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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20683	A defence of church gouernment Dedicated to the high Court of Parliament. Wherein, the church gouernment established in England, is directly proued to be consonant to the word of God, and that subiects ought of dutie to conforme themselues to the state ecclesiasticall. Together with, a defence of the crosse in baptisme; as it is vsed in our Church, being not repugnant to the word: and by a consequent, the brethren which are silenced, ought to subscribe vnto it, rather then to burie their talents in the ground. By Iohn Doue, Doctour of Diuinity.	Dove, John, 1560 or 61-1618.	1606 (1606)	STC 7081; ESTC S110107	58,733	80

34. 17. Iosua 22. 13. Numb 26. 63. 64. 2. Chron 13. Iosua 6. 1. Pet 23. 4. Phinees the Sonne of Eleazar the Bishoppe was a Captaine against the Midianites and Eleazar his selfe ioyntly with Moses diuided the spoyles among the Souldiers Eleazar with Iosua diuided the land of promise among the Tribes Phineas the Bishop was sent Ambassador to proclaime warre against Gad Ruben and halfe Manasses Moses and Eleazar numbred the people in the plaine of Moab and Moses and Aaron in the wildernes of Sina The Priests and Leuites sounded their Trumpets and bid the battell in the warre of Abias against Ieroboam The Priests ouerthrewe the citie Iericho And the godly King Dauid setting the Kingdome in better order then it was before appointed 6000. Leuites to be Iudges and Magistrates ouer the people Likewise beyond Iordan towardes the West 1700. both to serue God in the place of Leuites and also to serue the King in ciuill offices pertaining to the common wealth and also 2700. he set ouer Ruben Gad and Manasses to heare and determine all causes both ecclesiasticall and ciuill concerning God in the Church and the King in the common wealth The Kings were annointed and confirmed in their kingdomes by the hands of the Bishops ecclesiasticall persons 1. Sam 10. 1. Sam 16. 1. Reg 1. So Samuel annointed Saule Dauid Sadoc annointed Solomon when Adoniah had proclaimed himselfe King by help of Abiathar the Priest Nathan the Prophet said to Dauid me thy seruant Sadoc the Priest haue they not called nor Benoiah the son of Ichoiada Then Dauid said Call me Sadoch the Priest and Nathan the Prophet and let them annoint and proclaime Solomon Ier 26. Exod 32. King Ieremy was condemned to death by the Priests and the Prophets The Leuites by the commandement of Moses slewe with the sword 3000. that committed idolatry It was commanded by God that when they went to warre Ex 32. Deut 20. Deut 21. 19. 1. Sam. 15 the Priests should go before them exhort them to be couragious and valiant That if there were inquisition after murther the Priests should come forth and by their word the cause should be tryed Samuel valiantly slewe Agag the King of the Amalakites whom Saule the King for foolish pittie could not find in his heart to smite Godly Iosephat in his reformation of the Church and common 2. Chron wealth appointed Iudges in euey citie throughout the land as it appeareth verse 5. And what kinde of men these Iudges were it appeareth in the 8. verse following In Ierusalem as also in other cities he appointed Iuges out of the Princes of euery family and the Priests and Leuites which were to heare both ciuil and Ecclesiastical causes and so doth Tremelius expound it according to the truth of the Hebrew text and at Ierusalem which was the chamber of the Kingdome there was established by him the highest bench of iustice vnto which as vnto the highest court it was lawfull to appeale from all inferiour Courts and Iudges euen as it is now with the Kings Bench and the high commission Court at London And among these Iudges who were to take place before other it is explaned in the 11. verse of that chapter namely in ecclesiasticall causes ecclesiasticall men in temporall causes temporal men but so that in euery ciuil court of Iustice there should be some Priests and Leuites in Commission Moreouer the Lord saith If there arise a matter too hard for thee in iudgement betweene blood and blood plea and plea plague Deut 17. 8. and plague in the matters of controuersie within thy gates then shalt thou arise and goe vnto the place which the Lord thy God shal choose and thou shalt come to the Priests of the Leuites and to the Iudge that shal be in those dayes and aske and they shal shew thee the sentence of iudgement thou shalt doe according to the thing which they of that place which the Lord hath chosen shal shewe thee c. and that man which wil doe presumptuously not hearkening to the Priest which standeth before the Lord thy God to minister there and the Iudge that man shal dye and thou shalt take eway euill from Israel so all the people shal heare and feare and doe no more presumptuously As for Ezra the Priest he had authoritie from Artaxerxes the King of Persia to order all matters whatsoeuer spiritual Ezra 7. and temporall concerning the returne of the people out of captiuitie he ordered both the Princes and the people Priests and Leuites he appointed al the Iudges in the land that whosoeuer would not doe according to the Lawe of God and the Kings Lawe should haue iudgement without delay whether it were vnto death or banishment or confiscation of goods or imprisonment And there was by Ezra set down the whole Ezra 8. platforme of the ciuill estate of the common wealth Againe he gathered together the Princes and all the Clergy proclaimed a fast humbled them before God that hee would guide them in their iourney beeing ashamed to aske of Artaxerxes an Army of horsemen to helpe them because he had saide before that their trust was in God alone In the 10 Chapter hee causeth all as well temporall as spirituall to sweare that they would put away their strange wiues caused a proclamation to goe out through Iuda and Ierusalem to assemble in Ierusalem within three dayes in paine of confiscation of their goods How afterward the Maccabes being Gods seruants held both the Priesthood and the Kingdome among the Iewes being Gods people and that without impeachmenr the learned know very well and that they continued both high Priests and also Kings vntil the land was conquered by the Romans and the ciuill gouernment committed vnto the family of the Herods vntil the comming of our Sauiour Christ who translated both the kingdome and the Priesthood of right vnto himselfe And whereas some men doe obiect against these examples Ioh. 18. by me alledged for confirmation of spirituall mens authoritie in temporal causes among Gods people That when our Sauiour Christ was to bee arrayned they brought him from the high Priest to the iudgement seate of Pilate a temporall Iudge and saide to Pilate verse 31. It is not lawful for vs to put any man to death I answere first the Priest in particular did not say these wordes It is not lawfull for vs to put any man to death but the Iewes in generall not to the preiudice of Priests onely but of the whole nation of the Iewes Secondly they speake not these wordes as if the Iewes had of right from God no authoritie to put mē to death For Pilate himself doth confesse that they had right in themselues where he saith Take him and iudge him according to your owne lawe But these wordes are to be vnderstood that according to the Lawes of Herod a stranger and of the Romans which made them tributary and by

si transferatur Concilij Niceni 1. Can 15. 16. mitti debet ad ciuitatem vbi primò ora●â●us fuit It is against the Canons that Bishops Priests Deacons should bee translated and therefore if any be so translated let them be dismissed and sent backe to the places to which they were first appointed And Qui discedit ab Ecclesiâ fibi commissa ad aliam excommunicetur reuerti cogatur Who so remoueth from one Church to another let him be excommunicated forced to his first charge But these are the ordinances of men we find nothing in the word of God why Bishops may not be translated neither doth it followe that Timothy and Titus were not to be reckoned for Bishops because they remoued from one place to another Last of all Patriarchical Churches saith he beganne sometimes before the councell of Nice I answer therefore they are of more credit then the Presbyterie which beganne but with Maister Caluin And as for that Councell it was in the pure age of the primitiue Church before corruption crept in it was the first general councell and therefore of greater authoritie called by the Emperour and not by the Pope and therefore freest from suspition a Greeke and not a Latine Councel therefore more sincere And whereas it seemeth to him that patriarchical Bishops began but sometime before the Councell of Nice it seemeth to the Councel it selfe that they began long before because the Canon it selfe speaketh in this manner Seruetur antiqua consuetudo vt Episcopus Alexandrinus habeat potestatem in Aegyptum Pentapolin Libiam quià Episcopo Concil Nicen 1. Can. 6. Romano parilis mos est sie apud Antiochiam ceteras Ecclesias sua priuilegia seruentur Let the ancient custome be kept that the Bishop of Alexandria haue his iurisdiction ouer Aegypt Pentapolis and Libia because the Bishop of Rome hath the like custome so let the Church of Antiochia and other Churches keepe their priuiledges But if patriarchicall churches be of such reuerend antiquitie and allowed of by so venerable a councell that maketh much for the credite and dignitie of Diocesan churches which are more ancient and of lesse iurisdiction and not so subiect to enuie and nere vnto Papacie as the Patriarchicall churches are It cannot be denied but the Fathers which were presēt in that Councel were prouincial Diocesan and patriarchicall Bishops ruling by their sole authoritie And concerning the credit of that councell with the other three following which were oecumenicall as that was Gregory affirmeth that their doctrine and decrees were consonant to the writings of the 4. Euangelists and no way to be impeached And Maister Iacob his owne Doctor whom hee Grëg li. 1. epist 24. Pag. 31. Respons ad 4. Campiani rationem calleth the reuerend Maister Whitaker giueth as large a testimonie of them saying Et nos illorum quatuor Conciliorum saluberimam fuisse authoritatem planissimè confitemur Maister Iacob therefore must either denie the authoritie of his own Doctor and of this Councell which no learned man will doe or else subscribe to the state of Diocesan Bishops ruling by their sole authoritie which hitherto he hath impugned Of Cathedrall Churches IN defence of Cathedrall Churches wee haue to alledge Platima dè vitis Pontificū Carion in ann●l monar that till the time of Dionysius Pope of Rome no other kinde of Church ministeriall was euer heard of from the beginning of the world For from Adam to Moses there was no Church ministeriall at all In Moses his time a Tabernacle was erected by Gods commandement which stood in steede of a Church for all the land of Iudaea and was to be caried vp and downe vntill the dayes of Solomon But Solomon erected Exed 25. 40. Act 7. 44 2. Sam 7. 6. Act. 7 47. a Temple as a standing church at Ierusalem to be in the place of the Tabernacle And vntill the time of the Gospell there was no other Church for Gods people through the whole world And that Church was more then Diocesan or Prouinciall for it was Nationall After the Gospell was preached to the Gentiles al nations were conuerted sundry churches ministeriall were erected according to the number of the Bishops so that euery Bishop had his Church after the imitation of the Iewes which hauing but one Bishoprik had also but one Church for that whole nation vntill afterward humane politie vnder Dionysius the Pope deuised parish churches and diuided euery Bishoprik into particular constant congregations which were but members of the Diocesan and prouinciall Churches But saith Maister Iacob Although the Iewish Church were nationall vnder one Bishop or high Priest according to Gods ordinance yet now vnder the Gospell our Sauiour Christ hath changed that forme of gouernment into parochiall Churches which are euery one a particular congregation and euery particular congregation is a diuided body by it selfe and of it selfe a visible Church and being absolute of it selfe ought to vse within it selfe proper Ecclesiasticall gouernment So then two things rest to be proued by him first that euery particular congregation is a diuided body of it selfe and secondly that euery particular congregation is to vse gouernment of it selfe without reference vnto any other aboue it selfe The first hee would proue by this argument There was saith he but one Church at Corinth because the Apostle saith When the whole church is come together in one place c. And the same may be affirmed of Rome Antioch Ierusalem and the other 1. Cor. 14. 23. cities therefore in euery of these cities though they were so populous yet the beleeuers were so fewe that they all assembled in one place Againe saith he Ignatius perswading the Church of Philadelphia to concorde writeth I exhort you to vse one faith one preaching one supper of the Lord for there is Ignatius ad philad but en thusiasterion pase te ecclesia one communion Table to the whole church HERE IN THIS CITIE For answer whereof I deny his argument for a man may in the like manner write to the Citizens of London dwelling in Bowe parish when your whole Church is come together and so to them which dwell in any other parish though there be many other Churches in London and they not diuided bodies absolute of themselues but all subordinate vnto and members of that Church which belongeth to the whole Diocese And so I answer to Ignatius his wordes euery one of them haue one communion Table not euery one collectiue but distributiue not iointly but seuerally But whervnto Ignatius his words he addeth his owne words HERE IN THIS CITIE he dealeth not ingenuously For these words which he alledgeth out of Ignatius as he alledgeth thē do not import that that whole citie should haue but one Communion Table and by a consequent but one church but that the citie might haue many churches and euery church his proper Communion Table as with vs in this Citie And

againe that there were many churches in those cities which he named euē in the Apostles time I haue alreadie proued when I shewed out of Eusebius that not onely Iulian the 10. did Alexandrinarum Ecclesiarum Episcopatum accipere take vpon him the gouernment of the Euseb hist l. 5. cap. 9. l. 2. c. 16. churches of Alexandria but also that Saint Marke did p●imus Ecclesias Alexandriae constituere first institute many churches in Alexandria And that the beleeuers were not so fewe as that they might be assembled in one congregation it is euident by the storie of the Acts of the Apostles and because he nameth Ierusalem I will instance in Ierusalem It is written in the Acts there were men at Ierusalem that feared God of euery nation Act. 2. 5. vnder heauen which heard the Gospell preached in their owne language and concerning the multitude of these saith Maister Beza they are to be vnderstood Quicunqù●x●eri illo Beza in annotat mai●rib in ●ilum locum tempore Hierosolymis vrsabantur adeò vt non modo exteros comprehendat quisedes illic vt in vrbe maximâ frequentissimâ posuerunt sed eos quoqùe qui studiorum religionis discendae cansâ illic ad tempus commorabantur quorum distributa fuisse collegia intelligimus ex ijs quae narrantur Cap 6. verse 9. and 9. 29. All strangers which at that time were resiant at Ierusalem that such a multitude comprehendeth not onely the strangers which had dwellings there being so great and populous a citie but also those which were students and came thither as vniuersitie men for learning sake which were diuided into Colledges as appeareth by the Act. Ch 6. 9. Where there arose certaine of the Synagogue which are called Libertines Cyrenians and of Alexandria and of them of Silicia Asia which disputed with Stephen and Act ch 9. 29 where the Grecians disputed with Paule And againe saith he Oportuit tam amplam ciuitatem ad quam etiam vndiqùe Iudaei tanqum ad cōmunem Academiam suos erudiendes mittebant in varios cae●us distribu● quos apparet ex hoc loco pro nationum varietate fuisse distinctos vt hedie Lutetiae multa collegia c. So spatious a citie to whom the Iewes farre and wide sent their sonnes as to a common vniuersitie to be trained vp was of necessitie diuided into many Colledges as it is now at Paris according the diuersitie of the nations as out of this place it appeareth c. Againe how did they all heare the Gospel preached in their owne languages Narrat Apostolus varij● linguis loqui coepisse id est modò hác modò iliâ non tamē cōfusè aut furiosê sed prou● h●c vel ille in varias gentes inciderat The Apostle sheweth that they spake diuerse languages not cōfusedly like mad men but as this or that Apostle did happen vpon this or that nation so he spake to them in their owne language Therefore at the very first there were diuerse Preachers and seuerall congregations speaking seuerall languages vncapable of hearing the word preached before them al at one time as they which be but one church or congregation And againe in the same chap v 41. there were added to the church in one day about 3000. ver 47. the Lord added to the church from day to day Yet Maister Iacob would haue all these being so many thousands so many nations not of one language but speaking diuerse languages to haue bin but one cōgregation Neither were they first all one congregation then by reason of their great increase as not able to assemble in one place diuided themselues into many congregations vpon the persecution of S. Stephen as Mr. Iacob affirmeth but they were many churches at the first as I haue already proued being seueral nations and speaking seuerall languages and those many Act. 8. 1. churches were scattered as it is written A great persecution was raised against the cburch of Ierusalē they were scattered abroad through the regions of Iudaea Samaria In which words the holy Ghost calleth Ierusalem but one Church which wee haue proued to haue consisted of diuerse congregations because all those congregations were but one church therefore they could not be diuided bodies absolute of themselues c. And wheras Mr. Iacob obiecteth that these congregations so diuided were not to be called churches because they were vncertaine and but occasionall I answer that so were all other churches in time of persecution euen those churches which he mentioneth out of Ignatius for as much as al the time of Ignatius there was persecution long after his time therefore they were but occasionall vncertaine But this disproueth me not but that I do rightly alledge against him that the beleeuers in Ierusalē were more then could be assembled in one congregation so in Alexandria and other cities Secondly he goeth about to proue that euery congregation is a diuided body absolute in it selfe because the Scriptures still speake of the churches as of one There is one Body one Spirit one Lord one Eph. 4 4. 5. faith one baptisme c. To which I answer that these words are vnderstood of Christ his vniuersal church which is inded vnica sponsa vnica columba one Doue one spouse betroathed to one husband one body knit and vnited to one head which is Iesus Christ for one head cannot haue many diuided bodies And therfore this argumēt maketh against himselfe The whole church is but one therefore parish churches are but members of that one and not diuided bodies for vnitas non potest diuidi that which is but one cannot be diuided And that euery parish or particular congregation must vse gouernment within it selfe he taketh vpon him to proue by the wordes of our Sauiour If thy brother trespasse against thee Mat. 18. 17. goe tell him his fault betweene thee him alone if he heare thee thou hast won thy brother if he heare thee not take with thee one or two that by the mouth of two or three witnesses euery thing may be confirmed if he refuse to heare them tell it vnto the church if he refuse to heare the church let him be to thee as a heathen and a publican Out of these words saith he is proued that euery ordinary congregation is a proper visible Church and a visible Church is but one congregation and euery such Church is indued immediately from Christ with power absolute to gouerne within it selfe and euery member of the Church must haue a sensible and visible vse of the whole intirely together In which wordes he ascribeth the Ecclesiasticall gouernment to the whole multitude of euery parish Further he diuideth this Church gouernment into these two parts to wit excommunication and elections so that euery priuate man be hee neuer so vnfit should haue his free voice and consent in all excommunications and elections Eor answer whereof