either Civill or Naturall or Written in the word I say these Particulars only notwithstaÌ„ding this Commandement are permitted to men to appoint or to change againe at their discretion In this text then there are 3. points to be noted 1. The matter 2. The Author 3. The respect due from vs vnto the matter heere contained The matter is the whole spirituall Meanes of worshipping the true God And namely the Outward spirituall meanes that is Gods Visible Church his Ministery his whole Outward Worship and Service 2. The Author of all this is precisely determined viz. God himselfe and no Man 3. Such Inventions of men must haue from Gods people no reverence but Gods owne ordinances must And thus this 2. Commandement is truly vnderstood To this effect likewise â—re many other places of Scripture excellent expositions and interpretations of this maine Commaundement As “ Deu. 12 32 Whatsoever I commaund you take heed that you do it thou shalt put nothing thereto nor take ought therefrom * Isa 30.21 This is the way walke ye in it turne not to the right hande nor to the left “ Psal 19.7 The Law of the Lord is perfect § Psal 119.113 I hate vaine inventions but thy lawe doe I love “ Nomb. 15.39 Yee shall have fringes that when ye looke vpon them ye may remember all the commandements of the Lord and do them and that yee seeke not after your owne heart nor after your owne eyes after the which ye go a whoring * Matt. 15.13 Every plant that my heavenly father hath not planted shal be rooted vp “ 2. Tim. 3.16.17 The whole Scripture is given by inspiration of God making the man of God perfect vnto every good worke * Ioh. 16.13 The holy Ghost shall lead you into all trueth “ Gal. 3.15 No maÌ„ adde to any thing to a mans Testament much lesse may we adde vnto Christes Testament Which is only the holy Scriptures of the Apostles and nothing els in the world Lastly * Rom. 16.17.18 Marke them which make schismes and offenses “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scâ— Gal. 1.8 1. Cor. 3 1â— Besides the doctrine which you haue learned and avoid them For such seruenot the Lord Iesus Christ c. With manie other mo places to the same purpose Out of all which this doctrine remaineth cleare and firme that all Humane inventions or Vnwritten Traditions Ecclesiasticall are directly contrarie to Gods woord Yea being but Beside the Scripture they are flatly contrarie to it in these places And therfore Gods owne word which is only the holy Scriptures as was before noted ought to be religiouslie beleeved and held to be for vs as a most perfect and absolute demonstration of all things whatsoever being properlie and simplie Ecclesiasticall or religious Which was the speciall end and vse they were given for As likewâ—se they were given vnto the Iewes even to be so absolute and perfect for them ever since God did give them any holy Scripture From which groundes principall places of Gods worâ—e thus declared we will now conclude and frame our first Reason Reason 1 IF we have Diocesan and Provinciall Churches vsing governement Ministeries or Offices proper to them and also Ceremonies that is Rites now in controversie all which are Inventions Traditions vtterly without the Scripture Vnwritten Traditions then we have some reputed Churches as touching their outward visible forme and ministeries and Ceremonies contrarie to Gods worde But we haue Diocesan Provinciall Churches vsing government their proper Offices viz. the Provinciall Diocesan * viz. as they inflict Ecclesiasticall Censures high Commission Provinciall and Diocesan Ruling Bishops also controverted Ceremonies which are all Ecclesiastical vnwritten Traditions no wayes contained in but cleane beside the Scripture Therefore they are contrarie to these places of Gods word they are simply evill of necesitie the other viz. the Parish Churches in England ought to bee reformed freed and cleered of them all Where it is first to be noted Note 1 that alâ— those forenamed matters Ecclesiasticall or any other els which may or can be lawfull are and ought to be coÌ„taineâ— in the Scripture either expreslie or by necessarie consequence Otherwise we affirme they are meerely Humane Inventions Traditions contrarie to the Scripture Note II Reputed Visible Churches of divers kindes Againe it is to be noted that in the esâ—imation of men a Visible Church that is which is indued with power of Spirituall outward governement is of diâ—ers formes and natures Nevertheles in trueth and in veâ—ie deed Christ hath ordeined for vs only one kinde of a Visible Church in his worde And this only ought to be allowed and believed to be a true Church by all Christians For who is it that can or ever could make any societie of people to be a Visible Church but Christ onely Some men esteeme the Vniversal nomber of professed Christians in the world to be one visible Church calling it the Catholike or Vniversal visible Church And the Catholikes taking holde hereof do conclude that likewise there is ought to be one Catholike and vniversall governement Ecclesiasticall vnto which all other Churches and their governments must be subordinate But in Gods worde there is no such visible Church nor governement anie where to be found This is meerly devised by the witte and will of men Againe men esteeme a whole Nation professing the Gospell to be one visible Church and they call it a National church Likewise a Province a Provincial church and a Diocese a Diocesan Church But none of these likewise can be found in the whole new TestameÌ„t of Christ Only a Particular ordinary constant Congregation of Christians in Christes Testament is appointed and reckoned to be a visible Church Particular Parishionall Churches are the onely true Visible Churches And therefore so standeth the case now heere with vs in England also and so we ought to esteeme it The which that it may more clearelie appeare to be true I have thought good to sett downe this brief Table following wherein all the divers and sundrie senses of a Church in the * We speak not of the Iewes churche vnder the Law which wee knowe was Nationall only one in the world vnder one High Priest Which were Figures and are ceased Such also was that One Church in the wildernes Acts 7.38 which was yet nevertheles but one particular Assembly aâ—â—o in one plate gathered to geather so neere as such a multitude could be Exod 19 11 c. New Testament are plainlie distinctlie shewed And yet none of the 4. forenamed visible Churches as some do repute them are any where there to be found A Table briefly shewing all the divers and sundry significations in the New Testament of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coÌ„monly we translate a Church Wherein we may easily see which is the onâ—â—e true and
proper visible Church of Christ to which the goverment Ecclesiasticall of iâ—â—â—â—fe doeth alwayes of right appâ—rtaine Ecclesia in the new Testament is taken Ciuilly and originally for a * Act. 19 3â—.39.40 particular Assembly of Citizens in one certaine publike place about matters of the Common wealth Ecclesia in the new Testament is taken Religlouslie for a Church Properly in the next and neerest proportion aunswering to the Originall ciuill vse thereof This is a Particular Visible Ordinary Congregation of Christians meeting for religious Ecclesiasticall actions exercises And this is the only true Visible Church of Christ hauing from him the Spirituall power of order gouernment in it selfe ordinarily The proper Ministers thereof are the onely true ordinarie Ministers of Christ This we read of in the Scripture in 2. respects Definitly This is some certaine known “ Mat. 18 1â— Revel 21. Col. 4.16 Gal. 1.2 â— Thes â— 14 â— Cor. 16.1 19. 2. Cor 8.1 Rom. 16.4.16 particular Congregation in some certaine particular place which we may go vnto consult with and obey Indefinitlie where is vnderstood This or That or * Mat. 3â— â— c. 1. Cor. 12.11 Mat. 6 33. Isa 2.1.2 3. â— Pet. â— 5 any other particular ordinary Congregation in a proportion more remote or further of Such is the Inuisible or Intelllgible Church absolutly Catholike that is the number of †Ephe. 3.10 15 21. and â— 27 all Gods Elect both in Heauen and in Earth Figuratiuely by a Metaphore Such is a holy well ordered Christian “ Rom. 16.5 â— Cor. 16. â—â— familie resembling as it were a very Church though in deed it bee but a part of a true and proper Church Synecdoche viz. of the Visibilitie when the Church it self that is the whole cannot but only some parts of it may be Visible or Sensible at any time to any one man that needeth the vse of it Such is the Catholike Militant Church which is * Mat. 16.18 1. Cor. â—2 28 properly an Inuisible Intelligible Church as it is considered whâ—ly togeather that is as it is one Church Societie as when only the “ Act. 15.4 â—â— People of a particular Congregation hauing Ministers yet without and beside their Ministers are called the Church Whereby it is evident that no Catholike or Vniversall Church Visible is any where in all Christes New Testament to bee found and therefore in no wise is such a Church to be allowed Neither yet any Nationall or Provinciall or Diocesan Church Only a particular ordinarie Congregation is heere found and so is to be held properly and only a true visible Church of Christ Moreover heereby it appeareth and it is likewise to be noted Note III. that the nature and office of a Bishop also is not of one maner but of divers It is as the former word Church very ambiguous and must be likewise necessarily distinguished Bishops of six sortes Six sortes of Bishops have ben and are known in the world 1 1. A Parishionall Bishop who is a Pastor of one ordinary Congregation only Such are all the Bishoppes mentioned any where in the New Testament and also in writers within the space of 200. yeares after Christ 2 2. A Diocesan Titular Bishop who was Bishop of a Diocese in title and in name only in Ecclesiasticall governement having no more power then any other coÌ„mon Pastor He differed not in any essentiall part of the ordinary Pastorall Office but was only President or Moderator coÌ„stantly yet by his fellow Pastors free consent over the Pastors of a Diocese Such perhaps first of all was “ Ann. 190 Iulianus the tenth Bishop of Alexandria In whose time first * Euseb 5.9 mention is made that there were divers Churches in that Citie and he Bishop of them The first sorte of these Bishops we wholy allow The second we do not simply deny They were not much vnlike to the Bishops now lately appointed in Scotland 3 3. There is a Diocesan ruling Bishop He had more power then any of the rest of the ordinarie Pastors though yet not any sole power to rule in his Diocese It may be this began at Alexandria with “ Ann. 260. Dionysius the thirteenth Bishop of that place which seemeth to be Ieroms meaning where he * Ierom ad Evagr. saith that some prioritie in Bishops continued there from Marke to Heraclas and Dionysius At Heraclas it is probable was a period of one sort and with Dionysius began another Prioritie of Order 1. Pariâ—hionall 2. Diocesan 3. Maioritie of rule Diocesan Prioritie of order in one Bishop over a Parish that is one particular compleat Congregation seemeth to haue continued exclusively from Marke vnto Iulianus over a Diocese from Iulianus to Heraclas inclusively and then Maioritie of ruling in the Diocese to haue begun with Dionysius the next Successor after Nothing letteth vs but that thus we may probably thinke Seeing thus Eusebius and Ieroms relation shall well agree How soever it was this is certaine that neither the one nor the other was knowne before these times heere expressed 4 4. A Diocesan Lord Bishop was he who ruled ordinarilie in his Diocese by his sole power This grew vp from the former by litle and litle But it seemeth not to haue ben established in Ambrose Ierome Augustines time though soone after we doubt not it tooke place over the Churches 5 5. A Patriarchall Bishop and they were first 4. in number Of which kinde the Archbishop may be reckoned also viz. at Rome Antioch “ Or els Cae sarea Concil Nic. 1. Can. 7. Ierusalem Alexandria They began by mens voluntarie regarding the Bishops of those principall Cities aboue other sometime before the Nicene Councell But they were by an ordinance established first in that Councell Howbeit yet they were not Lords over the Churches till a long while after In the first Councell of Constantinople an other Patriarch was established at Constantinople 6 6. A Catholike or Vniversall Bishop * Bonifacius was the first began at Rome about 600. yeares after Christ Who also hath had his growinges and increasings and was not perfect Antichrist till some ages after Now all these latter that is the 3.4.5 6. sort are at least Besides the Scriptures yea they are cleane Contrarie to the first which hath place and allowance in the Scripture And therefore these are plainlie contrary to Gods word vtterlie vnlawfull Wherefore also the “ As namelie that in D. Bilsons perpet gouernment pag. 260. coÌ„mon accompts and Catalogues of the succession of Bishops from the Apostles times to our dayes are very deceiptfull and false When as al these are called by one name indifferently Bishops without distinction yet their Offices are exceeding divers and no way like Yea these later directlie contrarie to the first as hath ben said Against this it is * D. Bilson in
This is true in deed God hath given vs in his word this sufficiencie for all Ecclesiasticall or Religious matters necessarie to salvation but not for all Ecclesiasticall matters what soever This is a frivolous exception and most false For first divers of our present matters controverted are necessaric enough They can not be thus reiected as thinges not necessarie viz. the onely true Forme and Constitution of Christs Visible Churches with their due Ministeries proportioned to them According to Gods ordinarie dispensation of grace by his worde there is even Necessitie to enioy these Gods own Ordinances and to bee free from all Traditions of men especially such as are coÌ„trarie to his Touching other things which seeme sinaller and of lesse importance as some esteeme the Rites Ceremonies to be in Gods worship I answere our Argument before laid downe generally includeth all meere Ecclesiastical or Religious things I say All. And where All is included Nothing is excepted Wherefore we still affirme and professe that all lawfull Ecclesiasticall Rites whatsoever are contained now in the Scriptures of the New Testament and not onely thinges simply necessarie to salvation Besides that we must not forget how the wilfull maintayning of small thinges amisse becommeth a great and haynous sinne wherevnto is due a fearfull punishment As may be seene in him who * Num. 15.30 and 32. with a high hande did but gather a few stickes on the Sabbath day Nothwithstanding all this yet it semeth to many that these externall things Ecclesiastical are not matters of Doctrine nor of Faith c. And therefore may bee lawfull though they be not contayned in the Scripture I answere They are all truly properly matters of Doctrine of Faith and of Religion appertayning to the 1. Table 2. Commaundement in the Decalogue to many other places of Scripture as before hath bene shewed It is the error of men not knowing the holy Scriptures proper and full vse or true extent when any do thinke such Ecclesiasticall things as these heere controverted are not coÌ„tained in the Scripture yet that they may be lawfull They are all simply vnlawfull if they bee not contained in the holy Scripture Wherefore even all these things both the lawful vnlawfull contained in the Scripture or not contained Formes of visible Churches vsing Government Ministeries Rites are matters of Doctrine of Faith of ReligioÌ„ viz. true or false So that the one ought as our life to be imbraced the other as the very wayes of death to be avoyded especially when we discerne and see them thus to be Reason 2. EVERY Visible Church of Christ truly and properly so called ought by Gods * Mat. 18 17. expresse word to have and vse the Ecclesiasticall government of it self Bâ—â—â—very particular Congregation of Christians is a Visible Church of Christ truly and properly The true Churches and the false Therefore every particular Congregation of Christians by Gods expresse word ought to have and vse the Ecclesiasticall governement of it selfe viz. according to the order set downe for a Visible Church in Gods word And so in England consequentlie the things that are directlie contrarie therevnto Diocesan and Provinciall Churches vsing government with their Ministers c. are directlie contrarie to Gods word and therefore ought of necessitie to be reformed Heere first lett it be noted A Visible Church that we vnderstande a Visible Church of Christ to be a Societie of Christians whiche any member may and must on occasion have a visible or sensible vse of intirely and wholy togeather the same having the power of Eccle siasticall governement in and for it selfe immediatlie from Christ. I say The Church intirelie and wholie togeather may and must be vsed on occasion Considering that against this there is no text of Scripture in all the New Testament nor anie force of reason appearing Then let vs also observe and marke these 3. pointes Note For proofe of our Assumption last before 1. The Visible Churches of Christ were in number * 1 Cor. 11.16 4 17. c. many divers and not onely one by the ordinance of God him selse So that it is false whiche is “ Hooker lib 3. Sect. 1. pa. 132. held that there is a Vniversall Visible Church like the Sea which being but one properly is distinguished and called by divers names according to the Countries and places by which it cometh Nay the Visible Churches of Christ were by the Apostles ordination many in number actuallie divided Bodies or Societies The Sea properly and alwayes being but one Continued Body was and is distinguished meerelie by divers names The Vniversall Invisible Church was and is in deed one in number but I have shewed there were many in nomber of the true and proper Visible Churches Againe the Iewish Visible Church according to the Law was in nuÌ„ber only one properlie vnder one High Priest and having one Temple only at Ierusalem But Christ and his Apostles changed that forme and did institute and leave the Christian Churches properlie in number many and divers as I saide Secondly they instituted and left particular ordinarie or constant CoÌ„gregations true and proper Visible Churches Or they left not anie one Visible Church in the whole world constitute and compact of divers ordinarie and constant Congregations Both these points are most manifest and vndeniable in these places of holy Scripture following First that florishing and plentifull Church of Corinth was * 1. Cor. 14.23 but one particular Congregation Whereof the Apostle saith thus When the whole Church is come togeather “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place Which also we may likewise affirme of the Church of * Act. 14.27 Antioch and of ♣ Iusti Martyr Apo. 2 Rome and of “ Act. 15.22 25. Ierusalem and of * Act. 20.28 Ephesus c. in those dayes For though these Cities were great and populous yet being vnbeleeving hatefull enemies to the Gospell each of them had then of faithfull Christians but one particular constant Congregation onely Like as the Protestants are in the Cities at this day vnder the Spanish King or as they were in divers Cities of France before the peace was made as we were heere in London in Queene Maries time Where yet we denie not that then some particular CoÌ„gregations being as that of Ierusalem was * Act. 4.4 before greater then other som did by reason of persecution meet occasionallie and vncertainlie in divers ♣ Act. 12 1â— smaller numbers But these smaller numbers were not so many Churches properlie because they were vncertaine and occasionall A true and proper Church being alwayes necessarilie an ordinarie sett companie and a constant societie Those therefore notwithstanding made but one “ Act. 6.2 particular compleat Congregation or proper Church which in time of peace chieflie they growing yet more populous were to be distributed and divided into sundrie proper and
particular ordinarie Congregations or Parishes Now it is true indeed we acknowledge we allow and do desire such Elections and Excommunications by the People Neither is this to bee reckoned anie Popularitie which can be either prejudicious to Princes or tumultuous in it selfe No it can not be an inconvenient order but most reasonable for any place or people in the world Namely seeing we do expresly hold this assertioÌ„ no otherwise and we hartilie pray that it may bee noted but as it is grounded on 4. Circumstances Power Circumstances wheron the fitnes of the Peoples coÌ„sent staÌ„deth 1 1. In regard that it is as we are well assured a Divine order and ordinance instituted for each Church by Christ and his Apostles the trueth whereof we hope hath evidently appeared in this 2 2. Reason last handled Considering that we allow the Peoples consent and voice-giving in Elections Excommunications c. to be done only by the Christian People of one Parish that is of one particular ordinarie Congregation only and by no greater nor larger number of People by any meanes as before hath bene likewise shewed 3 3. Considering that in the maner heereof we hold this only to be necessarie ordinarie that the Ecclesiasticall Guides there apart froÌ„ the People do first by themselves prepare and determine the whole matter namely in such sort that the People may not neede to do ought afterward but only Consent with them and freelie signifie their consent it it 4 4. If anie where it should fall out that this People thus guided being so few will yet presume to be in their Church-Elections c. vnrulie and violent then the Princes next dwelling Officers of Iustice may and ought to make them keepe peace and quietnes Which thing how easie it is for the meanest of them to do the simplest may perceaue All which verilie being well considered this Ecclesiasticall Governement questionles is most reasonable yea necessarie And it is childish without all wit to cry out against vs as our Adversaries do Popularitie Anarchie and Enmitie to Princes for this our so wel grounded and so approved an assertion Another thing is heere to be well remembred that M. Hooker and M. Tooker the noble Patrons of Pluralities and Nonresidencie are vtterlie defeated in this their purpose The former * Hook lib. 5. sect vlâ—im maketh this his Reason for them because it is a mistaking saieth he to thinke that the particular Congregations are by Gods ordinance so many distinct proper Churches For as he holdeth there is but one Visible Church properlie and the same Vniversall thorough the whole world As for particular Congregations they are not properlie so many Churches neither distinguished at all by God but only by men And therefore everie Minister is a Minister properlie to the Whole Church but by men according to discretion only is limited to this or that Congregation there to have maintenance made sure to him by Law there to teach till men see it fitt to imploy his giftes in another Benefice or elswhere All which because they are meerly Mens ordinances by men they may be disposed and dispensed with againe as to those in authoritie seemeth good And so both Pluralitie of Livings and Nonresidencie from the same shal be both lawfull and honest This is the effect and drift of his reason And even on the same foundation also buildeth D. Tooker Yea only this ground he hath and none other Where nothing els needeth answere but this his assertion * Fabrike of the Church pag. 45. DistinctioÌ„ of Parish Churches is of meere positive law not of Divine For my part I would graunt this Reason to be in deed sound and good for their purpose and not only for that but also singular and most pregnant to set vp the Romane Papacie too if this their Foundation were not manifestlie contrarie to Gods word But before it hath ben shewed to be cleerer then the light that DistinctioÌ„ of Parishes in some sort that is of particular Churches is by Gods own ordinaÌ„ce in the Apostles Writings and not by the meere positive law of men Wherefore this is evident to be a most vngodly and shameles Defence pleading for or excusing that wretched sinne of soule-murdering Nonresidencie as if it were a thing allowable and not simplie evill It can not excuse this sinne to alleadge that Plurified men may haue their 2. Benefices neare togither perhaps within halfe a myle a myle or 2. myle the one of the other This will not helpe them any more then a man can be excused who taketh keepeth two wives at once though yet by the one he be not drawen farre away from the other Gods law disalloweth that former no lesse theÌ„ this latter Yea I avow There have ben who haue kept two wives at once honester men and more approved of God theÌ„ any Minister now in England having 2. Churches or Charges lying howsoever And yet I acknowledge to have two wives at once is simply against Gods worde Well yet this will not satisfie some neither will they yeeld that every particular Congregation of Christians should be allowed for a distinct and a proper Church Visible and so to inioy their owne Ecclesiasticall governement within themselves Albeit against it they have no reason vnles perhaps this only If it were so they will say yet will not thereby all things becom perfect Somewhat notwithstanding will bee wanting or amisse oftentimes How then shall this be holpeÌ„ or amended Not by Archbishops or Diocesan Ruling or Lord-Bishops I answer Somewhat wil be amisse alwayes in whatsoever Ecclesiasticall governement vpon earth Nevertheles there is no need nor good vse of these nor of anie Ecclesiasticall Vnwritten Traditions in Christes Churches We believe and know Gods Written word to bee sufficient Speciallie seeing these are so directlie contrarie to the only true forme and nature of Christs Visible Churches in his word as hath bene shewed A greater Ecclesiasticall governement then the Churches wee know none There is nothing without the Church above it viz. Ecclesiasticallie and spirituallie Seeing each Church hath her power and governement as before is declared immediatly from Christ Yet it is true beside the Magistrates honorable assistance verie oft there is great and singular yea sometimes in a sorte necessarie helpe to bee had by Synodes Which are meetings of choyse men out of many Churches and these are lesser or greater as occasion requireth Whose counsailles advises and determinations are most expedient and wholesome alwayes But touching any certaine GovernemeÌ„t by Synodes or necessarie imposing of their Synodall Conclusions Decrees or Canons vppon Churches without their particular free consentes this seemeth to be a meere Humane ordinance I can not finde it either expreslie or by necessarie consequence in any part of Christes Testament Thus writeth heereof the Reverend M. Whitaker * Whitak de Concil pag. 44. Quod omnes atttngit ab omnibus
perpetu govern pa. 299.300 in effect obiected that Timothy and Titus were properly Diocesan ruling Bishops Yea such as wee call Lord Bishops that is vsing * pag 232. sole authoritie and had charge of mo particular Churches then one Which is to be in deed a Diocesan Bishop But they and their Offices are founde in the “ 1 Tim. 3. and 5. Tit. 1.5 Tit. 3. Scripture viz. To ordeine Pastors in divers Churches and to censure them c. I answere the very Apostles did not * Act. 14.23 1.15 23. c. 6.3 5 6. 1 Ti. 4.14 w Act. 16.2 make Ministers nor Censure by their sole and single Authoritie but evermore in the presence and with some liking of that particular Church whom it concerned Therefore much lesse did Timothie or Titus such matters solely and singly who were lower then Apostles And therefore they were no Lord Ministers certainelie Further it is vntrue they were no proper Bishops at all neither Diocesan nor any other For all proper Bishoppes were “ D. Bilson pag. 227. 232. affixed to certaine places and certaine charges where they were to serve and * Act. 20.38 1 Pet â— 2. Theodoret. â—n Ephe. 4. attend in purpose continually But Timothie and Titus were never affixed to one certaine charge For they like the Apostles intended not a constant continuance in a place but after a time of their aboade in one Nation translated both their presence and their labours into another Countrie Being Comites Apostolorum CoÌ„panions or Assistants to the Apostles “ See Bez. Annotat. in Acts 19. de Mini. grad cap. 5. indued doubtles with the extraordinarie gift of divers tongues and therefore did goe being coÌ„monlie sent or called by the Apostles hither hither to the end that they might perfect such Churches as the Apostles had planted but not throughlie furnished And this is evident by the text First Timothie was chosen and ordayned at * Act. 16. Lystra went into Phrygia Galatia Mysia Troas being at Philippi was sent to “ 1 Cor. 4.17 Corinth from * 1 Thes 3.1.2 6. Athens went to Thessalonica from § Act. 19.22 Ephesus went to Macedonia after he was left at “ 1 Tim 1.3 Ephesus againe to order redresse things there And yet * 2 Tim. 4.9.1 thence he was sent for away and departed A litle before Paules death he was at “ Phil. 1 1. Rome from * Phil. 2.19 23. thence to goe to the Philippians Wherefore Timothie was no ordinarie proper Bishop of any sort nor affixed to anie certaine place but a verie Evangelist as also the * 2 Tim. 4.5 Scripture calleth him that is an vnlimited extraordinarie and teÌ„porarie function in the Churches The like was Titus Paule chose him for his coÌ„panion helper and had him * Gal. 2.2 with him to Ierusalem Also he sent him to § 2 Cor. 8 17. Corinth Hee left him in “ Tit. 1.5 Crete a while but sends for him theÌ„ce * Tit. 3.12 away anon after to Nicopolis A litle before Pauls death he was with him at “ 2 Tim. 4.10 Rome from thence he went into Dalmatia Both these therefore were verie Evangelistes and no maner of ordinarie Bishops Neither in deede were there anie Diocesan Bishops or Diocesan Churches that can be found in all the New Testament Then they will obiect that some things are Indifferent in Ecclesiasticall actions and doubtles so are certaine Circumstances c. It is not necessarie that these should bee warranted particularly in the Scripture I answer The Papists do hold their Ecclesiasticall Traditions or Rites to be meerelie indifferent in their nature and to be necessarie onelie as the Church commaundeth them This is manifest by D. Stapleton saying * Stapletâ— Promtuar Catholic part Quadragesimal pag. 99. Omnes vident in corum Rituum Ecclesiasticorum vsu nullam necessitatem poni sed liberè assumi vel non assumi modò absit contemptus qui non in Ceremoniam sed in Ecclesiae prepositos qui cam instituerunt imò in Christum cadit dicente ad illos Christo Qui vos spernit me spernit Also by the Rhemes Testament saying “ Rhem. Tâ— stame Annotat in Math. 15 1â— Neither flesh nor fish of it selfe doth defile but the breach of the Churches precept defileth Likewise writeth Bellarmine in his discourse of their Church-Ceremonies But yet notwithstanding every good Christian knoweth well that their Traditions are plainly superstitious and vnlawfull How then shall not ours also be the like What are ours better then theirs Further though Circumstances be indifferent and may be chaunged by men yet Formes of Churches are not so nor the Church Ministeries nor Ceremonies nor in a word any Traditions Ecclesiasticall whereof our former Reason wholy intreateth We denie not then but that in Ecclesiasticall actions the meere CircumstaÌ„ces are in some sort indifferent that is not necessarie to be determined by Scripture But these truely are not to be called Ecclesiasticall Traditions Wherefore we must know that there is a great difference betweene Traditions Circumstances Besides Gods Ordinances specified in Scripture there are 2. other kindes of lawfull thinges in the administration of Church matters 1. Naturall Necessities 2. Proper and meere Circumstances Naturall Necessities are Persons Times Places c. what things only are in different CircuÌ„stances Proper meere Circumstances which onely are indifferent in Church actions are Accidentall things wherof there is no necessitie but either may or may not be vsed They are of 2. sortes either Civill or Occasionall The Civill Circumstances are such as though they be vsed in Church actions To this do belonge all thinges of Comlinesse and DeceÌ„cy yet even there they import only and meerely a Civill vse Which we shall easilie discerne thus viz. when the same things in the same maner are vsed also in actions meerely Civill at other times and places Such were Christes “ John 13. with 1. Tim. 5.10 Washing the Disciples feet the “ Rom. 16.16 Love feasts * Iud. 12. Kissings in the Church meetings of old The maner at this day of the French Preaching covered To come to the Church in this or that decent and comely common apparell A commodious distinct House for Gods Service c. Occasionall Circumstances are such particulars as some special occasion requireth and moveth vs vnto namely when the Generall things are either vsuall in Civill custome or by Gods owne ordinance in Nature or in the Word written As such or such Places Times Persons Things Namelie to come together in Synagogues or Temples To vse Pues or Pulpits c. To Pray Kneeling or Prostrate To eate and drinke at the L. Table leaning or sitting c. In the “ Mat. 26. 1 Cor. 11.23 Evening or at * Acts 20.7 Midnight To Baptize in “ Acts 16.15 Rivers Also the Apostles vsing of
ordinarie Churches each of them a competent Congregation Which we do observe further neere the end of our handling the 2. Assertion afterward Moreover likely also it is in these cruell persecuting Cities that so great a multitude of Christians did not long keepe togeather but many of theÌ„ did quicklie disperse and scatter them selves abroad into other quarters and Countries whereby the whole number there became smaller as we may see they did at * Act. 8.1 Ierusalem by reason of Stevens persecution c. immediatlie after the great and suddaine increase of the Church there All which being considered it is plaine yet still that in the greatest Cities or wheresoever els the Apostles appointed and left true and proper Visible Churches particular constant CoÌ„gregations Which further alfo appeareth by those many and distinct Churches of a Gal. 1.2 1. Cor. 16.1 Galatia of b 2 Cor. 8.1 19 23. Macedonia of c 1 Cor. 16.19 Asia of d 2. Cor. 8.24 Achaia of e 1. Th. 2.14 Gal. 1.21 Iudea of f Act. 9.31 Galile Samaria of g Act. 15.41 Syria Cilicia of h Act. 14.23 Lycaonia Pisidia Likewise by those many Churches of the i Rom. 16.4 Gentiles and the Churches of the k 1 cor 14 33 Saints the Churches of l 1 Cor 11.16 God the Churches of m RoÌ„ 16.16 Christ and n 2. Cor. 8.18 11.28 1. Cor. 4.17 Reve. 2.23 Act. 16.5 1 Cor. 14.34 3. Ioh. 6. Rev. 22.16 All Churches All these in number were not onlie one but manie proper distinct Churches Each of them being severallie but one particular constant CoÌ„gregation Wherevnto most fitlie agreeth that iniunction and commandement of our Saviour Christ touching a Visible Church where he instituteth the externall spirituall power thereof saying o Mat. 18.17 Tell the Church or Congregation If he heare not the Church let him be vnto thee as an Heathen and a Publicane Where he must necessarilie be vnderstood of a particular Congregation Which may be told and spoken vnto onely As also that description of a Visible Church which our publike Authoritie in England teacheth “ Artic. 19. viz. A Visible Church is a Congregation of faithfull people where the word of God is preached and the Sacraments ministred c. Doct. Bilson also where he saith * D. Bils against the Seminaries lib. 2. p. 170 The Church is never taken in the New or old Testament for the Priestes alone but generallie for the whole Congregation of the faithfull In Act. 20.28 The Church is taken for the People And it is “ Lib 3. Pa. 70. Math. 18.17 The whole multitude of the faithfull where he and they the Offender and the Offended live The 3. point here to be marked serving also for proofe of our Proposition before is a generall and sure Maxime in Divinitie viz. The true and proper Visible Churches of Christ both heeretofore now and heereafter though manie in number yet all are but one in nature forme and Constitution And each of them hath simply one and the same spirituall or Ecclesiasticall power immediatlie from Christ not derived from any other to governe it selfe withall To which purpose the Scripture often speaketh of the Visible Church indefinitelie as of onelie * Math. 22.2 c. 1. Cor. 12.13 Mat. 6.33 1. Pet. 2.5 Isa 2.1 2 3. 1. Tim. 3.5 one Because in Nature and Forme and in the true Constitution as also in the spirituall power thereof it is only one Yea it saith also in plaine termes that there is “ Ephe. 4.4 1. Cor. 12.13 one Body where is ment the Church But it is to bee vnderstood that it is one in nature and power as I said Which must of necessitie be so because Christes * Math. 18.17 Institution of a visible Churches externall spirituall governement before noted must belong equally to every true and proper Visible Church Wherefore also the nature forme Constitution of everie one must be the same that this is which heere Christ signifieth in Matthew Which evidentlie was a particular Congregation as before wee observed To which purpose also one of our Adversaries * Hooker lib. 3 pag. 132. a famous Schole-divine sheweth that by cleere and vndeniable reason the governement Ecclesiasticall belongeth to everie Visible Church properly so called And the practise of the Apostolike Churches doeth iustifie and confirme it Which being ordinarie particular Congregations each of them did or might by their Ministers and them selves in presence consenting * Act. 14.23 2. Cor. 8.19 choose Elders and “ 1. Cor. 5.4 5. Mat 18 17. excommunicate offenders Neither certainly did Christ ever institute or the Apostles practise divers kindes or formes of Visible Churches Neither let they any to have greater or lesser spirituall power then other But they appointed one forme and one power for the Churches questionles everie where and alwayes Therefore they all though being many in number yet were and are one in nature and forme and power every-where and for ever Whence now it followeth by a necessarie and vndeniable coÌ„sequence that these 3. Conclusions insuing are likewise certaine and true 1. Every particular ordinarie Congregation of faithfull people in England * Iâ—râ— Divine By right from God is a true proper Visible Church 2. Everie such Congregation heere and everie where is indued with power immediatly froÌ„ Christ to governe it selfe Ecclesiasticallie or fpirituallie 3. Everie true and proper Visible Church everie where is but one ordinarie or constant Congregation only And then no one Church consisteth neither can consist of many ordinarie distinct Congregations Wherfore no Diocesan Chuch is ordained or allowed by Christ no Provinciall no Nationall and so likewise no Vniversall visible Church with an externall governement correspondent to the same as the Catholikes heretically do holde A Catholike an Heretike A Vniversal Militant Church I deny not but a Vniversal or Catholike Visible Church with correspondent governement I do deny and so likewise the rest Now heere thus we do for this reason because it is not possible if there be indeed one Vniversall Church properly or where there is a Nationall Church or Provinciall or Diocesan that there the particular ordinarie CoÌ„gregations are or can be esteemed so many true and proper Churches These can not stand togeather with any of the former Everie of those is directlie contrarie to these Seeing these in such case are properly but Members and partes of the other and not in them selves proper and intier Churches Which yet in the places of Scripture * before cited the H. Ghost doth plainlie affirme Where if he speake not properly who doth Pag. 19.20 Or what is in Divinitie a proper speach if the coÌ„tinuall phrase of the H. Ghost in Scripture be not proper Note And surely to this point if we marke it well doth all our present Controversie come that is to sett downe What
is a Visible Church of Christ truly and properly Seeing each true Visible Church hath evermore from Christ power and right of governement in it selfe as before is noted Let this therefore be well declared what is a true Visible Church and we shall soone agree We affirme that every particular ordinarie Cōgregation is and ought to be allowed for such a Church And heerevpon do we stand I am not ignorant of the common and vulgar phrase of speach among men both ancient and of late both vnlearned and learned who have vsed to call everie of those other a Church as a Diocesan Church a Provinciall a National and also a Vniversall Church meaning it seemeth that everie of these may be trulie and rightlie called a Visible Church But this is only the custome of speach among men And * Mos trium literatum tyrannus Bez. Annot. in Luc. 23.17 Custome is a Tyrant as a Reverend Father saith well It is no warrant nor ground for any thing in Religion The word of God alone must suffice vs heerein Yea we consider not what advantage we give the Heretike Catholikes against vs by acknowledging a Catholike Visible Church It followeth from this necessarilie that there is ought to be on earth a Catholike or Vniversall governement Ecclesiasticall This is a Conclusion wherevnto M. Hooker setteth down expreslie * Hook 3. Sect 1. both the Proposition and Assumption viz. Everie Visible Church Pag. 132. truly and properly so called ought to have a correspondent Ecclesiasticall governement But there is a Catholike or Vniversal Visible Church on earth Pag. 126. and 132. To which Premisses everie childe now can quicklie adde the Conclusion Ergo There is and ought to be on earth a Catholike or Vniversall governement Eccle siasticall And I am perswaded that this oversight or error among vs hath caused Thousandes to turne Catholikes that is members of Antichrist and enemies to the true Churches and servants of Christ For if there be properlie one Visible Church and governement Ecclesiasticall throughout the world then this must be in some one place eminently For some whither we must go when Christ biddeth vs Tell the Church Now there is no place in all the world so likelie as Rome is to be the Visible seat and spring-head of the Vniversall governement of the Catholike Church if in deed there be any Therfore most easilie mē are drawen to be Roman Catholiks whē this is not denyed that there is a Catholike Visible Church Which selfe same advantage we give also to our Pontificall Hierarchie in England against the true estate and due governement of Christes Visible Churches heere For while we grant them whether by error or by oversight that there is may be truly and properly a Diocesan Visible Church they will easilie conclude that then there may ought to be a correspondent Diocesan governement Which as before I observed overthroweth quite the proper being and governement of each particular or Parishionall Church But we because Christ and his Apostles throughout all the New Testament have appointed every were allowed the Parishionall Assemblies as to be cleerely absolutly distinct in themselves so to be Visible Churches truly properly and withall a correspondent Ecclesiasticall governement to be in each of them as before hath bene shewed therefore heerevpon do we stand this do we vrge that the Institution of Christ and the Apostles practize ought to be a rule for Christian Churches as every where so heere in England vpon this do our Consciences rest assuredlie Because as before I said who is it that may presume to ordaine any forme of a Church save Christ only Especiallie overthrowing that forme of a Church and governement which Christ hath ordeyned as these Diocesan and Provinciall Churches with their proper Ministers do Ecclesiae nomine armamini contra Ecclesias dimicatis You arme your selves with the name of the Church and fight against the true Churches In this place I can not forget how some thinking thēselves deepe Politicians do imagin that they see our Groūds to be directlie against a Monarchie or Kingly State For this Ecclesiasticall governement being Popular say they it wil require the Civill governement also to becom conformed to it Also they thinke it can never bee menaged without trouble and tumult First we absolutelie denie that any manner of Ecclesiasticall Governement requireth the Civill Governement to becom conformed to it This is a most false conceite The bounds of either Governernement are distinct and cleerlie severed the one from the other albeit each doth ayd succour the other But what should I reason heereof This their insimulation is against none other then Christ him selfe and his blessed Word wherein he hath instituted no other state of a Church Visible but a particular Congregation only Shall we impugne and accuse the true Church of Christ Nay shall we accuse Christ him selfe and his Gospell that heerein he yeeldeth vs not the true right or best forme of a Church And therefore we will of our owne heades devise and constitute a better God forbid that any Christians should so do and wilfully maintaine this doing also But they think this maner of governement will becom tumultuous and troublesom in the State and so it will proove hurtfull to the Prince I would demaund why thinke they that the Church government as we desire it will be troublesom tumultuous They will answere because we require of necessitie that Elections of Ministers and Excommunications c. must be Popular Which can not but bring with them commonly tumult and much trouble if not confusion and perill to manie Wherevnto I replie that this were verie true in deed viz. much trouble and tumult would commonly follow and perhaps perill to divers if we desired or sought for popular Elections of Diocesan Bishops Such as we read of finde to have ben vsed in many places vnder Christian Princes from 300. yeres after Christ hitherward for a long time As for example at Antioch Alexandria Rome Constantinople c. In these and other Cities verie great stirres tumultes and confusions among the People have risen in deed not seldom times even in and about such their Elections The Ecclesiasticall Histories are full of examples to this purpose But such running togeather of a whole Citie or Dioces such voice-giving of such multitudes of people we desire not neither do we any wayes allow it It was a corrupt remainder in deed of the Peoples auncient free voice-giving to the Election of their Parishionall Pastors or Bishops For such all ordinarie Bishops and Pastors were primitively in the Apostles dayes and such every where they were left by them as before we have shewed Every ordinarie Bishop then I say was only of a Parish as the Ancients call it that is of one particular Congregation only and no greater And so their Elections were accomplished by the free consent and voyce-giving only of the People of each of these
approbari debet That which concerneth all ought to be approved of all Againe “ Pag. 23. Concilia si simpliciter necessaria sint Christus alicubi precipisset celebrari aut cius saltem Apostoli Quod tamen nusquam ab illis factum esse legimus If Councills were simply necessarie Christ somewhere would have commaunded to keepe them or at least his Apostles Which yet we read that they did no where Further * Pag. 35. Etsires ipsae de quibus in Concilio deliberatur consultatur sint sacrae religiosae tamen hoc ipsum Congregare Episcopos est merè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the things deliberated and consulted of in a Councell be holy religious yet this thing to assemble Bishops or Pastors of divers Churches togeather is meerelie Civill I know well sundrie godlie men do hold that Synodes have power to prescribe and rule Ecclesiastically by Gods Law even sundrie whole Churches though they severallie consent not But with reverence to their names I take it the trueth is otherwise Only in the Actes wee finde somewhat that hath a kinde of likenes to such Synodes And it is but a kinde of likenes or scarse that for it is farre from the same thing Thus it is In Act. 15.6.25 we find a cōming togeather of the Apostles with the rest of the Church at Ierusalem and with a few other sent to them from the Church of Antioch Where these do make Decrees and impose them on the Churches yea on divers Churches which had * Act. 16.4 not sent any in their names thither And on the Church of Antioch who had perhaps but 4. or 5. there present This sheweth that this comming togeather at Ierusalem was a verie Extraordinarie Synode comparing it with our Synodes in vse now yea indeed nothing like to them First heere the “ Act. 15.2 text saith The Apostles onely and the Elders at Ierusalem were sought vnto And it is manifest that heerein the Apostles Extraordinarie office power tooke place viz. by imposing their Decrees on Churches who had no persons and on one Church viz. of Antioch who had few for them there present In which respect they at Ierusalem assume also aspeciall authoritie of the H. Ghost where they say * vers 28. It seemed good to the H. Ghost and to vs. Which no Assemblie of ordinarie persons could or can assume to them in such maner Only where the Apostles were present and consented there they might Finallie after this we never finde that any Churches vsed the meanes and power of Synodes till about Constantines time for almost 300. yeares space Which if it had ben an ordināce Divine for the Churches always they neither ought nor surelie would so long have neglected the same Seeing in that vvhile there vvere most waightie and continuall occasions requiring this Divine helpe if they had so esteemed it Which seeing they did not we may well thinke in those first times they held it not to be so Nevertheles Synodes when they may be had are for counsaill advise better resolution cōtinually profitable most wholesom as hath ben said And being well ordered do make singularlie for Vnitie Whereby also each Churches ordinarie governement may be much holpen amended And yet the same with power and authoritie ought to be held still within it selfe only Now touching our Synodes at this day in Englande they may be excepted against iustlie in 3. respects First because they consist principallie if not only of Provinciall Diocesan L. Bishops whose Offices are heere shewed to be plainlie contrarie to Gods word and of such other as are theirs Also our Synodes power is not superior but inferior and subiect to the L. Bishops will and liking which is vtterlie against the nature of true Synodes and the rule of Gods word Lastlie they impose Ecclesiasticall Canons on the Churches which give no consent vnto them as if they had power from God over the Churches thus to do All which before we have seene to be cleane contrarie Reason 3. To have no place nor part in anie Church THAT any being a Christian should have no place nor part at all in any true proper Visible Church of Christ is contrarie to Gods word Speciallie that any such so standing should Ecclesiasticallie rule manie Churches But our Diocesan Bishops professed Christians have not any place nor part at all in any true and proper Visible Church of Christ And yet they rule Ecclesiastically som 300. som 400. proper and distinct Visible Churches Therefore they are all contrarie to Gods word and ought necessarilie to be reformed The first part of the Assumption is thus proved If a Diocesan Bishop with vs have any part at all in any true and proper Visible Church then he is Pastor in som Church or one of the People But one of the privat People he is not any where Neither is he a right and true Pastor sustayning the charge of soules in any proper Visible Church with vs. Therefore a Diocesan Bishop with vs hath no part at all in any true Visible Church I am not ignorant that our Bishops themselves say that they are very Pastors in all those several Churches of their Dioces and so are in a principall place and have a chiefe part in them all Which notwithstanding is vtterly false considering that they have som Hundreds of Churches in their Dioces which they never saw nor by law are boūd to see in all their lives Are they then or can they be true and right Pastors vnto them They can not be It were a shame for any once to thinke that they might Neither are they Pastors to any one of the Churches vnder them more then they are to all Therefore in deed they are true Pastors to none of thē nor to any proper Visible Church at all Howbeit imagining and supposing them to be as they say they are Pastors to those Churches which are vnder them then I reason against them and cōclude thus If Diocesan ruling Bishops by the nature of their office are very Pluralistes and Nonresident Pastors * Acts. 20.28 1 Pet. 5.2 Prou. 27.18.23 then they are plainly contrary to Gods word and ought of necessitie to be cleane abolished But Diocesan Ruling Bishops are very Pluralistes and Nonresidents by the nature of their Office Seeing everie particular Congregation is a true proper and intire Visible Church as before hath ben shewed and seeing they assume to them selves a Pastorall charge of the Peoples soules in mo then one yea very many such severall and intire Visible Churches in England which they neither do nor can serve as Pastors ought Therefore they are plainly contrarie to Gods word ought of necessitie to be cleane dissolved and abolished Or thus Cōmon sense or the light of Nature besides the forenoted scriptures sheweth that one proper Pastor should have only one proper Visible Church For indeed * 1 Cor. ◠16 2 Tim. 4.
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
Preacher but only a helper in governement who in those forenoted places is spoken of and differeth in his ordinary office plainly from every Bishop or Pastor Yet som obiect vehemently that all Elders in the Primitive Churches who assisted the Bishop in government were very Pastors seeing they had power to preach the word c. And that those mentioned namely in Ignatius and Tertullian before alleaged were only such And therefore then there were none such only governing Elders at all as we conceave I answer That they differed even then in their ordinarie office from Pastors it is cleere and questionles not only in those fore-alleaged places of Scripture but also in the foresaid ancient writers Ignatius and Tertullian c. Yet for more evidence to this point which som labour mightily to obscure and darken I affirme that Preaching and Interpreting Gods word is of 3. sortes in the Scripture Preaching of 3. sortes and so it was vsed in the first Churches after 1 1. We read of Preaching which was by * Rom. 10.14 15. ordinary office This we say the Pastors Teachers only did perform 2 2. That which was for exercise and for trayning vp for the making of som apt and able for the Ministerie of the word yea and for a further increase of giftes even in the Ministerie themselves This was the exercise of Prophesie or Interpretatiō as the “ 1 Cor. 14 29. 1 Cor. 12.30 Scripture calleth it Wherein were receaved som * 1 Cor. 14 1.24 31. Lay men namely by the Churches order And then so likewise might the Deacons Elders also somtimes Preach though they were no Preachers by office Neverthelesse yet we acknowledge the Preachers were and ought to be the chiefe heerein But the 3 3. sort of Preaching is most of all heere to be marked Third vpon occasion in Churches without order and scattered and also vnto persons who were not yet gathered to any Church there was Preaching which was generall and common for * Acts 11.19 all true Christians lively Members of Christ indued with giftes of knowledge sound iudgement in Religion In which sense Ambrose is to be vnderstood Ambro. in Ephe. 4. where he saith that in the first times every Christian preached the worde Neither is it now a fault but a singular vertue for godly Householders to instruct in the word of God their owne children and servantes Howbeit in Churches orderly governed and setled no privat Christian may presume neither did any then presume publikely to preach or interpret the word except for som speciall reason he were specially appointed so to do by the lawful Governors of the Church And so did som preach publikely yea in the very Churches after the Apostles being even but Lay men as Ignatius and Tertullian do witnes in the foresaid places Where they shew that also the Deacons did and might preach after this maner And also that the Elders which were ordinarie Assistantes in governement did and might preach thus likewise I say still after this 3. manner that is like as the very Lay men did and as the Deacons did that is not by their ordinary office but by the Pastors and Bishops speciall appointment to them all Wherefore this proveth not the Elders there spoken of to be Preachers by Office nay it proveth plainly the contrarie that by their ordinary office they were not Preachers but only governing Elders And this is the purpose that we alleage them for Finally we may observe that som shadow of them seemeth still to remayne though greatly corrupted in the Church Wardens of our Parishes Yea som such depravatiō and degencration in them was begun we doubt not in Ambrose Ierome and Austines time although yet the ancient trueth appeareth well enough thereby notwithstanding The 4. Assertion The ordinary forme of Church governement set foorth vnto vs in the New Testament ought to be kept still by vs it is not changeable by men and therefore it only is lawfull IF the ordinary forme of Church-government appointed by God in his word 1. Reason was never since repealed by himselfe then * Mat. 28.20 2 Thes 2.15 1. Tim. 6.14 the same remayneth still appointed for vs it is still necessary and is not changeable by men But the ordinary forme of Church-governement appointed by God in his word and specified before in our 3. Assertiō was never since repealed nor chāged by himself Therefore the same remaineth still appointed by God for vs it is now stil necessarie is not chāgeable by any men If every lawfull Visible Church vsing governement also if every lawfull Church-Office and Action 2. Reason ought to be particularly allowed by God in his word then the ordinarie forme of Church-governement set forth vnto vs in the new Testament is necessary for vs now still it is vn changeable and only lawfull But every lawfull Visible Church vsing governement and also every lawfull Church Office and Action * 1. Assert◠1. Reason Heb. 5.4 Mat. 21.25 1 Cor. 12.5 28. Ephe. 4.11 12 13. 1 Tim. 2.5 Ioh. 10.1 ought to be particularly as touching the kinde thereof allowed in Gods worde Therefore the Ordinarie forme of Church-governement set downe vnto vs in the New Testament is necessarie for vs now still it is vnchangeable and only lawfull Heerevnto for a conclusion let vs adde certaine learned mens very cleere Testimonies which persons yet are no way partiall for vs. Doctor Bilson who is now Lord Bishop of Winchester saith thus “ D. Bilson perpet goy pag. 3. We must not frame what kinde of Regiment we list for the Ministers of Christes Church but rather observe and marke what maner of externall governement the Lord hath best liked and allowed in his Church even from the beginning And * Pag. 19. It is certaine we must not choose out the corruptions of time nor inventions of men but ascend to the originall ordinance of God and thence derive our platforme of Church-governement To do otherwise is To transgresse the commandement of God for the traditions of men * Pag. 49. The Apostles had their mouthes and pennes directed and guyded by the Holy Ghost into all trueth aswell of doctrine as Discipline The Apostles “ Pag. 43. set an order amongst Christians in all things needfull for the governement continuance peace and vnitie af the Church * Pag. 221. What authoritie had others after the Apostles deathes to change the Apostolike governement †Pag 111. They that have authority in the Church must looke not only what they challenge but also frō whom they derive it If from the Apostles then are they their Successors If from Christ as colleagues ioyned with the Apostles we must find that consociation in the Gospell before we cleere them from intrusion No man should take this honor vnto himselfe but he that is called of God as the Apostles were If they be called by Christ read
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