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
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
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
some * Gal. 3.24 4.9 Iewish Ceremonies among the vnconverted Iewes a while after Christes death Their “ Acts 6.3 â— 6. letting the people to nominate their Ministers Churches more or lesse populous c. These and such like wee doubt not are in Ecclesiasticall actions in some sorte Indifferent I meane they are changeable and either can not or ought not to be perpetuall neither need they to be determined in Scripture Although yet in their vse they are not to be reckoned so indifferent but that they ought necessarily to be ruled by the generall rules of Discretion and Charitie Namely that in all of them Comelinesse Edification the Avoyding of offence and Gods glorie may be respected Thus then let it be noted that we affirme in Ecclesiasticall actions no other thing at all beside these is or can be anie way indifferent by any meanes None of the things in coÌ„troversie are indifferent neither are they proper Circumstances But touching our forenamed Ecclesiasticall vnwritteÌ„ Traditions whether Formes of Visible Churches Ministeries or Ceremonies they are of no such nature as those things beforenamed either Naturall necessities or proper Circumstances are They are no way like to any sort of them Wherefore though Circumstances be indifferent yet mens Traditions in ReligioÌ„ can not be Neither did these thinges stande otherwise among the Iewes vnder the Law So that it remaineth sure that all Church-Traditions without Gods word therfore all invented formes of Visible Churches vsing governement offices of Ministerie and Ceremonies are simplie evill and vnlawfull and therefore of necessitie ought to be reformed Yet some will reply and say If men may institute Temples or places meerely Ecclesiasticall why not also Garments meerely Ecclesiasticall c. Touching Temples I aunswere They are esteemed meerely Ecclesiasticall or Religious places because things meerely Ecclesiasticall or Religious are done in them Howbeit the trueth is their proper and principall vse is partlie Naturall and partlie Civill It is necessarie in Nature for Church-Assemblies to bee in a place It is Civill namelie when peace prosperitie is to have a commodious a comely and a distinct House for the publike exercises of Gods worship Which very thing is in Civilitie no lesse requisite for the publike grave actions of the CoÌ„mon Wealth also So that at the most a Temple appointed by men can not truelie be accoumpted a thing meerely but mixtly Ecclesiasticall And so this Humane institution we acknowledge is lawfull even for Religious affaires when there is no further vse therof at all That is if it be not held as Religious meerely nor in the proper and principall vse thereof As the Surplice is with vs. It is an Ecclesiasticall Rite So are likewise the Kneeling Crossing Churching Burying c. which the Temple can not be It is meerely simply Ecclesiasticall There is no respect had to Civilitie in it considering that it serveth never in any Civill businesse nor place but it is onely in and for the Church Church actions Much lesse is there for it any Naturall necessitie Beside the Preface of the CoÌ„mon-prayer-booke maketh it to have with the rest of the Ceremonies a speciall signification in Gods worship Even as the Papists do also vse it froÌ„ whom immediatly we have receaved the same Wherfore doubtles such prescript garmeÌ„ts meerly Ecclesiastical being Humane Inventions are simply vnlawfull although Temples for Gods Service be not so Moreover we have to answere to this and such like matters obiected to vs in this wise â— Cor. 11. â—3 14.23 5.4 Math. 18. â—7 Such * places of Scripture as doe commaund Church-Assemblies and the publike Worship of God the same do also by necessarie consequence in time of peace commaund some commodious and distinct Houses for them But no Scripture by any necessarie consequence commaundeth any distinct and meere Ecclesiasticall Garment at any season Therefore these things can not be coÌ„pared nor likened togeather They are not both things indifferent alike Nay the one is by Gods word necessarie the other vnlawfull Some think that the appointing of the Altar in * Iosh 22. Ioshua of the Feast of “ Hest 9. Purim and Davids ordayning * 1 Chron. â—5 1.6 Singers Musicians in the Temple do prove that all religious matters invented and instituted by men are not vnlawfull I answere Howsoever they who appointed and sett vp that Altar in Ioshua might have devised some other thing lesse scandalous then the forme of an Altar whiche yet might as well have served to the vse they made it for as the Altar did or could doe Nevertheles this Altar was truelie no more but a civill monument or Signe as being vsed no way in any Ecclesiasticall or Religious action of worshipping God but set vp as a spectacle only in the open fields or by the river side though it served for a token that the 2. Tribes and a halfe had a part with the rest of Israell and in the worship of their God Not vnlike it might be to this if the States of the low Countries should commaund everie inhabitant being no Anabaptist in that Countrey to weare a litle Dagger on their garmentes to shew that they beleeve Magistracie and the vse of weapons to be lawfull Or as perhappes the Signe of the Crosse was vsed by the Ancient Christians dwelling amoÌ„g Heathens to let them see they were not ashamed of Christ crucified All these are cleerely Civill and therefore wee acknowledge in mens power it is ro ordayne or abrogate them As for the Feast of Purim that appeareth no where in the text to have bene a Religious Feast or Holy day But onely a day of Civill vse also viz. of reioycing of making merry of sending presentes to friends and giftes to the poore As may appeare Hest 9.22 Yet if any contende that it was a Holy day for solemne Thankes-giving worshipping of God in memorie of the rare deliverance of the Iewes from Hamans malice Though this appeare not yet wee may answere neither can anie man disprove it that Mordecai the Iewe the * verâ— 2â— Authour of this institution was a Prophet of God and Authour also of this booke of Hester So that then he ordained this constant Holy-day not by humane discretion but by Divine authoritie Even as David did institute the singing Levites with Instrumentes of Musike in the Temple The * 2. Chron. 29.25 text as it were of purpose meeting with this obiection importeth that David neither did nor might do these things by his Kinglie power nor by anie discretion Humane but only by Propheticall authoritie through Gods own commaundement Where it is to be noted that by vrging Gods absolute all sufficient Lawe for matters Ecclesiasticall wee do not restraine nor binde God but only vs Men from adding of any thing in the exercise of Gods worship besides that which hee him selfe hath instituted and sealed vp in his Testament It will be againe replied
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