Eusebius and Hierome specify it. From thence there are but twelve years reckoned unto the tenth of Trajan: wherein Ignatius, in that last journey which he made for the consummation of his glorious Martyrdom at Rome, wrote another Epistle unto the selfsame Church of Ephesus. In which he maketh mention of their than Bishop Onesimus: as it appears both by 
p Euseb. lib. 3. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius citing this out of it, and by the Epistle itself yet extant.  
In this Epistle to the Ephesians, Ignatius having acknowledged that their 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. epist. ad Ephes.  numerous multitude was received by him in the person of their Bishop Onesimus, and 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid.  blessed God for granting unto them such a Bishop as he was: doth afterwards put them in mind of their 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  duty in concurring with him, as he showeth their worthy Presbytery did, being 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  so conjoined (as he saith) with their Bishop, as the strings are with the Harp: and toward the end exhorteth them to 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  obey both the Bishop and the Presbytery, with an undivided mind.  
In the same journey wrote Ignatius also an Epistle unto the Church of Smyrna, another of the seven, unto whom those letters are directed in S. John's Revelation. wherein he also 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. in epist. ad Smyrn  saluteth their Bishop and Presbytery: exhorting all the people to 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  follow their Bishop, as Christ Jesus did his Father, and the Presbytery, as the Apostles; and telling them that 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ibid.  no man aught either to administer the Sacraments, or do any thing appertaining to the Church, without the consent of the Bishop.  
Who this Bishop, and what that Presbytery was; appeareth by another Epistle written a little after from Smyrna, by 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polycarp. epist. ad Philippens.  Polycarpus and the Presbyters that were with him, unto the Philippians. And that the same Polycarpus was than also Bishop there, when S. John wrote unto the Angel of the Church of Smyrna; who can better inform us than Irenaeus? who did not only know those worthy men, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iren. advers. haeres. lib. 3. cap. 3.  who succeeded Polycarpus in his See; but also 
b Id. in epist. ad Florinum: (apud Euseb. lib 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) & ad Victorem, (ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)  was present, when he himself did discourse of his conversation with S. John, and of those things which he heard from those who had seen our Lord Jesus.  
Polycarpus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 3. cap. 3. Vid. & Eus b. lib. 3. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saith he, was not only taught by the Apostles and conversed with many of those that had seen Christ, but also was by the Apostles constituted in Asia Bishop of the Church which is in Smyrna: whom we ourselves also did see in our younger age, for he continued long: and being very aged, he most gloriously and nobly suffering Martyrdom departed this life.  
Now being ordained Bishop of Smyrna by the Apostles; who had finished their course, and departed out of this life before S. john (the last survivor of them) did writ his Revelation: who but he could there be meant by the Angel of the Church in Smyrna? in which that he still held his Episcopal office unto the time of his Martyrdom (which fell out LXXIV. years afterwards) may sufficiently appear by this testimony, which the brethrens of the Church of Smyrna, who were present at his suffering, gave unto him. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Smyrnens Eccles epist. de martyrio Polycarpi. Euseb. lib. 4. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He was the most admirable man in our times, an Apostolical and Prophetical Doctor, and Bishop of the Catholic Church which is in Smyrna. Whereunto we may add the like of Polycrates Bishop of Ephesus, who lived also in his time and in his neighbourhood, affirming 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polycrat. epist. ad Victorem: apud Euseb. lib. 5. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Polycarpus to have been both Bishop and Martyr in Smyrna. So saith he in his Synodical Epistle, directed unto Victor Bishop of Rome, about 27 years after the Martyrdom of Polycarpus; he himself being at that time 65 years of age.  
About the very same time wherein Polycrates wrote this Epistle unto Victor, did Tertullian publish his book of Prescriptions against Heretics: wherein he avoucheth against them, that 
f Sicut Smyrnaeorum Ecclesia Polycarpum ab Johanne conlocatum resert, sicut Romanorum Clementem à Petro ordinatum edit: proinde (ot. perinde) utique & caeterae exhibent quos, ab Apostelis in Episcopatum constitutos, Apostolici seminis traduces habent. Tertul. de Prescript. cap. 32. Vid. & ejusd. lib. 4 contra Martion. cap. 5.  as the Church of Smyrna had Polycarpus placed there by John, and the Church of Rome Clement ordained by Peter; so the rest of the Churches also did show, what Bishops they had received by the appointment of the Apostles, to traduce the Apostolical seed unto them. And so before him did Irenaeus urge against them 
g Successiones Episcoporum, quibus Apostolicam quae in unoquoque loco est Ecclesiam tradiderunt. Iren. lib. 4. advers. haeres. cap. 63.  the successions of Bishops, unto whom the Apostles committed the charge of the Church in every place. 
h Omnes enim two valdè posteriores sunt quàm Episcopi, quibus Apostoli tradiderunt Ecclesias. Id lib. 5. cap. 20.  For all the Heretics (saith he) are much later than those Bishops, unto whom the Apostles committed the Churches. And, 
i Habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis, & successores eorum usque ad nos; qui nihil tale docuerunt, neque cognoverunt quale ab his deliratur. Id. lib. 3. cap. 3.  we are able to number those who by the Apostles were ordained Bishops in the Churches, and their Successors unto our days; who neither taught nor knew any such thing as these men dream of.  
For proof whereof, he bringeth in the succession of the Bishops of Rome, from 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ibid.  Linus (unto whom the blessed Apostles committed that Episcopacy) and Anacletus (by others called Cletus) and Clement (who did both see the Apostles, and conferred with them) unto 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  Eleutherius; who when Irenaeus wrote, had the charge of that Bishopric in the twelfth place after the Apostles. Concerning whom, and the integrity which than continued in each other succession from the Apostles days, Hegesippus, who at the same time published his History of the Church, saith thus. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hegesip. apud Euseb. lib. 4. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Soter succeeded Anicetus, and after him was Eleutherius. Now, in every succession, and in every City, all things so stand, as the Law and the Prophets and our Lord do preach.  
And more particularly concerning the Church of Corinth, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ita enim ex MS. legendum, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. lib. 4. histor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cum lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after he had spoken of the Epistle written unto them by Clement, for the repressing of some factions wherewith they were at that time much troubled (which gave him occasion to tell them that 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. epist. ad Corinth. pag. 57 edit. D. Patricii Junii.  the Apostles, of whom he himself was an hearer, had perfect intelligence from our Lord jesus Christ, of the contention that should arise about the name of Episcopacy) he declareth, that after the appeasing of this tumult, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ita MS. non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hegesip. apud Euseb. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Church of the Corinthians continued in the right way, until the days of Primus, whom he did visit in his sailing toward Rome. Which Primus had for his successor that famous Dionysius, whose Epistle to the Church of the Athenians hath been before nominated; wherein he put them in mind of 
q Dionys. Corinth. apud eund. Euseb. lib 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the first Bishop that had been placed over them, even Dionysius the Areopagite, 
r Act. 17.34.  S. Paul's own convert. a thing whereof they could at that time have no more cause to doubt, than we should have, if any question were now made of the Bishops that were here in King Edward the VI or Queen mary's days: I might also say, in the middle of the reign of Queen Elizabeth herself; if with 
s Baron. Annal. tom. 2. ann. 120.  Baronius I would produce the Areopagites life unto the government of the Emperor Hadrian.  
This Hegesippus, living next after the first succession of the Apostles (as 
t Euseb. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non, ut vulgò legitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Egesippus qui post ipsas statim primas Apostolorum successiones fuit: ut Rufinus locum expressit.  Eusebius noteth) and being himself a Christian 
u Euseb. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fin.  of the race of the Hebrews; was careful to record unto posterity the state of the Church of jerusalem in the days of the Apostles, and the alteration that followed after their departure out of this life. Where first he showeth, that 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hegesipp Commentarior. lib. 5. apud eund. Euseb. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  james the brother of our Lord, surnamed the Just, did govern that Church together with the Apostles: yet so (as 
y Clem. in libro 6ᵒ. Hypotyposeôn: ubi narrat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud eund. l 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Clement of Alexandria, who wrote some twenty years after him, further addeth) that he had this preferment even before the three prime Apostles, Peter and the two sons of Zebedee (james and john) to be chosen the peculiar Bishop of jerusalem, the than mother Church of the world.  
After the death of james the Just, 
z Apud Euseb. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid eund lib 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hegesipp. declareth that simeon the son of Clopas or Cleophas was constituted Bishop, and so continued until the days of the Emperor Trajan: under whom he suffered a glorious Martyrdom (about the same time that Ignatius did) being than an hundred and twenty years of age; and by that account borne before the Incarnation of our blessed Saviour. Where, the observation of this prime Historian is not to be passed over: that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hegisipp. apud eund. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  until these times the Church was called a Virgin; as being not yet corrupted with the overspreading of heretical doctrine. For howsoever heresies did spring up before, yet they were so kept down by the authority of the Apostles and the Disciples who had heard our Lord himself preach; that the authors and fautors thereof were not able to get any great head, being forced (by the authority of such opposites) to lurk in obscurity.  
But as soon as all that generation was gathered unto their fathers, and none of those were left who had the happiness to hear the gracious words that proceeded from the Lords own mouth: the Heretics, taking that advantage, began to enter into a kind of combination, and with open face publicly to maintain the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Tim. 6.20.  oppositions of their science falsely so called (from whence they assumed unto themselves the name of Gnostics, or men of knowledge) against the preaching of that truth, which by those who were 
c Luk. 1.2.  eye-witnesses and ministers of the Word had been 
d Judas, vers. 3.  ONCE delivered unto the Saints. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hegesipp. apud Euseb. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The first beginner of which conspiracy was one Thebûthis: who had at the first been bred in one of the seven sects, into which the people of the Jews were in those days divided; but afterwards, because he miss of a Bishopric unto which he had aspired, (this of Jerusalem, as it may seem; whereunto justus, after the death of simeon, was preferred before him) could think of no readier a way throughly to revenge himself of this disgrace, than by raising up the like distractions among the Christians. Which as, in the effect, it showeth the malignity of that ambitious Sectary; so doth it, in the occasion, discover withal the great esteem that in those early days was had of Episcopacy.  
When Hegesippus wrote this Ecclesiastical history (the ancientest of any, since the Acts of the Apostles) Eleutherius as we heard before, was Bishop of the Church of Rome: unto whom. 
f Misit ad eum Lucius Britannorum Rex epistolam: obsecrans ut per ejus mandatum Christianus efficeretur. Et mox effectum piae postulationis consecutus est: susceptámque fidem Britanni usque in tempora Diocletiam Principis inviolatam integrámque quietâ pace servabant. Bed. hist. ecclesiast. Anglor. lib. 1. cap. 4.  Lucius' King of the Britons (as our Bede relateth) sent an Epistle; desiring that by his means he might be made Christian. Who presently obtained the effect of his pious request: and the Britons kept the faith than received sound and undefiled in quiet peace, until the times of Dioclesian the Emperor. By whose bloody persecution the faith and discipline of our British Churches was not yet so quite extinguished; but that within ten years after (and eleven before the first general Council of Nice) three of our Bishops were present and subscribed unto the Council of Arles: 
g Tom. 1. Concilior, Galliae, à Sirmondo edit. pag. 9  Eborius of York, Restitutus of London, and Adelsius of Colchester; if that be it, which is called there Colonia Londinensium. The first root of whose succession we must fetch beyond Eleutherius, and as high as S. Peter himself: if it be true, that he 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Metaphrast. Commentar. de Petro & Paulo ad diem 29. Junii.  constituted Churches here, and ordained Bishops, Presbyters, and Deacons in them; as simeon Metaphrastes relateth out of some part of 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  Eusebius (as it seemeth) that is not come unto our hands.  
But, to return unto the Angels of the seven Churches, mentioned in the Revelation of S. john: by what hath been said, it is apparent, that seven singular Bishops, who were the constant Precedents over those Churches, are pointed at under that name. For other sure they could not be; if all of them were cast into one mould, and were of the same quality with Polycarpus, the than Angel of the Church in Smyrna: who without all question was such, if any credit may be given herein unto those that saw him and were well acquainted with him.  
And as Tertullian in express terms affirmeth him to have been placed there by S. john himself (in the testimony before alleged out of his 
k Tertull. Prescript. c. 32. Similiter & Hieronymus in Catal. script. Ecclesiast. cap. 17. in Polycarpo; & Nicephorus, lib. 3. Hist. Ecclesiast. cap. 2.  Prescriptions:) so doth he elsewhere, from the order of the succeeding Bishops, not obscurely intimate, that the rest of that number were to be referred unto the same descent. 
l Habemus & Johannis alumnas Ecclesias. Nam et si Apocalypsim ejus Marcion respuit; ordo tamen Episcoporum ad originem recensus, in Johannem stabit auctorem. Sic & caeterarum generosit as recognoscitur. Tertullian, advers. Martion. lib. 4. c. 5.  We have, saith he, the Churches that were bred by John. For although Martion do reject his Revelation; yet the order of the Bishops reckoned up unto their original, will stand for john to be their Founder.  
Neither doth the ancient Writer of the Martyrdom of Timothy (mentioned by Photius) mean any other by those seven Bishops, whose assistance he saith S. john did use, after his return from Patmos, in the government of the Metropolis of the Ephesians. For 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phot. Bibliothec. num. 254.  being revoked from his exile, saith he, by the sentence of Nerva, he betook himself to the Metropolis of Ephesus; and being assisted with the presence of SEVEN Bishops, he took upon him the government of the Metropolis of the Ephesians: and continued, preaching the word of piety, until the Empire of Trajan.  
That he remained with the Ephesians and the rest of the brethrens of Asia, until the days of Trajan, and that during the time of his abode with them, he published his Gospel; is sufficiently witnessed by 
n Irenaeus advers. haeres. l. 2. cap. 39 item. lib. 3. c. 1. & 3.  Irenaeus. That upon his return from the Island, after the death of Domitian, he applied himself to the government of the Churches of Asia, is confirmed likewise both by 
o Euseb. lib. 3. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius, and by 
p Hieronym. in Catal. script. Ecclesiast. c. 9  Hierom: who further addeth, that 
q Id. ibid. & Praefat. in Evangel. Matthaei.  at the earnest entreaty of the Bishops of Asia he wrote there his Gospel.  
And that he himself also, being free from his banishment, did ordain Bishops in divers Churches, is clearly testified by Clement of Alexandria; who lived in the next age after, and delivereth it as a certain truth, which he had received from those who went before him, and could not be fare from the time wherein the thing itself was acted. 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexandrin. in lib de divite salvando. (qui falso Origenis nomine habetur editus, ad catcem tomis 3. Commentariorum Michaelis Ghislerii.) Euseb. hist. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  When S. John (saith he) Domitian the Tyrant being dead, removed from the Island of Patmos unto Ephesus, by the entreaty of some he went also unto the neighbouring nations; in some places constituting Bishops, in others founding whole Churches.  
Among these neighbouring Churches was that of Hierapolis: which had Papias placed 
s Euseb. lib 3. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieron. cattle script. Ecclesiast. cap. 18. & Chronic. ad ann Trajani 2:  Bishop therein. That this man was 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Irenaeus advers. haeres lib. 5. cap. 33.  a hearer of S. John, and a companion of Polycarpus, is testified by his own Scholar 
u Irenaeus, vir Apostolicorum temporum & Papiae auditoris Evangelistae Johannis discipulus, Episcopus ecclesiae Lugdunensis. Hieronym. epist. 29. ad Theodoram.  Irenaeus: and that he conversed with 
x Hi sunt Presbyteri Apostolorum discipuli; quorum Irenaeus, lib. 5. cap. 36. meminit.  the disciples of the Apostles, and of Christ also; he himself doth thus declare, in the Proëme of the five books which he entitled, A declaration of the words of the lord 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ita enim ex Graecis M●●. & vetere Ro●● version locus est restituendus.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Papias, in Pro●emio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Euseb. lib. 3. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If upon occasion any of the Presbyters which had accompanied the Apostles did come; I diligently enquired what were the speeches which the Apostles used. what Andrew or what Peter did say, or what Philip, or Thomas, or James, or John, or Matthew, or some other of the disciples of the Lord; and the things that Aristion and John the Elder, our Lords disciples, did speak 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Ibid. . The two last of whom he often cited by name in the process of the work; relating the passages in this kind which he had heard from them.  
Neither can any man be so simple as to imagine, that in the language of Clemens Alexandrinus the name of a Bishop should import not more than a bore Presbyter: if he consider, that not the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandr. Paedagog. lib. 3. cap. ult.  difference only betwixt Presbyters, Bishops and Deacons is by him acknowledged; but further also, that the disposition of their three offices, in his judgement, doth carry with it 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Stromat. lib. 6.  an imitation of the Angelical glory, to say nothing of the Emperor Hadrian: who, hard upon the time of the forenamed Papias, writing unto the Consul Servianus touching the state of things in Egypt, maketh distinct mention in his letter of 
c Nemo Christianorum Presbyter. Hadrian. epist. ad Scivian. apud Fl. Vopisc. in vitâ Saturnini.  the Presbyters of the Christians, and of those 
d Qui se Christi Episcopos dicunt. Id. ibid.  who call themselves the Bishops of Christ.  
And thus having deduced Episcopacy from the Apostolical times; and declared, that the Angels of the seven Churches were no other, but such as in the next age after the Apostles were by the Fathers termed Bishops: we are now further to inquire, why these Churches are confined unto the number of seven, in the superscription of that Apostolical Epistle prefixed before the book of the Revelation. 
e Revel. 1.4.  John to the seven Churches in Asia: Grace be unto you and peace. where S. John directing his letters unto them thus indefinitely, without any mention of their particular names; cannot by common intendment be conceived to have understood any other thereby, but such as by some degree of eminency were distinguishable from all the rest of the Churches that were in Asia, and in some sort also did comprehend all the rest under them.  
For taking Asia here in that stricter sense, wherein the New Testament useth it, as denoting the Lydian Asia alone (of the circuit whereof I have treated 
f Disquisit. touching the Asia pro●●● so calls 〈◊〉 chap. 2. 〈◊〉  elsewhere more particularly:) it is not to be imagined, that after so long pains taken by the Apostles and their disciples in the husbanding of that part of the Lords vineyard, there should be found no more but seven Churches therein. especially since S. Paul that 
g 1. Cor. 〈◊〉  wise masterbuilder professeth, that he had here 
h 1. Co●. ●. 8, 9  a great door and effectual opened unto him: and S. Luke testifieth accordingly, that 
i Act. 1.20.  all they which dwelled in Asia heard the word of the Lord Jesus, both jews and Greeks; so mightily grew the Word of God and prevailed. Which extraordinary blessing of God upon his labours, moved the Apostle to make his residence 
k Act. 2 31.  in those parts for the space of three years: wherein he ceased not to warn every one night and day with tears.  
So that in all reason we are to suppose, that these seven Churches (comprising all the rest within them) were not bore Parochial ones, or so many particular congregations; but Diocesan Churches (as we use to call them) if not Metropolitical rather. For that in 
l Plin. 〈◊〉 5 hist. nat●● cap. 29.  Laodicea, Sardis, Smyrna, Ephesus and 
m Id. ibid. c. 30.  Pergamus, the Roman governor's held their Courts of justice, to which all the cities and towns about had recourse for the ending of their suits; is noted by Pliny. And besides these (which were the greatest) Thyatira is also by 
n Ptolem. Geograph. lib. 5.  Ptolemy expressly named a Metropolis: as Philadelphia also is, in the 
o Concil. Constantinop. sub Menâ, Act. 5.  Greek Acts of the Council of Constantinople held under Menas. Which giveth us good ground to conceive, that the seven Cities, in which these seven Churches had their seat, were all of them Metropolitical, and so had relation unto the rest of the towns and Cities of Asia, as unto daughters rising under them.  
This Lydian Asia was separated from Caria by the river Maeander: upon the banks whereof Magnesia and Trallis were seated, to the Christians whereof Ignatius directed two of his epistles; wherein he maketh mention of Damas' Bishop of the one Church, and Polybius Bishop (or 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. lib. 3 hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ruler, as Eusebius calleth him) of the other, whom they had sent to visit him at Smyrna. adding withal in that to the Trallians, his usual admonitions. 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. epist. ad Trallian.  Be subject to the Bishop, as to the Lord: and 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  to the Presbytery, as to the Apostles of Jesus Christ our hope. 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  He that doth any thing without the Bishop and the Presbyters and the Deacons, such a one is defiled in conscience. 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Ibid.  Far ye well in jesus Christ; being subject to the Bishop, and likewise to the Presbyters.  
Wherein we may note, that within twelve years after mention of the seven Churches made in the Apocalypse (for than, as hath been showed, were these epistles of Ignatius written) other Episcopal cities are found in the same Lydian Asia: and two such, as in after times are well known to have been 
u Ordo Metropolitar. in Append. Geograph. sacr. Caroli à S. Paulo, pag. 11. & in tomo 1. Juris Graeco-Romani, à Jo. Leunclavio edit. pag. 90.  under the government of the Metropolitan of Ephesus. But whether this subordination were as ancient as the days of Ignatius (whose Epistles are extant unto these three Churches) and 
x Euseb. lib. 3. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Damas' the than Bishop of Magnesia, with Polybius of Trallis, were at that time subject to Onesimus the Bishop of Ephesus, might well be doubted: but that the same Ignatius directeth one of his Epistles unto the Church 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. epist. ad. Roman.  which had presidency in the place of the Region of the Romans; and in the body thereof doth attribute unto himself the title of the Bishop of Syria. Whereby, as he intimateth himself to have been not only the Bishop of Antioch, but also of the rest of the province of Syria, which was under that Metropolis: so doth he likewise not obscurely signify that the Bishop of Rome had at that time a presidency over the Churches that were in the 
z Ex Vrbicariâ Regione. Cod. Theod. lib. 11. tit. 2. leg. 3.  Vrbicarian Region, as the Imperial Constitutions, or the 
* Ex Provinciâ Romanâ, civitate Portuen. etc. In nominibus quae Concilio Arelatensi I praesixa leguntur.  Roman Province, as the Acts of the first Council of Arles call it.  
What that Vrbicarian Region was, I will not now stand to discuss: whether Tuscia only, wherein Rome itself was situated (which in the days of Ignatius was one entire region, but afterwards divided into Tuscia Suburbicaria and Annonaria) or the territory wherein the Praefectus Vrbis did exercise his jurisdiction (which was confined within the compass of a hundred miles about the City) or, with that, those other provinces also whereunto the authority of the Vicarius Vrbis did extend; or lastly the circuit within which those 69 Bishoprics were contained that 
a Insuper praeter septem collaterales Episcopos erant alii Episcopi, qui dicuntur suffraganei Romani Pontificis, nulli alii Primati vel Archiepiscopo subjecti; qui frequenter ad Synodos vocarentur. MS. Vatican. apud Baron. ann. 1057. §. 23.  were immediately subject to the Bishop of Rome, and frequently called to his Synods; the names whereof are found registered in the Records of that Church. The antiquity of which number as it may in some sort receive confirmation from the Roman Synod of seventy Bishops held under Gelasius: so for the distinction of the Bishops which belonged to the city of Rome, from those that appertained to Italy, we have a fare more ancient testimony from the Edict of the Emperor Aurelian; who in the controversy that arose betwixt Paulus Samosatenus and Domnus for the house which belonged unto the Church of Antioch, commanded that it should be delivered to them, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: saith Nicephorus Callist. lib. 6. Hist. cap. 29. but Euseb. lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. more fully. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to whom the Bishops of Italy and Rome should by their letters declare that it aught to be given. which distinction, aswell in the forecited 
c Ex Provinciâ Italiae, civitate Mediolanen. etc. Ex Provinciâ Romanâ, civitate Portuen. ut suprà.  Acts of the Council of Arles, as in the Epistles of the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synod. Sardic. epist. ad Alexandrin. in 2. Athanasi● Apologiâ (tomo 1. Oper. edit. Commelin. pag. 588.)  Sardican Synod and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. epist. ad solitar. vlt. agentes. (ibid. pag. 640.)  Athanasius, may likewise be observed: the name of Italy being in a more strict sense applied therein to the seven Provinces, which were under the Civil jurisdiction of the Vicarius or Lieutenant of Italy, and the Ecclesiastical of the Bishop of Milan.  
And it is well worth the observing, that the Fathers of the great Council of Nice afterwards confirming this kind of primacy, in the Bishops of Alexandria, Rome and Antioch, and 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Nicaen. 1. Can. 6.  in the Metropolitans of other Provinces; do make their entrance into that Canon with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let the ANCIENT customs continued. Which as it cleareth the antiquity of the Metropolitical jurisdiction of the Bishop of Rome; so doth it likewise confirm the opinion of those, who conceive the Metropolitan of Alexandria to be meant in that passage of the Emperor Hadrians epistle unto Servianus. 
g Ipse ille Patriarcha quum Aegyptum venerit, ab aliis Serapidem adorare, ab aliis cogitur Christum, Hadrian. epist. ad Servian. apud Vopisc. in Saturnino.  Even the very Patriarch himself, when he cometh into Egypt, is by some compelled to adore Serapis, and by others to worship Christ. as if, upon his returning into Egypt, either from his visitation of Lybia and Pentapolis (which this same Nicene Canon showeth to have of old belonged unto his care) or from his flight in that present time of persecution; he should suffer this distraction: the heathen labouring to compel him to the worship of Serapis, and his own Christian flock on the other side striving to keep him constant in the service of Christ. For that either the Heathen had will, or the Christians power at that time to force the Jewish Patriarch (of whom some do understand the place) to the adoration of Christ; hath no manner of probability in it.  
That part also of the Canon, which ratifieth the ancient rights of Metropolitans of all other Provinces, may serve to open unto us the meaning of that complaint which, some threescore and ten years before the time of this Synod, S. Cyprian made against Novatianus; for the confusion which by his schism he brought upon the Churches of God: that 
h Cùm jampridem per omnes provincias, & per urbes singulas, ordinati sint Episcopi in aetate antiqui, in fide integri, in pressurâ probati, in persecutione proscripti; ille super, eos creare alios pseudo-episcopos audeat. Cyprian. epist. 52.  whereas long since in all Provinces, and in all Cities, Bishops had been ordained, in age ancient, sound in faith, tried in affliction, proscribed in persecution; yet took he the boldness to created other false Bishops over their heads. namely, subordinate Bishops in every City, and Metropolitans in every Province.  
In Africa at that time, although there were many civil Provinces, yet was there but one Ecclesiastical: whereof Cyprian himself was 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Constantinopol. in Trullo, Can. 2.  Archbishop; as the Fathers of the Trullan Synod call him. It pleased, saith he in one of his Epistles, 
k Vniversis Episcopis, vel in nostrâ provinciâ vel trans mare constitutis. Cyprian. epist. 40.  all the Bishops constituted either in our Province or beyond the Sea: intimating thereby, that all the Bishops which were on his side the Sea did belong unto one Province. 
l Quoniam latiùs fusa est nostra provincia; habet etiam Numidiam & Mauritanias duas sibi cohaerentes. Id. epist. 45.  For our Province, saith he in another place, is spread more largely; having Numidia also, and both the Mauritaniaes', annexed unto it. Whence that great Council assembled by him for determining the question touching the baptising of those that had been baptised by Heretics, is said to be gathered 
m Ex provincia Africâ, Numidiâ, Mauritaniâ. Concil. Cypriani.  out of the Province of Africa, Numidia and Mauritania. For howsoever in the civil government, the Proconsular Africa (wherein Carthage was seated) Numidia and both the Mauritanies (Sitifensis and Caesariensis) were accounted three distinct Provinces: yet in the Ecclesiastical administration they were joined together and made but one Province, immediately subject to the Metropolitical jurisdiction of the prime See of Carthage.  
Some threescore years before this African Council was held by Cyprian, those other Provincial Synods were assembled by the Metropolitans of sundry nations, for the composing of the Paschall controversy, than hotly pursued: and among the rest, that in our neighbour country, out of 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. histor. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Parishes (for so, in the ancient language of the Church, those precincts were named, which now we call Dioceses) of which Irenaeus had the superintendency; whence also he wrote that free Epistle unto Victor Bishop of Rome, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the person of those brethrens over whom he was precedent. at which time (and before) the 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  most famous Metropoles of that country, and so the 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ibid.  most eminent Churches therein, were Lions and Vienna; in the one whereof Irenaeus 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was than no less renowned a Prelate, than Cyprian was afterwards in Africa.  
Dionysius the famous Bishop of Corinth, was elder than they: who among many other Epistles, directed one 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. lib. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to the Church of Gortyna, and all the rest of the Churches of Crete; wherein he saluted their Bishop Philip. whereby it appeareth, that at that time, aswell as in the ages following, 
s Subscript. Council Chalcedon. Act. 6. & Concil. Constantinop. sub Menâ Act. 5. & Synodi V general. Constantinop. Collat. 8.  Gortyna was the Metropolis, and the Bishop thereof the Metropolitan of all the rest of that whole Island. Which kind of superintendency there, Eusebius (the ancientest Ecclesiastical Historian now extant) deriveth from the very times of Titus; whom, out of the histories that were before his time, he relateth to have held 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Bishopric of the Churches in Crete. With whom the Grecians of after times do fully concur: as appeareth both by the subscription annexed by them unto the Epistle of S. Paul 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to Titus, ordained (as there they say) the first Bishop of the Church of the Cretians; and by the argument prefixed by them before the same, speaking of him to the same effect. that 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. argument. epist. ad Tit. in Oecumento.  he was by Paul ordained Bishop of that great country, and had commission to ordain the Bishops that were under him. which they gather out of those words of S. Paul unto him. 
y Tit. 1.5.  For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee. Out of which M. Calvin collecteth this doctrine unto us for the general. 
z Discimus ex hoc loco, non eam fuisse tunc aequalitatem inter Ecclesiae ministros quin unus aliquis autoritate & consilio praeesset. Calvin. in Tit. 1.5.  We learn out of this place, that there was not than such an equality betwixt the ministers of the Church, but that there was some one who was precedent over the rest both in authority and in counsel. and S. chrysostom, for the particular of Titus. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Tit. 1. Honul. 1.  Had he not been an approved man, he would not have committed that whole Island unto him: he would not have commanded him to supply the things that were defective; he would not have committed unto him the judgement of so many Bishops, if he had not had very great confidence in the man, and Bishop Jewel upon him again. Having the government of many Bishops; what may we call him but an Archbishop?  
Which is not so much to be wondered at, when we see that the Bishops of another Island stick not (and that without any control) to deduce the ordination of their Metropolitan from the Apostolic times, in the face of the whole general Council of Ephesus. For whereas the Patriarch of Antioch did claim an interest in the ordaining of the Metropolitan of Cyprus: the Bishops of that Island prescribed to the contrary, that 
b A sanctis Apostolis nunquam possunt ostendere quòd adfuerit Antiochenus & ordinaverit, vel communicaverit unquam insulae ordinationis gratiam, neque alius quisquam Concil. Ephes in. Act 7.  from the time of the holy Apostles it could never be showed, that the Bishop of Antioch was ever present at any such ordination, or did ever communicate the grace of ordination to that Island; and that the former Bishops of Constantia (the Metropolis of Cyprus) Troilus, Sabinus, Epiphanius, 
c Et nunc memorati Episcopi, & qui à sanctis Apostolis erant omnes orthodoxi, ab his qui in Cypro constituti sunt. Ibid.  and all the holy and orthodox Bishops which were before them, ever since the holy Apostles, were constituted by those which were in Cyprus. and therefore desired that 
d Sicut initio à temporibus Apostolorum & constitutionibus & canonibus sanctissimae & magnae Synodi Nicaenae; illaesa & superior infidiis & potentià permansit nostra Cypriorum Synodus. Ibid.  as in the beginning from the times of the Apostles, and by the constitutions and canons of the most holy and great Synod of Nice, the Synod of the Cyprian Bishops remained untouched and superior to privy undermine and open power; so they might still be continued in the possession of their ancient right. Whereupon the Council condemning the attempt of the Bishop of Antioch, as 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  an innovation brought in against the Ecclesiastical laws and the canons of the holy Fathers; did not only order, that 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  the governor's of the Churches which were in Cyprus should keep their own right entire and inviolable, according to the Canons of the holy Fathers and their ancient custom: but also 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & paulo pòst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  for all other Dioceses and Provinces wheresoever; that no Bishop should intrude himself into any other Province, which had not formerly and from the beginning been under him or his predecessors.  
The beginning of which kind of subordination of many Bishops unto one chief, if it were not to be derived from Apostolical right: yet it is by Beza fetched 
h Neque verò magis existimandum est, hunc externum ordinem juisse initio humani generis. Pagi enim ex familiis, & ex pagis urbes, & ex urbibus civitates ipsae, suadente naturâ & necessitate flagitante, sensim coierunt; aliis aliorum exemplum secutis. Bez. de divers. gradib. ministr. contr. Sarav. cap. 24. §. ●.  from the same light of Nature and enforcement of Necessity, whereby men were at first induced to enter into consociations, subjected one unto another; and by Bucer acknowledged to have 
i Atque hoc consentiebat legi Christi siebatque ex jure corporis Christi. M. Bu●er. de vi & usu S. Ministerii. (inter scripta ejus Anglicana, pag. ●65.)  been consentaneous to the Law of Christ, and to have been done by the right of the body of Christ; and by all men must be confessed to be conformable to the pattern delivered by God unto Moses. For having set apart the three families of the Levites for his own service, and constituted a chief (as we have heard) over every of them: he placed immediately over them all, not Aaron the High Priest, but Eleazar his son, saying. 
k Num. 3.32.  Eleazar, the son of Aaron the Priest, shall be chief over the chief of the Levites; and have the oversight of them that keep the charge of the Sanctuary.  
In respect of which oversight, as he hath by the Septuagint (warrantably enough by the Word of God) given unto him the name of 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LXX Num. 4.16.  a Bishop: so the Holy Ghost having vouchsafed to honour him with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
m i●d. Num. 3.32.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Precedent of the Precedents of of the Levites; none, that without prejudice did take the matter into consideration, would much stick to afford unto him the name of an Arch bishop. at lest he would be taught hereby, to retain that reverend opinion of the primitive Bishops of the Christian Church (who so willingly submitted themselves, not only to the archiepiscopal, but also to a patriarchical government) which Calvin professed he did: that in all this, they were fare from having a thought, 
n Reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab eá quam Deus verbo suo praescripsit. Calvin. Institut. lib. 4. cap. 4. §. 4.  to device another form of Church-government, than that which God had prescribed in his Word.   

The Writers which, in the next age after the Apostles, have here given testimony for Episcopacy.  
IN the XIIIIth year of Domitian, about the XCVth year of our Lord (according to the vulgar account) S. John wrote his Revelation; and in it, the Epistle directed by our Saviour to the Angel of the Church in Philadelphia. Not longer than twelve years after that time, Ignatius (S. John's Scholar) writeth his Letters unto the same Church. In the beginning whereof, he giveth this testimony unto their Bishop; that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. epist. ad Philadelph.  he knew him to have been promoted, not of himself, nor by men, unto that ministry, pertaining to the public weal of the Church: which is every whit as much, as if he had called him their Angel. Afterwards he telleth them, that there is but 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  one Bishop, joined with the Presbytery and the Deacons: and that he delivered this, as the voice of God; 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  Take heed unto your Bishop, and to the Presbytery and the Deacons: 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ibid. cum Antiocho, Serm. 124.  calling him to witness, for whom he was bound (and for whom 〈◊〉 went than unto his last martyrdom) that he had not this from human flesh (or from the mouth of man) but that the Spirit spoke it. Without the Bishop do nothing. So that from S. John's time, we have this continued succession of witnesses, in the age next following, for Episcopacy.  
In the year: 

CVII. Ignatius, Bishop of Antioch; where first they were called Christians.  
CXXX. Hadrian the Emperor, touching the Bishops of Egypt.  
CL. Justin Martyr, from Samaria.  
CLXIX. The Church of Smyrna.  
CLXXV. Dionysius, Bishop of Corinth.  
CLXXX. Hegesippus, from Judaea. Irenaeus, Bishop of Lions, near unto us.  
CXCU. Tertullian, from afric. Polycrates, Bishop of Ephesus.  
CC. Clemens, Presbyter of Alexandria.     

The Apostolical Institution of EPISCOPACY; deduced out of the premises, by W. C.  
IF we abstract from Episcopal government all accidentals, and consider only what is essential and necessary to it; we shall find in it no more but this. An appointment of one man of eminent sanctity and sufficiency to have the care of all the Churches, within a certain Precinct or Diocese; and furnishing him with authority, not absolute or arbitrary, but regulated and bounded by laws, and moderated by joining to him a convenient number of assisants. To the intent that all the Churches under him may be provided of good and able Pastors: and that both of Pastors and people conformity to laws and performance of their duties may be required, under penalties, not left to discretion, but by law appointed.  
To this kind of government I am not by any particular interest so devoted, as to think it aught to be maintained, either in opposition to Apostolic institution, or to the much desired reformation of men's lives, and restauration of Primitive discipline, or to any law or precept of our Lord and Saviour Jesus Christ: for that were to maintain a means contrary to the end. for obedience to our Saviour is the end for which Church Government is appointed. But if it may be demonstrated, or made much more probable than the contrary, as I verily think it may: I. That it is not repugnant to the government settled in and for the Church by the Apostles. II. That it is as complyable with the reformation of any evil which we desire to reform either in Church or State, or the introduction of any good which we desire to introduce, as any other kind of government: And III. That there is no law, no record of our Saviour against it: than I hope it will not be thought an unreasonable motion, if we humbly desire those that are in authority, especially the High Court of Parliament, that it may not be sacrificed to clamour, or overborne by violence: and though (which God forbidden) the greater part of the multitude should cry, Crucify, Crucify, yet our Governors would be so full of Justice and courage, as not to give it up until they perfectly understand concerning Episcopacy itself, Quid mali fecit. I shall speak at this time only of the first of these three points: That Episcopacy is not repugnant to the government settled in the Church for perpetuity by the Apostles. Whereof I conceive this which follows as clear a demonstration, as any thing of this nature is capable of.  
That this government was received universally in the Church, either in the Apostles time, or presently after, is so evident and unquestionable, that the most learned adversaries of this government do themselves confess it.  
Petrus Molinaeus in his book De munere pastorali, purposely written in defence of the Presbyterial government, acknowledgeth: That presently after the Apostles times, or even in their time (as Ecclesiastical story witnesseth) it was ordained, That in every City one of the Presbytery should be called a Bishop, who should have preeminence over his Colleagues; to avoid confusion which often times ariseth out of equality. And truly this form of government all Churches every where received.  
Theodorus Beza in his Tract De triplici Episcopatus genere, confesseth in effect the same thing. For having distinguished Episcopacy into three kinds, Divine, Human, and Satanical, and attributing to the second (which he calls Human, but we maintain and conceive to be Apostolical) not only a priority of order, but a superiority of power, and authority over other Presbyters, bounded yet by laws and canons provided against Tyranny: he clearly professeth, that of this kind of Episcopacy is to be understood whatsoever we read concerning the authority of Bishops or Precedents (as Justin Martyr calls them) in Ignatius, and other more ancient Writers.  
Certainly from 
* To whom two others also from Geneva may be added: Daniel Chamierus (in Panstratia, tom. 2. lib. 10. cap. 6. §. 24) and Nicol. Vedelius (Exercitat. 3. in epist. Ignatii ad Philadelph. cap. 14. & Exercit. 8. in epist. ad Mariam, cap. 3.) which is fully also demonstrated, in the former Treatise, by the testimonies of those who wrote in the very next age after the Apostles.  these two great defenders of the Presbytery we should never had this free acknowledgement, so prejudicial to their own pretence, and so advantageous to their adversaries purpose, had not the evidence of clear and undeniable truth enforced them to it. It will not therefore be necessary to spend any time in confuting that uningenuous assertion of the Anonymus Author of the Catalogue of Testimonies for the equality of Bishops and Presbyters, who affirms, That their disparity began long after the Apostles times: But we may safely take for granted that which these two learned Adversaries have confessed; and see, whether upon this foundation laid by them, we may not by unanswerable reason raise this superstruction.  That seeing Episcopal Government is confessedly so ancient and so Catholic, it cannot with reason be denied to be Apostolic. 
For so great a change, as between Presbyterial Government and Episcopal, could not possibly have prevailed all the world over, in a little time. Had Episcopal Government been an aberration from, or a corruption of the Government left in the Churches by the Apostles, it had been very strange, that it should have been received in any one Church so suddenly, or that it should have prevailed in all for many Ages after. Variâsse debuerat error Ecclesiarum: quod autem apud omnes unum est, non est erratum, sed traditum. Had the Churches erred, they would have varied. What therefore is one and the same amongst all, came not sure by error, but tradition. Thus Tertullian argues very probably from the consent of the Churches of his time, not long after the Apostles, and that in matter of opinion much more subject to unobserved alteration. But that in the frame and substance of the necessary government of the Church, a thing always in use and practice, there should be so sudden a change as presently after the Apostles times, and so universal, as received in all the Churches, this is clearly impossible.  
For what universal cause can be assigned or feigned of this universal Apostasy? you will not imagine that the Apostles, all or any of them, made any decree for this change, when they were living; or left order for it in any Will or Testament, when they were dying. This were to grant the question. To wit, that the Apostles, being to leave the government of the Churches themselves, and either seeing by experience, or foreseeing by the Spirit of God, the distractions and disorders which would arise from a multitude of equals, substituted Episcopal government instead of their own. General Counsels to make a Law for a general change, for many ages there was none. There was no Christian Emperor, no coërcive power over the Church to enforce it. Or if there had been any, we know no force was equal to the courage of the Christians of those times. Their lives were than at command (for they had not than learned to fight for Christ) but their obedience to any thing against his law was not to be commanded (for they had perfectly learned to dye for him.) Therefore there was no power than to command this change; or if there had been any, it had been in vain.  
What device than shall we study, or to what fountain shall we reduce this strange pretended alteration? Can it enter into our hearts to think, that all the Presbyters and other Christians than, being the Apostles scholars, could be generally ignorant of the will of Christ, touching the necessity of a Presbyterial government? Or dare we adventure to think them so strangely wicked all the world over, as against knowledge and conscience to conspire against it? Imagine the spirit of Diotrephes had entered into some or a great many of the Presbyters, and possessed them with an ambitious desire of a forbidden superiority, was it possible they should attempt and achieve it once without any opposition or contradiction? and besides that the contagion of this ambition should spread itself and prevail without stop or control, nay, without any noise or notice taken of it, through all the Churches in the world; all the watchmen in the mean time being so fast asleep, and all the dogs so dumb, that not so much as one should open his mouth against it? But let us suppose (though it be a horrible untruth) that the Presbyters and people than were not so good Christians as the Presbyters are now, that they were generally so negligent to retain the government of Christ's Church commanded by Christ, which we now are so zealous to restore: yet certainly we must not forget nor deny that they were men as we are. And if we look upon them but as mere natural men, yet knowing by experience how hard a thing it is even for policy armed with power by many attempts and contrivances, and in a long time to gain upon the liberty of any one people, undoubtedly we shall never entertain so wild an imagination, as that among all the Christian Presbyteries in the world, neither conscience of duty, nor love of liberty, nor averseness from pride and usurpation of others over them, should prevail so much as with any one, to oppose this pretended universal invasion of the Kingdom of Christ and the liberty of Christians.  
When I shall see therefore all the Fables in the Metamorphosis acted and prove stories; when I shall see all the Democraties and Aristocraties in the world lie down and sleep, and awake into Monarchies: than will I begin to believe that Presbyterial government, having continued in the Church during the Apostles times, should presently after, against the Apostles doctrine and the will of Christ, be whirled about like a scene in a mask, and transformed into Episcopacy. In the mean time, while these things remain thus incredible, and in human reason impossible; I hope I shall have leave to conclude thus. Episcopal government is acknowledged to have been universally received in the Church, presently after the Apostles times. Between the Apostles times and this presently after, there was not time enough for, nor possibility of so great an alteration. And therefore there was no such alteration as is pretended. And therefore Episcopacy, being confessed to be so ancient and Catholic, must be granted also to be Apostolic. Quod erat demonstrandum.  
FINIS.