their assignation from Christ if they be not surcease that presumption * Pag. 339. If the name of Diocesan Bishop were new and lately invented by men the losse thereof were not great yea retayning the name they must be knowen to be of men and not of God Heerevnto accordeth D. Sutcliffe in his booke intituled O. E. against N. D. where he refuting the calling of the Iesuites saith thus “ D. Suâ—â—liffe or O. K. against N. D. pag. 110. It is not enough to say that they have a rule and learning and live orderly but they must have their Office and calling allowed by Christ Iesus if they meane to take vpon them the office of Pastors Teachers and Governors in Christes Church Wherefore either let them shew themselves to have a lawfull calling or let them not thinke much to be thrust out as intruders We doe not find either in the Epistle to the Ephesians chap 4. or the first Epistle to the Corinthians chapt 12. any such extravagant Friars Thus do both these learned men and our no great friends maintaine with vs singularly The Scriptures perfection even in these outward Ecclesiastical matters Yea further considering the Scriptures phrase maner of speach perpetually signifying that there is not only One Visible Church of Christ properly but Many in number in the world nor only one in a Nation or Province but many as before * Pag. 19. 20. we have declared therefore one of these viz. the B. of Wint. is to be well observed how he avoucheth the holy Scriptures perfection also even for the phrase and maner of speach and how vnlawfull a thing he holdeth it to be to vse any †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new wordes for religious matters other theÌ„ the very Scripture vseth Thus generally he affirmeth though he applieth it to another point theÌ„ now we speak of Saith he “ The full redemption of man by c. Pag. 41. What I reade in the word of God that I beleeve what I do not reade that I do not beleeve In Gods causes we may not easily leave Gods wordes and with a new kinde of speach make way for a new kind of faith We must learne from God what to beleeve not by correcting or inverting his words teach him how to speake This religious strictnes even touching the words of Scripture is indeed I graunt to be held religiously and perpetually vnderstanding the words to be such as either the Scripture it selfe vseth or may be necessarie consequence be proved and allowed from the very Scripture But now how vniustly are we vsed by them yea how vnchristianly when toward vs they will stand to nothing of all this and yet forsooth all must go still on their side The very Papistes do see and acknowledge this that I say viz. both that these grounds of the Scriptures absolut perfection in all Ecclesiasticall matters whereon we exactly do stand are the true and right principles of the Protestants Religion also that the Diocesan L. Bishops The only true Protestants do and must needes turne away from these principles deny them when they deale with vs and must ioyn plainlie with the Catholikes in their answers if they will maintaine themselves Thus say they when one obiected that * Neâ—ves from Spaine Holland The Puritans as they falsely and maliciouslie call vs would certainly be extinguished if the Queene should live any nomber of yeares Tush saith an other you are deceaved Nay much more possible and likely it is that the Puritan shall overcom the Protestant then the contrarie For that the Puritan buildeth directly vpon the Protestants first grounds in Religion and deduceth thereof cleerely and by ordinary consequence all his conclusions Which the Protestant can not deny by Divinity but only by Policie and humane ordination or by turning “ The Catholikes Supplication An. 1604 hath the like pag. 17. to Catholike answers contrary to their owne principles And it is hard for any man sincerely to be a Protestant but that he will easily passe also on more or lesse to be a Puritan And only they in effect will be against them who are interessed in the other side as Archbishops Bishops Archdeacons Canons Notaries Registers Civill Lawyers and the like for not leesing their Commodities c. This do the very Papistes discerne and confesse Wherewithall they prophesie also as it were if the Protestants Religion be not rooted out that the Puritanes profession will finally prevaile both against the common Protestants and the Catholiks also Which som with vs much fearing and vngraciously striving against when they could not endure * Scottizing Genevating for Discipline pa. 31. our hope of one Darius comming to build vp the Temple of God among vs they made it no lesse then a Treasonable mind in vs when we could not conceale in deed such a hope that we had long agoe of this Princes after-comming Wherefore also they maintayned Seminarie Priestes very Traitors in deed publikly to taxe this our most Christian Noble Darius whom God hath of his singular mercy now sent vnto vs as a Puritan King saying “ Quodli pag. 26 27. The Puritans have Princes none at all vnlesse it be one on their side Their malice was thus mooved because they were not ignoraÌ„t of the Kings most holy religious Confession of his faith made long since and published to the view of the world as no other Kinge in Christendom hath don and altogeather agreeable to our Profession Where * Confess of faith At Edingburg Ann. 1580. he detesteth all Rites Signes and Traditions brought into the Church without or against the word of God Promising and swearing by the great Name of our Lord to continue in the obedience of the doctrine and discipline of the Church that is in Scotland and shall defend the same according to his vocation and power all the dayes of his life Which also of late againe he hath in effect renued and confirmed and that even then when there was doubt how his future subiects in England would entertaine his comming Thus lately writeth our worthy gracious King admonishing his Sonne the noble Prince “ Basilicon dôroâ— pag. 43. The doctrine and discipline preserve in puritie according to Gods word †Pag 7. The whole Scripture is dited by Gods Spirit thereby as by his lively word to instruct and rule the whole Church Militant to the end of the world * Pag. 6. The first part of mans service to his God which is Religion that is the worship of God according to his revealed will it is wholy grounded vpon the Scripture “ Pag. 5. Frame all your affections to follow precisely the rule there set downe * Pag. 15 1â— By Superstition I meane when one restraines himselfe to any other rule in the service of God then is warranted by the word the only true square of Gods service The forme established
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
◠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