◠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
more a Church then any other though som may be greater som smaller som richer som poorer Yet as Churches they are all equally Churches and one hath as much Ecclesiasticall or spirituall right power authoritie as any other Even so is it with their Pastors being compared I saye togeather as Pastors among themselves Againe as the Apostles were all equall Apostles so surely the Pastors ought to be who are in deed their right proper Successors Pari consortio prediti honoris potestatis As Cyprian * cypr. de vnit Eccles saith The Apostles were indued with equall honor power Therfore the Pastors their Successors ought to be so likewise To which purpose also is that in the same place following “ Ibid. Episcopaius vnus est cuius à singulis in solidum pars tenetur There is but one kinde or nature of the Bishoplie or Pastoral office whereof everie one participateth in whole And in another place * Cypr. in CoÌ„cil Caâ—thag Nemo nostrum Episcopum Episcoporum se facit None of vs maketh him self a Bishop of Bishops or over Bishops Signifying that it was not lawfull for them so to be neither likewise a Pastor over Pastors And to what purpose els is that of Ierome to Evagrius where speaking of Bishops or Pastors saith he “ Icrom ad Evagr. Eiusdem sunt meriti eiusdem Sacerdotij They are all of one and the same preeminence of one and the same Office These sentences are verie memorable tending to allow ordinarie equalitie in all Offices which are of one and the same kinde or nature Howsoever yet a declination from the right and perfect Pastorall office began to come in in the dayes of these men also to get allowance even of the most famous Doctors specially about Ieromes dayes Whereby it is manifest how a paritie of Pastors ought to be held and yet notwithstanding how a paritie of all Ministers ought not to be in any Church But some wil say this is not enough For this nevertheles will be the cause of strife discord in the Churches We answer The cleane contrarie is true Your humane disparitie in the Ecclesiasticall Ministeries both is and ever * Nazianz. in orat post redi hath ben the true cause of discord But our Divine disparitie that which we hold and allow is the true cause of peace and vnitie For where in what place can discord be In every Church we acknowledg a Superior and in everie meeting out of many Churches a Superior likewise Now no other place can be imagined where discord and strife Ecclesiasticall can arise If therefore Superioritie and disparitie will cause peace wee through Gods goodnes and blessing shall both have and keepe peace every where If anie other Superioritie bee required and namely Yours which crosseth yea cutteth of Gods owne ordinance in the Pastoral office we deny that it can ever procure peace And this our present experience doth shew in all the forraigne Reformed Churches compared with ous They all inioying this ordinance of God have most admirable vnitie We only wanting this notwithstanding many sundrie worldly advantages yet do remaine still now these 50. yeeres almost in wofull dissentions desolations and dissipations Neither can the Lordly Prelacie neither will they remedy it If heerein yet men will not be satissied but will hold it still to be speciall wisedom to take away from som Pastors the power of spirituall governement and to give it to som few We answer againe with the holy Ghost It behooveth vs not it is high presumption * 2 Cor. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise aboue much rather contrary to that which is written Reason 5. THOSE Elders or Pastors as they couÌ„t themselves stand directlie contrarie to Gods word Lord-Ministers who do rule their fellow-Elders or Pastors and specially manie whole Churches with a Lordly Ecclesiasticall power or sole authoritie also who do rule them Civilly with outward force and compulsive power and who receave Civil Titles and Stiles answering to the worldly honor due to high Magistrates in the world But our Diocesan Bishops in England are such Elders or Pastors and do thus rule and stand by their publike Office or Offices which they hold Therefore our Diocesan Bishops in England even by their publike Office or Offices which they hold stand directly contrary to Gods word The Proposition whereof only there can be doubt is proved by many plaine places of Gods word Christ earnestly forbad his Apostles this whole matter and in them much more all other Ministers their inferiors in these words * Mat. 20.25 Ye know that the Rulers of the Nations haue dominion over them and the Great men exercise authoritie over them But it shall not be so among you But who soever will be great among you let him be your servant Luke hath the same thus “ Luke 22.25 The Kings of the Nations haue dominion or rule as Lords over them and they who exercise authoritie over them are called Gratious Lords But ye shall not be so And Peter an Elder as he calleth himselfe chargeth all Elders that they be not * 1 Pet. 5.8 as Lords over Gods heritage but examples to the flocke And Paul renounceth it for his part saying “ 2 Cor. 1.24 Not that we haue dominion â—ver your faith but are helpers of your ioy Heere it is a silly evasion which som vse or rather a delusion of these manifest Scriptures to say Christ heere forbiddeth his Apostles to expect Civill power authoritie by vertue of their Ecclesiasticall Ministerie or it is heere denyed that Civil power is necessarily annexed to the Ecclesiasticall function And besides this that nothing els iâ— heere denyed by our Savior to his Apostles and Ministers I say this is a vaine shift The Apostles manifestly desired this outward preeminence no other way but by CoÌ„mission from Christ whom they hoped should haue ben a great Prince in the world This * Math. 20.21 Marc. 10. â—7 they simply desired and this Christ simply denied both to them and in them to all true Ministers of Christ for ever Besides Luke also addeth the Magnificent Titles of worldy authoritie and these to be likewise denyed them Which indeed necessarily followeth Finally both Mathew Luke do principally speake of the forbidding of Civill rule to Ministers yet their words are so generall that we must needs grant that Christ there forbiddeth his Ministers simply generally al Lordly rule or domination or sole authoritie whatsoever And therefore Ecclesiasticall domination or sole authoritie in Church matters also Even as it is manifest that Peter and Paul do without controversy in the places before rehearsed It is no better shift to say that Christ heere forbad nothing but Tyrannicall over-ruling of the brethren Or only the ambitious desire of Lordly rule sole power and civill authoritie but not the things themselues But all this D. Bilson
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
a man next vnto God and inferior to God only 3. We gladlie acknowledge that the King is ought to be Supreme governor even in all causes and over all persons Ecclesiasticall Howbeit alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civilly not Spiritually or Ecclesiastically 4. The King is Custos Vindex the Keeper and Maintainer by compulsive power of the whole state of Religion But he is not Author or Minister of any Ecclesiasticall thing or CoÌ„stitution whatsoever Will our Adversaries yeeld more Or is not this sufficient I hope this shall suffice to cease heerafter their slanders against vs in this cause And thus much touching our first Assertion The 2. Assertion 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 particularly called after the Apostles were only Parishionall not Diocesan Bishops and differed from other Pastors in Prioritie of order not in Maioritie of rule IN this Assertion we observe 3. distinct partes 1. A Church was then but one Ordinarie Congregation and generally in each Citie then there was but one such Congregation only 2. The particular ordinary Congregations had in themselves their owne governement Ecclesiasticall 3. There was no Maioritie of rule but Prioritie of order only in a Bishop then compared with other Pastors The first is proved by these Testimonies following FIrst let vs consider that in the Apostles dayes the ordayning of Elders “ Citie by Citie Tir. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Church by Church Act. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was all one thing namely because in each Citie in those times there were not many Churches in number but one onely proper Church or Congregation of Christians Which also “ Pag. 19.20 aboue we further declared Then for the next age after * Anno 100 Ignatius plainly sheweth the common state of the visible Churches in this time also to be such where he thus writeth †Ignat. ad Trall Without a Bishop without a Senate of Elders without Deacons c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without these there is no Church no company of of Saints no holy CoÌ„gregation Which proveth that then each Citie had but only one ordinary CoÌ„gregation of Christians Sith doubtles each Citie then had but one such Senat of Elders and but one Bishop in Ignatius vnderstanding Further also he perswading the Church of Philadelphia to vnitie and concord saith “ Ad Philadelph I exhort you vse one Faith one Preaching one supper of the Lord c. For there is but one CommunioÌ„ Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole Church heere in this Citie and one Bishop with a company of Elders and Deacons Therefore in this Citie there was then but one Ordinary Congregation of Christians Neither speaketh he of this Church in Philadelphia as being of an other forme or constitution then other Churches then were but indeed as being conformable and like to the maner of the rest If we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as som like better to every Church distributively then our Assertion is more cleerely avouched Againe touching the Church of Philadelphia he saith * Ibid. The Bishop is Gods Ambassador to a people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are togeather in one place Lastly writing elswhere to the same effect he saith so much touching an other Visible Church namely in the Citie Magnesia “ Ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All of you com togeather into the fame place to prayer Let there be but one common prayer one minde one hope c. Iustin Martyr shewing the maner of the Churches worshipping of God in the Cities where they then were observeth the very same Saith he * Iust Mart. Apolog. 2. Anno 142. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Sonday as it is called All the Christians dwelling in the Cities or abroad in the Country do com togeather into the same place c. It is very like that this was specially spoken of the Church of Rome then seeing there Iustin wrot and offered vp his Apologie to Antoninus the Emperor Though with all he signifieth that he meanes other Churches in other * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities and in Country-places likewise indifferently Therefore then All the Christians in each Citie yea those in Rome made not divers but one constant and ordinary Congregation only Irenaeus in his time observeth no materiall difference betweene Bishops and Presbyters Ministers of the word Which is a plaine argument that Bishops then were not Diocesan Bishops overseeing many coÌ„stantly distinct Congregations but were Pastors of one particular ordinary Congregation only Thus he saith * Irenae lib. 3. cap. 3. Traditio viâ— scripta vel necessario consequens ab 〈◊〉 quod est scriptum per Apostolâ—s Traditio quae est ab Apostolis per successionem Presbyterorum custoditur The tradition which is taken from the Apostles is kept by successioÌ„ of Presbyters In the same place also Episcopi ab Apostolis instituti in Ecclesijs Successores eorum vsque ad nos Bishops ordayned by the Apostles in the Churches and their Successors vntill our times Where also the Romane Bishops Anicetus Pius Hyginus he nameth Presbyters By all which it is evident that the name Bishop Presbyter was not yet exactly distinguished as after it was but remayned yet as it were common and indifferent to all Ministers of the word even so as it was vsed by the Apostles in their writings Also it appeareth heereby that there was not then any kind of Diocesan Bishops For the name then ought to haue ben very distinct and peculiar to him as afterward it came to passe Much lesse had any Bishop a power to rule over a whole Diocesse Otherwise Ireneus should not haue vsed these names and termes then so indifferently Tertullians testimony also seemeth very agreable in this point Where speaking of Christians ordinary Congregations in Cities in his time he saith Corpus sumus c. Pertulian Apolog. â—â—9 we are all one Body c. And againe Coimus in Cetum aggregationem c. We all com togeather into a Company and Congregation He saith not plurally in cetus aggregationes into divers Companies Congregations as surely it seemeth he should and would haue said if there had ben then in one Citie many ordinary constant Congregations Specially seeing he saith also of the same singular Congregation Ibidem est Censura divina iudicatur magno cum pondere c. There are divine Censures exercised The iudgement is given with great waight c. Which surely was done in every such constant Congregation as before he spake of And yet but in one singular Congregation not in many nor in one over many constantly appointed in one Citie at that time Eusebius History sheweth that the Churches of the most famous Cities
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
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
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.