Confessions and proofes 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 originall of bishops and metropolitans.

XXI. THESIS.

That our Opposites second Exposition of the word Angel, to sig∣nifie only the Order and Colledge of Presbyters, is erroneous, notwithstanding the Arguments of our Opposites to the con∣trary.

The Answer to their first Argument.

THis indeed is the common exposition of our opposites, whereunto our objectours adhere, upon, as they call them firme 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 Angell [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 sheweth (say they) the word Angell to be collective, to sig∣nifie a multitude of Pastours. We answer, if so, then was Be∣za but dim-sighted, who paraphras'd upon these words thus [unto you] that is (saith he) unto the Angell as President, and unto Collegues, as unto the Assembly (meaning of Presbyters) and to the rest, that is, to the whole flock. So he. Where we see that the Angell was as individuall and singular, as ei∣ther Thee, or Thy: And is it possible our Opposites should be ignorant what an Apostrophe is? And that there is no f••gure of speech more familiar and usuall among men, then 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 affaires, and af∣terward 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 even in this very book of Revelations, wherein it is usual to ex∣press a company under a singular person, as the civil State of

Rome called a Beast with ten heads, which proveth that the Angell might be taken collectively. Is this all! Master Meade (say they) one better skil'd in the meaning of the Revelation, then our adversary, said, that the word Angell is commonly [if not alwayes] 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 shew, that he hath not been rightly understood by these obje∣ctours. For Collectively, properly taken, is a word compre∣hending a multitude without distinction of persons, as Christ in his Lamentation said, [O Hierusalem, how oft would I have gathered thy Children, but tho•• wouldst not] where the words singular Thou, and Thy, do here comprehend all the Citizens of Hierusalem without distinction. Had Master Meade this collective sense? He sheweth the flat contrary, Apoc. 9. 14. [four Angells] These four (saith he) were put for Nations, which they were thought to Govern. So then, they did repre∣sent Nations, as notwithstanding to be distinctly their four Governours. Next upon Revel. 14 6. [I saw another An∣gell flying] We are to call to mind (saith he) that which be∣fore was cap. 7. shewed: that the Angells of like Visions de re∣present them, of whom they have Government wheresoever. And again upon vers. 7. The flying Angell is ruler, not onely of men, but also of a more eminent ranke. So he. If that our Ob∣jectours had (according to Master Meade's direction) but cal'd to minde his own explanations, they might have easily per∣ceived he said no more, then as if we may grant that under the word Angell, to whom the Epistle is in speciall directed, are implyed all those who are concern'd therein. But how? Not by alteration of his person, but by communion of interest, for which cause Master Beza accknowledged him the President over others, even as many other Protestant Divines are ready to do, and that as exactly as either we can desire, or our Op∣posites mislike, when we come to discharge the affirmative point.

Two Answers we wish our Opposites to take into their se∣cond

thoughts; One, as they have presented him by way of comparison, as better skill'd in the Book of the Revelation then his adversary: the other, as he is to be singly respected, and in his own worthinesse. To the first we say, that compa∣rison might well have been forborne, 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, where∣in he, notwithstanding, after the second and third Chapters, hath been so far from the collective interpretation of the word Angell, that he hath not any where, as we can find, set it down as comprehending any Multitude, nay in many places he expresseth by name the individual persons them∣selves, or some Individuum Vagum signified thereby, some sin∣gular notable one.

The consideration of Master Meade his worthinesse and judgement touching Episcopacy, would be had the rather, because we have read the Translation of his Book authoriz'd in this manner, It is Ordered by the Committee of the Commons House in Parliament, that the Book entituled, 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) compasse next about the throne, which represent the Bishops and Prelates of the Chur∣ches, and do answer both in place and order to the Levites and Priests in the Camps of Israel, &c. 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, is taken from the word An∣gel, as it is a common name to all Ministers and Messengers, and surely if Christ had intended to point out any individuall person, he would have used some distinguishing name, as to have called him President, 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 judge∣ment 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 expresse the dignity of their Office, and accordingly of the Ministers of God whensoever it is applyed unto them: Other∣wise our Opposites, I think, would have gratified us with the allegation of some one Author that ever fancied the con∣trary, whom notwithstanding we shall endeavour to satis∣fie by a parallel in the word Apostles (signifying Messengers) whereof Mr. Calvin,a This word (saith he) according to its Etymon agreeth to any Minister of Christ, yet was it entituled upon the twelve Apostles, because they were the immediate Embassadours 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 Cobler sent on a message, an Angel.

Their fourth Argument.

Our fourth Argument, say they, standeth thus; Our Savi∣our saith, that the seven Candlesticks are the seven Churches, but he saith not likewise that the seven Starres 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 signifie seven individual Pastours. So they. Whose Te∣nents are two; First, that the ommission of the word seven ar∣gueth 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 boldnesse 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is a word not expres∣sed following upon course in the understanding of any ratio∣nal 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 com∣mon 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 indivi∣dual person in the Text, contradicteth the Context. The Con∣text standeth thus, cap. 1. 26. The Starres are said to be the seven Angels of the Churches, & cap. 2. & 3. The same An∣gels being recko••ed, prove accordingly to be seven. In the Context we have Numerum numerantem, in the Text Nume∣rum numeratum, that that which maketh up a number, should be said not to refer unto a number, which was before express'd 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 (say they) is taken from Christs denunoi∣ation 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, then the congregation and people should be punished for the offence of that one Pastour. So they. Who would not have thus argued, if they had considered; that by thus oppugning our Exposition, they have as utterly undermin'd and overthrown their own. As for example, their tenent hath been; that by the word Angel is signified the Order and Colledge of Pastours, in the Church of Ephesus. Now then (to return their own en∣gine upon them) if the Candlestick, signifying the Church, should be removed out of its place, except those Pastours should repent, then should the people and congregation be pu∣nished for the fault of those Pastours. 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 Pastour:

and for the faults of the Pastours, in extremity equally, une∣qually in both; whereas they should have labour'd to solve the doubt by some commodious, and congruous interpre∣tation.

Whether thus, if by Candlestick be to understood the people: then by people to conceive such of whom the Pro∣phet spake like people like Pastour, so that the irrepentant peo∣ple adhering to the unpenitent Pastor, may justly be involv'd in the same punishment. Secondly, or thus, by taking the word Candlestick to signifie the Pastor himself, for the Mini∣sters of the Gospel are so called, Mat. 5. 15▪ And that the same word should be diversly taken in the same sentence, can∣not be strange to him who is not a stranger to Scripture. As where it is said, He that shall save his life, (viz. Mortall) shall loose 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 fur∣ther) by distinguishing of the word place, as here betoken∣ing mans 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.

Notes

• Smect. vindi∣cation.
• Smect. vindic. pag. 143▪
• a

  Calvin in∣stitut l. 3. c. 3. ••. 5, De voce hâc Apostoli, etsi ex verbi E∣tym ritè sic pos∣sunt vocari om∣nes verbi Mini∣stri, quoniam à Domino mit∣tuntur nuncii; sed tamen quia magni refert certam habere de eorum missi∣one notitiam, qui rem inau∣ditam afferrent, duodecim illos peculiari hoc ti∣tulo ante omnes insigniri opor∣tuit.
• Smect. vind. pag. 146.
• Smectym. pag. 148. vindicat.