a man next vnto God and inferior to God only 3. We gladlie acknowledge that the King is ought to be Supreme governor even in all causes and over all persons Ecclesiasticall Howbeit alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civilly not Spiritually or Ecclesiastically 4. The King is Custos Vindex the Keeper and Maintainer by compulsive power of the whole state of Religion But he is not Author or Minister of any Ecclesiasticall thing or CoÌ„stitution whatsoever Will our Adversaries yeeld more Or is not this sufficient I hope this shall suffice to cease heerafter their slanders against vs in this cause And thus much touching our first Assertion The 2. Assertion For the space of 200. yeares after Christ the Visible Churches vsing governement were not Diocesan Churches but particular ordinary Congregations only and the Bishops as they were particularly called after the Apostles were only Parishionall not Diocesan Bishops and differed from other Pastors in Prioritie of order not in Maioritie of rule IN this Assertion we observe 3. distinct partes 1. A Church was then but one Ordinarie Congregation and generally in each Citie then there was but one such Congregation only 2. The particular ordinary Congregations had in themselves their owne governement Ecclesiasticall 3. There was no Maioritie of rule but Prioritie of order only in a Bishop then compared with other Pastors The first is proved by these Testimonies following FIrst let vs consider that in the Apostles dayes the ordayning of Elders “ Citie by Citie Tir. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Church by Church Act. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was all one thing namely because in each Citie in those times there were not many Churches in number but one onely proper Church or Congregation of Christians Which also “ Pag. 19.20 aboue we further declared Then for the next age after * Anno 100 Ignatius plainly sheweth the common state of the visible Churches in this time also to be such where he thus writeth †Ignat. ad Trall Without a Bishop without a Senate of Elders without Deacons c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without these there is no Church no company of of Saints no holy CoÌ„gregation Which proveth that then each Citie had but only one ordinary CoÌ„gregation of Christians Sith doubtles each Citie then had but one such Senat of Elders and but one Bishop in Ignatius vnderstanding Further also he perswading the Church of Philadelphia to vnitie and concord saith “ Ad Philadelph I exhort you vse one Faith one Preaching one supper of the Lord c. For there is but one CommunioÌ„ Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole Church heere in this Citie and one Bishop with a company of Elders and Deacons Therefore in this Citie there was then but one Ordinary Congregation of Christians Neither speaketh he of this Church in Philadelphia as being of an other forme or constitution then other Churches then were but indeed as being conformable and like to the maner of the rest If we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as som like better to every Church distributively then our Assertion is more cleerely avouched Againe touching the Church of Philadelphia he saith * Ibid. The Bishop is Gods Ambassador to a people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are togeather in one place Lastly writing elswhere to the same effect he saith so much touching an other Visible Church namely in the Citie Magnesia “ Ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All of you com togeather into the fame place to prayer Let there be but one common prayer one minde one hope c. Iustin Martyr shewing the maner of the Churches worshipping of God in the Cities where they then were observeth the very same Saith he * Iust Mart. Apolog. 2. Anno 142. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Sonday as it is called All the Christians dwelling in the Cities or abroad in the Country do com togeather into the same place c. It is very like that this was specially spoken of the Church of Rome then seeing there Iustin wrot and offered vp his Apologie to Antoninus the Emperor Though with all he signifieth that he meanes other Churches in other * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities and in Country-places likewise indifferently Therefore then All the Christians in each Citie yea those in Rome made not divers but one constant and ordinary Congregation only Irenaeus in his time observeth no materiall difference betweene Bishops and Presbyters Ministers of the word Which is a plaine argument that Bishops then were not Diocesan Bishops overseeing many coÌ„stantly distinct Congregations but were Pastors of one particular ordinary Congregation only Thus he saith * Irenae lib. 3. cap. 3. Traditio viâ— scripta vel necessario consequens ab 〈◊〉 quod est scriptum per Apostolâ—s Traditio quae est ab Apostolis per successionem Presbyterorum custoditur The tradition which is taken from the Apostles is kept by successioÌ„ of Presbyters In the same place also Episcopi ab Apostolis instituti in Ecclesijs Successores eorum vsque ad nos Bishops ordayned by the Apostles in the Churches and their Successors vntill our times Where also the Romane Bishops Anicetus Pius Hyginus he nameth Presbyters By all which it is evident that the name Bishop Presbyter was not yet exactly distinguished as after it was but remayned yet as it were common and indifferent to all Ministers of the word even so as it was vsed by the Apostles in their writings Also it appeareth heereby that there was not then any kind of Diocesan Bishops For the name then ought to haue ben very distinct and peculiar to him as afterward it came to passe Much lesse had any Bishop a power to rule over a whole Diocesse Otherwise Ireneus should not haue vsed these names and termes then so indifferently Tertullians testimony also seemeth very agreable in this point Where speaking of Christians ordinary Congregations in Cities in his time he saith Corpus sumus c. Pertulian Apolog. â—â—9 we are all one Body c. And againe Coimus in Cetum aggregationem c. We all com togeather into a Company and Congregation He saith not plurally in cetus aggregationes into divers Companies Congregations as surely it seemeth he should and would haue said if there had ben then in one Citie many ordinary constant Congregations Specially seeing he saith also of the same singular Congregation Ibidem est Censura divina iudicatur magno cum pondere c. There are divine Censures exercised The iudgement is given with great waight c. Which surely was done in every such constant Congregation as before he spake of And yet but in one singular Congregation not in many nor in one over many constantly appointed in one Citie at that time Eusebius History sheweth that the Churches of the most famous Cities
in Scotland is “ To the Reader the only true forme of Gods worship which we vnderstand as spoken in this respect that they professe to renounce all humane Traditions therein For these thinges have those evill Beastes maliciously reproched his Maiestie as if this were worthy of no better name then a Puritan opinion In deed for this only opinion thus they have and do still revile vs. But we commit the iudgement heereof to the Lord. Wherefore finallie let vs observe heere in regard of the premisses that godly wise and necessarie counsell of Peter Martyr a man of worthy memory Saith he * Martyr Epist ad Dom. Polo Consulo praeterea vt Disciplinam quanto ocyùs fieri poterit in vestras Ecclesias omninò invehatis c. I counsaill you moreover that as soone as possible may be you bring in the Discipline wholy into your Churches For if it be not receaved at the beginning when men are whot in love with the Gospell it will not be easily lett in afterward when som coldnes shall creepe in as vsually it commeth to passe And how vainely men labour without it England described very many Churches may be an example vnto you which from the foundations of their restoring when they would not vndergo so healthfull a yoke they could never after in their life and maners be brought into order by any rule Whence it is with grief I speake it that all thinges almost have little firmenes and do threaten ruine on every side Therefore it is a grievous dammage and a certayne destruction of the Churches if the sinew of discipline be wanting vnto them Neither may they be said truly and soundly to have and professe the Gospell which either want the Discipline or despise it or have no desire of it Surely seeing it is delivered vs with so great diligence in the Gospells and Apostles Epistles we must confesse it to be not the least part of Christian Religion Whereby it commeth to passe that the Gospell seemeth to be neglected by them who do put away from theÌ„ so excellent a part thereof c. Thus say these learned men Howbeit yet our Adversaries do will accuse vs that we are Schismatikes and Seditious in refusing the Diocesan Bishops authoritie and rule Ecclesiasticall which is publikely receaved But we answer It is no sedition nor disloyaltie at all it is no misbehaviour against the King dutifully to endevour that those partes of Christes Gospell which yet are wanting should be entertayned among vs that Christes true Visible Churches should be acknowledged and regarded as by Gods word they ought to be that in theÌ„ Christs owne spirituall ordinances and none other should be established Nay it were disloyaltie against the King and his estate to endevour otherwise Againe touching Schisme 1. We affirme with the Canonistes Non separatio sed causa facit Schismaticum Not separation but the cause maketh a Schismatike Wherefore it behoveth all wise men to see where the cause is 2. Then we affirme proove that our adversaries themselves do cause or make the Schisme which in deed is amongst vs. For the Apostle saith They make Schismes who teach any thing Ecclesiastical * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.17 beside the doctrine which the Apostles left vs they ought to be avoyded Now our Adversaries do teach and vrge all their forenoted Traditions most evidently besides the Apostles doctrine and ordinances Yea verily contrary vnto them as before we have shewed Whereby it is manifest who are in deed the Schismaticks and to be refused To which purpose also Cyprian witnesseth saying “ Cypr. de Lapsiâ— Non Ecclesiae iungitur qui ab Evangelio separatur He that differeth from the Gospell ioyneth not to the Church but schismeth from it And Augustin †Aug. coÌ„â— Peril 2.25 Vtrum Schismatici nos sumus an vos nec ego nec tu sed Christus interrogetur vt indicet Ecclesiam suam Lege ergo Evangelium respondet tibi c. Whether we or you be Schismatickes aske not me nor your selves but aske Christ that be may shew his owne Church Read the Gospell therefore and it answereth thee c. Againe * De Vnitâ— Eccle cap. 3 Ibi quaeramus Ecclesiam ibi discutiamus causam nostram Nolo humanis documentis sed divinis oraculis sanctam Ecclesiam demonstrari “ Contr. Crescon Gram. 1.33 Ecclesiam sine vlla ambiguitate sancta scriptura demonstrat There in the New Testament let vs seeke the Church There let vs examine our cause I cannot abide that the holy Church should be shewed by mens doctrines but by the Divine Oracles The holy Scriptures do demonstrat the Church without any doubt * Chrysost operis imperfect Hom â—3 Ecclesia cognâ—scitur tantummodò per Scripturas Onely by the Scriptures is the Church knowen And another saith †Basil de confes sid Manifesta â—st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Fide Superbiae crimen aut reprobare quid exijs quae sâ—ripta sunt aut aliquid superinducere ex non scriptis It is a manifest falling away from the faith a sinne of pride either to refuse any thing of that which is written or to bring in any thing besides that which is written Againe Cyprian saith * Cypr. epi. 2.3 No other thing ought to be don of vs then that which our Lord for vs hath don before vs. “ Epist 1.7 Whosoever gathereth from any other ground he scattereth It is adulterous it is impious it is sacrilegious whatsoever it be which mad men do institute violating thereby the Divine or dinance And againe †Ad Pomp. Vnde est ista Traditio Whence commeth this Tradion speaking namely of an outward Ecclesiasticall custom Whether is it from the Lords authoritie in the Gospells or from the Apostles preceptes and Epistles Where his meaning in brief is that every such that is Ecclesiasticall Vnwritten Tradition whatsoever ought to be vtterly reiected These Reasons I had Christian Reader which long since perswaded me in this cause Wherfore I was moved in conscience to communicate them to Gods people now in this seasonable and necessary time Considering that these things are farre from matters indifferent or arbitrarie but are in deed very greatly importing the common salvation Besides we have ben often vehemently provoked therevnto And the present opportunitie exacteth it at our handes as all men do vnderstand To God only wise be praise through Iesus Christ for ever Rom. 16.27 Via vna cor vnum AN EXHORTATION To all the godly learned and faithfull Pastors of the severall Churches in England HENRY IACOB Minister of Gods word wisheth grace and peace to be multiplied in CHRIST IESVS BRETHREN my hearts desire prayer to God for the People of England is that they may be saved And this you know well can not be attained ordinarily with comfortable firme assurance in Gods Promises vnto vs but by
more a Church then any other though som may be greater som smaller som richer som poorer Yet as Churches they are all equally Churches and one hath as much Ecclesiasticall or spirituall right power authoritie as any other Even so is it with their Pastors being compared I saye togeather as Pastors among themselves Againe as the Apostles were all equall Apostles so surely the Pastors ought to be who are in deed their right proper Successors Pari consortio prediti honoris potestatis As Cyprian * cypr. de vnit Eccles saith The Apostles were indued with equall honor power Therfore the Pastors their Successors ought to be so likewise To which purpose also is that in the same place following “ Ibid. Episcopaius vnus est cuius à singulis in solidum pars tenetur There is but one kinde or nature of the Bishoplie or Pastoral office whereof everie one participateth in whole And in another place * Cypr. in CoÌ„cil Caâ—thag Nemo nostrum Episcopum Episcoporum se facit None of vs maketh him self a Bishop of Bishops or over Bishops Signifying that it was not lawfull for them so to be neither likewise a Pastor over Pastors And to what purpose els is that of Ierome to Evagrius where speaking of Bishops or Pastors saith he “ Icrom ad Evagr. Eiusdem sunt meriti eiusdem Sacerdotij They are all of one and the same preeminence of one and the same Office These sentences are verie memorable tending to allow ordinarie equalitie in all Offices which are of one and the same kinde or nature Howsoever yet a declination from the right and perfect Pastorall office began to come in in the dayes of these men also to get allowance even of the most famous Doctors specially about Ieromes dayes Whereby it is manifest how a paritie of Pastors ought to be held and yet notwithstanding how a paritie of all Ministers ought not to be in any Church But some wil say this is not enough For this nevertheles will be the cause of strife discord in the Churches We answer The cleane contrarie is true Your humane disparitie in the Ecclesiasticall Ministeries both is and ever * Nazianz. in orat post redi hath ben the true cause of discord But our Divine disparitie that which we hold and allow is the true cause of peace and vnitie For where in what place can discord be In every Church we acknowledg a Superior and in everie meeting out of many Churches a Superior likewise Now no other place can be imagined where discord and strife Ecclesiasticall can arise If therefore Superioritie and disparitie will cause peace wee through Gods goodnes and blessing shall both have and keepe peace every where If anie other Superioritie bee required and namely Yours which crosseth yea cutteth of Gods owne ordinance in the Pastoral office we deny that it can ever procure peace And this our present experience doth shew in all the forraigne Reformed Churches compared with ous They all inioying this ordinance of God have most admirable vnitie We only wanting this notwithstanding many sundrie worldly advantages yet do remaine still now these 50. yeeres almost in wofull dissentions desolations and dissipations Neither can the Lordly Prelacie neither will they remedy it If heerein yet men will not be satissied but will hold it still to be speciall wisedom to take away from som Pastors the power of spirituall governement and to give it to som few We answer againe with the holy Ghost It behooveth vs not it is high presumption * 2 Cor. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise aboue much rather contrary to that which is written Reason 5. THOSE Elders or Pastors as they couÌ„t themselves stand directlie contrarie to Gods word Lord-Ministers who do rule their fellow-Elders or Pastors and specially manie whole Churches with a Lordly Ecclesiasticall power or sole authoritie also who do rule them Civilly with outward force and compulsive power and who receave Civil Titles and Stiles answering to the worldly honor due to high Magistrates in the world But our Diocesan Bishops in England are such Elders or Pastors and do thus rule and stand by their publike Office or Offices which they hold Therefore our Diocesan Bishops in England even by their publike Office or Offices which they hold stand directly contrary to Gods word The Proposition whereof only there can be doubt is proved by many plaine places of Gods word Christ earnestly forbad his Apostles this whole matter and in them much more all other Ministers their inferiors in these words * Mat. 20.25 Ye know that the Rulers of the Nations haue dominion over them and the Great men exercise authoritie over them But it shall not be so among you But who soever will be great among you let him be your servant Luke hath the same thus “ Luke 22.25 The Kings of the Nations haue dominion or rule as Lords over them and they who exercise authoritie over them are called Gratious Lords But ye shall not be so And Peter an Elder as he calleth himselfe chargeth all Elders that they be not * 1 Pet. 5.8 as Lords over Gods heritage but examples to the flocke And Paul renounceth it for his part saying “ 2 Cor. 1.24 Not that we haue dominion â—ver your faith but are helpers of your ioy Heere it is a silly evasion which som vse or rather a delusion of these manifest Scriptures to say Christ heere forbiddeth his Apostles to expect Civill power authoritie by vertue of their Ecclesiasticall Ministerie or it is heere denyed that Civil power is necessarily annexed to the Ecclesiasticall function And besides this that nothing els iâ— heere denyed by our Savior to his Apostles and Ministers I say this is a vaine shift The Apostles manifestly desired this outward preeminence no other way but by CoÌ„mission from Christ whom they hoped should haue ben a great Prince in the world This * Math. 20.21 Marc. 10. â—7 they simply desired and this Christ simply denied both to them and in them to all true Ministers of Christ for ever Besides Luke also addeth the Magnificent Titles of worldy authoritie and these to be likewise denyed them Which indeed necessarily followeth Finally both Mathew Luke do principally speake of the forbidding of Civill rule to Ministers yet their words are so generall that we must needs grant that Christ there forbiddeth his Ministers simply generally al Lordly rule or domination or sole authoritie whatsoever And therefore Ecclesiasticall domination or sole authoritie in Church matters also Even as it is manifest that Peter and Paul do without controversy in the places before rehearsed It is no better shift to say that Christ heere forbad nothing but Tyrannicall over-ruling of the brethren Or only the ambitious desire of Lordly rule sole power and civill authoritie but not the things themselues But all this D. Bilson
the due executiō of the whole entire Pastorall office sanctified and set by Christ himself in his Churches to this purpose For which cause I have ben specially at this time moved with inward compassion towards our whole Nation wherein through Gods mercifull goodnes the Gospell hath ben famously professed now these 50. yeares almost wholy togeather And yet notwithstanding never all this while have any of you the Pastors of our Churches executed your whole and intiré function towardes your flockes Being by all meanes forbidden and forcibly kept from one naturall part thereof and most effectuall which Christ in his word prescribeth hath left for you and for all true Pastors to performe Namely the holy Governement and spiritual Discipline as by the 2.4 7. Reasons in the first Assertion before hath appeared Whence manifestly it is com to passe that 3. vnspeakeable evills do raigne among vs. First a generall impeachment wracke of the soules health of the People every where throughout the Land by wanting this Ordinarie meanes appointed of God for salvation to every man Secondly an iniurious spoyling of all you beloved Brethren the true and proper Pastors in England of a principall part of your holy function and spirituall right Third no small diminution of the honour of Christ and of his heavenly word Touching the first I do not say as som seeme to do that simply there is no salvation in our Chrches nor true Christianitie at all But this I say indeed Christ graciously and apparantly doth impart salvation to many among vs Howbeit that cometh not by our inioying the whole ordinarie meanes assigned of God for vs which we haue not but as it were by the one halfe thereof only that is by the Preaching and Sacraments which by his speciall mercy we haue and do inioy In which case whosoever presumeth of Gods loue and assureth himselfe of blessednes with quiet contentment without longing for and seeking further to walke in the perfect way now that it is discovered peradventure he may deceaue himselfe Certainly many thousands among vs do thus very commonly make shipwrack The rather seeing even that also which we haue sound in our Land is mixed and mingled with many other inventions and Traditions of men And those though they say they are indifferent things yet they are not indifferently vsed but necessarily vrged by authoritie imposed vpon vs. Which surely are to none any helpes vnto life but vnto many if not to all are dangerous snares vnto death And this is all the good that comes by them The second evill is the iniurious spoyling of all the true Pastors in England of their most precious right the Crowne of their Ministery the spirituall governing and ordering of their owne flocks for whose soules they stand bound to answer before God O my Brethren what are all your worldly benefites besides to this losse What are your dignities to this indignitie Or else are you not the men you are taken to bee Are you not rightly and truly Pastors to your severall flockes Are you the Diocesan Bishops Curates and Substitutes only Have you not properly the charge of soules and shall you answer to God nothing for the straying leesing of your sheepe If you thinke so let the world vnderstand this matter If otherwise looke to your charge fulfill your ministery which you have receaved of the Lord. Or els consider how you can be in such an office and yet not do the office not intend to do it The things which God hath conioyned who may separate The Lord for the saving of his children needeth no mans sinne which you heere commit in thus violating his Ordinance Yea he will save his by his owne meanes and not as we thinke he will Heaven and Earth may perish but one Iot or title of his spirituall Ordinances may not perish nor be changed by men It is not in men therfore nor Angels to dispense with you heerein nor to discharge you of a part of your holy office Much lesse may lay Chancelors or strange Pastors take into their hands the spirituall censures which belong vnto you both over your flockes and over your selves also The last but not the least evill is the manefest diminutiō of Christs honour amongst vs thereby For whatsoever sufficiency is yeelded vnto men to institute and command these Ecclesiasticall ordinances that is vniustly detracted from the proper and sole person of Christ and from his Word as in the 1. 8. Reasons before we shewed These things then are farr from indifferent matters or small trifles in the Churches as som fond men suggest and still reiterat You do see in this Treatise I hope how directly contrary they are to Gods word how preiudiciall and dishonorable to your holy calling likewise how pernicious to the soules of all the Christians in the Land Which also very experience sheweth vs too much For how do Libertines and Atheists grow by this meanes How doth Poperie and other Heresies spread abroad gett footing by it There is no other such reason truly to be given of these evills as this even because the Churches are deprived among vs contrary to Christs ordinance of their power to correct and redresse the same And because every man wanteth this heavenly defense and preservatiue appointed for vs of God without which how should they be preserved Yea it may be truly said that they all do want one part of their ordinary appointed and sanctified food to eternall life that they all do want the vse of one of the Keyes which do open the Kingdom of heaven ordinarily as before hath ben shewed Why do you not therefore bretheren chiefly now at this time seeke vnto God by prayer and to our most wise and noble King by humble and earnest suit both for your owne for your peoples yea for Christs due right Our Soveraigne is a gracious Christian Prince He as we dayly see righteth every mans tēporall wrongs who do come vnto him Much more will he being dutifully and diligently sought vnto give you your Flockes every of which is Christs proper visible Church these so manifest and so necessarie spirituall rights appertayning vnto them concerning so neerely all their soules health And for Christs honor who wil be more forward then he who hath don many things most vertuously most religiously already heeretofore For the better procurement whereof now and for the easier perswading of you all men duely to seeke this blessing I haue taken a little paines in the collecting of these Assertions and Reasons before going Hoping that even our Adversaries heerein who haue consciences fearing God and frameable by his word wishing sincerely the right state of Christs Visible Churches in England will accord with vs and not preferr their owne temporall respectes before Gods true glory yea and their owne principall good If any as I feare to many will resist and pretend reason and Religion and care for the State c. Them I desire to be as willing as we are Christianly to discusse these questions Wherein humbly we desire that the King him selfe would iudge who is wise as an Angell of God to vnderstand determine this whole cause by the tryall and evidence of Gods written word Which is and must be among Christians the end of all religious controversies Wherefore now Brethren I commend you to God and to the word of his grace which is able to build vs further to give vs an inheritance among them that are sanctified Your Brother in the Lord HENRY IACOB I am the way the trueth and the life Iohn 14.6 I will not give my glory to another Isa 42.8 They teach things which they ought not for filthy lucres sake Tit. 1.11