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
particular ordinarie Congregations or Parishes Now it is true indeed we acknowledge we allow and do desire such Elections and Excommunications by the People Neither is this to bee reckoned anie Popularitie which can be either prejudicious to Princes or tumultuous in it selfe No it can not be an inconvenient order but most reasonable for any place or people in the world Namely seeing we do expresly hold this assertioÌ„ no otherwise and we hartilie pray that it may bee noted but as it is grounded on 4. Circumstances Power Circumstances wheron the fitnes of the Peoples coÌ„sent staÌ„deth 1 1. In regard that it is as we are well assured a Divine order and ordinance instituted for each Church by Christ and his Apostles the trueth whereof we hope hath evidently appeared in this 2 2. Reason last handled Considering that we allow the Peoples consent and voice-giving in Elections Excommunications c. to be done only by the Christian People of one Parish that is of one particular ordinarie Congregation only and by no greater nor larger number of People by any meanes as before hath bene likewise shewed 3 3. Considering that in the maner heereof we hold this only to be necessarie ordinarie that the Ecclesiasticall Guides there apart froÌ„ the People do first by themselves prepare and determine the whole matter namely in such sort that the People may not neede to do ought afterward but only Consent with them and freelie signifie their consent it it 4 4. If anie where it should fall out that this People thus guided being so few will yet presume to be in their Church-Elections c. vnrulie and violent then the Princes next dwelling Officers of Iustice may and ought to make them keepe peace and quietnes Which thing how easie it is for the meanest of them to do the simplest may perceaue All which verilie being well considered this Ecclesiasticall Governement questionles is most reasonable yea necessarie And it is childish without all wit to cry out against vs as our Adversaries do Popularitie Anarchie and Enmitie to Princes for this our so wel grounded and so approved an assertion Another thing is heere to be well remembred that M. Hooker and M. Tooker the noble Patrons of Pluralities and Nonresidencie are vtterlie defeated in this their purpose The former * Hook lib. 5. sect vlâ—im maketh this his Reason for them because it is a mistaking saieth he to thinke that the particular Congregations are by Gods ordinance so many distinct proper Churches For as he holdeth there is but one Visible Church properlie and the same Vniversall thorough the whole world As for particular Congregations they are not properlie so many Churches neither distinguished at all by God but only by men And therefore everie Minister is a Minister properlie to the Whole Church but by men according to discretion only is limited to this or that Congregation there to have maintenance made sure to him by Law there to teach till men see it fitt to imploy his giftes in another Benefice or elswhere All which because they are meerly Mens ordinances by men they may be disposed and dispensed with againe as to those in authoritie seemeth good And so both Pluralitie of Livings and Nonresidencie from the same shal be both lawfull and honest This is the effect and drift of his reason And even on the same foundation also buildeth D. Tooker Yea only this ground he hath and none other Where nothing els needeth answere but this his assertion * Fabrike of the Church pag. 45. DistinctioÌ„ of Parish Churches is of meere positive law not of Divine For my part I would graunt this Reason to be in deed sound and good for their purpose and not only for that but also singular and most pregnant to set vp the Romane Papacie too if this their Foundation were not manifestlie contrarie to Gods word But before it hath ben shewed to be cleerer then the light that DistinctioÌ„ of Parishes in some sort that is of particular Churches is by Gods own ordinaÌ„ce in the Apostles Writings and not by the meere positive law of men Wherefore this is evident to be a most vngodly and shameles Defence pleading for or excusing that wretched sinne of soule-murdering Nonresidencie as if it were a thing allowable and not simplie evill It can not excuse this sinne to alleadge that Plurified men may haue their 2. Benefices neare togither perhaps within halfe a myle a myle or 2. myle the one of the other This will not helpe them any more then a man can be excused who taketh keepeth two wives at once though yet by the one he be not drawen farre away from the other Gods law disalloweth that former no lesse theÌ„ this latter Yea I avow There have ben who haue kept two wives at once honester men and more approved of God theÌ„ any Minister now in England having 2. Churches or Charges lying howsoever And yet I acknowledge to have two wives at once is simply against Gods worde Well yet this will not satisfie some neither will they yeeld that every particular Congregation of Christians should be allowed for a distinct and a proper Church Visible and so to inioy their owne Ecclesiasticall governement within themselves Albeit against it they have no reason vnles perhaps this only If it were so they will say yet will not thereby all things becom perfect Somewhat notwithstanding will bee wanting or amisse oftentimes How then shall this be holpeÌ„ or amended Not by Archbishops or Diocesan Ruling or Lord-Bishops I answer Somewhat wil be amisse alwayes in whatsoever Ecclesiasticall governement vpon earth Nevertheles there is no need nor good vse of these nor of anie Ecclesiasticall Vnwritten Traditions in Christes Churches We believe and know Gods Written word to bee sufficient Speciallie seeing these are so directlie contrarie to the only true forme and nature of Christs Visible Churches in his word as hath bene shewed A greater Ecclesiasticall governement then the Churches wee know none There is nothing without the Church above it viz. Ecclesiasticallie and spirituallie Seeing each Church hath her power and governement as before is declared immediatly from Christ Yet it is true beside the Magistrates honorable assistance verie oft there is great and singular yea sometimes in a sorte necessarie helpe to bee had by Synodes Which are meetings of choyse men out of many Churches and these are lesser or greater as occasion requireth Whose counsailles advises and determinations are most expedient and wholesome alwayes But touching any certaine GovernemeÌ„t by Synodes or necessarie imposing of their Synodall Conclusions Decrees or Canons vppon Churches without their particular free consentes this seemeth to be a meere Humane ordinance I can not finde it either expreslie or by necessarie consequence in any part of Christes Testament Thus writeth heereof the Reverend M. Whitaker * Whitak de Concil pag. 44. Quod omnes atttngit ab omnibus
REASONS TAKEN OVT OF GODS WORD AND THE BEST HVMANE TESTIMONIES PROVING A NECESSITIE OF REFORMING OVR CHVRCHES IN ENGLAND Framed and applied to 4. Assertions wherein the foresaid purpose is contained The 4. Assertions are set downe in the Page next following I beleeved therefore I haue spoken Psal 116.10 One thing is necessarie Luc. 10.42 1604. The 4. Assertions Pag. 1. 1. It is necessarie to reforme the Churches of England their Ministerie and Ceremonies Pag. 57. 2. For the space of 200. yeares after Christ the Visible Churches vsing governement were not Diocesan Churches but particular ordinary Congregations only and the Bishops as they were peculiarly called after the Apostles were only Parishionall not Diocesan Bishops differing from other Pastors only in Prioritie of order not in Maioritie of rule Pag. 67. 3. The Scriptures of the New Testaments do cōtaine set forth vnto vs besides the government by Extraordinary Offices Apostles Prophetes Evangelistes an ordinary forme of Church-governement vsed then Pag. 70. 4. The ordinary forme of Church-governement set forth vnto vs in the New Testament ought necessarily to be kept still by vs it is not changeable by men and therefore it only is lawfull To the high and mightie Prince IAMES by the grace of God King of England Scotland France and Ireland Defender of the faith c. Grace and peace be multiplied in Christ our Saviour RIght high mightie and gracious Soveraigne in most humble wise your Maiesties loyall devoted Subiects who for the safetie of our soules desire the Reformatiō of our Churches according to Gods word do cast downe our selves in the true affection of our heartes before your Royall presence whom we acknowledge to be the noblest pillar of the Gospell and the greatest hope for the propagation and establishing thereof that is in all Christendom Beseeching your Highnes to extend your Kingly ayde and furtherance vnto vs in our foresaid most necessarie and iust desire with protection also toward our innocencies against the Oppression of our Adversaries in this cause Their Oppressions of vs are and have ben many very grievous and of long continuance For the which we have knowen that your Maiestie formerly hath ben touched with a godly tender commiseration towards vs. As it is with all humble thankfulnes acknowledged to your immortall honor by * a Reverend Father M. Cartwe Epist to the King before his Homil on Eccles one that heeretofore tasted therof and now lately sleepeth in the Lord. The truth of God maintayned then is the very same which we now dutifully seeke for Our consciences are rather more certified of the goodnes and necessitie of these Ordinances of God by how much more tyme we have spent since in examining and trying the Reasons alleaged to and fro about the same The great increasing also of Papistes and Libertines among vs since this time assureth vs that the present Ecclesiasticall Orders are more friendly to them then to the synceritie of the Gospell Besides the most lamentable dissentions and diversitie of opinions in matters of Religion breaking foorth every where among the people contrary to lovely Vnitie which the Diocesan Bishops do vainly pretend to be a proper fruit of their Office and contrary to that which other Churches refusing them and their Traditions do sweetly inioy this animateth vs with all dutifull indeavour to seeke this Reformation aforesaid so divinely cōmended vnto vs. Lastly we have had it from your Maiestie very oft that whatsoever things in our Churches we can shew to be Contrary to Gods word shal be by your gracious meanes removed and whatsoever yet out of vse with vs may appeare by Gods word to be Necessary shall be established May it please your most gracious Majestie let this word stand We crave we desire nothing more And lesse then this how can we desire I hope it is shewed and declared competently in the Treatise following that the matters in question wherewith our consciences are troubled are in very truth Contrary to Gods Word And heere we most humbly beseech your Majestie on our bended knees to think of vs no otherwise The Lord is witnes to our soules we by not that of meere conscience to God we seeke the right and refuse the wrong namely these Humane Traditions Ecclesiasticall and not as our Adversaries suggest of any contentious or peevish mind There is no other reason in the world moving vs in this matter but because we see it with our eyes that all such things are directly Contrary to Gods word and that Christes owne Ordinances which yet we want are necessary to be enjoyed for our soules health They are vaine words of men vnadvised yea of corrupt mindes and studying to flatter which cease not to inculcat and specially in greatest presence that these thinges are Indifferent and arbitrary I pray God it com not to passe by such reasoning that many will hold all things indifferent likewise indifferent of what Religion they be indifferent whether of any or of no Religion Which conceits I feare already are entered in to the hearts of many yea of thousands in England But we beleeve and the truth is Gods word never knew any indifferency in matters of the Church or of Religion wherein all things whether great or small have ever ben either simply good or evill necessarie or vnlawfull Our Adversaries do sharply rise vp against vs and labour to charge vs with most odious reproches and accusations chiefly laid out to your Majestie and others neere you Where as they know well that we com nothing short of themselves touching any duty to your Highnes Crowne and Dignitie And in affection to your person we haue ben before them all yea then when it hath gon the harder with vs for it Only in a point of Religion we differ from them that we beleeve Gods written Word ought to be our sole warrant for all things Ecclesiasticall and even so namely for those with vs now in controversie if at all they be lawfull Which point they vtterly deny And for this cause they cry out importunatly that we are Schismatikes There is no end of their speeches and writings loading vs with this extreame injurie Wherevnto though we haue to long vsed more then patient silence yet allwayes we can not do so Ierom. ad Pammach We are taught by a worthy saying of an ancient Divine Jn crimine Haereseos neminem oportet esse patientem When any is accused of Haeresie or Schisme as we are he ought by no meanes to put it vp in silence but to make his lawfull defense Wherefore I thought it needfull being though the meanest of my brethren yet by Gods grace one of his servants in the Ministery of the Gospell and being not only in generall but also “ Answer to the hūble Petition of Ministers desiring Res c. in particular thus traduced by them needfull therefore I thought it to be to giue out som Reasons of our faith and conscience in this
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
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
plainly * Pag. 11 1â— Intrusion and Presumption This sufficeth to shew that he well vnderstaÌ„deth the truth in this cause But now it wil be demanded How can we then allow the Calling of the Ministers in England iudging them by the rule of Gods worde I answere First this is ever a sure ground not in the Schooles only but with all faithfull Christians reasoning about any matter Consequens incommodum non solvit argumentum An inconvenient consequence taketh not away an Argument We must not then decline from the truth for any inconvenience which may follow Rather it behoveth vs to looke well to our selves to our profession and standing wherein we abide and Christianlie with speed to amend our error Howbeit I speak not this as if I absolutly denied the whole Calling of our Ministers I do not so The Lord knoweth there is none in England more vnwilling to runne vpon this rocke then I am And yet nevertheles I dare not I can not nor anie good Christian els agree to change Gods Ordinances after our occasions Wherefore I answer to this question thus For my part I beleeve that the true ratification and warrant of our Ministers calling which is by Gods word standeth in this only in this The Churches acceptation See Bez. in Act 14.23 that our Visible Churches do consent and accept them whom they receave for such I say they do consent and accept them after what sort soever it be done And this their consent I acknowledge giveth them before God their Ministery though conioyned with many great publike corruptions otherwayes In which respect the Papistes are soundly answered who calumniat our Ministery as if either we had none at all or els had that which we have from them Againe this answereth others who because in our publike orders there are many evills ioyned with our Ministers Calling which are not to be iustified nor to be communicated with and because they are commonly esteemed to have their Calling from these vnlawfull meanes viz. from the Diocesan ruling Bishops without the Church though in deed it be not so therefore they do wholy and absolutly deny the Ministerie in England which in trueth and by good reason they ought not to do absolutly and altogeather How beit yet I speak not this in favor to such persons or Congregations among vs which do evidently appeare to refuse of wilfulnes Christes Ordinances and to speak evil of the way of God Toward such I can not deny but the Apostles * Act. 19.9 1 Tim. 6.5 praâ—â—â—â— and precept ought to bee followed who teacheth in this case saying Separate from such †Ephe. 5.12 â— Câ—â— 6.19 Have nâ— fellowship with the vnfruitfull workes of darknes * Touch no vncleane thing “ Rom. 16.17 Marke them which cause schismes and scandalles beside the doctrine which you have learned and avoid them Reason 7. TO wantany maine part of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12.42 ordinary appointed meanes of salvation is “ Math. 28.20 Isa 30.21 coÌ„trary to Gods word and necessarie to be reformed But the right and true Discipline Ecclesiasticall in each proper Visible Church is one maine part of the ordinary meanes of salvation * Mat. 18.17 Ioh. 20.23 Mat. 16.19 appointed by God for every soule and this we in England do vtterly want Therefore we in England in respect of Discipline and Governement Ecclesiasticall do stand contrarie to Gods word and ought heerein necessarily to be reformed Or thus Where the Apostles true Suceessors are spoyled of their Office and Ministerie of binding and loosing forgiving retayning of scandalous sinnes there is grievous Sacrilege there ought to be of necessitie a reformation to restore them to this their spirituall * Math. 18.18 Ioh. 20.23 right and duty But the ordinarie Pastors and Teachers of all the Churches in England are the Apostles true Successors and they are spoyled of the office of binding and loosing forgiving and retayning the scandalous sinnes of their owne flockes Therefore the ordinarie Pastors and Teachers of all the Churches in England do suffer the wrong of sacrilege and ought of Necessitie to be restored to this their spirituall right and dutie which yet they are held from Or thus Where the Apostles true Successors are barred from vsing * Math. 16.19 both the Keyes which Christ himselfe gave them put them in trust with all there the vse of both ought to be restored to them Otherwise †2 Tim. 1.14 Tim. 6.20.14 Cor. 9.17 â—6 how can they say in their consciences before God that they walke in their calling and fulfill their Ministery and discharge their trust And how can the flocke assuredly expect that Heaven shal be opened to them But the ordinaric Pastors and Teachers in all the Churches in England are the Apostles true and only Successors among vs and they are barred froÌ„ vsing one of the Keyes namely the Key of power or governement as it is called Therefore the vse of this Key also ought of necessitie to be restored to them Obedience is better then sacrifice 1. Samu. 15.22 If ye know these things blessed are ye if ye do them Ioh. 13.17 Reason 8. Christ out Prophet King WHOSOEVER denyeth Christ the Saviour to be our intire and perfect Prophet and spirituall King by taking away from him som parts of his Propheticall and Kingly Offices and ascribing the same vnto Men he disninisheth the honor dignitie of Christ he impugneth the Foundation of saving faith and is * 1 Cor. 3.11 Act. 4.12 â—oh â—4 6 contrarie to Gods word But the Diocesan Bishops c. do by necessary consequeÌ„ce deny Christ the Saviour to be our perfect Prophet and spiriâ—uall King by taking froÌ„ him som proper partes of his Propheticall and Kingly Offices For they hold sound and intire only Christes Priestly Office Brieflie as the Catholikes do ioyne Men with Christ in all these 3. Offices so do our Diocesans in the 2. former Therefore the Diocesan ruling Bishops c. do diminish the honor and dignitie of Christ they impugne the foundation of saving faith and are contrarie to Gods word The Proposition if it be wisely considered is playne For it can not be doubted but Christ Iesus hath 3. Offices viz. he is our Prophet King and Priest by vertue of all these 3. properly he is our Saviour and Mediator Againe we are necessarily to believe that Christ Iesus hath in his owne onely person all these 3. Offices intire absolut and perfect In so much that if any shall with what colour soever coÌ„municate these Offices to others denying them to Christs sole and proper person or any of them yea or any manifest and certaine part of them the same verily do impugne the foundation of saving faith and deprive Christ of a part of his sole and proper glorie Where also I desire it may be remembred that Christ Iesus though he properly worketh our RedemptioÌ„
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