Necessity of Reforming Our Churches, Assertion 4
The 4. Aſſertion.
The ordinary forme of Church governement ſet foorth vntounto vsus in the New Testament, ought to be kept ſtill by vsus: 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. Reaſonwas never ſince repealed by himſelfe, then *Mat. 28.20. 2 Theſ. 2.15. 1. Tim. 6.14.the ſame remayneth ſtill appointed for vsus; 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 Aſſertiō, was never ſince repealed nor chāged by himſelf.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 vsus, 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 vntounto vsus in the new Teſtament, is neceſſary for vsus 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 vntounto vsus in the New Teſtament, is neceſſarie for vsus now ſtill, it is vnchangeable and only lawfull.
Heerevnto (for a concluſion) let vsus adde certaine learned mens very cleere Teſtimonies, which perſons yet are no way partiall for vsus. 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 vntounto himſelfe but he that is called of God as the Apoſtles were. If they be called by Chriſt, read their aſsignation from Chriſt: if they be not, ſurceaſe that preſumption. *Pag. 339.If the name [of Dioceſan Biſhop] were new and lately invented by men, the loſſe thereof were not great: yea retayning the name they muſt be knowen to be of men and not of God. Heerevnto accordeth D. Sutcliffe in his booke intituled O. E. againſt N. D. where he refuting the calling of the Ieſuites, ſaith thus:“D. Su… …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 vponupon 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 vsus 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†foreign new wordes (for religious matters) other thē the very Scripture vſeth. Thus generally he affirmeth, though he applieth it to another point thē 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 vsus 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 vsus: and muſt ioyn plainlie with the Catholikes in their anſwers, if they will maintaine themſelves. Thus ſay they, when one obiected that*Ne…ves from Spaine & Holland The Puritans (as they falſely and maliciouſlie call vsus) 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 vponupon 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 vsus 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 vsus, they made it no leſſe then a Treaſonable mind in vsus 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 vntounto vsus) 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 ignorāt 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 dôro…. 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 vponupon the Scripture. “Pag. 5.Frame all your affections to follow preciſely the rule there ſet downe. *Pag. 15, 1….By Superſtition I meane when one reſtraines himſelfe to any other rule in the ſervice of God then is warranted by the word the only true ſquare of Gods ſervice. The forme eſtabliſhed in Scotland is“To the Reader. the only true forme of Gods worſhip. which we vnderſtand as ſpoken in this reſpect that they profeſſe to renounce all humane Traditions therein. For theſe thinges have thoſe evill Beaſtes maliciouſly reproched his Maieſtie, as if this were worthy of no better name then a Puritan opinion. In deed for this only opinion thus they have, and do ſtill revile vsus. But we commit the iudgement heereof to the Lord. Wherefore finallie let vsus 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 vntounto 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 vntounto 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 vsus 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 thē ſo excellent a part thereof: &c. Thus ſay theſe learned men.
Howbeit yet our Adverſaries do & will accuſe vsus 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 vsus; that Chriſtes true Viſible Churches ſhould be acknowledged and regarded as by Gods word they ought to be, & that in thē 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 vsus.
For the Apoſtle ſaith, They make Schiſmes who teach [any thing Eccleſiaſtical]*foreign. Rom. 16.17. beſide the doctrine which the Apoſtles left vsus, & 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 vntounto 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 Lapſi…. 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. cō …. 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 Vnit…. Eccle cap. 3 Ibi quaeramus Eccleſiam, ibi diſcutiamus cauſam nostram. Nolo humanis documentis ſed divinis oraculis ſanctam Eccleſiam demonſtrari. “Contr. Creſcon. Gram. 1.33Eccleſiam ſine vlla ambiguitate ſancta ſcriptura demonſtrat. There [in the New Teſtament] let vsus ſeeke the Church. There let vsus 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 …3.Eccleſia cogn… ſcitur tantummodò per Scripturas. OnelyOnly by the Scriptures is the Church knowen. And another ſaith:†Baſil de confeſ. ſid. Manifesta …ſt foreign à Fide, & Superbiae crimen aut reprobare quid exijs quae ſ…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 vsus then that which our Lord for vsus hath don before vsus. “Epiſt. 1.7Whoſoever 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.