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
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
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
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
proper visible Church of Christ to which the goverment Ecclesiasticall of iâ—â—â—â—fe doeth alwayes of right appâ—rtaine Ecclesia in the new Testament is taken Ciuilly and originally for a * Act. 19 3â—.39.40 particular Assembly of Citizens in one certaine publike place about matters of the Common wealth Ecclesia in the new Testament is taken Religlouslie for a Church Properly in the next and neerest proportion aunswering to the Originall ciuill vse thereof This is a Particular Visible Ordinary Congregation of Christians meeting for religious Ecclesiasticall actions exercises And this is the only true Visible Church of Christ hauing from him the Spirituall power of order gouernment in it selfe ordinarily The proper Ministers thereof are the onely true ordinarie Ministers of Christ This we read of in the Scripture in 2. respects Definitly This is some certaine known “ Mat. 18 1â— Revel 21. Col. 4.16 Gal. 1.2 â— Thes â— 14 â— Cor. 16.1 19. 2. Cor 8.1 Rom. 16.4.16 particular Congregation in some certaine particular place which we may go vnto consult with and obey Indefinitlie where is vnderstood This or That or * Mat. 3â— â— c. 1. Cor. 12.11 Mat. 6 33. Isa 2.1.2 3. â— Pet. â— 5 any other particular ordinary Congregation in a proportion more remote or further of Such is the Inuisible or Intelllgible Church absolutly Catholike that is the number of †Ephe. 3.10 15 21. and â— 27 all Gods Elect both in Heauen and in Earth Figuratiuely by a Metaphore Such is a holy well ordered Christian “ Rom. 16.5 â— Cor. 16. â—â— familie resembling as it were a very Church though in deed it bee but a part of a true and proper Church Synecdoche viz. of the Visibilitie when the Church it self that is the whole cannot but only some parts of it may be Visible or Sensible at any time to any one man that needeth the vse of it Such is the Catholike Militant Church which is * Mat. 16.18 1. Cor. â—2 28 properly an Inuisible Intelligible Church as it is considered whâ—ly togeather that is as it is one Church Societie as when only the “ Act. 15.4 â—â— People of a particular Congregation hauing Ministers yet without and beside their Ministers are called the Church Whereby it is evident that no Catholike or Vniversall Church Visible is any where in all Christes New Testament to bee found and therefore in no wise is such a Church to be allowed Neither yet any Nationall or Provinciall or Diocesan Church Only a particular ordinarie Congregation is heere found and so is to be held properly and only a true visible Church of Christ Moreover heereby it appeareth and it is likewise to be noted Note III. that the nature and office of a Bishop also is not of one maner but of divers It is as the former word Church very ambiguous and must be likewise necessarily distinguished Bishops of six sortes Six sortes of Bishops have ben and are known in the world 1 1. A Parishionall Bishop who is a Pastor of one ordinary Congregation only Such are all the Bishoppes mentioned any where in the New Testament and also in writers within the space of 200. yeares after Christ 2 2. A Diocesan Titular Bishop who was Bishop of a Diocese in title and in name only in Ecclesiasticall governement having no more power then any other coÌ„mon Pastor He differed not in any essentiall part of the ordinary Pastorall Office but was only President or Moderator coÌ„stantly yet by his fellow Pastors free consent over the Pastors of a Diocese Such perhaps first of all was “ Ann. 190 Iulianus the tenth Bishop of Alexandria In whose time first * Euseb 5.9 mention is made that there were divers Churches in that Citie and he Bishop of them The first sorte of these Bishops we wholy allow The second we do not simply deny They were not much vnlike to the Bishops now lately appointed in Scotland 3 3. There is a Diocesan ruling Bishop He had more power then any of the rest of the ordinarie Pastors though yet not any sole power to rule in his Diocese It may be this began at Alexandria with “ Ann. 260. Dionysius the thirteenth Bishop of that place which seemeth to be Ieroms meaning where he * Ierom ad Evagr. saith that some prioritie in Bishops continued there from Marke to Heraclas and Dionysius At Heraclas it is probable was a period of one sort and with Dionysius began another Prioritie of Order 1. Pariâ—hionall 2. Diocesan 3. Maioritie of rule Diocesan Prioritie of order in one Bishop over a Parish that is one particular compleat Congregation seemeth to haue continued exclusively from Marke vnto Iulianus over a Diocese from Iulianus to Heraclas inclusively and then Maioritie of ruling in the Diocese to haue begun with Dionysius the next Successor after Nothing letteth vs but that thus we may probably thinke Seeing thus Eusebius and Ieroms relation shall well agree How soever it was this is certaine that neither the one nor the other was knowne before these times heere expressed 4 4. A Diocesan Lord Bishop was he who ruled ordinarilie in his Diocese by his sole power This grew vp from the former by litle and litle But it seemeth not to haue ben established in Ambrose Ierome Augustines time though soone after we doubt not it tooke place over the Churches 5 5. A Patriarchall Bishop and they were first 4. in number Of which kinde the Archbishop may be reckoned also viz. at Rome Antioch “ Or els Cae sarea Concil Nic. 1. Can. 7. Ierusalem Alexandria They began by mens voluntarie regarding the Bishops of those principall Cities aboue other sometime before the Nicene Councell But they were by an ordinance established first in that Councell Howbeit yet they were not Lords over the Churches till a long while after In the first Councell of Constantinople an other Patriarch was established at Constantinople 6 6. A Catholike or Vniversall Bishop * Bonifacius was the first began at Rome about 600. yeares after Christ Who also hath had his growinges and increasings and was not perfect Antichrist till some ages after Now all these latter that is the 3.4.5 6. sort are at least Besides the Scriptures yea they are cleane Contrarie to the first which hath place and allowance in the Scripture And therefore these are plainlie contrary to Gods word vtterlie vnlawfull Wherefore also the “ As namelie that in D. Bilsons perpet gouernment pag. 260. coÌ„mon accompts and Catalogues of the succession of Bishops from the Apostles times to our dayes are very deceiptfull and false When as al these are called by one name indifferently Bishops without distinction yet their Offices are exceeding divers and no way like Yea these later directlie contrarie to the first as hath ben said Against this it is * D. Bilson in
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
ordinarie Churches each of them a competent Congregation Which we do observe further neere the end of our handling the 2. Assertion afterward Moreover likely also it is in these cruell persecuting Cities that so great a multitude of Christians did not long keepe togeather but many of theÌ„ did quicklie disperse and scatter them selves abroad into other quarters and Countries whereby the whole number there became smaller as we may see they did at * Act. 8.1 Ierusalem by reason of Stevens persecution c. immediatlie after the great and suddaine increase of the Church there All which being considered it is plaine yet still that in the greatest Cities or wheresoever els the Apostles appointed and left true and proper Visible Churches particular constant CoÌ„gregations Which further alfo appeareth by those many and distinct Churches of a Gal. 1.2 1. Cor. 16.1 Galatia of b 2 Cor. 8.1 19 23. Macedonia of c 1 Cor. 16.19 Asia of d 2. Cor. 8.24 Achaia of e 1. Th. 2.14 Gal. 1.21 Iudea of f Act. 9.31 Galile Samaria of g Act. 15.41 Syria Cilicia of h Act. 14.23 Lycaonia Pisidia Likewise by those many Churches of the i Rom. 16.4 Gentiles and the Churches of the k 1 cor 14 33 Saints the Churches of l 1 Cor 11.16 God the Churches of m RoÌ„ 16.16 Christ and n 2. Cor. 8.18 11.28 1. Cor. 4.17 Reve. 2.23 Act. 16.5 1 Cor. 14.34 3. Ioh. 6. Rev. 22.16 All Churches All these in number were not onlie one but manie proper distinct Churches Each of them being severallie but one particular constant CoÌ„gregation Wherevnto most fitlie agreeth that iniunction and commandement of our Saviour Christ touching a Visible Church where he instituteth the externall spirituall power thereof saying o Mat. 18.17 Tell the Church or Congregation If he heare not the Church let him be vnto thee as an Heathen and a Publicane Where he must necessarilie be vnderstood of a particular Congregation Which may be told and spoken vnto onely As also that description of a Visible Church which our publike Authoritie in England teacheth “ Artic. 19. viz. A Visible Church is a Congregation of faithfull people where the word of God is preached and the Sacraments ministred c. Doct. Bilson also where he saith * D. Bils against the Seminaries lib. 2. p. 170 The Church is never taken in the New or old Testament for the Priestes alone but generallie for the whole Congregation of the faithfull In Act. 20.28 The Church is taken for the People And it is “ Lib 3. Pa. 70. Math. 18.17 The whole multitude of the faithfull where he and they the Offender and the Offended live The 3. point here to be marked serving also for proofe of our Proposition before is a generall and sure Maxime in Divinitie viz. The true and proper Visible Churches of Christ both heeretofore now and heereafter though manie in number yet all are but one in nature forme and Constitution And each of them hath simply one and the same spirituall or Ecclesiasticall power immediatlie from Christ not derived from any other to governe it selfe withall To which purpose the Scripture often speaketh of the Visible Church indefinitelie as of onelie * Math. 22.2 c. 1. Cor. 12.13 Mat. 6.33 1. Pet. 2.5 Isa 2.1 2 3. 1. Tim. 3.5 one Because in Nature and Forme and in the true Constitution as also in the spirituall power thereof it is only one Yea it saith also in plaine termes that there is “ Ephe. 4.4 1. Cor. 12.13 one Body where is ment the Church But it is to bee vnderstood that it is one in nature and power as I said Which must of necessitie be so because Christes * Math. 18.17 Institution of a visible Churches externall spirituall governement before noted must belong equally to every true and proper Visible Church Wherefore also the nature forme Constitution of everie one must be the same that this is which heere Christ signifieth in Matthew Which evidentlie was a particular Congregation as before wee observed To which purpose also one of our Adversaries * Hooker lib. 3 pag. 132. a famous Schole-divine sheweth that by cleere and vndeniable reason the governement Ecclesiasticall belongeth to everie Visible Church properly so called And the practise of the Apostolike Churches doeth iustifie and confirme it Which being ordinarie particular Congregations each of them did or might by their Ministers and them selves in presence consenting * Act. 14.23 2. Cor. 8.19 choose Elders and “ 1. Cor. 5.4 5. Mat 18 17. excommunicate offenders Neither certainly did Christ ever institute or the Apostles practise divers kindes or formes of Visible Churches Neither let they any to have greater or lesser spirituall power then other But they appointed one forme and one power for the Churches questionles everie where and alwayes Therefore they all though being many in number yet were and are one in nature and forme and power every-where and for ever Whence now it followeth by a necessarie and vndeniable coÌ„sequence that these 3. Conclusions insuing are likewise certaine and true 1. Every particular ordinarie Congregation of faithfull people in England * Iâ—râ— Divine By right from God is a true proper Visible Church 2. Everie such Congregation heere and everie where is indued with power immediatly froÌ„ Christ to governe it selfe Ecclesiasticallie or fpirituallie 3. Everie true and proper Visible Church everie where is but one ordinarie or constant Congregation only And then no one Church consisteth neither can consist of many ordinarie distinct Congregations Wherfore no Diocesan Chuch is ordained or allowed by Christ no Provinciall no Nationall and so likewise no Vniversall visible Church with an externall governement correspondent to the same as the Catholikes heretically do holde A Catholike an Heretike A Vniversal Militant Church I deny not but a Vniversal or Catholike Visible Church with correspondent governement I do deny and so likewise the rest Now heere thus we do for this reason because it is not possible if there be indeed one Vniversall Church properly or where there is a Nationall Church or Provinciall or Diocesan that there the particular ordinarie CoÌ„gregations are or can be esteemed so many true and proper Churches These can not stand togeather with any of the former Everie of those is directlie contrarie to these Seeing these in such case are properly but Members and partes of the other and not in them selves proper and intier Churches Which yet in the places of Scripture * before cited the H. Ghost doth plainlie affirme Where if he speake not properly who doth Pag. 19.20 Or what is in Divinitie a proper speach if the coÌ„tinuall phrase of the H. Ghost in Scripture be not proper Note And surely to this point if we marke it well doth all our present Controversie come that is to sett downe What
is a Visible Church of Christ truly and properly Seeing each true Visible Church hath evermore from Christ power and right of governement in it selfe as before is noted Let this therefore be well declared what is a true Visible Church and we shall soone agree We affirme that every particular ordinarie Cōgregation is and ought to be allowed for such a Church And heerevpon do we stand I am not ignorant of the common and vulgar phrase of speach among men both ancient and of late both vnlearned and learned who have vsed to call everie of those other a Church as a Diocesan Church a Provinciall a National and also a Vniversall Church meaning it seemeth that everie of these may be trulie and rightlie called a Visible Church But this is only the custome of speach among men And * Mos trium literatum tyrannus Bez. Annot. in Luc. 23.17 Custome is a Tyrant as a Reverend Father saith well It is no warrant nor ground for any thing in Religion The word of God alone must suffice vs heerein Yea we consider not what advantage we give the Heretike Catholikes against vs by acknowledging a Catholike Visible Church It followeth from this necessarilie that there is ought to be on earth a Catholike or Vniversall governement Ecclesiasticall This is a Conclusion wherevnto M. Hooker setteth down expreslie * Hook 3. Sect 1. both the Proposition and Assumption viz. Everie Visible Church Pag. 132. truly and properly so called ought to have a correspondent Ecclesiasticall governement But there is a Catholike or Vniversal Visible Church on earth Pag. 126. and 132. To which Premisses everie childe now can quicklie adde the Conclusion Ergo There is and ought to be on earth a Catholike or Vniversall governement Eccle siasticall And I am perswaded that this oversight or error among vs hath caused Thousandes to turne Catholikes that is members of Antichrist and enemies to the true Churches and servants of Christ For if there be properlie one Visible Church and governement Ecclesiasticall throughout the world then this must be in some one place eminently For some whither we must go when Christ biddeth vs Tell the Church Now there is no place in all the world so likelie as Rome is to be the Visible seat and spring-head of the Vniversall governement of the Catholike Church if in deed there be any Therfore most easilie mē are drawen to be Roman Catholiks whē this is not denyed that there is a Catholike Visible Church Which selfe same advantage we give also to our Pontificall Hierarchie in England against the true estate and due governement of Christes Visible Churches heere For while we grant them whether by error or by oversight that there is may be truly and properly a Diocesan Visible Church they will easilie conclude that then there may ought to be a correspondent Diocesan governement Which as before I observed overthroweth quite the proper being and governement of each particular or Parishionall Church But we because Christ and his Apostles throughout all the New Testament have appointed every were allowed the Parishionall Assemblies as to be cleerely absolutly distinct in themselves so to be Visible Churches truly properly and withall a correspondent Ecclesiasticall governement to be in each of them as before hath bene shewed therefore heerevpon do we stand this do we vrge that the Institution of Christ and the Apostles practize ought to be a rule for Christian Churches as every where so heere in England vpon this do our Consciences rest assuredlie Because as before I said who is it that may presume to ordaine any forme of a Church save Christ only Especiallie overthrowing that forme of a Church and governement which Christ hath ordeyned as these Diocesan and Provinciall Churches with their proper Ministers do Ecclesiae nomine armamini contra Ecclesias dimicatis You arme your selves with the name of the Church and fight against the true Churches In this place I can not forget how some thinking thēselves deepe Politicians do imagin that they see our Groūds to be directlie against a Monarchie or Kingly State For this Ecclesiasticall governement being Popular say they it wil require the Civill governement also to becom conformed to it Also they thinke it can never bee menaged without trouble and tumult First we absolutelie denie that any manner of Ecclesiasticall Governement requireth the Civill Governement to becom conformed to it This is a most false conceite The bounds of either Governernement are distinct and cleerlie severed the one from the other albeit each doth ayd succour the other But what should I reason heereof This their insimulation is against none other then Christ him selfe and his blessed Word wherein he hath instituted no other state of a Church Visible but a particular Congregation only Shall we impugne and accuse the true Church of Christ Nay shall we accuse Christ him selfe and his Gospell that heerein he yeeldeth vs not the true right or best forme of a Church And therefore we will of our owne heades devise and constitute a better God forbid that any Christians should so do and wilfully maintaine this doing also But they think this maner of governement will becom tumultuous and troublesom in the State and so it will proove hurtfull to the Prince I would demaund why thinke they that the Church government as we desire it will be troublesom tumultuous They will answere because we require of necessitie that Elections of Ministers and Excommunications c. must be Popular Which can not but bring with them commonly tumult and much trouble if not confusion and perill to manie Wherevnto I replie that this were verie true in deed viz. much trouble and tumult would commonly follow and perhaps perill to divers if we desired or sought for popular Elections of Diocesan Bishops Such as we read of finde to have ben vsed in many places vnder Christian Princes from 300. yeres after Christ hitherward for a long time As for example at Antioch Alexandria Rome Constantinople c. In these and other Cities verie great stirres tumultes and confusions among the People have risen in deed not seldom times even in and about such their Elections The Ecclesiasticall Histories are full of examples to this purpose But such running togeather of a whole Citie or Dioces such voice-giving of such multitudes of people we desire not neither do we any wayes allow it It was a corrupt remainder in deed of the Peoples auncient free voice-giving to the Election of their Parishionall Pastors or Bishops For such all ordinarie Bishops and Pastors were primitively in the Apostles dayes and such every where they were left by them as before we have shewed Every ordinarie Bishop then I say was only of a Parish as the Ancients call it that is of one particular Congregation only and no greater And so their Elections were accomplished by the free consent and voyce-giving only of the People of each of these
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
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.
◠who is sufficient for that one But a Diocesan Ruling Bishop hath not only one proper visible Church in his Charge He hath 300. or 400. as before is said Therefore a Diocesan ruling Bishop sinneth against the word and also against the light of nature We denie not that one proper Visible Church may possiblie have many Pastors But that One Pastor should have many proper Visible Churches is a thing senseles vnnaturall and condemned both by God and man Reason 4. The true Pastors office IT is the naturall and immutable off ice of a Pastor both to Teach and to Governe with the assistance of other Elders his owne flocke But every Pastor of each particular Church in England is truly and properly a Pastor of the same Church whereof he is and shall answer for the soules of his flocke which depend vpon him Therefore every Pastor of each particular Church in England ought of necessitie not only to teach but also to governe his owne flocke Touching the Proposition it is manifest to be the natural and immutable office of a Pastor to governe his own flocke First seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to do the office of a Pastor doth in the naturall propertie of it imply Governement and rule * Rain Cōfer chap. 3. divi ◠pag. 140. As wee may see this word is vsed Math. 2.6 Reve. 19.15 2.27 And therefore even Civill Magistrates are called Rogne Pastors Ezek. 34.2 and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastors of the people in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers of chariots Secondly the whole office of a Spirituall Pastor is found in the Scripture to be both Teaching and Governing as first this very word doth most plainly signifie Ioh. 21.16 Act. 20.18 and 1. Pet. 5.2 Also where the distinct parts of the Pastors office are noted as 1. Tim. 5.17 and 1. Thes 5.12 Math. 18.17.18 Ad heervnto D. Bilsons consent with Athanasius “ Perp. gov pag. 199. To whom Preaching and Offering at the Lords table do belong to them also carefull ruling and governing the Church doth appertaine Againe he saith * pag. 162. 108. 202. These self same persons that were in one were in all these actions and the Churches were governed by the common counsell of the Presbyters And “ pag. 133. The Apostle ioyneth both these properties in good Pastors And * pag. 111. They must be trusted with both or with neither Now touching all this Gods word chargeth vs expresly saying “ Col. 4.17 Rom. 12.7 Take heed to your Ministery which you haue receaved in the Lord to fulfill it But to this our Churches order is cleane contrary by reason of our Diocesan ruling Bishops We may not fulfill our Ministery for them Therfore our Churches order in respect of our Diocesan ruling Bishops is cleane contrary to Gods word And therefore of necessitie heerein we ought to be reformed Where yet I can not but note Note how by our owne Parliament law this is wholy yeelded to every ordinary Pastor in England As namely where the booke of Ordination maketh every one of them to vndertake * Booke of Ordinatiō Printed Ann. 1596 to minister the Doctrine and Sacraments and Discipline of Christ as the Lord hath commanded and as this Realme hath receaved the same according to the commandements of God Though it saith as this Realme hath receaved the same Yet we must marke that it saith not so simplie but with speciall restraint according to the commandements of God Yea before also it requireth the Discipline of Christ to be ministred in such maner as the Lord hath commanded So that heere this restriction and certaine direction is set downe expresly twice for fayling Wherefore the Lawes intent and meaning is not heere to do beside much lesse “ Act. Parl. Henr. 8. Ann. 25. cap. 19. against the order set down in Gods word but to do according to it And not to take from Pastors the ordinary power of Ecclesiasticall Dicipline as now the practise is but to giue it them Namely if Gods word do giue it them which we saw before that it doth God forbid therefore that we in England now should be * Math. 19.6 barred from the ordinance of God in his word this being also the true intent of our owne Lawes If our Adversaries will say that this bringeth in a paritie of Ministers And we can not be ignorant that our most wise and Noble King professeth his mislike of the paritie of Ministers I answere with all reverence and submission to his Maiestie that I conceaue his meaning not to be against the paritie which before I haue spoken of And as for a generall paritie we mislike and detest it also Yea in a sort we say that the Churches state is Monarchicall For we affirme that in every severall true Church there ought to be a disparitie of Church Ministers viz. the Pastor aboue the Elders and the Elders aboue the Deacons ad Smyrnē as Ignatius saith And in Cōferences Synods where many Pastors meet we do not only allow but require a disparitie and prioritie also namely in the President or Moderator Yea we do not simply disallow a continuing President so that his cōtinuance be subiect to his Brethrens free liking they seeing it to be not against the glorie of God and the common good And for all this we are well assured there is sound warrant in the word of God But as touching a farther disparitie then this We answer comparing Pastors with Pastors among themselves in their common office or in any of the naturall parts therof we see not how there may be any disparitie or difference in them May one Iustice of peace permit the rest in the same Countie to call before them to reproue and rebuke Malefactors but not in any wise to cōmit to prison or to bind in recognizance any man May one assume this power alone to himselfe and exclude all the rest Surely this were in the common wealth arrogant iniurious and vnlawful without expresse warrant from the same authoritie by which they all hold their Offices How much more vnlawfull is it for men without Gods warrant to presume in Gods matters in altering and changing in making greater or lesser the Spirituall offices of Christs Church Magis and Minus in common reason can not be admitted in the nature of one and the same Office what * Is one King more a king then an other One Father more a Father then an other Office soever we speake of But this is so more specially in the Ecclesiasticall For it is exceeding strange that among true and proper Pastors som should be more som lesse Pastors which yet must needes be if som may have more som lesse Pastorall power The vnreasonablenes heereof appeareth further if we consider in like manner the nature and condicion of the Visible Churches One Visible Church can not bee
alone though now he be a L. Bishop himselfe hath most fully and substantially confuted Against the Iesuits and Seminaries obiecting thus The word is * Math. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they Over-rule their Subiects with iniusticÄ™ and violence You shall not do so He replyeth “ D. Bils against the Apol. of the Seminar part 2. pag. 174. print Lond. 1586. So your new Translation over-ruleth the word Howbeit Christ in that place doth not traduce the Power of Princes as vniust and outragious but distinguisheth the calling of his Apostles from the maner of regiment which God hath allowed the Magistrat Christ saith not Princes be tyrants you shall deale more curteously then they do but he saith Princes be Lords and rulers over their people by Gods ordinance you shall not be so Againe the word which S. Luke hath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any composition They be Lords Masters and S. Paul confesseth of himselfe and other Apostles Not that we be Lords or Masters of your faith Ye the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with power force to rule men whether they will or no not with wrong and iniury to oppresse them And therefore the conclusion is inevitable that Princes may lawfully compell and punish their Subiects which Bishops may not “ Pag. 175. All Pastors and Bishops are straitly charged not to medle with the sword * Pag. 182. To compell Heretikes and Schismatikes neither is it possible sor the Preacher if he would nor lawfull if he could he lacketh both meanes and leave to constraine them Bishops be flatly forbidden to raigne and must not meddle with the materiall sword †Pag. 227. Commanding and forcing our Savior forbiddeeh to all his Disciples Where the full effect of all his discourse is this All Civill iâ—risdiction and power of the sword to commaund compell and punish by losse of life limme or libertie is secluded from the Ministers function and reserved to the Magistrates * Luk. 22.24.25 Christ precisely forbad his Apostles to beare rule and exercise authoritie over their brethren not vniust and tyrannicall rule but all compulsive power And where the thing is not lawfull the signe is not lawfull c. To like purpose also he writeth in his booke of the Perpetual Governement of Christes Church * Pag. 137.142 where he saith †Many giftes may conioyne in one man many offices cannot “ Pag. 52. The Ministers shall not have any such rule or dominion as the great States have * Pag. 55. The thing so much prohibited by Christ his Apostles is that Preachers Pastors should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behave or thinke themselves to bee Lords and Maisters over their brethren And “ Pag. 56. To increase the love of the sheepe toward their Sheepheards Christ would not have his Apostles to be feared as Maisters but to be honored as Fathers and consequently Pastors not to force but to feede not to chase but to lead the flocke committed to their charge neither roughly to intreat them as servants but gently to perswade them as coheires of the same kingdome Heere are Testimonies of this man for vs most full most cleare and above all exception Reason 6. IF in the Lawes estimation the calling of Ministers with vs is given by those who in Gods word have no power to give it Vsurpation then this is contrarie to Gods word and necessarie to be reformed But in the Lawes estimation the calling of Ministers with vs is given by those who in Gods worde have no power to give it Namely it is given by a Diocesan ruling Bishop who is no where found as before I shewed in al the New Testament So that he can not therein have anie power or authoritie to give Ministers their calling nor yet to take it from them Againe by the rule of Gods word that particular Church whiche is to have the Minister ought to be present and to shew a liking and consent in their Ministers calling Whiche proveth that no Bishop hath any power or authoritie in Gods word to give anie Minister his calling or to take it from him in absence of that Church to whom the Minister belongeth yea and as the practise now is vtterly without their liking Therefore this that is the giving of the Ministers calling with vs by such as now do give it and in such maner is contrary to Gods word and ought of necessitie to be reformed Where I say by the rule of Gods worde The Churches right that Church which is to have the Minister ought to bee present and to shew a liking and consent in their Ministers Calling this is evident by many testimonies and reasons First because in the Apostles time the Church had a consent in Excommunication as it appeareth to the Corinthians where the Apostle saith * 1 Cor. 5.4.5 I have determined already when yee are gathered together and my spirit in the name of our L. Iesus Christ that such a one by the power of our L. Iesus Christ be delivered to Satan And * vers 13. Put away from among your selves that wicked man Which agreeth with Christes owne ordinance and precept where he saith “ Mat. 18.17 Tell the Church If he heare not the Church let him be vnto thee as an Heathen and a Publicane Now if the Church was to Excommunicate surelie the Church also was to elect her Ministers For these are the 2. maine partes of the holy Governement Ecclesiasticall both which must belong to the Church equallie alike Further it is apparant by the Apostles practise First the calling of Matthias to the Apostleship was permitted so farre as was possible to the Churches Election For they * Act. 1.23 c. appointed two whereof one should be and was divinely chosen This questionles was done not of necessitie for that Calling which was then to be given but only for an example in Ecclesiasticall Elections which the Churches after should and did imitate Besides howsoever the very Election of Matthias was by Divine lot yet it was all done in the Churches presence with the actuall concurrence of their prayers and free consentes instantly Now these acts of the Church as they may so therefore they ought to be perpetual in every Election of whatsoever Minister seeing even for that end the Apostles caused nowe the Church thus to do It is a slight answer and vntrue to say “ Parpet govern pag. 69. Examples are no preceptes For the same answerer elswhere confesseth that * Per. gov pag. 373. the Apostles taught the Church by their Example But if he had not confessed it yet the trueth of this generall point is in it selfe most certain Wherefore was the Booke of the Apostles Actes els written But that their Acts in the Churches should be Rules and patterns for vs to do likewise All Divines vse the Argument drawen from an act of Christ or his
Apostles and vrge it even to bind vs no les then if it were a formall Precept And so we read that Christ himself his Apostles too reasoned sundry times from the bare Actes of the Prophetes and men of God in the old Law I know in divers Examples there are to be found Circumstances which fit not all times places nor persons What then Neither do Precepts commonly fit vs in so generall a maner By this shift then we may avoid expresse and direct Precepts also And thus scarce any thing in Gods word shall suffice to constrayne and binde vs. Wherefore alwayes we vrge no other ExaÌ„ples of the Apostles or not in any other points then such as do and may fit vs continually and every where even so well as they fitted those of old In which case it is a miserable denyall to say Examples are no precepts God graunt vs and all true Christians to inioy our Churches ordered after the Apostles examples and to have all other Customes of men when once we discerne them vtterly abandoned But to proceed a litle The Apostles again * Act. 6.3.5.6 charged the Church at Ierusalem to choose their Deacons therfore much more ought the Churches who are not ignorant beastes but men taught of God to choose their Pastors Lastly they “ Act. 14.23 ordeyned Elders to sundrie Churches which were actuallie present and consenting So much is most evident by the very text neither can any except against this which suffiseth our purpose So that it is vaine where * Perpet gov pag. 70. some contende that this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere vsed will not necessarilie prove that the Churches did elect their Elders I answer this very woord yea thus as it is heere coÌ„strued is not so weak for our purpose as is pretended For we find the same word in good Authors having the very like GraÌ„maticall construction that is ioyned not with the people but with the Guides or principal in the assemblie And yet the very nature of this word signifying in the ordinarie vse thereof the custome which was then to give Voices by lifting vp of handes implyeth the Peoples concurrence and voyce-giving iointly with the Guides of the assemblie For asmuch as this gesture of lifting vp handes for voyce-giving in the the publicke meetinges did alwayes and most chieflie concerne the People In this very manner to this purpose we have this word in Demosthenes * Contâ— Timocr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which of the Lawes the Nomothetae which were the principall Authors shall ordayne or constitute by lifting vp of handes the same is ratified Where notwithstanding the Lifting vp of hands as is well knowen was not the Nomothetaes or chief Authors part only but the Peoples act is vnderstood also by implication Whose part was chiefly to Lift vp handes eyther before or after the Nomothetaes act Even so likewise this same worde vsed heere in the Actes in the very same maner shall import the Peoples part also viz. a present coÌ„sent in the appointing of their Elders though only their Guides the Apostles voyce-giving and ordayning of them be named But we will not presse this We may as I said cleane omit this coÌ„sideration and yet this text in the Actes doth fully serve our mayne purpose Namely it proveth fully that these Elders were ordayned by the Apostles in the presence and with the free liking of the severall Churches Another conceite there is that the sense of this word heere is the same which the Greeke Ecclesiastical Writers long after do vse it in viz. only to lay on hands in Ordination and no more It is an idle conceite All do know that the later Ecclesiasticall Greeke Writers have altered the originall and proper vse of this word as they yea and the Latines also have done in other as after we * In the 2. Assertion 9. Reason in the end thereof shal further see In the Apostles time they spake the ordinarie and knowen phrase taken from the former times But then no man vsed this word in such sense They which followed som hundred yeares can not prove that the Ancients spake like the after-commers Wherefore to our purpose againe By all these textes thus declared it remayneth evident that the Church which is to have a Minister ought to be present and to shew liking and coÌ„sent freely to their Ministers calling sith we have seene that it was so in the practise of the Apostles and by the ordinance of Christ Which also it seemeth our very Book of OrdinatioÌ„ which is by Law intendeth requireth where it saith Take thou authority c. in this Congregation The word this importeth that the very particular Congregation wherein he should haue authoritie should be present And why should they necessarily be present but freely to consent Also heere by it is evident that the Law would not that any Minister should be ordained but to a certain Congregation All which good necessary and Christian rules how they be now every where broken despised who seeth not Yea though the manifest intent of our Law doth require them A word more let vs add touching D. Bilsons approbatioÌ„ also of the Churches free consent in chosing their Pastors Whose testimony I do delight to apply to our purpose for divers good considerations “ D â—ils again the Seminar part 2. pag. 353.356 Saith he We haue the words and warrant of the H. Ghost for that which we say c. viz. that the People can and ought to discerne and try the doctrines and spirits of the Teachers and so to chose and refuse them as they by the word should see good * pag. 355. How can the People do either if they haue not skill and leave to discerne both “ Perpet gover pag. 360. The Apostles left elections indifferently to the People and Clergie at Ierusalem The People had as much right to chose their Pastors as the Clergie that had more skill to iudge * Pag. 339. Well may the Peoples interest stand vpoÌ„ the grounds of reason and nature and be derived from the rules of Christian equitie “ Pag. 359. The late Bishops of Rome have not ceased cursing fighting till excluding both Prince and People they reduced the election wholy to the Clergie But he telleth them by their leave it was not so from the beginning * Pag. â—30 I acknowledge each Church people stand free by Gods law to admit maintaine obey no man as their Pastor without their liking It is true he addeth this vnles by law custome or consent they restraine themselves But this he himselfe elswhere answereth roundly “ Pag. 22 â—â— What authoritie had others after the Apostles deathes to chaunge the Apostolike governement And such additions he calleth †Pag. 19. Corruptions of times inventions of men and a transgressing of the Commaundement of God for the traditions of men And againe he calleth this
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„
only by his Priestly Office that is only by the Sacrifice of his owne sufferings yet he worketh our Salvation and accomplisheth his Mediation not but by all these 3. his Offices iointly togeather So that it is the error of a nomber who thinke to beleeve only that Christ dyed for vs this is enough to salvation We need not to regard in Christ any more Whereby men coÌ„monlie forget the other partes of Christes glorious worke toward vs viz. his holy compleat Doctrine and Governement But both these also ought to be believed yeelded vnto the person of our Saviour Christ intirely wholy even in respect as he is our Saviour Mediator no lesse then the other that he perfectly suffered for vs as our Redeemer This is well to be considered The Assumption our adversaries do make to be true For they take froÌ„ Christ personally a manifest part of his Propheticall Office and likewise of his Kingly Office It is a part of Christes owne proper Propheticall Office to teach vs with authoritie by him selfe * Proved in Reason 1. pa. 1.2 c. And Heb. 3.2 3 â— 6. Math. 17.5 Iohn 14.6 and 16.13 alone in his owne word and Testament the outward forme nature and constitution which is but one of all his Visible Churches whether in Countries rich or poore Monarchies or Democraties c likewise all the true Ecclesiasticall Offices and Ministeries in them with every kinde of action and thing properly Ecclesiasticall vsed in the Church or where soever els Religiously Also it is a part of his proper Kinglie Office “ Matth. 6.33 and 22.2 c. Luke 19.14 27. Iam. 4.12 1 Cor. 12.5 Mat. 18.17 Iohn 20.23 by him selfe to constitute and inioyne the singular and only true forme of all his Visible Churches and to admit whersoever none other spiritually to rule to guide and to blesse vs in them only by his owne Ministeries and Ordinances instituted by him selfe or by his Spirite in his Apostles and by none other All which the foresaide Diocesesan ruling Bishops c. do take from Christ himselfe personally and do * D. Whit-gift against Mai. Cart-wright pa. 370.376 permit them vnto Men. Saying it is indifferent and somwhere somtimes convenient for Christians thus to do Therefore the Assumption is true It wil be said if this be so then likewise the ancient Writers Austine Ambrose Chrysostome Leo Gregorie c. did erre in faith to salvation and believed not som partes of the fundamentall Offices of Christ our Savior For those ancientes did hold sundry Ecclesiasticall Inventions of men besides that they were theÌ„selves Diocesan ruling Bishops Wherefore by this reason they diminished not a little of our Saviors most holy healthfull Offices both Propheticall and Kingly Which to affirme wil be very hard The same must be saide likewise of our late blessed Martyrs Cranmer Ridley Latimer Ferrar c. I answer we embrace these holy men of God both the elder and later for their other manifolde testimonies of pietie Therefore we iudge them as faithfull servantes of Christ according to that measure of light wherein they lived That is they did generally and indistinctly beleeve and professe soundly all the whole Offices of Christ to salvatioÌ„ Yet true it is they erred in these foresaid external partes pertayning to Christes Prophecie and Kingdome through the common sway of the times then the Mysterie of iniquitie that is Antichrist advancing it selfe daylie very much even by them and by these their errors though they for their partes were vnwitting vnwilling The case thus standing with them we are not to doubt but these their errors though of them selves very great were graciously pardoned in Christ chiefly considering that these matters were not then examined nor any thing looked into which with vs now these 40. yeeres have ben much debated tried and sifted Yea and by Gods worde are so cleerlie discovered that we must needes now say He that is ignorant let him be ignorant stil and he that is perverse let him be perverse still Wherefore the condition of our Diocesan L. Bishops c. in England is farre vnlike at this day and in no sorte to be compared with that of those Bishops then Ours have no excuse which they might have Cyprian saieth well in such another case * Cypri Epi. 2.3 Si quis de antecessoribus nostris vel ignoranter vel simpliciter non hoc observavit tenuit quod nos Dominus facere exemplo Magisterio suo docuit potest simplicitati eius de indulgeÌ„tiâ Domini venia concedi nobis verò non poterit ignosci qui nunc à Domino admoniti instructi sumus If any before vs either ignorantly or simply hath not observed and kept that which the Lord by his example doctrine hath taught vs to do by the Lords mercy his simplicitie may be pardoned but we cannot be forgiven who are now warned and instructed of the Lord. Yet some will say We can not shew any such forme of a Visible Church somtime for many hundreds of yeares togeather Shall we then thinke that this is Christs perpetuall ordinance I answere first for 2. hundred yeares after Christ there is no man can shew any other forme of a Visible Church but this any where in the whole world as in the next Assertion presently God willing we shall further see Which beside the all-sufficient word of God is an excellent testimonie also neither need we looke further into Humane writinges for the perpetuall necessitie heereof Second they who list to search may finde argumentes of divers particular Congregations being intire Visible Churches in all ages I thinke Howbeit what is that to vs Must the Christian faith or any part of it stand or fall by the report of Mens stories Or may we in this case conclude from them Negatively Mens writings mention not such a Church at somtime Therfore then there was none And specially to inferre thus Therefore this is not Christs ordinance alwayes necessarie for vs. To esteeme mens writings so sufficient as that by them we should prove or disprove a matter of Religion I say it is verie foolish at the least Finally our Adversaries will obiect that by these Assertions and defences we detract from the Kings authoritie power namely thus misliking that which he alloweth specially holding an authority Ecclesiasticall not derived from him I answer even so did evill slanderous men accuse the faithfull Christians in the primitive age They cryed that * Act. 17. â—â— These all do against the decrees of Caesar saying that there is another King one Iesus Our reply therefore vnto them for this shall stand in 4. points 1. We most gladlie do * Math. 20.21 give vnto Caesar the things that are Caesars but to God the things that are Gods “ Tertul. ad Scapulaâ—â— 2. Colimus Imperatorem vt hominem à Deo secundum solo Deo minorem We honor the King as
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
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
the due executiō of the whole entire Pastorall office sanctified and set by Christ himself in his Churches to this purpose For which cause I have ben specially at this time moved with inward compassion towards our whole Nation wherein through Gods mercifull goodnes the Gospell hath ben famously professed now these 50. yeares almost wholy togeather And yet notwithstanding never all this while have any of you the Pastors of our Churches executed your whole and intiré function towardes your flockes Being by all meanes forbidden and forcibly kept from one naturall part thereof and most effectuall which Christ in his word prescribeth hath left for you and for all true Pastors to performe Namely the holy Governement and spiritual Discipline as by the 2.4 7. Reasons in the first Assertion before hath appeared Whence manifestly it is com to passe that 3. vnspeakeable evills do raigne among vs. First a generall impeachment wracke of the soules health of the People every where throughout the Land by wanting this Ordinarie meanes appointed of God for salvation to every man Secondly an iniurious spoyling of all you beloved Brethren the true and proper Pastors in England of a principall part of your holy function and spirituall right Third no small diminution of the honour of Christ and of his heavenly word Touching the first I do not say as som seeme to do that simply there is no salvation in our Chrches nor true Christianitie at all But this I say indeed Christ graciously and apparantly doth impart salvation to many among vs Howbeit that cometh not by our inioying the whole ordinarie meanes assigned of God for vs which we haue not but as it were by the one halfe thereof only that is by the Preaching and Sacraments which by his speciall mercy we haue and do inioy In which case whosoever presumeth of Gods loue and assureth himselfe of blessednes with quiet contentment without longing for and seeking further to walke in the perfect way now that it is discovered peradventure he may deceaue himselfe Certainly many thousands among vs do thus very commonly make shipwrack The rather seeing even that also which we haue sound in our Land is mixed and mingled with many other inventions and Traditions of men And those though they say they are indifferent things yet they are not indifferently vsed but necessarily vrged by authoritie imposed vpon vs. Which surely are to none any helpes vnto life but vnto many if not to all are dangerous snares vnto death And this is all the good that comes by them The second evill is the iniurious spoyling of all the true Pastors in England of their most precious right the Crowne of their Ministery the spirituall governing and ordering of their owne flocks for whose soules they stand bound to answer before God O my Brethren what are all your worldly benefites besides to this losse What are your dignities to this indignitie Or else are you not the men you are taken to bee Are you not rightly and truly Pastors to your severall flockes Are you the Diocesan Bishops Curates and Substitutes only Have you not properly the charge of soules and shall you answer to God nothing for the straying leesing of your sheepe If you thinke so let the world vnderstand this matter If otherwise looke to your charge fulfill your ministery which you have receaved of the Lord. Or els consider how you can be in such an office and yet not do the office not intend to do it The things which God hath conioyned who may separate The Lord for the saving of his children needeth no mans sinne which you heere commit in thus violating his Ordinance Yea he will save his by his owne meanes and not as we thinke he will Heaven and Earth may perish but one Iot or title of his spirituall Ordinances may not perish nor be changed by men It is not in men therfore nor Angels to dispense with you heerein nor to discharge you of a part of your holy office Much lesse may lay Chancelors or strange Pastors take into their hands the spirituall censures which belong vnto you both over your flockes and over your selves also The last but not the least evill is the manefest diminutiō of Christs honour amongst vs thereby For whatsoever sufficiency is yeelded vnto men to institute and command these Ecclesiasticall ordinances that is vniustly detracted from the proper and sole person of Christ and from his Word as in the 1. 8. Reasons before we shewed These things then are farr from indifferent matters or small trifles in the Churches as som fond men suggest and still reiterat You do see in this Treatise I hope how directly contrary they are to Gods word how preiudiciall and dishonorable to your holy calling likewise how pernicious to the soules of all the Christians in the Land Which also very experience sheweth vs too much For how do Libertines and Atheists grow by this meanes How doth Poperie and other Heresies spread abroad gett footing by it There is no other such reason truly to be given of these evills as this even because the Churches are deprived among vs contrary to Christs ordinance of their power to correct and redresse the same And because every man wanteth this heavenly defense and preservatiue appointed for vs of God without which how should they be preserved Yea it may be truly said that they all do want one part of their ordinary appointed and sanctified food to eternall life that they all do want the vse of one of the Keyes which do open the Kingdom of heaven ordinarily as before hath ben shewed Why do you not therefore bretheren chiefly now at this time seeke vnto God by prayer and to our most wise and noble King by humble and earnest suit both for your owne for your peoples yea for Christs due right Our Soveraigne is a gracious Christian Prince He as we dayly see righteth every mans tēporall wrongs who do come vnto him Much more will he being dutifully and diligently sought vnto give you your Flockes every of which is Christs proper visible Church these so manifest and so necessarie spirituall rights appertayning vnto them concerning so neerely all their soules health And for Christs honor who wil be more forward then he who hath don many things most vertuously most religiously already heeretofore For the better procurement whereof now and for the easier perswading of you all men duely to seeke this blessing I haue taken a little paines in the collecting of these Assertions and Reasons before going Hoping that even our Adversaries heerein who haue consciences fearing God and frameable by his word wishing sincerely the right state of Christs Visible Churches in England will accord with vs and not preferr their owne temporall respectes before Gods true glory yea and their owne principall good If any as I feare to many will resist and pretend reason and Religion and care for the State c. Them I desire to be as willing as we are Christianly to discusse these questions Wherein humbly we desire that the King him selfe would iudge who is wise as an Angell of God to vnderstand determine this whole cause by the tryall and evidence of Gods written word Which is and must be among Christians the end of all religious controversies Wherefore now Brethren I commend you to God and to the word of his grace which is able to build vs further to give vs an inheritance among them that are sanctified Your Brother in the Lord HENRY IACOB I am the way the trueth and the life Iohn 14.6 I will not give my glory to another Isa 42.8 They teach things which they ought not for filthy lucres sake Tit. 1.11