Apoc. 2. 2. Thou hast examined them which professe themselues Apostles and are not there is their preeminence for iurisdiction ouer their brethren Thirdly the perpetuâ—tie of their place during life Else what need that threat verâ—e 5 I will remoâ—ue thy Candlestick For had he but stâ—ied a month or a yeer the Presbytery would haue turned him out of his socket when his turne was expired But as with M. Beza we begun so will we coÌ„clude al with M. Caluin who dâ—rects vs for the finding out of Church gouermeÌ„t according to the diuine InstitutioÌ„ vnto vetereÌ„ EcclesiaÌ„ the ancieÌ„t Church wherin we shall see ImagineÌ„ quanaaÌ„ a certain representaâ—ion thereof For howsoeuer saith he the Bishops of that time made some Canons exorbitant froÌ„ Scripture yet with such caution did they constitute their Discipline vt facile videas niâ—il â—ere hac parte haâ—uisse a verbo Dei alienuÌ„ that it may easiâ—y appeare nothing therin almost to differ froÌ„ the writteÌ„ word For this particular in hand in the next Paragraph he exeÌ„plifieth the forme therof Out of their nuÌ„ber of Presbyters Pasâ—ors Doctors in euery city they chose one to be the chief whoÌ„ they entituled a Bishop for which he adds a reasoÌ„ Ne ex â—qualitate vt fierâ— solet dissidia nasâ—erentur And lest you should think as some do this Bishop to be but a ParsoÌ„ of a Congregaâ—ioÌ„ he proceedeth to tell vs that to euery such citâ—e attributa erat certa regio an whole territory or Country was annexed the villages wherof set their Pastors that fed them from the Cathedrall Church or Colledge of Presbyters whereof the Bishop was chiefe and where he sate A liuely Idea thereof still remaineth with vs in the Churches of the olde fundation And this makes way to the partes ensuing namely first Posuit their Cathedrall Seat and Secondly In quo their Diâ—cesan iurisdiction But I feare I haue beene too troublesome already and therefore will here stay my course God for his great mercies sake grant that the wordes which haue beene spoken may turne to his glory and our Instruction in Christ Iesu To whom with the Father and the Holy Ghost c. FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz Thucyd 1. Pet. 4. 15. Naz. ep 42. ad Procop. 1. Cor. 11 17. August 2. Tim. â— 17. 2 Tim. 4 3. 1. Cor. 15. 32. 1. Cor. 14. 8. Exo 9. 16. Mat 5. 14. 1. Tim 3. 5. Philip 2. 4. Ezech. 31. 39. Exod. 19. 19. Heb. 5. 4. 2 Pet. 1. 9. Apoc. 2. 7â— â—say 51. 17. 1. Sam. 3. â— â—ct 2. Iudg. 12. 6. Philip. 3. 17. Mat. 28. 19. Mat. 15. 13. Eccle 1. 10. Ezech. 28. 3. Dan. 9. 2. The praier 1. Cor. 14. 4â— Tit. â— 15. 1. Pet. 2. 13. Cant. 6. 36. 〈◊〉 polit 1. Cor. 14. 33. Zach. â—â— 7. Apoc. 37. Mat. 16 19. Luc. 11. 52. Cor. 〈…〉 Ephes. 4. 7. 1. Cor. 12. 31. 1. Cor. 12. 28. 1. 〈◊〉 â— 17. Act. 6. 4. Act. 1. 2. Cor. 1â— 5. â—alâ— 2. 9. Mat. 17. 1. Mat. 26. 37. Nâ—zâ—an Epiphan Mat. 3. 16. â—7 1. Cor. 12. 12. â— Tim. 3. 13. â—ct 21. 35. 〈◊〉 Sardie Chal. Nazi vit Athâ— vit Basil. Hier. ad Nepot Idem in epit Nep. Act. 66. Ibid. 14. 27 1. Cor. 16. 9. Naziâ—◠〈◊〉 2. Cor. 2. 16. 1. Tim. 3. 6. Iam. 3. 1 â— lin nat hist. Hieron in Tit. cap. 1. epist. ad Euagr. 1 Cor. 12. 8. 1 Cor. 5. 13. 〈…〉 Plut. in Philopae Tit. 1. 5. 1. Thes. â— 12. â— Thes. 3. 14. 1 Cor 4 vlt Act. 8. 1. Tim. 5. 22. Tit. 1. 5. Heb. 7. 7. Ambros. in 1. Tim. 3. Athanas. Apol. 2 in liâ—â—â—is Pres. Marit â—piphan 〈◊〉 69. Chrysost. Theodoret. Oecumen Ambros. vbi supra Hieron ad Fuagr Aiax â—â—agel 1. Tim. 5. 21. Tit. 1. 5. Act. 9. verse 12â— 1. Tim. 4. 14 Hierom in Esa. 3. 2. Tim. 1. 6. Caluin Iustit lib. 4. c. 3. rod. 29. 1. 1. Tim. 5. 22. 〈◊〉 Act. and Monument Gal. 2. 9. Act. 13. 2. Tit. 1. 4. 1. Cor. 4. 〈◊〉 Gal. 5. 12. 1. Cor. 5. â— Tim. 5. 29. Epiph. lib. â— Haeâ— 75. 1. Tim. 1. 4. â— Tim. 2. 16. 1. Tim. 5. 21. Tit. â—9 Tit. 2. 15. Tit. 2. 15. Tit. 1. 5. Ibid. vers 10. Tit. 3. 10. 2. Tim. 4. 5. 1. Cor. 16. 10. 1. Tim 6. 14. Ambrose in 〈…〉 cap. 6. Mat. 24. 45. 1. Cor. 4â— 1. Pet. 5. 1. Hierom. ad â—iparium Cyprian ad Rogat 1. Tim. 1. 18. Oecumen ibid Luc. 24. 49. Ad tract de diuersis grad cap. 23. August de bapt contra Donat. ca. 24. lib. 4. Hier. ad Euag. Can. Apost vbique Nicen. Con 4. Can. 6. c. 7. Numb 11. 29 Numb 16. 3. Epiphan haeres 75. gesip apud 〈◊〉 lib. 4. cap. 22. Euseb. hist. Eccles. â—parâ—â—m Socrat. Theodoret. 〈◊〉 lib. 4. ca. 63. August ep 42. 1. Tertul. de prescript Pag. 145. in resp ad Sarav Hier ad euagr Euseb. li. 1. cap. 24. Luke 24. Euseb. li. 4. ca. 22. Hieron pâ—oâ—em in Euang. Matthei Hieron de scriptor Eccles. in lacobi Hieron in â—gnatio 1. Cor. 15. 6. Ignat. ad Smyrn Ignat. ad Antioch IdeÌ„ ad Trall Ignat. ad Antiochen Idem ad sar Euseb. lib. 3. cap. 23. Hieron aduers. 〈◊〉 HieroÌ„ in Tit. 1. Hieron ibideÌ„ 1. Cor. 1. Cypr. ad Rogat Act. 19. 1. Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ— â—2 1. Cor. â— Ioan. 〈◊〉 1. Cor. 〈…〉 1. Cor. 7. 6. Psalme 12. verse 40. vers 25. Iâ—enae Gen. 2. Exod. 20. Apoc. 1. Psalme 118. HeroÌ„ ad Maâ— Aug. in â—s 44. â—â—â—ron ibid. 〈…〉 â—oh 3. Cypâ— ad rogat Hieron ad â—liod Theodoâ— in â—hilip 1. Acts. 1. 20â—â—sal 109. Hilar. in Math. 24. Apoc. â— 1. 2. 5 Instit. lib. 4. cs â— Sect. 1. Sect. ◠〈◊〉
to be Preâ—byter and then Bishop Which taketh away that distinction of Priority in order not of degree as if the calling Episcopall were a Numeral not a Mâ—nerall function a Priority in order and not a Superiority in degree For the word properly signifieth a staire or step as Act. 21. 35 Paule stoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon the staires Which interpretation of mine both Councils and Fathers do coâ—firme Concilâ—uâ— African calleth the three functions ecclesiasticall of Bishops Priests and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three degrees of the Church Conc. Sardicen No man may be called to be a Bishop which hath not risen by euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad culmen Episcopatus Conc. CalcedoÌ„ To reduce a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backe to the degree of a Priest is sacriledge So NaziaÌ„ speaking of Athanasius saith that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much preheminence honor for his virtue as by his dignity degrees Of Saint Basill also he saith that he rose to his Bishoprik 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the order and law of the spirituall Ascent which metaphor Saint Hierom himselfe vseth to Nepotian if thou desire the office of a Bishop gaudeo de ascensu I reioyce at thy Climing and of the same Nepotian fit Clericus per solitos gradus Presbyter In the infancy of the Church these degree were not distinct for they were not extant The first that were made were Deacons Act. 6. Presbyters there were none solemnly ordeined that we read of till Act. 14. 23. Ibid. 14. 23. The highest degree which was the function Episcopal the Apostles reserued vnto themselues a long time and that for 3. maine reasons First there was no Church established and but a few at the first conuerted wherefore all their whole labor they bent in turning the first key to open that dore of faith Act. 14. 27. namely the conuersion of the Gentiles which the Apostle 1. Cor. 16. calleth a great dore effectual al the help they could make either by Prophets Euangelists Coadiutors Pastors Doctors Planters Waterers or whatsoeuer was litle enough for that worke Secondly after the conuersioÌ„ of many people euen in setled Churches they hasted not to place a Bishop for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No great thing is suddenlâ—e brought to passe saith Nazian and a Presbyter fit to make a Bishop is hardly found saide a Carthaginian Bishop in an open Synod NaÌ„ ad haec idoneus quis saith Saint Paule though our Church here for a long time doubled the Echo with a quisquis The rule therfore of the Apostle being vnto Timothie that in no case he should take him that was Neophytus a new conuert and make him a Bishop of them the Church was at that time full euen for that cause also they absteined Thirdly few being found fit for that high calling the Apostles left some Churches to be gouerned by Presbyters reseruing stil the highest command to them selues but when they founde that humour whereof Saint Iames speaketh that euery man would bee a maister like Plinie his Amphisbaena a Serpent which hath a head at each end of her body both striuing which shold be the maister-head in the mean time toiles the body most miserably in the end reÌ„ts tears it self most lothsoÌ„ly finding I say those 2. effects which vse to follow Parity Plurality viz. dissention confusion it was generally decreed as Hierom confesseth Vt vnus caeteris superponeretur that one should be placed aboue the rest to gouerne both Presbyters and Flocke and that the whole care of the Church ad vnuÌ„ pertineret should belong to one he should be stiled by the name of Bishop particularly ouer this Clergy here assembled Timothie who is subscribed in the end of that second Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Bishop of the Church of Ephesus by impositioÌ„ of hands 〈◊〉 so was Titus also stiled Bishop of Creta as in the subscriptioÌ„ of that epistle appeareth Yea but these were S. Paules Bishâ—p say some and betweene them and ours a great 〈◊〉 True 1. For varietie of giftes and graces of the spirit A maine difference as 〈◊〉 as betwen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 8. their knowledge for the most part 〈…〉 Reuelation ours acquired with much study and ndustry 2. In respect of the honour and reuerence which their Clergy and flocke performed to them A great difference ye see Saint Paul describes it 1. Thes. 5. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then a superaboundant aw and loue For maintenance they and we somewhat semblable theirs impeached by persecution ours exhausted by Sacriledge It is a prety obseruation though a sharp one which a Romish writer of the Church story long since made that the word Conscientia hath had very ill lucke in the Church of Christ it could neuer yet be at once in full Syllables in the Apostles timeâ— when there was Con and Sci a 〈◊〉 and a 〈◊〉 Clergy then entia was defectiue they had the 〈◊〉 of the Spirit but no indowment of possessions Afterwards when there was Con and Entia a religious yea a superstitious and a very 〈◊〉 Clergy then Sci was 〈◊〉 they were not then the 〈…〉 And in my time saith he Con and Sci are both gon and like Philâ—poemenes armie in Plutarch which had neither head nor feete but whole bellie they be all Entia they haue all the Honours all the Mannors and all the â—at of the land But with vs againe it is come round for now that we haue Con and Sci a learned God be thanked and a religious Clergy the Entia are gone our maâ—ntenance is imbâ—aseled our honors enuied yea euen that poore Ens Vrum which by Gods and the Kinges fauour we enioy was of late cast whole into the Kings mercy as if they would haue made vâ— non 〈◊〉 But the authoritie and preheminence ouer the Cleargie is all 〈◊〉 in them and vâ— they receiuing it from the Apostles and wee deriuing it from them which is manifest in two principall things wherein the Bishops then and we now are Superior vnto the other Clergy which for your better memorie may be reduced to two words each very like to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Collation of Rewardes which Saint Paul calleth Ordination Tit. 1. 5. the highest honor that a Bishop can reward a Scholler of desert withall to make him a Priest of the High God Secondly Iuâ—iciall Censure iâ— their Consistorie and Visitation not of the Flocke onely but of the Pastors also both which Iurisdictions Distributiue and Correctiue the Apostles kept vnto themselues till they appointed Bishops either Substitutes in their absence or Successors after their death In the Church of theâ—â—alonica where there were many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
whom Master Beza with others doe principally relie vpon Nam cui notior For who saith Beza was better acquainted with the Historie of the age succeeding the Apostles then Hierom Yes surely a dozen more in print of as great note and truth as hee who all concord the Succession and Superioritie of Bishops to bee Apostolicall But what sayth Hierom First hee will haue this same Excelsiorem gradum of Bishops ouer the Clergie to beginne in Alexandria à Marco Euangelista Aster S. Marke the Euangelist for they would make the preposition to bee exclusiue as if in Saint Markes time neither that Prelacie was heard of nor then els-where but in the Church of Alexandria onely Well could Bishops goe no higher for their Superioritie they need not bee ashamed of their Progenie for Saint Marke dyed and Anniâ—nus presently succeeded him sixe yeeres before the death of either Saint Peter or Saint Paul thirtie fiue yeeres before the death of Saint Iames the Apostle fortie fiue yeeres before Simon Cleophas who was one of our Lordes disciples of whom we reade Luke 24. Who was Bishop of Ierusalem after Saint Iames and therefore made Bishop because hee was our Lordes kinsman as Eusebius witnesseth So that this Superioritie though it began as they say in the next Successor to Saint Marke was extant in the Church these Apostles viventibus videntibus approbantibus liuing seeing approouing it for silence argues if not an approbation yet no dislike But Hierom confesseth that Saint Marke himselfe the inâ—erpreter of Saint Peter for the Gospel which beareth Saint Markes name hee receiued from Saint Peters owne mouth as some write was the first Bishop of Alexandria And were there Bishoppes onely in Alexandria No for Hierom also witnesseth that Iames the iust our Lordes brother was the first Bishop of Ierusalem and so ordayned by the Apostles presently after our Lordes passion yea Bishops doubtlesse but not Superiors ouer their brethren before that time which was after Saint Marke Ignatius who as Hierom himselfe recordeth conuerâ—ed with the Apostles and saw Christ in the flesh by good likely-hood as some thinke one of those fiue hundred brethren of whom Saint Paul 1. Cor. 15. 6. speaketh Or rather as Ignatius of himselfe witnesseth euen then when Christ sayde to his Disciples Handle mee and see for a spirit hath not flesh bones c Luke 24. â—9 The second Bishop of Antioch after Saint Peter writeth to the Anâ—iochians for amongst them hee was a Presbyter to remember Euodius their Bishop who first receiued from the Apostels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praelacie and Superioritie aboue vs for Episcopus est sacerdotum Princeps saith the same Father els-where And afterwardes when himselfe came to bee Bishop of the same Church beeing caâ—yed to Rome to bee martyred for his profession hee writeth vnto the Pastors and Clergie of Antioch that they would be diligent in feeding the Flocke committed vnto them vntill God did shewe vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that should rule ouer them after his death But in his Epistles ad Sarsenses inioyning in particular each order his subiection Presbyters be obedient to your Bishop Deacons be subiect to your Presbyters and Lay-men to all His conclusion is very patheticall My soule for theirs who obserue this order the Lord will be alwayes with theÌ„ This was blessed Ignatius to whom our Sauiour appeared and spake in the flesh And Clemens of Alexandria in a Storie that hee rehearseth of S. Iohn reporteth that the said Apostle after his returne from Pathmos in some places where he came made Bishops and chose into the Clergie such as the Holy-Ghost thought fit and vpon occasion of a yong man of whom he tooke especial liking turned vnto a Bishop who was as the story speketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superior or set ouer them all committed the youth to his Custodie which Bishop after his returne he called Caput illius Ecclesiae the head of that Church Yea Hierom himself acknowledgeth that vnles to the Bishop there be giuen Exors quaedâ—m ab omnibus emiâ—â—ns potest as an extraordinary peâ—reles preheminence aboue the rest tot essent schismata quot sacerdotes there would be as many schismes as there are Preestes And this shall serue foâ— the first obiectioÌ„ out of Hierom. But the second is that which they vrge most for that seemeth to strike home namely that this Maioritie of Bishops came rather ex consueâ—udine Ecclesiae by the Churches custome quam dominicae dispositionis veritate then by the truth of the Lordes ordinance Some I know both Papists and Protestants are so angry with Hierom for this that they ranke him with Aerius in the number of rank Heretikes as maintaining by this speech the Parity of ministers A wrong to that Father doubtles For what Church meant he to whose custome he ascribed it the church in the Apostles times or after if in the Apostles times shall wee thinke S. Hierom wold fasten vpon them such a crime as that they would erect such an office contrarie or not consonant vnto their Maisters prescript And yet it is certaine hee meant of that Church for in the same place shewing what occasioned this Preheminence of one aboue the rest he saith it began when the Divell made that faction in the church that one wold say I am of Paul and another I am of Apollos a thirde I am of Cephas and an other I am of Christ and this was as appeareth 1. Cor. 1. in the time and prime of the Apostles Yea indeede Hierom is direct that the suppressing of schismes occasioned the first sourse and erection of Bishops as the best remedy against them And when were schismes more rise then in the Apostles times There is no Church to whom Saint Paul writeth an epistle but he complains of them Where by the way two thinges wee may obserue here-hence by this occasion of Saint Hieroms speech First that of Saint Cyprian that this maligning the superiority of Bishops is an infallible note of Schismatikes For as you might know that Demetrius and his fellow Goldsmiths by raising a tumult against Paule were Dianaes tradesmen because they foresaw if Christ were preached downe must Diana and withal their gaine so may wee descrie who are inclined to Faction by their spurning against this superiority because if Bishops bee raised their Schismes must bee scattered Secondly if aduancing of Bishops bee the suppressing of Schismes as their owne author affirmeth and Saint Paul prophesieth 1. Cor. 11. Oportet haereses esse that there must and will be heresies and Schismes while the world standeth then surely it behoueth your Maiestie to whome the care of Church and kingdome is committed if you will haue Schismes abandoned to maintaine and continue this government Episcopall vnlesse as it pleased you to write to your most noble sonne you wil retaine
factions in your kingdome as Socrates did his wife Zantippe to try your owne patience and the Churches constancie But to answere the point if this superioritie came by a custome in the Apostles times and they wee must thinke did nothing derogatorie to their Masters precept why then should Hierom say it came not by the truth of the Lords ordinance Clemens Alexandrinus by a pretty distinction vpon that place 1. Cor. â— yee are Gods husbandry giueth mee a good hint for a fit resolution The Apostles saith hee manured the Church with a double tillage there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that of the Euan. Iohn 20. Haec scripta sunt direct written precepts which our Lord had left them the other which Saint Paul 1. Cor. 11. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things vnwriteÌ„ which they either did or spake as the times occasioned and the holy Ghost directed If any thinke that this maketh way to Popish traditions vnwritten verities It is no other then Saint Pauls owne distinction of Praeceptum and Concilium out of his owne practise 1. Cor. 7. 6. that hee spake some thinges by permission some things by precept This speake I saith hee againe Verse 1â— not the Lord did Paul vtter any thing contrary or not agreeing to the Lorde his Maisters doctrine No but perswading himselfe Verse fourtie that hee also had the spirit of God though I haue saith hee Verse 25. no commandement from the Lorde yet I give this aduise So meaneth S. Hierom that this Matority of Bishops is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that vnwritten husbandry whereof Clemens speaketh vz that there is no written precept or expresse rule from Christ but yet that it is an Apostolicall tradition and grew to be a custome euen then in all Churches for so Irenaeus long before him calleth it TraditioneÌ„ ApostolicaÌ„ toti mundo manifestaÌ„ Neither doth this obiection out of HieroÌ„ make more against the Priority of Bishops then against the obseruing of the Lordes day wherof that speech of Saint Hierom may be as well yea more truely verified that it is rather ex consuetudine Ecclesiae quam Doninicae dispositionis veritate That the seuenth day shouâ—de bee kept holy there is expresse scripture both afore the lawe vpon the Creation and in the lawe at the fourth commandement but where is there any place either in the Gospels that our Sauiour comanded or in the Acts and Epistles that the Apostles ordained the alteration of Sabatumin DominicaÌ„ the first day to be sanctified for the seuenth In the first of the Reuelation it is once named and called Dies Dominicus which by all testimony was not the seuenth day and so in the ould testameÌ„t there is a day which David so intitlâ— tâ— hic est dies This is the Lords day he hath made it we will reioice and be glad in it and that by all assurance was not the Sabboth The truth therefore is that the Church finding the obseruation but not the first ordinance thereof continued it to be kept and accounted it as an Apostolicall institution And the very same is the true sense of S. Hieroms speech in this point of praelacy sauing that the placing of Bishops is more apparant in the epistles to Timothie and Titus Otherwise hee shoulde much haue forget himselfe for in his episâ—le to Marcella confuting or rather contemning the errors of Montanus this he puts for one With theÌ„ saith he the Bishops are thrust into the third place but with vs in the Christian orthodoxall Churches Apostolorum locum tenent Episcopi The Bishops haue the Aposils room that is the first place Yea els-where he acknowledgeth it to bee Dominica dispositio The Lordes own ordinance though indirectly obliquely that out of the old testameÌ„t 1. alleâ—orically out of Ps. 45. wherin the Church of Christ is repâ—eleÌ„ted in the person of SalomoÌ„s Queen vpoÌ„ those words ver 16. Prepatribus â—ati 〈◊〉 tibi 〈◊〉 Let it not greeâ—e thee saith S. Austen that the 〈…〉 not Peter Paul by whom thou wast begoâ—â—eÌ„ for oâ— thine own brood a fatherhood is grown vnto thee Insteed of fathers childreÌ„ are borne vnto thee Quos 〈…〉 principes sâ—per omneÌ„â—erraÌ„ that is saith S. HieroÌ„ The Gospeâ— being spred through all quarters of the world in them Bishops are placed rulers of the Church Secondly by coÌ„parisâ—n wherein he plainâ—ly 〈…〉 what he meant by those wordes the Custome of the Church namely an Apostolike ordinance Vt Scâ—amus saith he Apostolicas traditiones sumptas de veteâ—i testamento c. That we may know how the Apostles grounded their traditions or ordinance vpon the old Testament and from thence fetcht their Modele this is one particular That which Aaron his sonnes and Leuites were in the Temple the very same let Bishops Presbyters and DeacoÌ„s challenge in the Church to theÌ„ sclues Tâ—is were sufficieÌ„t if we should rest here but neither S. Hierom not they must so passe as if it were not directly the Lords owne institution For Spiritus sanctus not onely by the Apostles who had receiued him in great measure but euen by Christ himselfe who Ioh. 3 was indued with the spirit without measure ordained this Superioritie if we will credite S. Hierom his ancients by many yeeres S Cypri Let the Deacons remember that Apostolos id est Episcâ—pos Doâ—inu ipse elegerâ—t The Lord himselfe choose Apostles that is Bishops but the Apostle after our Sauior his ascention choose Deacons to serue them at the Altar c. For that the Apostles were Bishops besides the rest of the Fathers Hierom himselfe by allusion confesseth Non omâ—es Episcopi Episcopâ—sâ—â—t All that are in the place and carry the name of Bishâ—ps are not Bishops Atteâ—de â—etrum sed 〈◊〉 consider Looke vpon Peter but withall behold Iudas For they whom we now call Bishops were then called Apostles saith Theod. Yea though they all were silent in that point the Holy gâ—ost will confirme it who speaking of Matthiâ—s choise into Iudas his roome in expresse termes calleth Apostolatum Episcopatum Actes 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Psa. 109. Let another take his Bishopship Saint Hilary with many of the Fathers â—fâ—irme that our Sauiâ—r in direct words appointed this superioritie Episcopall ouer their brethren in that place and part of his last Sermon Mat. 24. 45. Who is a faithfull and wise seruant quem Dominus constituet super familiam whoÌ„ the Lorde shall make ruler â—uer his houshold But that which is in the Apocalyps is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits no contradiction where our Lord himselfe willeth S. Iohn to write vnto the 7. Angels of the 7. Churches Wherin 3. things are very worthy obseruatioÌ„ First he calleth them Angels there is their eminence both for dignitie and integirtie Secondly they had the tryall both for proofe and reproofe of their Clergie