the succession of their Bishoprick And again iii. 3. he speaketh of the tradition coming from the Apostles which had been preserved in the Churches through the succession of Presbyters Ireneus that is wont to appeal to the succession of Bishops to evidence that which the Church then believed to have come from the Apostles here referreth himself to the Presbyters for the same purpose affirming that they succeeded the Apostles without doubt calling the Bishops by the name of PRESBYTERS in regard of the office common to both Thus are both ranks comprised in one name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Canon of the Councel at Antiochia where we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where we are not to conceive that Deacons are reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath been mistook but the sense is to be directed by distinguishing the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well Presbyters as Bishops neither more nor lesse then ANTISTITES in Latine which we had in S. Augustine before And thus you have both ranks comprised in the same style of PRAEPOSITI in S. Cyprian and of PRAESIDENTES in Tertullian The first Epist 62. Et cùm omnes omnino disciplinam tenere oporteat multò magis Praepositos Diaconos curare hoc fas est The other De Cor. mil. c. 3. Eucharistiae Sacramentum nec de aliorum manu quà m Praesidentium sumimus CHAP. VIII What pattern this Government might have in the Synagogue Aaron and his sonnes Correspondence of the Sanedrin with the Bishop and Presbyters BEfore we leave this point it will not be amisse to take notice what pattern the Apostles might have for this form of government in the Synagogue For when our Lord in the Gospel Matth. xviii 17. giveth his Disciples in the case of private offenses the rule Dic Ecclesiae it is to be supposed he reflecteth upon some Bench to which that people were wont to resort with their causes otherwise what could the hearers understand by these words intimating that his will was the Church which he was now founding to be provided of the like Neverthelesse in regard this Church was intended a mere spirituall State to be cherished and nourished in the bosome and entrails as it were of all Common-wealths there must no comparison be made in that which concerneth the temporall state of that people Let us see then Moses his charge Deut. xvii 8 9. thus we reade If there arise a matter too hard for thee in judgement between bloud and bloud between plea and plea between stroke and stroke being matters of controversie within thy gates then shalt thou arise and get thee up into the place which the Lord thy God shall choose and thou shalt come unto the Priests and Levites and to the Judges that shall be in those dayes and enquire and they shall shew thee the sentence of judgement He that readeth here on the one side two sorts of persons the Priests and Levites for one and the Judge that shall be in those dayes on the other side two sorts of causes one concerning Ceremonies of the Religion in force the other the civil Laws of that people hath cause to think that the meaning of this law is that they should resort to severall persons according to the differences of their causes Especially being indifferent in the words to translate it thus Thou shalt come to the Priests the Levites or to the Judge that shall be in those dayes as after verse 12. it is read Had it been thus the correspondence had been clear between the high Priest and his inferiours in the Synagogues and the Bishop and his Presbyters in the Church But the practice of the Nation beareth it otherwise In which we must believe their Doctours when they tell us that the whole passage as well that of the Priests and Levites as that of the Judge that shall be in those dayes is referred to the Sanedrin whereof R. Isaack Abartincell giveth his reason in his Commentaries upon that place Because that Court for a great part consisted of Priests and Levites and therefore had the hearing of all sorts of causes And though they were brought hither from lower Courts whereof there was one of three and twenty persons in every place which conteined one hundred and twenty families one of three in lesse places by the Judges themselves as the Ebrew Doctours will have it arguing from the words THOU SHALT ARISE Thou that findest a matter too hard for thee in judgement shalt arise yet can we compare the Consistory of the Church with no Court but this First because all mother-Churches in mother-Cities are absolute in their rule so farre as the Scripture hath appointed it otherwise then as the law of love tieth Christians to assist one anothers necessities our Lord and his Apostles having instituted no other judicatories in spirituall matters but one of these Presbyteries in each Church and many of them in severall Churches when the matter required common advise And again because Jerusalem was the onely seat of the whole State of Religion and Justice both in that people sacrifices being done no where else Well then as Ignatius in one of his Epistles distinguisheth two parts of the Bishops office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the Church and to perform Divine service so must we inquire the correspondency of the Church with the Synagogue in both respects reflecting from the Bishop and Presbyters in regard of Divine service to be performed by their hands upon Aaron and his sonnes or the high Priest and the rest as S. Hierome hath done before us writing in these terms Epist ad Euagr. Quod Aaron filii ejus atque Levitae in templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vendicent in Ecclesia But in respect of Government and Discipline whereof our Lord speaketh in the Gospel aforesaid we must reflect upon the Sanedrin as the same S. Hierome hath done in another place upon the first to Titus saying of Bishops in respect of their Presbyters Imitantes Moysen qui cùm haberet in potestate solus praeesse populo Israel septuaginta elegit cum quibus populum judicaret So then Moses his Spirit is taken and divided upon seventie Elders to help him to bear the charge of the people Num. xi 25. The same thing is done when the Apostles ordain Presbyteries by imposition of hands Therefore we see the Spirit of Prophecy rest upon the Presbytery by which Timothy was ordained as well as upon that of Antiochia no otherwise then it did upon Moses his Sanedrin Num. xi 26. To continue and procure the continuance whereof upon their successours it was that this Court sate in the Temple as the old Ebrew Doctours observe it is said Thou shalt go up to the place which I shall choose signifying that the Temple in which the holy Ghost dwelt occasioned the influence of it upon the Court that
Of the GOVERNMENT OF CHURCHES A discourse Pointing at the Primitive Form Printed by Roger Daniel Printer to the Universitie of Cambridge 1641. To the most Gracious JAMES Duke of Lennox Earl of March c. L. Warden of the Cinque Ports Knight of the most Noble Order of the Garter and one of his Majesties most Honourable Privie Counsel his very good LORD MAy it please your Grace The advantage this slight worthlesse piece aimeth at in this addresse is of great consequence but of a civil and moderate nature It is no marvel if it desire to go forth under so great a Name that is not like to appear considerable to the world otherwise But the Countenance it demandeth is according as the cause may deserve more it must not expect from your Justice lesse it cannot expect from your Goodnesse If it fail of the Truth it is a Child rebellious to the Fathers intentions and according to the Law of Moses here he bringeth him forth to receive his doom If it have any thing considerable in a Cause wherein the world is so well informed long since my suit is that from your Graces hands it may be derived to the publick The Lord of Heaven and Earth blesse your Grace with happinesse of this life and of that which is to come So prayes Your Graces most humble Chaplain HERBERT THORNDIKE To the Lovers of Peace and Truth THat style must serve me for a Preface to this short discourse The love of Peace and Truth my hope is hath made some Impression in the reasons whereupon it proceedeth And it were a wrong to the world to think that those marks can be offensive My purpose was to contribute towards the true meaning of the Scripture in these matters If I have failed of it the attempt will deserve your excuse But my heart telleth me not that I have set any Text on the rack to make it confesse more then it means Ecclesiasticall writers I have for the most part stripped of the authoritie which their years merits in the Church have wonne and produced them as witnesses at the Bar of common sense to make evidence from the Historicall truth of their sayings The meaning of them is for the most part either translated by their words or expressed in the current of my discourse Sometimes it is left to every mans apprehension to value for when all is done men must and will be judges for themselves H. T. Faults escaped Pag. 16. line 18. ac providè reade ac proinde p. 34. l. 5. expressed r. expresseth p. 58. l. 3. because r. became p. 62. l. 19. these r. those l. 21. these r. those p. 83. l. 20. Synagogues r. Synagogue p. 85. l. 14. after else adde And the chief causes in Religion brought to no Court but this p. 87. l. 19. after writeth adde In Hilcoth Sanedrin cap. 1. p. 102. l. 9. those r. these p. 114. l. 10. Baptist r. Baptismo p. 119. l. 5. dispersing r. dispensing p. 129. l. 1. Tertullian r. Tertullian p. 131. l. 13. Toreh r. Joreh p. 140. l. 22. some r. sound p. 147. l. 24. alwayes r. alwayes p. 151. l. 5. after heart adde being p. 183. l. 11. and r. of CHAP. I. The Apostles eye-witnesses of our Lord and eare-witnesses of his doctrine S. Paul an Apostle Many personall qualities in them They were Governours of Churches HE that desireth to espie light at a narrow hole must lay his eye near if he mean to discover at large So must he be curious in considering the Scriptures that meaneth to discern those things that are not declared there at large but are collected by circumstance or consequence especially in matters which we view at this distance of time which representeth to us things done then through a mist of succeeding custome Those that seek for mines have their virgula divina a rod which they hold even-balanced over the place where they hope for a vein which if it hit right the rod of it self bendeth towards the earth Our Lord in the Gospel commandeth us to search the Scriptures as men would seek for mines or treasure let us keep an even balance of judgement not bowing but as the vein of truth swayeth it for if we put the grains of affection and prejudice into the gold-scales which we weigh nice truths with no marvel if the lighter go down Now because the question concerneth the Apostles time and the next to it and the purpose is to represent the form pointed at in Scripture by comparing it with such passages of historicall truth and primitive practice as shall seem best to expresse it let us in the first place consider the nature of their charge that it may appear how farre the Church reteineth a succession of it For true it is divers personall qualities are requisite in an Apostle because they were to preach the Gospel to all Nations They must be men to witnesse those things they had seen our Lord do those words they had heard him speak upon their own knowledge and therefore men that had conversed with him from the beginning of his doctrine It is that S. Peter required at the choice of Matthias Acts i. 21. Of these men that have companied with us all the while that the Lord Jesus went in and out among us must one be ordained for a witnesse of his resurrection with us It is that the same Apostle challengeth 1. Pet. v. 1. The elders which are among you I exhort who am also an elder and a witnesse of the sufferings of Christ He condescendeth to the rank of Presbyters when he saith who am also an Elder but he voucheth the priviledge of an Apostle when he addeth and a witnesse of the sufferings of Christ And his fellow-Apostle of the Gentiles to the same purpose 1. Corinth ix 1. Am I not an Apostle am I not free have I not seen Jesus Christ our Lord as if to be an Apostle required one that had seen the Lord which was supplyed to him by his raptures and visions as the hearing his doctrine was supplyed unto him by that revelation by which he avoucheth to have received his Gospel in the beginning of his Epistle to the Galatians This is that God had provided for satisfaction of common sense men that could witnesse upon the credit of their eyes and eares what they published But it required greater matters to convince the world of those things which reason could not evidence The gifts of the holy Ghost for knowledge for language for miracles for all the like were requisite in a marvellous nature for those that undertook to preach the Gospel to all nations This was the Apostles charge and the power this charge importeth the indowments it requireth are personall wherein no man pretendeth to succeed the Apostles But the execution of this charge reason telleth us must needs proceed and experience of that which is written telleth us it did proceed according to the exigence of their severall
assigned his proper services Which further appeareth when he urgeth the example of their sacrifices that were offered before the Temple being first visited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54. But the Presbyters of that Christian Church he exhorteth with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren saith he let every one of you give thanks to God that is Celebrate the Eucharist in his language in his own order being in a good conscience not stepping out of the set rule of his Ministery Perhaps his meaning is that they should celebrate by turns Howsoever here is my reason that there was then no Bishop there because then there could not have been so much debate about the order in celebrating the assemblies of Christians which as shall be shewed afterwards were not to be held but upon appointment of the Bishop with advice of the Presbyters being a mark of schisme to assemble otherwise And if this be not enough there is another to second it Whatsoever may be argued from the dissensions at Corinth one saying I am of Paul another I am of Cephas to shew that there was no Bishop there when the Apostle writ this and in his absence still continueth in force at the time of writing Clemens his Epistle The whole subject whereof is to quell such another dissension as this but onely that it was not under such colourable names of Paul and Cephas and Apollos as he complaineth but which is remarkable to prove my intent was as he saith p. 62. a mere faction for the love of one or two persons against the Presbyters no Bishop bearing any part either at one end or other of it Neither is it marvel that this Church should be still without a Bishop for some ten or twentie years perhaps after the death of the Apostle so many companions of the Apostles being then alive Clemens at Rome Titus in Crete Timothy at Ephesus Dionysius at Athens others elsewhere to furnish whatsoever assistance they had received from the Apostle during his time no otherwise then did Timothy and Titus to those Churches wherein they had planted Presbyteries before they had Bishops And this must be the answer if any man ask the question how Bishops came to be propagated through all Churches the answer must be They were made in due time by the heads of neighbouring Churches which we shall discern anon when we come to speak of the course held from the beginning in the choice and constitution of Bishops And by the practice of the Church it should seem the aim was afarre off to propagate Bishops according to the first practice of the Apostles For as they planted Presbyteries to govern Mother-Churches in Mother-Cities so when it became questionable which Churches should have Bishops and which not the matter was regulated according to the greatnesse of Cities or the multitude of Presbyters which the service of the Churches in them required whereof the Bishops were to be heads And therefore in the Councel of Sardica Can. vi it is provided that there should be no Bishop in towns or small cities where one Presbyter might serve but in those places where Bishops were of old time or if a place became so populous that it might deserve to have a Bishop that is either in Cities that had been so populous of old time as to have Bishops or which should afterwards become so populous But the xvii Can on of the Chalcedon Councel providing against innovation in Dioceses taketh order neverthelesse that when a place is promoted by the Emperour to be a Citie the form of the Church shall go along with the form of the Common-wealth that is it shall have a Bishop and his Diocese the territory of that Citie There is here a difference in the particular and yet the same generall ground of both Canons the practice of the Apostles ordaining Presbyteries to govern the Churches which they had planted in Cities the heads whereof were Bishops after their departure And this seemeth to be the reason why the seats of Cathedrall Churches are wont to be Cities And by this means Italy is so full of Bishopricks because it is so full of Cities CHAP. VII Presbyters govern with the Apostles in Scriptures Nothing done in the Church without their advise Why both ranks are called Sacerdotes Presbyteri Antistites and the like HAving hitherto justified the ground whereupon we go and shewed that Bishops came after the Apostles to be heads of Presbyteries in consequence hereunto it must now be averred that the government of Churches passed in common by Bishops and Presbyters as from the beginning the Presbyters governed with the Apostles themselves If in that great action of the Councel at Jerusalem the Elders of that Church bore their part with the Apostles what cause have we to think they did lesse when they were dispersed S. James alone remaining there If they concurred with S. James in his advise to S. Paul about a matter of greatest weight how to deal with those of the Circumcision that believed shall we imagine they did not do the like with his successours If S. Peter call the Presbyters of the Churches to which he writeth his fellow-Elders it is to the purpose to put them in mind of their share in that office which he chargeth himself with If the Apostle of the Gentiles charge the Elders of the Church of Ephesus Acts xx 18. with their part of that care of Christs flock after his departure which he for his time had performed over them shall we think them eased of it because Timothy came to be Bishop there Rather let me conceive this to be the cause why Timothie's instructions are addressed in the singular number to him alone without mention of his Presbyters because they were to receive their charge by themselves about the same time So farre is it from me to think that his Presbyters were not to concurre in assisting that course of government wherein he alone is directed by the Apostle to proceed And if we can go no further in proving this point out of Scripture the reason must be because as appeareth by that which hath been said the Scriptures for the most part speak of that time when Bishops yet were not but the Apostles themselves To which purpose neverthelesse there will be still something to be said out of the Scriptures in the particulars which we shall survey In the mean time let us take notice of a few passages among many more out of Ecclesiasticall writers to argue the generall whereof we speak Ignatius Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot understand righter what the Presbytery meaneth then out of these words a Colledge or bench of Assessours to the Bishop in sacred matters The Commentaries under S. Ambrose his name upon 1. Tim. v. 1. speak home to this purpose Nam apud omnes utique gentes honorabilis est senectus unde Synagoga postea Ecclesia Seniores
sate there But when Moses was dead a President was chosen over and beside the seventy whom they called the Nasi to be in his stead from age to age as R. Moses writeth such is the Bishop chief of the Presbyters after an Apostle All the difference is this The Sanedrin is but one as the nation to which God was known was but one whereas the Apostle and his successours remaineth head of so many Presbyteries as his office of preaching the Gospel to all Nations adviseth him to institute as hath been said CHAP. IX Presbyteries composed of no lay persons as the Sanedrin What is brought out of the Scripture to that purpose The labour of Presbyters in the Word and Doctrine Preaching went by Gifts under the Apostles Those Gifts make no different Ministeries Teaching and ruling belong to the same Presbyters No colour for lay Elders in the Primitive Church Preaching how rightly esteemed IT is well enough known how this comparison and the text that occasioneth it is drawn into consequence to prove that Presbyteries were intended to consist part of Elders of the people part of Ministers of the Church as the Sanedrin of some Priests and Levites some of the people And it is as well to be known what a forced presumption it is to require correspondence between the Church and the Synagogue in that point which the difference of a mere Spirituall and Temporall Common-wealth bringeth to passe The Sanedrin consisted of the chief of that people as well as of Priests and Levites because the chief causes of that Common-wealth as well as of Religion passed through their hands The Church is subject to all Common-wealths where it is mainteined in temporall matters In those which concern the soul whom shall we think our Lord leaveth her in charge with but those whom he trusteth with the keyes of his house Who those are we shall see anon In the mean time let this serve their turn that will needs presume that these Presbyteries must consist part of lay-persons as the Sanedrin while we prove that de facto they did consist of none but Ministers of the Church For upon this occasion it will not be amisse here to adde the utmost of the rest whereupon that platform is grounded in Scripture which is in effect no more then that text of the Apostle 1. Tim. v. 17. Let the Elders that rule well be counted worthy of double honour especially those that labour in the word and doctrine carrying at the first sound an appearance of two sorts of Elders some Preachers others nothing but Rulers It is seconded indeed by those passages of the Apostles wherein they reckon the graces for the edification of the Church distributed upon the members of it upon the Ascension of Christ Ephes iv 4. some Apostles some Prophets some Evangelists some Pastours and Doctours or else both for edification and for other necessities Rom. xii 6. Prophecying Ministring Teaching Exhorting Communicating Ruling and 1. Cor. xii 28. Apostles Prophets Teachers Miracles Gifts of Healing Helps in Government Tongues and afore vers 8. those gifts which are called the manifestation of the Spirit given to every man to profit withall because of their use to the edification of the Church of that time are reckoned as followeth the word of Wisdome the word of Knowledge Faith gifts of Healing Miracles Prophecy Discerning of Spirits Tongues Interpretation of Tongues and 1. Pet. iv 11. Speaking and Ministring But that which is gathered hence is but in consequence to the two sorts of Elders supposed out of the Text aforesaid For out of these passages are culled the gifts of Ruling or Helps in Government and Ministring the offices of Pastours of Doctours or Teachers upon presumption of the difference aforesaid to argue That the Ministeries appointed to continue in the Church till our Lords coming to judgement are that of Pastours to preach in the Church that of Rulers or Helps in the government Elders of the people to assist in Ruling and last of all Doctours or Teachers to reade lessons in point of Religion not medling with Government besides Deacons to whom the gift of Ministring belongeth Here it is plain there is work cut out And sure it is a fit place to take into consideration the first part of that Office we pretend to prove common to Bishop and Presbyters consisting in labour in the word and doctrine as it was in the Primitive time and is understood by the Apostle Which withall will make appear upon what sort of persons the Rule of the Church was estated Without doubt when we have named the Preservation of the true faith by preventing the creeping in of heresies and errours the Instruction of those that are converted in the mysteries of the faith Diligence in propagating it by converting more and more we have named a very great work of labour in the word and doctrine and yet specified nothing but that which is conteined in the Presbyters office from the beginning For when the Apostle Acts xx 29. foretelleth to the Presbyters of Ephesus the coming in of grievous wolves that should not spare the flock and the rising up of perverse Teachers it is to the purpose to put them in mind verse 31 to be watchfull of these things as of their own charge vouching withall his own example vers 20. in preaching and teaching them both in publick and house by house admonishing them with teares every man in particular as it followeth vers 31. for them in their place and rank to follow And the rule of the Apostle Gal. vi 6. Let him that is catechized communicate to him that catechizeth in all good things without doubt aimeth at this private way of instruction whereof we speak Be the same said of the other Apostles instructions to his Elders 1. Pet. v. 2. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre because it is said the Elders that rule well are counted worthy of double honour that is reward but of a ready mind neither as being Lords of Gods heritage but being ensamples to the flock And again the office of Watching over the flock by which the leaders of the Church are charactered Heb. xiii 17. the parts of a Bishop in the instructions of Timothy and Titus that concern Teaching and Instructing in the faith as by the meaning of the words they may consist so for my part they are undoubtedly taken to consist most an end for the time of the Apostles in that private diligence those abilities that watchfulnesse that Presbyters were to use in guiding and instructing particular persons of Christians which in consequence must be understood of that labour in the word and doctrine specified in the leading Text 1. Tim. v. 17. And the reason shall be because then to the best of my judgement which if it prove otherwise then shall the spirits of the Prophets be subject to the Prophets the work of
but under two or three witnesses Them that sinne rebuke before all that others also may have fear But having hitherto shewed that our Lord in the Gospel hath appointed matters of particular offense to come before the Consistory of Bishop and Presbyters That the Apostles themselves in divers matters belonging to the Government of the Church used their assistance That in the Primitive times of the Church even under the Apostles matters of Censure and Ordination both were wont to passe by the Presbyters but in the Assemblies of Christian people Let me referre this to al indifferent persons to judge whether the same course of proceeding were in likelyhood observed in the censure of Presbyters The Apostles direction regulating what information to admit is directed to Timothie alone for the meaning is not that two or three should be present when it is put in but that it should not be admitted but as the Syriack translateth it upon the mouth that is the word of two or three witnesses But the censure of reproof is prescribed to passe in the congregation when he saith them that sinne that is them that are found in fault rebuke before all that others may have fear no otherwise then the censure of the Apostle did and was prescribed to do 1. Cor. v. 4. 2. Cor. ii 6. and therefore we are to think that the examination of such causes must passe as others of like nature by him with the Presbyters to whom the Apostle had assigned a charge of governing the Church there Acts xx 28 35. So the keyes of the Church given to S. Peter and to the Apostles were neverthelesse intended to be exercised by the Church as hath been said So the charge of excommunicating Hereticks is directed to Titus alone Titus iii. 10. But we have no reason therefore to imagine that Titus is directed to proceed otherwise in it then we know the Church was wont to proceed in Censures of that nature according to that which hath been said And so it is in the case that followeth a little after verse 22. Lay hands suddenly on no man neither be partaker of other mens sinnes where the rule of Ordinations is directed to Timothy alone yet have we no cause to believe that it was practiced by him otherwise then according to the form aforesaid joyning with him the Ptesbyters in imposition of hands as was practiced by the Apostle The eminence of their place is to be acknowledged because the Apostles instructions for managing these matters are directed to them alone But their course of proceeding must be measured by that which we know otherwise CHAP. XIV Retaining the primitive form Bishops cannot be abolished How Aerius is counted an Heretick All displeasure against Bishops occasioned by defect of Presbyteries To what purpose they might be restored THat which hath been said being intended to represent the form delivered in Scripture by the agreement of Historicall truth and primitive practice concerneth no more as every man sees then the government of Mother-churches contained in Mother-cities Because that is all the Scripture hath expressed But what influence and effect this ought to have in the present state of the Church now that Dioceses are divided Churches built and congregations assigned is not for a private person to particularize unlesse he meant to build Churches as some men do Castles in the air Let it be enough to say thus much in generall which every man must think that believeth what hath been said to be true that he that aimeth at the Primitive form and that which cometh nearest the institution of our Lord and his Apostles must not think of destroying Bishops but of restoring their Presbyteries Were it but an humane Ordinance of yesterday established by due course of right let me be bold to say that if Aerius withdraw his submission to it he must come within Epiphanius his list of Hereticks not understanding an Heretick in S. Augustines sense wherein Tertullian in his book de praescript went afore him to be none but he that will not believe some point of doctrine necessary as the means of salvation to be believed but according to the latitude of the word taking all to be Hereticks that make Sects and assemble themselves apart besides the Church of God lawfully settled This sense is used in Can. 6. Conc. 1. Constantinop where they are counted Hereticks that hold the sound faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this latitude it seemeth Epiphanius comprised because he reckoneth the Quartadecimani in the roll of Hereticks These when the position whereupon the separation is grounded is not of weight setting their separation aside to separate them from the invisible Church are since according to the Authors named afore by a proper term called Schismaticks though Hereticks in the proper sense separate no lesse then they do And of this crime my earnest desire is that those which have separated themselves from this Church of England upon this quarrel of government by Bishops or the like unjust or unsufficient causes may stand acquitted though how they will acquit themselves of it I cannot yet perceive But if the rank of Bishops over their Presbyters be not onely a just humane Ordinance but estated in possession of sixteen hundred years without deceit or violence at the beginning let me have leave to think it will be hard to shew a better title of humane right for any estate upon the earth How much more when the possession is avouched to have been delivered from the hands and time of the Apostles must it needs seem strange that the successours of their place should be destroyed by the sons of their faith Be it pardonable for our neighbours and Brethren of the reformed Churches abroad to have overseen the succession of the Apostles because they could not discern it as they found it blended with such abundance of accessories especially in the persons of men that hated to be reformed But among us there hath been time to plead the right to the quick and though not without eagernesse of debate which interesse breedeth yet alwayes with advantage to the true tenure And among the multitude of speech that this time hath bred we have heard little or nothing as yet of new reasons to quell the cause with So that before advancing new plea the old right descending from such hands standeth now in as good terms as ever heretofore As for the point of peace within our selves and correspondence with our neighbours be it considered how large S. Hierom of all Church writers least favourable to the Order as he that found himself pinched with the Bishop of Jerusalem hath been neverthelesse in acknowledging that the peace of particular Churches could not be preserved without it To which we must adde the remembrance of so many happy dayes as this Church since the Reformation hath seen without such ruptures as have fallen out in other parts by the benefit of it among a people alwayes observed to be of all