REASONS TAKEN OVT OF GODS WORD AND THE BEST HVMANE TESTIMONIES PROVING A NECESSITIE OF REFORMING OVR CHVRCHES IN ENGLAND Framed and applied to 4. Assertions wherein the foresaid purpose is contained The 4. Assertions are set downe in the Page next following I beleeved therefore I haue spoken Psal 116.10 One thing is necessarie Luc. 10.42 1604. The 4. Assertions Pag. 1. 1. It is necessarie to reforme the Churches of England their Ministerie and Ceremonies Pag. 57. 2. For the space of 200. yeares after Christ the Visible Churches vsing governement were not Diocesan Churches but particular ordinary Congregations only and the Bishops as they were peculiarly called after the Apostles were only Parishionall not Diocesan Bishops differing from other Pastors only in Prioritie of order not in Maioritie of rule Pag. 67. 3. The Scriptures of the New Testaments do cōtaine set forth vnto vs besides the government by Extraordinary Offices Apostles Prophetes Evangelistes an ordinary forme of Church-governement vsed then Pag. 70. 4. The ordinary forme of Church-governement set forth vnto vs in the New Testament ought necessarily to be kept still by vs it is not changeable by men and therefore it only is lawfull To the high and mightie Prince IAMES by the grace of God King of England Scotland France and Ireland Defender of the faith c. Grace and peace be multiplied in Christ our Saviour RIght high mightie and gracious Soveraigne in most humble wise your Maiesties loyall devoted Subiects who for the safetie of our soules desire the Reformatiō of our Churches according to Gods word do cast downe our selves in the true affection of our heartes before your Royall presence whom we acknowledge to be the noblest pillar of the Gospell and the greatest hope for the propagation and establishing thereof that is in all Christendom Beseeching your Highnes to extend your Kingly ayde and furtherance vnto vs in our foresaid most necessarie and iust desire with protection also toward our innocencies against the Oppression of our Adversaries in this cause Their Oppressions of vs are and have ben many very grievous and of long continuance For the which we have knowen that your Maiestie formerly hath ben touched with a godly tender commiseration towards vs. As it is with all humble thankfulnes acknowledged to your immortall honor by * a Reverend Father M. Cartwe Epist to the King before his Homil on Eccles one that heeretofore tasted therof and now lately sleepeth in the Lord. The truth of God maintayned then is the very same which we now dutifully seeke for Our consciences are rather more certified of the goodnes and necessitie of these Ordinances of God by how much more tyme we have spent since in examining and trying the Reasons alleaged to and fro about the same The great increasing also of Papistes and Libertines among vs since this time assureth vs that the present Ecclesiasticall Orders are more friendly to them then to the synceritie of the Gospell Besides the most lamentable dissentions and diversitie of opinions in matters of Religion breaking foorth every where among the people contrary to lovely Vnitie which the Diocesan Bishops do vainly pretend to be a proper fruit of their Office and contrary to that which other Churches refusing them and their Traditions do sweetly inioy this animateth vs with all dutifull indeavour to seeke this Reformation aforesaid so divinely cōmended vnto vs. Lastly we have had it from your Maiestie very oft that whatsoever things in our Churches we can shew to be Contrary to Gods word shal be by your gracious meanes removed and whatsoever yet out of vse with vs may appeare by Gods word to be Necessary shall be established May it please your most gracious Majestie let this word stand We crave we desire nothing more And lesse then this how can we desire I hope it is shewed and declared competently in the Treatise following that the matters in question wherewith our consciences are troubled are in very truth Contrary to Gods Word And heere we most humbly beseech your Majestie on our bended knees to think of vs no otherwise The Lord is witnes to our soules we by not that of meere conscience to God we seeke the right and refuse the wrong namely these Humane Traditions Ecclesiasticall and not as our Adversaries suggest of any contentious or peevish mind There is no other reason in the world moving vs in this matter but because we see it with our eyes that all such things are directly Contrary to Gods word and that Christes owne Ordinances which yet we want are necessary to be enjoyed for our soules health They are vaine words of men vnadvised yea of corrupt mindes and studying to flatter which cease not to inculcat and specially in greatest presence that these thinges are Indifferent and arbitrary I pray God it com not to passe by such reasoning that many will hold all things indifferent likewise indifferent of what Religion they be indifferent whether of any or of no Religion Which conceits I feare already are entered in to the hearts of many yea of thousands in England But we beleeve and the truth is Gods word never knew any indifferency in matters of the Church or of Religion wherein all things whether great or small have ever ben either simply good or evill necessarie or vnlawfull Our Adversaries do sharply rise vp against vs and labour to charge vs with most odious reproches and accusations chiefly laid out to your Majestie and others neere you Where as they know well that we com nothing short of themselves touching any duty to your Highnes Crowne and Dignitie And in affection to your person we haue ben before them all yea then when it hath gon the harder with vs for it Only in a point of Religion we differ from them that we beleeve Gods written Word ought to be our sole warrant for all things Ecclesiasticall and even so namely for those with vs now in controversie if at all they be lawfull Which point they vtterly deny And for this cause they cry out importunatly that we are Schismatikes There is no end of their speeches and writings loading vs with this extreame injurie Wherevnto though we haue to long vsed more then patient silence yet allwayes we can not do so Ierom. ad Pammach We are taught by a worthy saying of an ancient Divine Jn crimine Haereseos neminem oportet esse patientem When any is accused of Haeresie or Schisme as we are he ought by no meanes to put it vp in silence but to make his lawfull defense Wherefore I thought it needfull being though the meanest of my brethren yet by Gods grace one of his servants in the Ministery of the Gospell and being not only in generall but also “ Answer to the hūble Petition of Ministers desiring Res c. in particular thus traduced by them needfull therefore I thought it to be to giue out som Reasons of our faith and conscience in this
alone though now he be a L. Bishop himselfe hath most fully and substantially confuted Against the Iesuits and Seminaries obiecting thus The word is * Math. 20.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they Over-rule their Subiects with iniusticÄ™ and violence You shall not do so He replyeth “ D. Bils against the Apol. of the Seminar part 2. pag. 174. print Lond. 1586. So your new Translation over-ruleth the word Howbeit Christ in that place doth not traduce the Power of Princes as vniust and outragious but distinguisheth the calling of his Apostles from the maner of regiment which God hath allowed the Magistrat Christ saith not Princes be tyrants you shall deale more curteously then they do but he saith Princes be Lords and rulers over their people by Gods ordinance you shall not be so Againe the word which S. Luke hath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any composition They be Lords Masters and S. Paul confesseth of himselfe and other Apostles Not that we be Lords or Masters of your faith Ye the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with power force to rule men whether they will or no not with wrong and iniury to oppresse them And therefore the conclusion is inevitable that Princes may lawfully compell and punish their Subiects which Bishops may not “ Pag. 175. All Pastors and Bishops are straitly charged not to medle with the sword * Pag. 182. To compell Heretikes and Schismatikes neither is it possible sor the Preacher if he would nor lawfull if he could he lacketh both meanes and leave to constraine them Bishops be flatly forbidden to raigne and must not meddle with the materiall sword †Pag. 227. Commanding and forcing our Savior forbiddeeh to all his Disciples Where the full effect of all his discourse is this All Civill iâ—risdiction and power of the sword to commaund compell and punish by losse of life limme or libertie is secluded from the Ministers function and reserved to the Magistrates * Luk. 22.24.25 Christ precisely forbad his Apostles to beare rule and exercise authoritie over their brethren not vniust and tyrannicall rule but all compulsive power And where the thing is not lawfull the signe is not lawfull c. To like purpose also he writeth in his booke of the Perpetual Governement of Christes Church * Pag. 137.142 where he saith †Many giftes may conioyne in one man many offices cannot “ Pag. 52. The Ministers shall not have any such rule or dominion as the great States have * Pag. 55. The thing so much prohibited by Christ his Apostles is that Preachers Pastors should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behave or thinke themselves to bee Lords and Maisters over their brethren And “ Pag. 56. To increase the love of the sheepe toward their Sheepheards Christ would not have his Apostles to be feared as Maisters but to be honored as Fathers and consequently Pastors not to force but to feede not to chase but to lead the flocke committed to their charge neither roughly to intreat them as servants but gently to perswade them as coheires of the same kingdome Heere are Testimonies of this man for vs most full most cleare and above all exception Reason 6. IF in the Lawes estimation the calling of Ministers with vs is given by those who in Gods word have no power to give it Vsurpation then this is contrarie to Gods word and necessarie to be reformed But in the Lawes estimation the calling of Ministers with vs is given by those who in Gods worde have no power to give it Namely it is given by a Diocesan ruling Bishop who is no where found as before I shewed in al the New Testament So that he can not therein have anie power or authoritie to give Ministers their calling nor yet to take it from them Againe by the rule of Gods word that particular Church whiche is to have the Minister ought to be present and to shew a liking and consent in their Ministers calling Whiche proveth that no Bishop hath any power or authoritie in Gods word to give anie Minister his calling or to take it from him in absence of that Church to whom the Minister belongeth yea and as the practise now is vtterly without their liking Therefore this that is the giving of the Ministers calling with vs by such as now do give it and in such maner is contrary to Gods word and ought of necessitie to be reformed Where I say by the rule of Gods worde The Churches right that Church which is to have the Minister ought to bee present and to shew a liking and consent in their Ministers Calling this is evident by many testimonies and reasons First because in the Apostles time the Church had a consent in Excommunication as it appeareth to the Corinthians where the Apostle saith * 1 Cor. 5.4.5 I have determined already when yee are gathered together and my spirit in the name of our L. Iesus Christ that such a one by the power of our L. Iesus Christ be delivered to Satan And * vers 13. Put away from among your selves that wicked man Which agreeth with Christes owne ordinance and precept where he saith “ Mat. 18.17 Tell the Church If he heare not the Church let him be vnto thee as an Heathen and a Publicane Now if the Church was to Excommunicate surelie the Church also was to elect her Ministers For these are the 2. maine partes of the holy Governement Ecclesiasticall both which must belong to the Church equallie alike Further it is apparant by the Apostles practise First the calling of Matthias to the Apostleship was permitted so farre as was possible to the Churches Election For they * Act. 1.23 c. appointed two whereof one should be and was divinely chosen This questionles was done not of necessitie for that Calling which was then to be given but only for an example in Ecclesiasticall Elections which the Churches after should and did imitate Besides howsoever the very Election of Matthias was by Divine lot yet it was all done in the Churches presence with the actuall concurrence of their prayers and free consentes instantly Now these acts of the Church as they may so therefore they ought to be perpetual in every Election of whatsoever Minister seeing even for that end the Apostles caused nowe the Church thus to do It is a slight answer and vntrue to say “ Parpet govern pag. 69. Examples are no preceptes For the same answerer elswhere confesseth that * Per. gov pag. 373. the Apostles taught the Church by their Example But if he had not confessed it yet the trueth of this generall point is in it selfe most certain Wherefore was the Booke of the Apostles Actes els written But that their Acts in the Churches should be Rules and patterns for vs to do likewise All Divines vse the Argument drawen from an act of Christ or his
cause Whereby our innocencie sound judgment heerein through Gods blessing shal be made manifest and our Adversaries chiefest evasions being taken away the truth and necessity of this Reformation is more distinctly and cleerely demonstrated I deny not most noble Prince but that there be divers Brethren desiring this Reformation who yet affirme not all that I affirme in this Treatise or something not so fully Neither are the Diocesan Bishops nor their followers all wholy of one mind Yet touching vs I know we wholy agree in the groūd of our desire which is the Sufficiency and perfection of Gods word in whatsoever matters meerely Ecclesiasticall I say meerely Ecclesiasticall For in matters any way Civil no man doubteth but God hath left liberty vnto mans judgment and liking Howbeit not so in things meerely Ecclesiasticall as after shall further be shewed God willing And thus every sober minded man well considering the Reasons heereafter deduced from this ground will I hope in short time not hardly accord with vs. But now it remayneth Gracious Soveraigne that I intreate your Majestie which in most lowly and humble maner I do to pardon my boldnes First in gathering these Reasons to such a purpose as heere is signified Secondly in presenting them to your Highnes Thirdly in presuming heerein to alleage and cite some of your owne goulden sentences Your religious wisedom easilie perceaveth that this purpose beside mine owne due defence concerneth a most waightie and holy work viz. the Reformation of many and great disorders as we are perswaded in our Churches which hitherto haue ben the proper causes of vnspeakeable hinderance to the Gospell and of calamitie to infinit faithfull lovers thereof among vs. In which regard how glorious a worke this will be and how acceptable to God how honorable for your selfe and how necessary for vs your Highnes I am sure right well vnderstandeth and I hope by viewing these small labours of mine you may somwhat more vnderstand My desire was to be brief and plaine in so important a cause Wherefore I haue touched the pith of all in a few namely in 4. Assertions fortified with short and cleere proofes And to whom ought I chiefly to offer them but to your Highnes Cōsidering that you have willed vs to prease by patience and well grounded Reasons to perswade all the rest to like of our iudgements In Basilicon Doron to the Reader or where we see better grounds on the other part to incline therevnto Which by Gods grace we shal be ready alwayes to performe Considering also that yours is the Soveraign power heere to give generall redresse to these our not only temporall but also spirituall grievances in our consciences And considering that you not only know but also embrace and professe most religiously the same maine Principle of our faith and ground of this perswasion of our Consciences which we rest vpon viz. The holy Scriptures absolut perfection in matters Ecclesiasticall Lastly considering how you have established the Churches in your Maiesties other Kingdom of Scotland and in your Ilandes of Iersey and Guernsey accordingly already Therefore have I ben bolde in all duty to offer these Reasons to your Maiestie as to one whom they principally concerne Where also we do all beseech you to suffer these words of exhortation Be strong in the Lord and loose not the things which you have don Yea proceed and do this noble work among vs also The Lorde is with you while you be with him When you follow close his wayes your very enemies shal be at peace with you It shal be easie to do it To your people generally it wil be most acceptable as a thing looked for before to all neighbour Protestant Countreys ioyfull as wherein we shal be all neerer linked togeather To be short every way it shall bring more Honor and lesse inconvenience to your estate then perhaps you may suppose Finally Gracious Soveraigne as touching my presumption in medling with your writings and applying them to this purpose I can say nothing but only submit my selfe to your wise vertuous and religious consideration Sure I am when we your loyall and faithfull Subiects did first see and read the same it was the greatest ioy and comfort to our heartes that could come vnto vs. And therfore I could not but give som notice thereof alwayes in the most dutifull obedient affection of my heart that I can expresse The Lord Iesus in mercy blesse your Maiestie for euer preserve your precious soule from flattery and falshood AMEN Your Maiesties humble obedient and faithfull Subiect HENRY IACOB a Minister of Gods word Colimus Imperatorem vt hominem à Deo secundum solo Deo minorem Tertull. ad Scapul The 1. Assertion It is necessarie to reforme the Churches of England their Ministerie and Ceremonies A generall Argument ALl things Contrarie to Gods word ought of necessitie to be reformed But with vs in England there are Formes of some reputed visible Churches viz. vsing Church-government their proper Ministeries or Offices and also divers Ceremonies Contrarie to Gods word Therefore with vs in England it is necessarie to reforme the Churches their Ministerie and Ceremonies The Assumption is proved in 8. Reasons FIrst we haue the 2. Commandement in the Decalogue * Exod. 2◠4.5 Thou shalt not make to thy selfe any image or likenes of any thing c. Thou shalt not bow downe to it nor worship it Which is a perpetuall and vniversall Law now still for all Christians to the same very effect and purpose also as it was heeretofore vnto the Iewes Where we must note that God forbiddeth not the same Idoll-worship heere which is forbidden properly in the 1. Commandement where he saith “ vers 3. Thou shalt not haue any other Gods before me This heere forbidden is an other kind of idolatrie In the first he forbiddeth whatsoever Divine or Godly honor given vnto any thing beside vnto God himselfe But * vers 4.5 heere he forbiddeth all Meanes being Humane Invētions whereby men would giue honor to the true God And namely all Outward meanes which we call Gods * Externus Dei Cultus Liturgia Outward Worship or Service Yet consider alwayes that in this Commandemēt such Outward meanes of honoring God are not denyed to mens discretiō as are Civill either meerely or mixtly But only such are heere denyed as are meerely Ecclesiasticall things and serue simply to the exercise of Religion As all Ecclesiasticall Rites Actions Ministeries Formes of Visible Churches which being as it were sensible images serving simply for religious or Ecclesiasticall vses and being meerely the inventions of men must needs by this Commandement be all simply vnlawfull Or in Gods Outward worship this Commandement giveth leave to mens discretion wisedom only touching meere Circumstances which are nothing els but Occasionall or Accidentall things therein And these Occasionall Circumstances or Accidents are alwayes such Particulars as whose Generalls are
◠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
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
the due executiō of the whole entire Pastorall office sanctified and set by Christ himself in his Churches to this purpose For which cause I have ben specially at this time moved with inward compassion towards our whole Nation wherein through Gods mercifull goodnes the Gospell hath ben famously professed now these 50. yeares almost wholy togeather And yet notwithstanding never all this while have any of you the Pastors of our Churches executed your whole and intiré function towardes your flockes Being by all meanes forbidden and forcibly kept from one naturall part thereof and most effectuall which Christ in his word prescribeth hath left for you and for all true Pastors to performe Namely the holy Governement and spiritual Discipline as by the 2.4 7. Reasons in the first Assertion before hath appeared Whence manifestly it is com to passe that 3. vnspeakeable evills do raigne among vs. First a generall impeachment wracke of the soules health of the People every where throughout the Land by wanting this Ordinarie meanes appointed of God for salvation to every man Secondly an iniurious spoyling of all you beloved Brethren the true and proper Pastors in England of a principall part of your holy function and spirituall right Third no small diminution of the honour of Christ and of his heavenly word Touching the first I do not say as som seeme to do that simply there is no salvation in our Chrches nor true Christianitie at all But this I say indeed Christ graciously and apparantly doth impart salvation to many among vs Howbeit that cometh not by our inioying the whole ordinarie meanes assigned of God for vs which we haue not but as it were by the one halfe thereof only that is by the Preaching and Sacraments which by his speciall mercy we haue and do inioy In which case whosoever presumeth of Gods loue and assureth himselfe of blessednes with quiet contentment without longing for and seeking further to walke in the perfect way now that it is discovered peradventure he may deceaue himselfe Certainly many thousands among vs do thus very commonly make shipwrack The rather seeing even that also which we haue sound in our Land is mixed and mingled with many other inventions and Traditions of men And those though they say they are indifferent things yet they are not indifferently vsed but necessarily vrged by authoritie imposed vpon vs. Which surely are to none any helpes vnto life but vnto many if not to all are dangerous snares vnto death And this is all the good that comes by them The second evill is the iniurious spoyling of all the true Pastors in England of their most precious right the Crowne of their Ministery the spirituall governing and ordering of their owne flocks for whose soules they stand bound to answer before God O my Brethren what are all your worldly benefites besides to this losse What are your dignities to this indignitie Or else are you not the men you are taken to bee Are you not rightly and truly Pastors to your severall flockes Are you the Diocesan Bishops Curates and Substitutes only Have you not properly the charge of soules and shall you answer to God nothing for the straying leesing of your sheepe If you thinke so let the world vnderstand this matter If otherwise looke to your charge fulfill your ministery which you have receaved of the Lord. Or els consider how you can be in such an office and yet not do the office not intend to do it The things which God hath conioyned who may separate The Lord for the saving of his children needeth no mans sinne which you heere commit in thus violating his Ordinance Yea he will save his by his owne meanes and not as we thinke he will Heaven and Earth may perish but one Iot or title of his spirituall Ordinances may not perish nor be changed by men It is not in men therfore nor Angels to dispense with you heerein nor to discharge you of a part of your holy office Much lesse may lay Chancelors or strange Pastors take into their hands the spirituall censures which belong vnto you both over your flockes and over your selves also The last but not the least evill is the manefest diminutiō of Christs honour amongst vs thereby For whatsoever sufficiency is yeelded vnto men to institute and command these Ecclesiasticall ordinances that is vniustly detracted from the proper and sole person of Christ and from his Word as in the 1. 8. Reasons before we shewed These things then are farr from indifferent matters or small trifles in the Churches as som fond men suggest and still reiterat You do see in this Treatise I hope how directly contrary they are to Gods word how preiudiciall and dishonorable to your holy calling likewise how pernicious to the soules of all the Christians in the Land Which also very experience sheweth vs too much For how do Libertines and Atheists grow by this meanes How doth Poperie and other Heresies spread abroad gett footing by it There is no other such reason truly to be given of these evills as this even because the Churches are deprived among vs contrary to Christs ordinance of their power to correct and redresse the same And because every man wanteth this heavenly defense and preservatiue appointed for vs of God without which how should they be preserved Yea it may be truly said that they all do want one part of their ordinary appointed and sanctified food to eternall life that they all do want the vse of one of the Keyes which do open the Kingdom of heaven ordinarily as before hath ben shewed Why do you not therefore bretheren chiefly now at this time seeke vnto God by prayer and to our most wise and noble King by humble and earnest suit both for your owne for your peoples yea for Christs due right Our Soveraigne is a gracious Christian Prince He as we dayly see righteth every mans tēporall wrongs who do come vnto him Much more will he being dutifully and diligently sought vnto give you your Flockes every of which is Christs proper visible Church these so manifest and so necessarie spirituall rights appertayning vnto them concerning so neerely all their soules health And for Christs honor who wil be more forward then he who hath don many things most vertuously most religiously already heeretofore For the better procurement whereof now and for the easier perswading of you all men duely to seeke this blessing I haue taken a little paines in the collecting of these Assertions and Reasons before going Hoping that even our Adversaries heerein who haue consciences fearing God and frameable by his word wishing sincerely the right state of Christs Visible Churches in England will accord with vs and not preferr their owne temporall respectes before Gods true glory yea and their owne principall good If any as I feare to many will resist and pretend reason and Religion and care for the State c. Them I desire to be as willing as we are Christianly to discusse these questions Wherein humbly we desire that the King him selfe would iudge who is wise as an Angell of God to vnderstand determine this whole cause by the tryall and evidence of Gods written word Which is and must be among Christians the end of all religious controversies Wherefore now Brethren I commend you to God and to the word of his grace which is able to build vs further to give vs an inheritance among them that are sanctified Your Brother in the Lord HENRY IACOB I am the way the trueth and the life Iohn 14.6 I will not give my glory to another Isa 42.8 They teach things which they ought not for filthy lucres sake Tit. 1.11