AARON'S ROD Blossoming: Or, The Orthodox Government of the Church of England by Bishops, Presbyters, and Deacons, Asserted, from the Practice of the Apostles, the Testimony of Councils, Synods, Fathers and Doctors, from the Apostles time to this day: And that it is Analogical to the Institution of the Church under the Law.  
And thou shalt write Aaron's Name upon the Rod of Levi, for one Rod shall be for the House of the Head of their Fathers.  
And it shall come to pass that the Man's Rod whom I shall choose shall Blossom, and I will make to cease from me the Murmur of the Children of Israel, whereby they Murmur against you,  Numb. 17.3, 5. 
LONDON, Printed for Richard Butler, next door to the Holy-Lamb and Three Bowls in Barbican. 1680.   

THE EPISTLE DEDICATORY.  
To the Honourable CONYERS D'ARCY, Only Son of the Right Honourable CONYERS Lord D'ARCY MEYNILL and CONYERS.  
Honourable SIR:  
IT is not my Ambition, nor was it ever my Desire to appear in Print, but was always of your Honour's Opinion for that, and did ever then think myself most secure, when most private: Nor had I now exposed this to the public view, had not the duty I own my too much Dishonoured Mother the Church of England, the Importunities of some Friends, and the great desire I had to show your Honour some Fruit of the Vine your Honour hath preserved, like so many persuading Orators prevailed with me, to present your Honour with this cluster, by the smallness whereof your Honour may well guests the Soil to be a Wilderness wherein it grew. I must confess my repentance is ready to arrest my design, when I consider the small proportion the Present carries to your Honour's Greatness, till I call to mind, that Heaven itself delights to have her name sung though from the mouths of Infancy and Ignorance: and, that small things do oft explain the greatness of devotion; and though your Honour's Piety, Charity, and Loyalty, (whereof the whole Fame of your Honour's Country is but one entire Panagyrick) may render your Honour the Admiration of this Age, yet I here intent an Epistle, not an Encomium, lest I betray the shallowness of my Judgement, in offering to draw an imperfect Copy in a place where the Original can be its own Orator, and appear with so much Lustre.  
It is from hence I receive my Encouragement to commit this Orphan to your Honour's Protection: For, though it be already Legitimated and Licenced by the Right Reverend the Lord Bishop of London, yet I think it fit in these Seducing and Apostatising Times, to Patronage it with as much Virtue as I could, that under the name of two such Godfathers', it might with less scruple pass for a good Christian.  
I humbly therefore implore your Honour's acceptance thereof from him who will be ever ready to approve himself an obedient Son of this Orthodox Church, and glory in nothing more, than in being by your Honour esteemed  
The Humblest of your Honour's Votaries Basiphilaos.   

THE EPISTLE TO THE READER.  
THou mayest, perhaps, wonder at my folly and confidence to hold a Candle to the Sun, and employ my Time and Pen on a Subject that hath been so copiously and curiously handled by several Worthies of this and precedent Ages, eminent for Piety and Learning, and Giants in both in comparison of myself: For which I have only this Apolagy, that this was at first intended for my own private satisfaction; but, the frequent Importunities of some Worthy and Learned Persons, after some struggling, (I being ever averse to popularity) have prevailed with me to make it public, in respect of its brevity, whereby many, who have neither Time nor Money to expend upon larger Volumes, may, I hope, receive so much satisfaction at least from this short Treatise, as to stay their Stomaches, and keep them from rebellion in these seducing times (which is commonly the Child of Ignorance, Ambition, Prejudice, or misguided Devotion. And it is probable, the more Curious may find something that hath been omitted by others: For though a Giant may see further than another Man, yet set a Dwarf upon a Giant's Shoulder, and he may see further than he.  
I confess the too violent Contentions and disputes of Eminent, Learned, and Pious Men of both sides upon this Subject, caused me to decline both, for fear of being biased by either, and apply myself to the Fountain of Scripture and Antiquity, Reason's surest Guides.  
Pruning, I must confess, and Reformation I allow of, but Eradication and Deformation I tremble to hear of, and hope never to see: God forbidden that personal Errors should destroy a thing so Ancient, and sealed with the Blood of so many Martyrs. Though Judas die in the Consciousness of his Treason, yet another must succeed him in his Bishopric.  
I endeavour to crowd as much as I can in a little room, yet hope to satisfy all, who are not more addicted to their Wills than Reason (if mine deceive me not) for I look upon Grave obstinacy, Pride, formal Ignorance, and deluded Credulity to be my only Gainsayers) however I have hereby discharged the Duty I own my Conscience, and hope to find the benefit of that, which is all I look for; and sufficient to arm me against the Obloquys or Misconstructions of those, whose Hearts are full of that which their Tongues must utter, or break with the Plerophory: But I had rather suffer the Censure of the Malevolent, than to be thought to consent to that which my Conscience approves not; if this excuse me for writing, I am glad; if not, I have pleased myself in giving an account of thus much of my Faith to the World, and in the discharge of my troubled Thoughts and Conscience.   

AARON'S ROD Blossoming: Or, The Orthodox Government of the Church of England by Bishops, Presbyters, and Deacons, Asserted, from the Practice of the Apostles, etc.  
IN Discourses Rhetorical, men desire to show the Power of Nature, improved by Art; which we call Eloquence; in Logical Disputes, the quickness of Apprehension, and the improvement of Judgement: the one often makes a difference betwixt Subtleties, and attempts to puzzle Reason: The other (rightly employed) defines and settles a Truth obscured by different Falsities. In matters of Faith, we lay aside Reason, and yield to Scripture's Truth, as other Faculties of the Body do to their Informer the Rational Soul; and, as Young Scholars to their ipse dixits: We believe therefore, what neither Sense nor Reason can make us to conceive.  
I believe the Scripture to be the Sacred Word of God: and what Truth I find therein, I conceive it to be Jure Divino: My Reason, I confess, is bound, and yields in the Point of Episcopacy, that it is Jure Divino; because I find for it so many ipse dixits in Sacred Writ: My Judgement also is further strengthened therein, by Reasons sufficient to settle Humane Belief.  
Opinion, we define to be haerens & dubia de veritate in animo presumptio, a questionable and doubtful presumption in ones conceit that a Matter is true: And Cognitio est rerum conceptarum per experientiam scientia: Knowledge is a sure Apprehension of the Matters we conceive by experience of their Causes and undoubted Grounds of Truth: And Resolutio, is dubii depositio, the abandoning of all Doubting. I am past Opinion; and acknowledge myself satisfied and well resolved, that Episcopacy is Jure Divino, and endeavour to give an Account thereof in this Treatise.  
I will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, withstand or resist; or seek Evasions or subtle Answers to evade or elude God's Truth: Nor do I love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be in Suspense: Having well weighed the Truth here asserted, I find cause to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Great is the force of Truth, and hath prevailed: And to satisfy the World what Reason I have for this my Confidence, I leave a Testimony thereof in this Discourse.  
I therefore define Episcopum to be, Presbiterum cum additamento superioritatis quoad regimen in Ecclesia: A Bishop to be a Presbyter, having an Addition of Superiority, for the Governing of God's Church. His Charge is to Oversee the Clergy, and their Flocks; the Word, I confess, in a large signification, may be taken for a Major of a City; in Homer, Ajax is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop or Orderer of his Army: But our Episcopus, est cleri & gregis in sua diocesi, is Overseer of his Clergy and Flock bounded within his own Diocese: He is also Presbyter, an Ancient, and therefore Experienced and Able to inform and direct.  
As for the Inferior Presbyter or Ancient, and Diaconus, Minister, or Servant, they are distinct and subordinate to the Bishop or Superior Presbyter, both in the New Testament, and in the Practice of the first Century, and in all Ages even to this Day. Let it not trouble any man, that the Apostles sometimes term themselves and Bishops, by the Title of Presbyters: they call themselves also Diaconos, Deacons, in a general Notion: our Presbiteri●●s would have Bishops to be, pastors jure divito, praesides jure ecclesiastice; principes jure hum●no & diabolico; Pastors by God's Law; Precedents by Ecclesiastical Law; Lords by Humane and Diabolical Law: How little ground they have for this, let my ensuing Discourse testify.  
Our Bishop is a Presbyter, or Ancient Pastor set in eminent superiority over the Clergy and their Flocks, with relation to the Government of them in Matters Ecclesiastical; and such, I say, the Apostles instituted, and to them gave a Charge how to demean themselves, 〈◊〉 perpetual Succession whereof by practice hath continued from Christ's Time to this Day.  
Now for jus divinum, I take that to be of Divine Right, which is warranted in Sacred Scripture de credendis & agendis, in matters to be believed, and done: Let this serve for the present; it will be more enlarged occasionally in some part of this Treatise: Only here I add, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Practice of the Apostles, which never was questioned, and excepted against, and is recorded in the Canonical Scripture, hath in it a jus divinum, and shows what is of Divine Right de facto.  
These things premised, I proceed to Objections against my Assertion, and answer them particularly.  
Object. Eminent Superiority and Lordly Authority over the People, is that which the Lords of the Gentiles may, and do challenge, and practice as their due jure humano, by Humane Right, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Law of things opposite. Eminent Superiority, and Lordly Authority over the Clergy and People of God, is that which Bishops ought not to challenge or practice jure divino; For Proof they bring. Matth. 20.25, 26. The Princes of the Gentiles dominantur, Lord it, and Rule over them; but you, non sic: Or, it shall not be so with you. And the 1 of Pet. 5.2, 3. Feed the Flock of the Lord, taking the Oversight thereof; not by constraint, but willingly; not churlishly, or covetously for filthy Lucre, but of a ready Mind; neither as being Lords over God's Heritage.  
Ans. To this I Answer, That the Measure of Domination not the Matter, lies in the word, sic; and so is expounded by the other words, not by constraint, but willingly; not churlishly, or covetously; not as though ye were Lords domineering over them, but that ye may be Ensamples to the Flock: Non herile aut regale imperium exercentes, sed pastorali superioritate & paterna gubernatione utentes: Not exercising a Master-like or Kingly Command, but using a Pastoral Superiority, and Fatherly Government: And so this rather (as I conceive) confirms Superiority and Episcopacy, than destroys it: For the word, sic, so, takes not away the Legality, but qualifies the Power given, by saying, (nay commanding) let it be used, sic, so; which I prove to be the meaning of the Apostle by this Argument.  
The Practice of the Apostles is not contrary to Christ's and their own Doctrine, and the Sense thereof; but the Apostles did practice Eminent Superiority, and such lawful Authority as Christ forbids not, over the Clergy and Flock, and instituted Successors, therefore their Doctrine allowed the same: And so, that cannot be meant by the words above, which is pretended, (viz.) That there should be a Parity in the Clergy; and that Episcopacy is Dominium in Clerum, a Lordly Rule over the Clergy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an usurped Authority.  
The Successors which they instituted, are warranted by Christ when he said, I am with you to the end of the World: that is, I am with you, while you live, and with Successors in your stead, governing and teaching the Church to the World's end. Hence it was, that the Apostles ordained Bishops to succeed them: So did the ancient Fathers in the purer times; and this Course hath continued ever since.  
The Practice of the Apostles was in superiority over others of the Clergy: and to the Bishops whom they constituted to succeed themselves in place over the Clergy, they gave a superior authority: Neither did they either practice, or ever mention that parity in power, which the Presbyterians so much endeavour to introduce: And therefore the Apostles never understood the words as these men do, (viz.) that they should disallow of Bishops in superior authority above other of the Clergy.  
To make the Practice of the Apostles evident, I appeal to Paul, who gave to Timothy and Titus Episcopal Power, to the one in Ephesus, to the other in Crect.  
Now to clear this, let us first oleanse the Springhead, and then the Streams will run clear down to aftertimes. I have, above, to this end, defined Episcopum, if we observe what he is, then shall we evidently see, whether St. Paul did institute such a Calling or no.  
Of Civil Bishops I speak not, but of Spiritual; and a Bishop of this kind, I defined to be, presbiterum, cum additamento superioritatis, quoad regimen in ecclesia: He governs the Clergy and their Flocks in Spiritual matters: Bishops of this kind St. Paul did institute; he made Timothy and Titus Episcopos Cleri & gregis quoad regimen in ecclesia; Bishops of the Clergy and their Flocks, and to have Ecclesiastical Government over them; whereas, before, they were but Presbyters, or Disciples, brought up under him; by this Institution were other Presbyters made subordinate to them, in governing and teaching the Church: which to prove, I thus argue.  
He that is ordained, and so ordained, that he hath power constituere presbiteros per civitates, to ordain Presbyters in every City, is greater than those, who have no such power in their Cities and Churches; and they who may correct what is defective are superior to those, for whom matters defective are corrected: but Timothy and Titus had such power given them, and did so correct things defective, and none of the Presbyters had the same from the Apostles, (no not Timothy nor Titus whilst only Presbyters) therefore I conclude undeniably, that Timothy and Titus were Superiors, as Bishops, over the Presbyters, in their several Charges and Divisions, Timothy in Ephesus, and Titus in Crect.  
That they had this Power given them by Paul, appears, Tim. 1.5.22. Lay hands suddenly on no man. Tit. 1.5. For this cause I left thee in Crect, that thou shouldst set in order, things which were wanting, and ordain Elders in every City, as I had appointed thee. If any other in those Churches could have ordained Presbyters, why was Timothy sent to Ephesus, and Titus left at Crect for this very purpose? And if the Cretians could have set in order things defective, what need was there that Titus alone should have this Commission?  
St. Jerom (no great Friend to Episcopacy) gives us in his Epistle to Evagrius, pag. 329, this as a Distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remarkable, betwixt a Bishop and a Presbyter, saying, quid facit, excepta ordinatione, Episcopus, quod non facit Presbyter: What does a Bishop, except the Ordaining of Others, which a Presbyter does not? And it is worth the observation, what the Ancient Father and Champion for the Blessed Trinity, Athanasius, hath in his Second Apology, (viz.) That Colithus, a Presbyter of Alexandria, had constituted Presbyters; But what became of them? Recissa est haec ejus ordinatio, & omnes ab eo constituti, in Laicorum ordinem redacti fuere: The ordaining of others by him, was made invalid, and they who were ordained by him, were degraded and made Laics.  
So than you see, that Bishops are Eminenter superiores presbiteris; Eminently superior to Presbyters, having power affirmative and negative, by the Opinion and Practice of the Ancient Fathers. This confirms what the Apostles had taught and practised, and appointed others in place above the ordinary Presbyters to do.  
Now I come to show the Second Difference betwixt a Bishop and a Presbyter: And wherein a Bishop hath eminentem superioritatem, a clear Superiority above a Presbyter: that is, in Excommunication; which was called Mucro Episcopalis, the Episcopal Weapon; and was a Power given to Bishop's Successors of the Apostles, and was ever practised by them: This appears, in that, an Account of it was, and is expected at their hands; as it is manifested by the quarrel, which our blessed Saviour had against the Angel of the Church of Pergamus, namely, that he suffered some of his Church, who held the Doctrine of the Nicholaitans; and against the Angel of the Church of Thiatira, that he suffered the woman Jesabel to teach and seduce the people: By this it is apparent, that Christ expected they should do what they had by their places power to do; namely, that they being Angels of their Churches, (whom I affirm to be also Bishops thereof, and Successors to the Apostles, as is sufficiently proved by the most reverend and learned Archbishop of Armagh, and Beza himself, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in place above others) should Hereticos coercere & ex Ecclesia ejicere, keep under Heretics, and cast them out of the Church.  
If here it be objected, that we must not argue from dark and mystical places of Scripture, such as is the Apocalypse: I answer, that I argue from a plain place, and from the plain words and direct Scope of the place; and not from the mystical Sense or Interpretation, neither can we here admit of that distinction, that Angelus is in this place to be taken Collectively, pro tota Ecclesia for the whole Church: For, I conceive, there is not a word in Scripture but hath its weight: and was it not as easy to have said Ecclesiae, as Angelo Ecelesiae, if Angelo had not something more in it then Ecclesiae? and why not Angelus Ecclesia the Angel the Church? but Angelus Ecclesiae the Angel of the Church, if it had been to be taken Collectively? but the terms are different, and of a distinct force, like those panis Domin●, the bread of the Lord: and panis Dominus, bread representing the Lord.  
Besides, to come to Timothy and Titus, they are enjoined to command others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to teach other Doctrine: and obturaro ora deceptorum & hereticos rejicere: to stop the mouths of deceivers, and to reject Heretics: these things were commanded them, and an Account accordingly expected of the performance thereof, which manifestly proves, that every Church had its Angelum, who had Episcopal Authority and Jurisdiction eminent above other inferior Clergymen, and not many Angels in each of these Churches, all of equal Authority and place: or, at least, the Angel in each of the seven Churches, was so absolute in his power, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chief Governor; the Presbyters only Assistants to him: he a Spiritual Justice; and of the Quorum, they of the Council.  
The difference also of Episcopal Authority from that of Bresbyters, appears in the Cause of Excommunication, where there was an Appeal to the Synods, which either confirmed or dissolved them, but none to the People, none to the Presbyters, this is confirmed by the ancient Council at Nice, Can. 5. and at Antioch, Can. 6. and Jerom himself writing to Riparius concerning Vigilantius, an heretical Presbyter, is angry, that the Bishop under whom he was, did acquiescere ejus furori, & non virga Apostolica, virgaque ferrea, vas inutile confringere, & tradere ad interitum Carnis, ut spiritus salvus fiat, did quietly give way to his fury, and not rather break in pieces that unprofitable vessel with his Apostolic Staff and rod of Iron, and deliver him up to the destruction of the Flesh, that his Soul might be saved.  
And it seems strange to me, that any should think, that our Blessed Saviour his Executioners, Administrators, and Assigns, knew not the meaning of his Will and Testament, as well as we in these days. Christ, who ascending to Heaven, gave Gifts to many, would not deny this Gift so necessary: He, I say, giving supereminent Gifts to the Apostles ad fundandam ecclesiam, for the founding of his Church; would not deny to their Successors, those which were necessary ecclesiae fundatae, to the Church being founded: and so necessary, that nothing more concerns the Church. Would he not, or could he not inform his trusties how he pleased to have his Church (his Household) governed in his absence? To say he would not, is derogatory to his Wisdom, and Goodness; to say he could not, to his Almighty Sovereign Power.  
I therefore conclude these Points;  
First, That Ordination of Presbyters, was left to Timothy and Titus, as to men of higher place and Authority, and not to the Presbyters, who were of inferior Degree.  
Secondly, The Power given to the Angels of Ephesus, and the other Churches, puts a difference of Superiority betwixt a Bishop and an ordinary Presbyter, and other the Teachers of the Churches, and gives them commission prae ceteris tam Clericis, quam Laicis; above others, both Clergy, and Laity, yea a coercive and castigative Power.  
Object. Further they object, That Episcopacy is not jure divino, because Christ did not command it in the Gospel.  
Answ. To this I answer, That jus divinum aliter in se habet in credendis, aliter in agendis: There is a difference of divine Right in matters to be believed, and matters to be done. In matters of Faith, there must be textus manifestus, aut convincens deductio; a clear Text, or a sound Consequence. As for example, (In the beginning God made all things) that is textus manifestus; but there is only convincens deductio concerning the Mystery of the blessed Trinity, which is only proved thus:  
There came down at Christ's Baptism, the Holy Spirit in the form of a Dove; and a voice was heard, saying, This is my beloved Son, in whom I am well pleased: Here we find the Spirit in the form of a Dove; there is heard a voice, and Christ is seen in the water, we know by the light of Scripture. and the light of Nature, that there is but one God; and that from one, all things are, and that in one they terminate. And that there is aliud medium, copulans primum & ultimum, one between both, coupling the first and the last. Seeing also we read that there is a Father, a Son, and a Spirit, and that there is but one God: We hence infer, by necessary deduction, that there are three persons, and but one God; Besides, this deduction is further confirmed by that Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These three are one; which, in some sort, is textus manifestus, a clear Text.  
Now a Matter of Fact may be inferred to be jure divino, as I suppose, if I prove, 

1. First, That the same Fact was the Practice of the Apostles.  
2. Secondly, that it is Analogical to the Institution of the Church of the Jews, which was settled according to God's Appointment, by the Mediation of Angels, by the Ministry of Moses and Aaron.  
3. Thirdly, That it is pointed at, and insinuated, in the New-Testament.  
4. Fourthly, That it hath successively continued since the Apostles time, as elsewhere, so particularly in Britain.    
If these points can be proved concerning the Fact in question, (viz.) Government by Bishops, I hope none will deny it to be jure divino.  
Now for Proof and Confirmation, that Episcopacy is jure divino; I will prove these Points, and then say something concerning the Practice of other Churches.  
And first; St. Paul the Apostle and Dr. of the Gentiles, gave Power and Authority to Timothy and Titus, ordinare dignos, to ordain men worthy, and to examine such as were faulty; to reprove and discharge such as were guilty, and did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teach other Doctrine; and were offensive to the honour of their Callings, and to cherish such as did well. Those things are evident in the Epistles of Paul to Timothy, and of that to Titus: From Paul's Practice of Superiority over these two, and from the Institution of Timothy and Titus to be Bishops, I prove Episcopacy to be practised by the Apostles, to make which good, I thus argue:  
If St. Paul himself practised eminent superiority, and, in the Epistles alleged, gave all that power which of right Bishop's challenge, or doth belong to the definition of a Bishop, to Timothy and Titus, than Paul himself did not only practice Episcopacy, but did also Constitute them Bishops; but verum prius, ergo & posterius.  
That he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishopric as the other Apostles had, see Acts 1.20. and did diligently run his course therein, no man will deny; and that he gave Power to Timothy and Titus, the same which he himself had; 

To Ordain,  
to Punish,  
to Convent,  
to Reward duplici honore,   with double honour, the Epistles alleged do sufficiently prove: Therefore Paul himself practised superiority, and constituted Timothy and Titus Bishops in place superior to Presbyters, whom they had Authority to Ordain, Convent, and Punish.  
Object. If they object, That Presbyters with a Precedent may do the same, even all things which are commanded Timothy and Titus; and therefore these things were spoken to Timothy and Titus, and to their Presbyters, Collectively, in the Persons of Timothy and Titus.  
Answ. I answer, Their Old Friend (Collectively) will do them as little good here, as elsewhere; for this is but petere principium, an Evasion which I have formerly taken away: And now, further I argue, Such as the Charge is, such is the Power; but the Charge is personal that is given to Timothy and Titus particularly, and therefore the Power and Authority given, is personal; to them for their time, and to their Successors in place after them; and not to them, and the Presbytery Collectively; nothing in place where such Charge is given, doth intimate the Presbyters or Deacons interposing themselves in these Episcopal Actions with Timothy and Titus; If they will have these Privileges and Performances to belong to their Precedent; they must plead them due to him as he is Successor to Timothy and Titus, and so he is in effect (if you give him Continuance in his place) a Bishop indeed: The bare Name of a Precedent cannot make him of a different Calling from a Bishop, whenas he acteth the part of a Bishop in all those points by St. Paul prescribed. The Practice of all times (especially the first Century) warrants not a Monthly or Yearly Precedent doing nothing for Ordination, Convention, Punishment, and Reward, without the Advise and Consent of a company of Presbyters: But it allows Bishop's Superiority to Presbyters, and Presbyters to Deacons; yea it placed Bishops Successors to the Apostles, as were Timothy and Titus; and Presbyters and Deacons subordinate to Bishops as to the Apostles whilst the lived.  
St. Ignatius, the next Bishop to Evodius, he received Episcopal Charge from the Apostles; and writing to them at Antioch, when he was carried Prisoner to Rome, he uses these words to the Laity, Obsequium prebete presbyteris, & Diaconis; be ye obedient to your Presbyters and Deacons; and addeth to the Presbyters, pascite gregem apud vos, donec Deus ostendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feed the Flock under you, until God show who shall be your Governor: and hereby establishes Superiority to Bishops, and enjoins the Presbyters Obedience. The same Father in an Epistle to the Ephesians, acknowledgeth Onessimus, (named often by Paul) to be their Bishop; and exhorts them, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it becomes you, submit yourselves to your Bishop's Advice: Thus here we find St. Paul's Charge or Ordination observed and followed by Ignatius, who lived in the first Century, and whose Worth and Authority clouds of Witnesses do confirm.  
In the same Journey he writes to the Church of Smirna, and salutes their Bishop by name, and exhorts the Flock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to follow their Bishop, as Jesus Christ did his Father; and the Presbytery as the Apostles. The Bishop here spoken of was Policarpus; as Ireneus his Successor, affirms; & multa accepit ab illo de sancti Johannis vita & conversatione; Cotemporary with Ireneus, and by whom he was informed in many things concerning St. John's Life and Conversation.  
In the life time of Trajan the Emperor, St. John returning from his Banishment out of Patmos, where he wrote the Revelations, summoned the Seven Bishops, (who are conceived to be those named in the Apocalypse the Angels of the Seven Churches) and used their Ministry for settling and ordering his own Metropolis of Ephesus, and the other Churches in Asia; (as the ancient Greek Records, found in the Library of Photius, testify) Concerning this Apostolical Superiority, and practice of Constitution, and Ordination of Bishops, is frequent mention in Ireneus, Eusebius, and Jerom.  
So that by that which hath been said, we see, that Episcopacy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, warranted by the practice of the Apostles; because that viventibus, constituentibus, & confirmantibus Apostolis; & viris Apostolicis, patribus & doctoribus testantibus; The Apostles and Apostolic men being alive; seeing it, appointing it and confirming it; and the Fathers and Doctors being eye-witnesses thereof, there were these three distinct Degrees in the Clergy, (viz.) Bishops, Presbyters, Deacons.  
Now to the Second Point, That Episcopacy is Analogical to the Institution of the Church Government of the Jews in the Old Testament, which Moses, as a Prince, did establish by God's appointment in the Wilderness, and which continued in force, till the Veil of the Temple rend, and the Gentiles became Heirs to Abraham: And the Promises made to him, were made good to us his Heirs by Faith and Adoption: Because the Jews, Abraham's Heirs according to the Flesh, by their own default and disobedience, forfeited their Interest in that Conveyance of Inheritance which they claimed from their Father Abraham, by the Evidences registered in Moses and the Prophets: Episcopacy and Subordination thereto, I say, holds Analogy and a kind of proportion of the Jewish-Church-Government; for God, in it, appointed an Highpriest, Priests, and Levites, subordinate one to the other; such is the Subordination of the three Degrees in the Clergy. In the New-Testament-Church, St. Jerom near the end of his Epistle to Evagrius, observes, and says, scimus traditiones Apostolorum sumptas de veteri Testamento, quod Aaron & filii ejus atque Levitae in templo fuere, Hoc Episcopi, Presbiteri, & Diaconi sibi vindicant in Ecclesia scil. Christiana: The Orders delivered to the Church by the Apostles, were taken out of the Old Testament; the same Subordination which was in Aaron, his Sons, and the Levites, now appear in the Christian Church, in our Bishops, Presbyters, and Deacons. This proportion is made undeniable by St. Judas, who Charges some in the Christian Church, with the Gainsaying of Korah; now there can be no gainsaying like that of Korah in the Christian Church, except there be distinction and subordination of Superiors and Inferiors in the Clergy, as there was in Korah's time, and was gainsaid by him and his Complices, desirous of superior honour, and of higher degrees and places than they had a Calling unto. Here than you see, that God would have a Proportion of Church-Government betwixt the Old and New-Testament.  
And it is further worthy the observation, that both the Church and Commonwealth of the Jews, had in their Government a kind of proportion established by God: For the Church was Monarchical in Aaron; Aristocratical in some Select Priests and Levites; so was the Commonwealth Monarchical in Moses: Aristocratical in some Select Princes of each Tribe governing under Moses; and Democratical in the rest, and in the whole Body of the People. And such is the proportion betwixt our Church and Commonwealth, and such hath it been from the first foundation; this will, I hope appear when I come to speak of the Succession in our Church; and what kind of Government thus suitable to that of the Jews, is in any one Church, may be in all Churches; namely; all degrees of men subordinate to their Princes, and all Princes or Kings, subordinate to Christ, without having any King on earth Head over the rest: As all the degrees of men in the Churches were subordinate to the Apostles, and the Apostles, going to several and far remote Nations, were all equally subordinate to Christ.  
To conclude this then, seeing the Constitution of Episcopal Government, is so agreeable to that which is most absolute, and was established by that Wisdom, that no other Commonwealth and Church ever was, (as one observes) dictante Deo, Constituente Mose, God ordaining it, and Moses putting it in Practice, why should any endeavour to alter it? It is held an Axiom amongst Architectors, that it is not wisdom to pull down a main Post of a Building, especially so ancient and well settled, except we be sure to settle and fix another which is right and fitted to our purpose, which yet for all the Workman's skill may have a private Flaw in it, which cannot be discovered; and so may the Building fall on the Bvilder's Heads.  
Thus much for the Analogy and Proportion betwixt Episcopacy, and the Church-Government of the Jews.  
Now, in the Third place, I come to prove, That Episcopacy was pointed at, and, in some sort, deciphered in the New-testament. What I produced before concerning the Authority of Ordination, Convention, Punishment, and Reward, put upon some special persons, may serve sufficiently to this purpose; Yet something more I will here add. Be it so, that when the Apostle says, If any desire the Office of a Bishop, he desires a good work, that this is spoken of an Inferior Bishop or Presbyter, which is an Overseer of the People committed to his charge, as well as of a Bishop Superior, who hath the oversight of the Clergy and People: Yet will it follow, that, if the Office of an Inferior Bishop or Overseer of his Flock be a good Work, (as indeed it is) then much more they who have laboured in that painful Harvest first, and afterward, in their elder Years, are advanced to the Superior Bishop's Office of Overseeing the Clergy, of Ordaining, Conventing, and the like, as aforesaid, undergo and perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good work of greater eminency and more Notable; for, certainly, there cannot be a more blessed Work, nor more holy Calling in the Clergy, than to succeed the Glorious Apostles and Martyrs in their places and callings, as Heirs do their Parents in their Estates and Possessions; and to deliver and teach Sacred. Doctrine to Faithful men, who shall be able to teach others also, as St. Paul bids Timothy, Tim. 2.2. To this purpose St. Austin upon the 45th. Psal. Thus Glosses, Pro patribus tibi nati sunt filii, Children shall be instead of Fathers; saying, Patres missi, sunt Apostoli; pro Apostolis filii tibi nati, constituti sunt Episcopi; hodie enim Episcopi qui sunt per totum orbem, unde nati sunt? ipsa ecclesia patres illos appellat, ipsa filios genuit, & ipsa illos constituit in sedibus patrum; the Fathers sent to us were the Apostles, the Sons which were appointed, are Bishops; for at this day, the Bishops in all the world, from whence did they arise? the Church itself calls them Fathers; she herself begot these Sons; and she herself hath put them into the Seats of the Fathers: Here you see the Succession of Bishops proved plainly by Austin, as before by Ireneus, Eusebius, Ignatius, and a Cloud of Witnesses, who sealed their witness with their Blood, and are those whose Robes are washed in the Blood of the Lamb; and who shall shine brighter than the Cynosure amongst the Stars of Heaven.  
Besides all the Witnesses and Proofs already brought, I will produce one Text more to prove Bishops to be Successors of the Apostles jure divino: In that Great Synod, Acts 1. where were assembled the eleven Disciples, & fere centum & viginti, other persons Believers about an hundred and twenty, St. Peter moved the consideration of an Election of one in the place of Judas, and urges two places in the Psalms as Prophecies which must be fulfilled, Psal. 69.25. and Psal. 109.6. there the Holy Ghost prophesied by the mouth of David concerning Judas, Let his Habitation be void, and let no man dwell therein: Not his place only void, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let another take his Bishopric. Mark well the words, and grant we these two Assertions:  
First, That no man will say there is a tautology or vaniloquium in the words of Sacred Scripture, or that any word may be altered, or can be bettered.  
Secondly, That the Scriptures should be understood, as near as we can, literally, and as the plain sense of the place will bear, and so as may stand with the Analogy of other Scriptures.  
These things granted, I thus argue:  
That which the Spirit of God by the mouth of a prophet hath foretold, and the blessed Apostles in a Synod have ratified, that, I say, is an undeniable Truth, and may plead its jus divinum; But David did foretell, by the Inspiration of the Spirit of Prophecy, that Episcopacy should succeed Apostleship, and the Apostles ratified it in their Synod, therefore Episcopacy succeeded Apostleship jure divino: It is not any other word which is attributed to Matthias' Place but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishopric; and he succeeded Judas.  
Object. If any here object, That Mathias had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bishopric of Judas; so that Judas' Apostleship, is there called a Bishopric in a general notion, as it imports an Office or Charge; and that therefore Episcopacy did not succeed Apostleship; but that both of them were of right attributed to the Twelve, chosen by Christ, and both given to Mathias who succeeded Judas.  
Answ. Suppose this be granted, it makes much more for what I intent: For first, If they be terms of so near Affinity, that they serve to express one and the same Office in a different regard; than it follows, that in regard of their Affinity, the one may more easily succeed in the others place: For where there is a likeness of Nature, there is facilior transitus, an easier Change of one thing into another; as of Air into Fire, because of their agreement in the quality of heat.  
Secondly, Seeing the Term of Apostle, was by those and after times in some sort appropriate to some few, it remained, that the other Term, of Bishop, should be left and turned over to their Successors; and with respect to this, Mathias is expressly said to succeed in Judas' Episcopacy: And the chief Officers of the Clergy are termed Bishops, rather than by any other Name. This we read to have been the constant practice of the first Century; in which (as it is likely) the Executors and Feofees in trust of our Lord, best understood the Meaning of the Testator; and had Gifts extraordinary ad ecclesiam & fidem stabiliendam, as to establish our Faith, so the Church too, and could best fit right terms to Persons, and Callings.  
But to come close to ourselves; This Island received Christianity very soon, even in the days of Tiberius, as Gildas Brietto (a grave Author writeth; who wrote Anno 493. And as another Gildas after him confirms. This Gildas was called Albanicus, and (as some will have it) preceded the other: He testifies, that after the dispersing of the Disciples, by reason of the Persecution, Philip sent out of France, Joseph of Arimathea, and divers others, who preached the Gospel in this Kingdom; their Doctrine (as Malmsbury hath it) was afterward confirmed by other Preachers, and Doctors here. This is also witnessed both by Origen, and Theodoret; (not to speak of those, who some of them affirm that Paul some that Peter, and some that James were in this Island, and visited the Church here established; (as Baronius, a Romish Writer, and of special note hath it.) It is further said, that Insula Glacialis (which we now call Glastenbury) was granted them by Arviragus, King of the Britain's, and that Joseph of Arimathea, lived, died, and was buried there: This is attested by divers memorable Records, alleged by the studious and learned Searchers into the British Antiquities.  
As for that report of Lucius and Eleutherius of Rome's Supremacy, mentioned by Beda and Marianus Scotus, and so often alleged by divers others; I must either think that Rome had changed her Customs and many of her Tenants, or question the Truth of the Relation: My reason for this, is, because when in the year 601. Austin the Monk first required obedience to the Roman Church in three things, (viz.) in pascate celebrando; in baptismo ministrando; in predicando Anglis Saxonibus: In Celebrating Easter; in Administering Baptism; in Preaching to the English: His Motion was refused, and Austin utterly disliked, quia (to use the words of another) Augustini fastum spernebant, they disliked Austin's Pride; and well they might, for he was haughty and harsh, and did contrary to his Directions from Gregory Bishop of Rome, who sent him hither; for he incensed Edelfred, so against the poor Christians of Bangor, that he put 1200 of them to the Sword; Of this the reason is given, quia noluere obsequium Augustino prebere, because they would not submit to Austin's Will: For this was indeed the quarrel, as our Writers say. This their refusal to yield to Austin the Monk, I produce as a Proof, that the Christians, which he found here, held in many things with the Eastern Churches, as having their Doctrine from Jerusalem and Zion, whence the Gospel was to be sent, Isaiah. 2.3. Malachi 4.2. to the Nations; and whence as Salvation went, Psal. 14.7. so likewise the Doctrine of Salvation; for Christ, who gave the Apostles Commission to go to all Nations and preach the Gospel, did bid them stay at Jerusalem (not at Rome) till the Holy Ghost had furnished them with Gifts for the work commanded. This further appears, by that resolute Answer which the Abbot of Bangor gave to Austin the Monk, Anno 601. (viz.) that he and his acknowledged no Superiority in the Bishop of Rome over them, nor any Superior but their own Archbishop Caer Leonis, or (as some will have it) Senovensis, qui sub Deo solus possitus fuit super illos, ad super videndum & ad faciendum illos servare viam spiritualem, who alone was, under God, made an Overseer or Bishop to them, that he might make them observe the Spiritual way. Seeing this stout Champion thus answered, it is propable that they were of the Primitive Institution: And this I rather give credit to, because, if the Bishop of Rome had then held the present Tenent of that Church, (viz.) that their City is the Spiritual Metropolis, and that their Bishop is Caput Ecclesiae, our Predecessors would have acknowledged the Pope and his See, as they had been taught. But Baronius saith, that our English Bishops are as Ancient as those of Rome, and it is probable they were.  
For this we have good proof, that at a Council held at Arles, Anno 314, we had three Bishops, (viz.) Eborius de Civitate Eboraci Episcopus, Restitutus de Civitate Londini Episcopus, Eldelphius de Civitate Coloniae Londinensium; & exinde, Sacerdos Presbyter, Arminius Diaconus: Eborius Bishop of York; Restitutus Bishop of London; Eldelphius Bishop of Colchester; and after them, Sacerdos a Presbyter; Arminius a Deacon: These subscribed in this Council; here therefore I observe, that in the year 314, we had Bishops, Presbyters, and Deacons, the very Government now in question; and Romish they were not, (as I conceive) because they then acknowledged not a Subordination to Rome, and because Urban the Second called Learned Anselme, Patriarcha Brittanniae, the Patriarch of Britain: Therefore methinks it should not now be questioned whether Episcopacy be a Romish Relic; but rather that it should be confirmed as an Evangelical Ordinance, and as Ancient as the first Institution of Churches, and as a Calling appointed by the Apostles. What more have we for Baptism of Infants? What more for our Lord's Day or Sunday, but convincing Deductions from the Scriptures, or the Practice of the Apostles, and the Observation of the same in the Churches of God successively to this very day? And yet we hold both these to be Sacred Ordinances, and of Divine Institution; though they be both questioned by some men of the Reformed Churches, as Episcopacy is among some of Ours: The Case is alike, and as clear, (if not clearer) for Episcopacy, that it had a Divine Institution.  
If what is formerly said satisfy not, I will only use this Argument more, to prove that Episcopacy is jure divino. If the Charge given, Tim. 1.6, 14. be to Timothy personally, and be perpetual; than it is to One person namely to Timothy and to the Successors in his place; for Timothy was Mortal, so that the perpetuity of the Charge must reach to all his Successors until the Appearing of our Lord Jesus Christ: But the Charge is personal to Timothy, and perpetual even to the Appearing of our Lord Jesus Christ, therefore it is to one person, (viz.) to Timothy and to his Successors for ever.  
Object. If it be here objected, that the Charge was given to Timothy, as elsewhere the Keys to Peter; and according to that which is said, quod dixit Petro, dixit ceterisque Apostolis, what was spoke to Peter, was spoke to the other Apostles also.  
Answ. I answer, It is true; for, what was said to Timothy, was said ceterisque Episcopis & Successoribus corum; both to other Bishops and their Successors, as Christ's giving the Keys to Peter, was to him and the other Apostles; but not to all Disciples, Deacons, and Widows.  
To sum up all: Since it appears that Episcopacy, Presbytery, and Diaconatus, are according to the practice of the Apostles; Analogical to the Institution of the Jewish Church appointed by God, and established by Moses; pointed at, and, in some sort, deciphered in the New-Testament; and strongly insinuated by the Successors of the Apostles, to have been received and practised by them, as commended to them by Divine Authority: Since these three Orders in our Church are derived so high, have continued so long, even from the Primitive times to this day, we may well conclude, that, as Presbyters and Deacons, so Bishops are jure divino; especially, seeing Episcopacy is so generally confirmed, and hath been so constantly continued by the Aphstles, Apostolic men, Councils, Fathers, and Doctors.  
And much the rather I am induced thus (as I have said) to judge of Episcopacy; because the contrary part have not the like Proofs, Warrant, and Approbation for their Presbytery; and can bring no sufficient and convincing Authority for a Quarterly or Yearly Precedent, joint Presbyters, and Lay-Elders usurping Pastoral and Episcopal Jurisdiction. And here in confidence of my Cause I add, That if they have any lawful General Council, or any Synod (except their own) which established Church-Government by such a Precedent, Presbyters, and Lay-Elders as aforesaid, I will renounce my Opinion, and yield the Cause.  
Now it concerns us very much to be well advised, and truly to judge of these Matters; because it appears in a Seditious Pamphlet, entitled the Prelate's Pride, that the Author thereof, and such as he is, care not what Government be established, so that Popery (which we wish more rightly than they) may be abolished; Episcopacy and the present Government (which how inconvenient it may be they know not) may be abolished; and they have Liberty and Toleration (which what settled State will permit) to profess what Religion they please to make choice of, and what shall best suit their own Interest, (the Card they commonly sail by: So may we have as many Religions as there be at Amsterdam; and unpeople all our Plantations, by calling home many Fanatical schismatics, who, under colour of dislike of the Church-Government here, have fallen out with our Religion, and framed to themselves divers Opinions (if not Religions) contrary to ours not only in Form, but Reality.  
Seeing then there is but one Lord, one Faith, one Baptism, one God, and Father of All; let us endeavour to keep the Unity of the Spirit in the bond of Peace: That there may be one Body, and one Spirit, even as we are Called in one Hope of our Calling, Eph. 4. Let us stick fast to that one Truth which we are taught; and be steadfast in one Faith; and agree jointly with one accord, like Children of the same Father and Mother: Let us not lose the Honour of our Church-Government, but reform the personal Errors, if any such be; and sinde Reformation signifies nothing else, but the reduceing and setting Matters into the Form in which they were most perfect; let us constantly bold ourselves to the Form kept and practised in the primitiver and purest Times, and in the First and Second Centuries; in which we shall find the Order Episcopal, Presbyterial, and Diaconal observed, and ever since confirmed by National Synods, and Councils of our own, near 1400 years ago, (or 1000 at least) and practised in many Successions, before and since.  
Nothing now remains, but Prayers and Endeavours for the Continuance of the Establishment of the present Government of the Church of England, which is so agreeable to the Ancient Constitution.  
Only now here I wish that we may save the Honour of our dear and aged Mother, and punish her Sons, if any have dishonoured her by pride, tyranny, covetousness, or any other way; and that the Church and Commonwealth may hold such Correspondency, as they did in the days of David; and as Kings were nursing Fathers, and Queens nursing Mothers to the Church in her Infancy; so in her Age, she may find Kings to support her, if weak: And if any of her Children be like Eli's, their Father may correct them, so that their Mother may not be dishonoured and ruined.  
I conclude with that of St. Augustine, si quid tota ecclesia hodie frequent at per orbem, hoc quin ita sit faciendum disputare, insolentissimae est insaniae; if any thing at this day be of frequent use in the whole Church, to question and dispute whether it ought so to be, is a most insolent Madness, Epist. 118; and that it is Arianism, to say, That Presbyters (in Common Acception) are equal to Bishops, such as were Successors of the Apostles; and such as St. Augustin himself was: This Epiphanius reckons it among the Ancient Heresies, and time hath not bettered it: And whether it resembles and comes near the antilogy of Korah or not, (my self not being rigid and prone to censure) I leave to be determined by Others.  
FINIS.