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
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
cause Whereby our innocencie sound judgment heerein through Gods blessing shal be made manifest and our Adversaries chiefest evasions being taken away the truth and necessity of this Reformation is more distinctly and cleerely demonstrated I deny not most noble Prince but that there be divers Brethren desiring this Reformation who yet affirme not all that I affirme in this Treatise or something not so fully Neither are the Diocesan Bishops nor their followers all wholy of one mind Yet touching vs I know we wholy agree in the groūd of our desire which is the Sufficiency and perfection of Gods word in whatsoever matters meerely Ecclesiasticall I say meerely Ecclesiasticall For in matters any way Civil no man doubteth but God hath left liberty vnto mans judgment and liking Howbeit not so in things meerely Ecclesiasticall as after shall further be shewed God willing And thus every sober minded man well considering the Reasons heereafter deduced from this ground will I hope in short time not hardly accord with vs. But now it remayneth Gracious Soveraigne that I intreate your Majestie which in most lowly and humble maner I do to pardon my boldnes First in gathering these Reasons to such a purpose as heere is signified Secondly in presenting them to your Highnes Thirdly in presuming heerein to alleage and cite some of your owne goulden sentences Your religious wisedom easilie perceaveth that this purpose beside mine owne due defence concerneth a most waightie and holy work viz. the Reformation of many and great disorders as we are perswaded in our Churches which hitherto haue ben the proper causes of vnspeakeable hinderance to the Gospell and of calamitie to infinit faithfull lovers thereof among vs. In which regard how glorious a worke this will be and how acceptable to God how honorable for your selfe and how necessary for vs your Highnes I am sure right well vnderstandeth and I hope by viewing these small labours of mine you may somwhat more vnderstand My desire was to be brief and plaine in so important a cause Wherefore I haue touched the pith of all in a few namely in 4. Assertions fortified with short and cleere proofes And to whom ought I chiefly to offer them but to your Highnes Cōsidering that you have willed vs to prease by patience and well grounded Reasons to perswade all the rest to like of our iudgements In Basilicon Doron to the Reader or where we see better grounds on the other part to incline therevnto Which by Gods grace we shal be ready alwayes to performe Considering also that yours is the Soveraign power heere to give generall redresse to these our not only temporall but also spirituall grievances in our consciences And considering that you not only know but also embrace and professe most religiously the same maine Principle of our faith and ground of this perswasion of our Consciences which we rest vpon viz. The holy Scriptures absolut perfection in matters Ecclesiasticall Lastly considering how you have established the Churches in your Maiesties other Kingdom of Scotland and in your Ilandes of Iersey and Guernsey accordingly already Therefore have I ben bolde in all duty to offer these Reasons to your Maiestie as to one whom they principally concerne Where also we do all beseech you to suffer these words of exhortation Be strong in the Lord and loose not the things which you have don Yea proceed and do this noble work among vs also The Lorde is with you while you be with him When you follow close his wayes your very enemies shal be at peace with you It shal be easie to do it To your people generally it wil be most acceptable as a thing looked for before to all neighbour Protestant Countreys ioyfull as wherein we shal be all neerer linked togeather To be short every way it shall bring more Honor and lesse inconvenience to your estate then perhaps you may suppose Finally Gracious Soveraigne as touching my presumption in medling with your writings and applying them to this purpose I can say nothing but only submit my selfe to your wise vertuous and religious consideration Sure I am when we your loyall and faithfull Subiects did first see and read the same it was the greatest ioy and comfort to our heartes that could come vnto vs. And therfore I could not but give som notice thereof alwayes in the most dutifull obedient affection of my heart that I can expresse The Lord Iesus in mercy blesse your Maiestie for euer preserve your precious soule from flattery and falshood AMEN Your Maiesties humble obedient and faithfull Subiect HENRY IACOB a Minister of Gods word Colimus Imperatorem vt hominem à Deo secundum solo Deo minorem Tertull. ad Scapul The 1. Assertion It is necessarie to reforme the Churches of England their Ministerie and Ceremonies A generall Argument ALl things Contrarie to Gods word ought of necessitie to be reformed But with vs in England there are Formes of some reputed visible Churches viz. vsing Church-government their proper Ministeries or Offices and also divers Ceremonies Contrarie to Gods word Therefore with vs in England it is necessarie to reforme the Churches their Ministerie and Ceremonies The Assumption is proved in 8. Reasons FIrst we haue the 2. Commandement in the Decalogue * Exod. 2◠4.5 Thou shalt not make to thy selfe any image or likenes of any thing c. Thou shalt not bow downe to it nor worship it Which is a perpetuall and vniversall Law now still for all Christians to the same very effect and purpose also as it was heeretofore vnto the Iewes Where we must note that God forbiddeth not the same Idoll-worship heere which is forbidden properly in the 1. Commandement where he saith “ vers 3. Thou shalt not haue any other Gods before me This heere forbidden is an other kind of idolatrie In the first he forbiddeth whatsoever Divine or Godly honor given vnto any thing beside vnto God himselfe But * vers 4.5 heere he forbiddeth all Meanes being Humane Invētions whereby men would giue honor to the true God And namely all Outward meanes which we call Gods * Externus Dei Cultus Liturgia Outward Worship or Service Yet consider alwayes that in this Commandemēt such Outward meanes of honoring God are not denyed to mens discretiō as are Civill either meerely or mixtly But only such are heere denyed as are meerely Ecclesiasticall things and serue simply to the exercise of Religion As all Ecclesiasticall Rites Actions Ministeries Formes of Visible Churches which being as it were sensible images serving simply for religious or Ecclesiasticall vses and being meerely the inventions of men must needs by this Commandement be all simply vnlawfull Or in Gods Outward worship this Commandement giveth leave to mens discretion wisedom only touching meere Circumstances which are nothing els but Occasionall or Accidentall things therein And these Occasionall Circumstances or Accidents are alwayes such Particulars as whose Generalls are
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
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
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.
yeares space after Christ vsing this word for a Visibâ—â— Church with order and governement do signifie by it a particular Congregation only And it no where signifieth in them a Diocesan Church c. Where note that the strength of this reason standeth wholy in the proper taking and vsing of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church Note The Adversaries error hath advantage by the improper and ambiguous vse of it which is Sophisticall Yea if you will their sense is a “ By the Scriptures verdict false sense of it wherein yet it often vsed in Writers and in common speach for want of due regard By which meanes also sundry other errors have crept in heeretofore much prevayled even by mis-vnderstanding of certayne wordes As we may see in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Meritum Equivocall wordes Poenitentia Crux Sacramentum c. Out of all those Testimonies before alleadged this generall reason may be concluded No Diocesan Church or Bishop was knowen or once heard of in the world till many distinct ordinary Congregations began to be appointed in one Citie But there was no Multiplication nor distinction of many ordinarie and constant Congregations in a Citie till about 200. yeares after Christ Som coÌ„iecture it was long after this No man sheweth that it was before this The truth in deed heereof that for this while generally in each Citie there was but one ordinary constant Congregation of Christians hath ben plentifully shewed in the Proofes of this 2. Assertion before going Therefore till about 200. yeares after Christ there was no manner of Diocesan Church or Bishop knowen nor once heard of in all the Christian world No not the Diocesan Titular Bishop much lesse any Diocesan ruling Bishop Where yet we deny not but that one particular Congregation or Church being populous might occasionally and vncertainly in the time of persecution for their safetie sake assemble in divers smaller Meetings As before we noted pag. 19.20 As also they did we doubt not many times within the space of these 200. yeares after Christ Howbeit yet these smaller Meetings were not so many Churches properly because they were not ordinary sett Companies nor constantly distinct Societies as Churches ought to be and as our Parishes now are Those divers Occasionall and vncertaine meetings made but one Church and ordinary Congregation Act. 6 1. yea though the whole nomber were too populous for one actual Assembly ordinarily It is true in such case they ought to distinguish and distribut themselves into divers competent set Congregations which should be so many proper and intire Churches But when they are as they were in those primitive times dayly in great perill of cruell persecution they may with reason remaine somwhile vndistinguished not so distribute themselves which in time of peace and safetie they always ought to do Wherin now som Reformed Churches beyond Seas do seeme to offend If any say the troublesomnes of those times or the yong age of the Churches who were not yet growen vp to perfection caused that there were no Diocesan Churches with governement nor Diocesan ruling Bishops then And we take advantage of the special state of those times vrging it to our purpose generally I answer we vrge from the state and order of the Apostolike primitive Churches nothing but what is generall in them and ought to be perpetuall with vs. So that neither the troublesomnes of those times nor the young age of the Churches then do give vs our advantage For notwithstanding these speciall Circumstances the Visible Churches vsing gouernement and the Bishops then might have ben very well Diocesan and Provinciall if Christ had so instituted and the Apostles had so framed and left them Nothing in the world hindereth but they might easily have ben such even in those times But the world knew none such then as I have said And it is impietie to say Christes Churches were vnperfect then as touching their Visible forme constitution their Ministery and the whole lawfull order of worshipping God in them Or that the times since have made them more perfect then they were as the Apostles left them Wherefore this advantage do we stand vpon and this do we vrge viz. the same patterne and forme of Visible Churches vsing governement that was then vniversally practised receaved immediatly from Christ and the Apostles which was Parishionall not Diocesan as hath ben declared The 3. Assertion The Scriptures of the New Testament do containe set forth vnto vs besides the governement by Extraordinarie Offices Apostles Prophets Evangelistes an ordinarie forme of Church-governement vsed then IF in the New Testament one kinde of a Visible Church vsing governement and no other is to be found 1. Reason also if speciall distinct ordinarie Offices for Church-governement and speciall Actions therevnto belonging be sett downe therein then the Scripture contayneth a speciall forme of Church-government which was ordinary then But in the New Testament a See before 1. Asseâ—tion 2. Reason One kinde of a Visible Church vsing governement namely a particular ordinarie Congregation and no other is found also speciall distinct ordinarie Offices for Church-governement are set downe therein as Parishionall b T it 1.5 7 1 Tim. 3.1 2. Ephe. 4.11 Phil. 1.1 Act. 20.28 1 Pet. 5.2 Act. 14.23 Bishops or Pastors and an other sort of not Lay but Ecclesiasticall c 1. Tim. 5.17 compared with Gal. 6.10 1 Tim. 4.10 Rom. 12. â— 1 Cor. 12.28 Iam. 5.14 Adde the ancient Writers Ignat. Epist ad Trall Tars Smyr Tertull. Apol. c. 39. d Baptisme Ambr. in 1. Tim. 5 in 1. Cor. 12.28 Ierom. in Isa 3. August Epist 137. Elders who by their Ordinary office were only to assist in governement Third the special Actions belonging to Church-government are also set downe in the Scripture as Election of Ministers Excommunication of spirituall offendors c. Therfore the Scripture of the New Testament coÌ„tayneth a speciall forme of Church-governement ordinary then Where it is to be noted that in those first times there were also those other Officers in the Churches Note Apostles Evangelistes and Prophetes But they had Calling and giftes immediatly from God the others Calling was alwayes by men They abode not in one Church as the other did Their government and vse was not perpetuall but temporary and extraordinarie They therefore hindered not the other neither can they now hinder The rather sith they do not now remaine but are ceased Also those Parishionall Bishops and those other Elders assisting in government Note did differ in their Ordinary office Yea though they both did somtimes Preach c yet thus they differed notwithstanding But a Parishionall Bishop or Pastor cannot differ in his ordinary office of Preaching c. from an Elder who is also by ordinary office a Preacher c. Therefore he is heere an other Church Elder viz. by ordinary office no
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
their assignation from Christ if they be not surcease that presumption * Pag. 339. If the name of Diocesan Bishop were new and lately invented by men the losse thereof were not great yea retayning the name they must be knowen to be of men and not of God Heerevnto accordeth D. Sutcliffe in his booke intituled O. E. against N. D. where he refuting the calling of the Iesuites saith thus “ D. Suâ—â—liffe or O. K. against N. D. pag. 110. It is not enough to say that they have a rule and learning and live orderly but they must have their Office and calling allowed by Christ Iesus if they meane to take vpon them the office of Pastors Teachers and Governors in Christes Church Wherefore either let them shew themselves to have a lawfull calling or let them not thinke much to be thrust out as intruders We doe not find either in the Epistle to the Ephesians chap 4. or the first Epistle to the Corinthians chapt 12. any such extravagant Friars Thus do both these learned men and our no great friends maintaine with vs singularly The Scriptures perfection even in these outward Ecclesiastical matters Yea further considering the Scriptures phrase maner of speach perpetually signifying that there is not only One Visible Church of Christ properly but Many in number in the world nor only one in a Nation or Province but many as before * Pag. 19. 20. we have declared therefore one of these viz. the B. of Wint. is to be well observed how he avoucheth the holy Scriptures perfection also even for the phrase and maner of speach and how vnlawfull a thing he holdeth it to be to vse any †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new wordes for religious matters other theÌ„ the very Scripture vseth Thus generally he affirmeth though he applieth it to another point theÌ„ now we speak of Saith he “ The full redemption of man by c. Pag. 41. What I reade in the word of God that I beleeve what I do not reade that I do not beleeve In Gods causes we may not easily leave Gods wordes and with a new kinde of speach make way for a new kind of faith We must learne from God what to beleeve not by correcting or inverting his words teach him how to speake This religious strictnes even touching the words of Scripture is indeed I graunt to be held religiously and perpetually vnderstanding the words to be such as either the Scripture it selfe vseth or may be necessarie consequence be proved and allowed from the very Scripture But now how vniustly are we vsed by them yea how vnchristianly when toward vs they will stand to nothing of all this and yet forsooth all must go still on their side The very Papistes do see and acknowledge this that I say viz. both that these grounds of the Scriptures absolut perfection in all Ecclesiasticall matters whereon we exactly do stand are the true and right principles of the Protestants Religion also that the Diocesan L. Bishops The only true Protestants do and must needes turne away from these principles deny them when they deale with vs and must ioyn plainlie with the Catholikes in their answers if they will maintaine themselves Thus say they when one obiected that * Neâ—ves from Spaine Holland The Puritans as they falsely and maliciouslie call vs would certainly be extinguished if the Queene should live any nomber of yeares Tush saith an other you are deceaved Nay much more possible and likely it is that the Puritan shall overcom the Protestant then the contrarie For that the Puritan buildeth directly vpon the Protestants first grounds in Religion and deduceth thereof cleerely and by ordinary consequence all his conclusions Which the Protestant can not deny by Divinity but only by Policie and humane ordination or by turning “ The Catholikes Supplication An. 1604 hath the like pag. 17. to Catholike answers contrary to their owne principles And it is hard for any man sincerely to be a Protestant but that he will easily passe also on more or lesse to be a Puritan And only they in effect will be against them who are interessed in the other side as Archbishops Bishops Archdeacons Canons Notaries Registers Civill Lawyers and the like for not leesing their Commodities c. This do the very Papistes discerne and confesse Wherewithall they prophesie also as it were if the Protestants Religion be not rooted out that the Puritanes profession will finally prevaile both against the common Protestants and the Catholiks also Which som with vs much fearing and vngraciously striving against when they could not endure * Scottizing Genevating for Discipline pa. 31. our hope of one Darius comming to build vp the Temple of God among vs they made it no lesse then a Treasonable mind in vs when we could not conceale in deed such a hope that we had long agoe of this Princes after-comming Wherefore also they maintayned Seminarie Priestes very Traitors in deed publikly to taxe this our most Christian Noble Darius whom God hath of his singular mercy now sent vnto vs as a Puritan King saying “ Quodli pag. 26 27. The Puritans have Princes none at all vnlesse it be one on their side Their malice was thus mooved because they were not ignoraÌ„t of the Kings most holy religious Confession of his faith made long since and published to the view of the world as no other Kinge in Christendom hath don and altogeather agreeable to our Profession Where * Confess of faith At Edingburg Ann. 1580. he detesteth all Rites Signes and Traditions brought into the Church without or against the word of God Promising and swearing by the great Name of our Lord to continue in the obedience of the doctrine and discipline of the Church that is in Scotland and shall defend the same according to his vocation and power all the dayes of his life Which also of late againe he hath in effect renued and confirmed and that even then when there was doubt how his future subiects in England would entertaine his comming Thus lately writeth our worthy gracious King admonishing his Sonne the noble Prince “ Basilicon dôroâ— pag. 43. The doctrine and discipline preserve in puritie according to Gods word †Pag 7. The whole Scripture is dited by Gods Spirit thereby as by his lively word to instruct and rule the whole Church Militant to the end of the world * Pag. 6. The first part of mans service to his God which is Religion that is the worship of God according to his revealed will it is wholy grounded vpon the Scripture “ Pag. 5. Frame all your affections to follow precisely the rule there set downe * Pag. 15 1â— By Superstition I meane when one restraines himselfe to any other rule in the service of God then is warranted by the word the only true square of Gods service The forme established
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
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