This is true in deed God hath given vs in his word this sufficiencie for all Ecclesiasticall or Religious matters necessarie to salvation but not for all Ecclesiasticall matters what soever This is a frivolous exception and most false For first divers of our present matters controverted are necessaric enough They can not be thus reiected as thinges not necessarie viz. the onely true Forme and Constitution of Christs Visible Churches with their due Ministeries proportioned to them According to Gods ordinarie dispensation of grace by his worde there is even Necessitie to enioy these Gods own Ordinances and to bee free from all Traditions of men especially such as are coÌ„trarie to his Touching other things which seeme sinaller and of lesse importance as some esteeme the Rites Ceremonies to be in Gods worship I answere our Argument before laid downe generally includeth all meere Ecclesiastical or Religious things I say All. And where All is included Nothing is excepted Wherefore we still affirme and professe that all lawfull Ecclesiasticall Rites whatsoever are contained now in the Scriptures of the New Testament and not onely thinges simply necessarie to salvation Besides that we must not forget how the wilfull maintayning of small thinges amisse becommeth a great and haynous sinne wherevnto is due a fearfull punishment As may be seene in him who * Num. 15.30 and 32. with a high hande did but gather a few stickes on the Sabbath day Nothwithstanding all this yet it semeth to many that these externall things Ecclesiastical are not matters of Doctrine nor of Faith c. And therefore may bee lawfull though they be not contayned in the Scripture I answere They are all truly properly matters of Doctrine of Faith and of Religion appertayning to the 1. Table 2. Commaundement in the Decalogue to many other places of Scripture as before hath bene shewed It is the error of men not knowing the holy Scriptures proper and full vse or true extent when any do thinke such Ecclesiasticall things as these heere controverted are not coÌ„tained in the Scripture yet that they may be lawfull They are all simply vnlawfull if they bee not contained in the holy Scripture Wherefore even all these things both the lawful vnlawfull contained in the Scripture or not contained Formes of visible Churches vsing Government Ministeries Rites are matters of Doctrine of Faith of ReligioÌ„ viz. true or false So that the one ought as our life to be imbraced the other as the very wayes of death to be avoyded especially when we discerne and see them thus to be Reason 2. EVERY Visible Church of Christ truly and properly so called ought by Gods * Mat. 18 17. expresse word to have and vse the Ecclesiasticall government of it self Bâ—â—â—very particular Congregation of Christians is a Visible Church of Christ truly and properly The true Churches and the false Therefore every particular Congregation of Christians by Gods expresse word ought to have and vse the Ecclesiasticall governement of it selfe viz. according to the order set downe for a Visible Church in Gods word And so in England consequentlie the things that are directlie contrarie therevnto Diocesan and Provinciall Churches vsing government with their Ministers c. are directlie contrarie to Gods word and therefore ought of necessitie to be reformed Heere first lett it be noted A Visible Church that we vnderstande a Visible Church of Christ to be a Societie of Christians whiche any member may and must on occasion have a visible or sensible vse of intirely and wholy togeather the same having the power of Eccle siasticall governement in and for it selfe immediatlie from Christ. I say The Church intirelie and wholie togeather may and must be vsed on occasion Considering that against this there is no text of Scripture in all the New Testament nor anie force of reason appearing Then let vs also observe and marke these 3. pointes Note For proofe of our Assumption last before 1. The Visible Churches of Christ were in number * 1 Cor. 11.16 4 17. c. many divers and not onely one by the ordinance of God him selse So that it is false whiche is “ Hooker lib 3. Sect. 1. pa. 132. held that there is a Vniversall Visible Church like the Sea which being but one properly is distinguished and called by divers names according to the Countries and places by which it cometh Nay the Visible Churches of Christ were by the Apostles ordination many in number actuallie divided Bodies or Societies The Sea properly and alwayes being but one Continued Body was and is distinguished meerelie by divers names The Vniversall Invisible Church was and is in deed one in number but I have shewed there were many in nomber of the true and proper Visible Churches Againe the Iewish Visible Church according to the Law was in nuÌ„ber only one properlie vnder one High Priest and having one Temple only at Ierusalem But Christ and his Apostles changed that forme and did institute and leave the Christian Churches properlie in number many and divers as I saide Secondly they instituted and left particular ordinarie or constant CoÌ„gregations true and proper Visible Churches Or they left not anie one Visible Church in the whole world constitute and compact of divers ordinarie and constant Congregations Both these points are most manifest and vndeniable in these places of holy Scripture following First that florishing and plentifull Church of Corinth was * 1. Cor. 14.23 but one particular Congregation Whereof the Apostle saith thus When the whole Church is come togeather “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place Which also we may likewise affirme of the Church of * Act. 14.27 Antioch and of ♣ Iusti Martyr Apo. 2 Rome and of “ Act. 15.22 25. Ierusalem and of * Act. 20.28 Ephesus c. in those dayes For though these Cities were great and populous yet being vnbeleeving hatefull enemies to the Gospell each of them had then of faithfull Christians but one particular constant Congregation onely Like as the Protestants are in the Cities at this day vnder the Spanish King or as they were in divers Cities of France before the peace was made as we were heere in London in Queene Maries time Where yet we denie not that then some particular CoÌ„gregations being as that of Ierusalem was * Act. 4.4 before greater then other som did by reason of persecution meet occasionallie and vncertainlie in divers ♣ Act. 12 1â— smaller numbers But these smaller numbers were not so many Churches properlie because they were vncertaine and occasionall A true and proper Church being alwayes necessarilie an ordinarie sett companie and a constant societie Those therefore notwithstanding made but one “ Act. 6.2 particular compleat Congregation or proper Church which in time of peace chieflie they growing yet more populous were to be distributed and divided into sundrie proper and
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
some * Gal. 3.24 4.9 Iewish Ceremonies among the vnconverted Iewes a while after Christes death Their “ Acts 6.3 â— 6. letting the people to nominate their Ministers Churches more or lesse populous c. These and such like wee doubt not are in Ecclesiasticall actions in some sorte Indifferent I meane they are changeable and either can not or ought not to be perpetuall neither need they to be determined in Scripture Although yet in their vse they are not to be reckoned so indifferent but that they ought necessarily to be ruled by the generall rules of Discretion and Charitie Namely that in all of them Comelinesse Edification the Avoyding of offence and Gods glorie may be respected Thus then let it be noted that we affirme in Ecclesiasticall actions no other thing at all beside these is or can be anie way indifferent by any meanes None of the things in coÌ„troversie are indifferent neither are they proper Circumstances But touching our forenamed Ecclesiasticall vnwritteÌ„ Traditions whether Formes of Visible Churches Ministeries or Ceremonies they are of no such nature as those things beforenamed either Naturall necessities or proper Circumstances are They are no way like to any sort of them Wherefore though Circumstances be indifferent yet mens Traditions in ReligioÌ„ can not be Neither did these thinges stande otherwise among the Iewes vnder the Law So that it remaineth sure that all Church-Traditions without Gods word therfore all invented formes of Visible Churches vsing governement offices of Ministerie and Ceremonies are simplie evill and vnlawfull and therefore of necessitie ought to be reformed Yet some will reply and say If men may institute Temples or places meerely Ecclesiasticall why not also Garments meerely Ecclesiasticall c. Touching Temples I aunswere They are esteemed meerely Ecclesiasticall or Religious places because things meerely Ecclesiasticall or Religious are done in them Howbeit the trueth is their proper and principall vse is partlie Naturall and partlie Civill It is necessarie in Nature for Church-Assemblies to bee in a place It is Civill namelie when peace prosperitie is to have a commodious a comely and a distinct House for the publike exercises of Gods worship Which very thing is in Civilitie no lesse requisite for the publike grave actions of the CoÌ„mon Wealth also So that at the most a Temple appointed by men can not truelie be accoumpted a thing meerely but mixtly Ecclesiasticall And so this Humane institution we acknowledge is lawfull even for Religious affaires when there is no further vse therof at all That is if it be not held as Religious meerely nor in the proper and principall vse thereof As the Surplice is with vs. It is an Ecclesiasticall Rite So are likewise the Kneeling Crossing Churching Burying c. which the Temple can not be It is meerely simply Ecclesiasticall There is no respect had to Civilitie in it considering that it serveth never in any Civill businesse nor place but it is onely in and for the Church Church actions Much lesse is there for it any Naturall necessitie Beside the Preface of the CoÌ„mon-prayer-booke maketh it to have with the rest of the Ceremonies a speciall signification in Gods worship Even as the Papists do also vse it froÌ„ whom immediatly we have receaved the same Wherfore doubtles such prescript garmeÌ„ts meerly Ecclesiastical being Humane Inventions are simply vnlawfull although Temples for Gods Service be not so Moreover we have to answere to this and such like matters obiected to vs in this wise â— Cor. 11. â—3 14.23 5.4 Math. 18. â—7 Such * places of Scripture as doe commaund Church-Assemblies and the publike Worship of God the same do also by necessarie consequence in time of peace commaund some commodious and distinct Houses for them But no Scripture by any necessarie consequence commaundeth any distinct and meere Ecclesiasticall Garment at any season Therefore these things can not be coÌ„pared nor likened togeather They are not both things indifferent alike Nay the one is by Gods word necessarie the other vnlawfull Some think that the appointing of the Altar in * Iosh 22. Ioshua of the Feast of “ Hest 9. Purim and Davids ordayning * 1 Chron. â—5 1.6 Singers Musicians in the Temple do prove that all religious matters invented and instituted by men are not vnlawfull I answere Howsoever they who appointed and sett vp that Altar in Ioshua might have devised some other thing lesse scandalous then the forme of an Altar whiche yet might as well have served to the vse they made it for as the Altar did or could doe Nevertheles this Altar was truelie no more but a civill monument or Signe as being vsed no way in any Ecclesiasticall or Religious action of worshipping God but set vp as a spectacle only in the open fields or by the river side though it served for a token that the 2. Tribes and a halfe had a part with the rest of Israell and in the worship of their God Not vnlike it might be to this if the States of the low Countries should commaund everie inhabitant being no Anabaptist in that Countrey to weare a litle Dagger on their garmentes to shew that they beleeve Magistracie and the vse of weapons to be lawfull Or as perhappes the Signe of the Crosse was vsed by the Ancient Christians dwelling amoÌ„g Heathens to let them see they were not ashamed of Christ crucified All these are cleerely Civill and therefore wee acknowledge in mens power it is ro ordayne or abrogate them As for the Feast of Purim that appeareth no where in the text to have bene a Religious Feast or Holy day But onely a day of Civill vse also viz. of reioycing of making merry of sending presentes to friends and giftes to the poore As may appeare Hest 9.22 Yet if any contende that it was a Holy day for solemne Thankes-giving worshipping of God in memorie of the rare deliverance of the Iewes from Hamans malice Though this appeare not yet wee may answere neither can anie man disprove it that Mordecai the Iewe the * verâ— 2â— Authour of this institution was a Prophet of God and Authour also of this booke of Hester So that then he ordained this constant Holy-day not by humane discretion but by Divine authoritie Even as David did institute the singing Levites with Instrumentes of Musike in the Temple The * 2. Chron. 29.25 text as it were of purpose meeting with this obiection importeth that David neither did nor might do these things by his Kinglie power nor by anie discretion Humane but only by Propheticall authoritie through Gods own commaundement Where it is to be noted that by vrging Gods absolute all sufficient Lawe for matters Ecclesiasticall wee do not restraine nor binde God but only vs Men from adding of any thing in the exercise of Gods worship besides that which hee him selfe hath instituted and sealed vp in his Testament It will be againe replied
is a Visible Church of Christ truly and properly Seeing each true Visible Church hath evermore from Christ power and right of governement in it selfe as before is noted Let this therefore be well declared what is a true Visible Church and we shall soone agree We affirme that every particular ordinarie Cōgregation is and ought to be allowed for such a Church And heerevpon do we stand I am not ignorant of the common and vulgar phrase of speach among men both ancient and of late both vnlearned and learned who have vsed to call everie of those other a Church as a Diocesan Church a Provinciall a National and also a Vniversall Church meaning it seemeth that everie of these may be trulie and rightlie called a Visible Church But this is only the custome of speach among men And * Mos trium literatum tyrannus Bez. Annot. in Luc. 23.17 Custome is a Tyrant as a Reverend Father saith well It is no warrant nor ground for any thing in Religion The word of God alone must suffice vs heerein Yea we consider not what advantage we give the Heretike Catholikes against vs by acknowledging a Catholike Visible Church It followeth from this necessarilie that there is ought to be on earth a Catholike or Vniversall governement Ecclesiasticall This is a Conclusion wherevnto M. Hooker setteth down expreslie * Hook 3. Sect 1. both the Proposition and Assumption viz. Everie Visible Church Pag. 132. truly and properly so called ought to have a correspondent Ecclesiasticall governement But there is a Catholike or Vniversal Visible Church on earth Pag. 126. and 132. To which Premisses everie childe now can quicklie adde the Conclusion Ergo There is and ought to be on earth a Catholike or Vniversall governement Eccle siasticall And I am perswaded that this oversight or error among vs hath caused Thousandes to turne Catholikes that is members of Antichrist and enemies to the true Churches and servants of Christ For if there be properlie one Visible Church and governement Ecclesiasticall throughout the world then this must be in some one place eminently For some whither we must go when Christ biddeth vs Tell the Church Now there is no place in all the world so likelie as Rome is to be the Visible seat and spring-head of the Vniversall governement of the Catholike Church if in deed there be any Therfore most easilie mē are drawen to be Roman Catholiks whē this is not denyed that there is a Catholike Visible Church Which selfe same advantage we give also to our Pontificall Hierarchie in England against the true estate and due governement of Christes Visible Churches heere For while we grant them whether by error or by oversight that there is may be truly and properly a Diocesan Visible Church they will easilie conclude that then there may ought to be a correspondent Diocesan governement Which as before I observed overthroweth quite the proper being and governement of each particular or Parishionall Church But we because Christ and his Apostles throughout all the New Testament have appointed every were allowed the Parishionall Assemblies as to be cleerely absolutly distinct in themselves so to be Visible Churches truly properly and withall a correspondent Ecclesiasticall governement to be in each of them as before hath bene shewed therefore heerevpon do we stand this do we vrge that the Institution of Christ and the Apostles practize ought to be a rule for Christian Churches as every where so heere in England vpon this do our Consciences rest assuredlie Because as before I said who is it that may presume to ordaine any forme of a Church save Christ only Especiallie overthrowing that forme of a Church and governement which Christ hath ordeyned as these Diocesan and Provinciall Churches with their proper Ministers do Ecclesiae nomine armamini contra Ecclesias dimicatis You arme your selves with the name of the Church and fight against the true Churches In this place I can not forget how some thinking thēselves deepe Politicians do imagin that they see our Groūds to be directlie against a Monarchie or Kingly State For this Ecclesiasticall governement being Popular say they it wil require the Civill governement also to becom conformed to it Also they thinke it can never bee menaged without trouble and tumult First we absolutelie denie that any manner of Ecclesiasticall Governement requireth the Civill Governement to becom conformed to it This is a most false conceite The bounds of either Governernement are distinct and cleerlie severed the one from the other albeit each doth ayd succour the other But what should I reason heereof This their insimulation is against none other then Christ him selfe and his blessed Word wherein he hath instituted no other state of a Church Visible but a particular Congregation only Shall we impugne and accuse the true Church of Christ Nay shall we accuse Christ him selfe and his Gospell that heerein he yeeldeth vs not the true right or best forme of a Church And therefore we will of our owne heades devise and constitute a better God forbid that any Christians should so do and wilfully maintaine this doing also But they think this maner of governement will becom tumultuous and troublesom in the State and so it will proove hurtfull to the Prince I would demaund why thinke they that the Church government as we desire it will be troublesom tumultuous They will answere because we require of necessitie that Elections of Ministers and Excommunications c. must be Popular Which can not but bring with them commonly tumult and much trouble if not confusion and perill to manie Wherevnto I replie that this were verie true in deed viz. much trouble and tumult would commonly follow and perhaps perill to divers if we desired or sought for popular Elections of Diocesan Bishops Such as we read of finde to have ben vsed in many places vnder Christian Princes from 300. yeres after Christ hitherward for a long time As for example at Antioch Alexandria Rome Constantinople c. In these and other Cities verie great stirres tumultes and confusions among the People have risen in deed not seldom times even in and about such their Elections The Ecclesiasticall Histories are full of examples to this purpose But such running togeather of a whole Citie or Dioces such voice-giving of such multitudes of people we desire not neither do we any wayes allow it It was a corrupt remainder in deed of the Peoples auncient free voice-giving to the Election of their Parishionall Pastors or Bishops For such all ordinarie Bishops and Pastors were primitively in the Apostles dayes and such every where they were left by them as before we have shewed Every ordinarie Bishop then I say was only of a Parish as the Ancients call it that is of one particular Congregation only and no greater And so their Elections were accomplished by the free consent and voyce-giving only of the People of each of these
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
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
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
only by his Priestly Office that is only by the Sacrifice of his owne sufferings yet he worketh our Salvation and accomplisheth his Mediation not but by all these 3. his Offices iointly togeather So that it is the error of a nomber who thinke to beleeve only that Christ dyed for vs this is enough to salvation We need not to regard in Christ any more Whereby men coÌ„monlie forget the other partes of Christes glorious worke toward vs viz. his holy compleat Doctrine and Governement But both these also ought to be believed yeelded vnto the person of our Saviour Christ intirely wholy even in respect as he is our Saviour Mediator no lesse then the other that he perfectly suffered for vs as our Redeemer This is well to be considered The Assumption our adversaries do make to be true For they take froÌ„ Christ personally a manifest part of his Propheticall Office and likewise of his Kingly Office It is a part of Christes owne proper Propheticall Office to teach vs with authoritie by him selfe * Proved in Reason 1. pa. 1.2 c. And Heb. 3.2 3 â— 6. Math. 17.5 Iohn 14.6 and 16.13 alone in his owne word and Testament the outward forme nature and constitution which is but one of all his Visible Churches whether in Countries rich or poore Monarchies or Democraties c likewise all the true Ecclesiasticall Offices and Ministeries in them with every kinde of action and thing properly Ecclesiasticall vsed in the Church or where soever els Religiously Also it is a part of his proper Kinglie Office “ Matth. 6.33 and 22.2 c. Luke 19.14 27. Iam. 4.12 1 Cor. 12.5 Mat. 18.17 Iohn 20.23 by him selfe to constitute and inioyne the singular and only true forme of all his Visible Churches and to admit whersoever none other spiritually to rule to guide and to blesse vs in them only by his owne Ministeries and Ordinances instituted by him selfe or by his Spirite in his Apostles and by none other All which the foresaide Diocesesan ruling Bishops c. do take from Christ himselfe personally and do * D. Whit-gift against Mai. Cart-wright pa. 370.376 permit them vnto Men. Saying it is indifferent and somwhere somtimes convenient for Christians thus to do Therefore the Assumption is true It wil be said if this be so then likewise the ancient Writers Austine Ambrose Chrysostome Leo Gregorie c. did erre in faith to salvation and believed not som partes of the fundamentall Offices of Christ our Savior For those ancientes did hold sundry Ecclesiasticall Inventions of men besides that they were theÌ„selves Diocesan ruling Bishops Wherefore by this reason they diminished not a little of our Saviors most holy healthfull Offices both Propheticall and Kingly Which to affirme wil be very hard The same must be saide likewise of our late blessed Martyrs Cranmer Ridley Latimer Ferrar c. I answer we embrace these holy men of God both the elder and later for their other manifolde testimonies of pietie Therefore we iudge them as faithfull servantes of Christ according to that measure of light wherein they lived That is they did generally and indistinctly beleeve and professe soundly all the whole Offices of Christ to salvatioÌ„ Yet true it is they erred in these foresaid external partes pertayning to Christes Prophecie and Kingdome through the common sway of the times then the Mysterie of iniquitie that is Antichrist advancing it selfe daylie very much even by them and by these their errors though they for their partes were vnwitting vnwilling The case thus standing with them we are not to doubt but these their errors though of them selves very great were graciously pardoned in Christ chiefly considering that these matters were not then examined nor any thing looked into which with vs now these 40. yeeres have ben much debated tried and sifted Yea and by Gods worde are so cleerlie discovered that we must needes now say He that is ignorant let him be ignorant stil and he that is perverse let him be perverse still Wherefore the condition of our Diocesan L. Bishops c. in England is farre vnlike at this day and in no sorte to be compared with that of those Bishops then Ours have no excuse which they might have Cyprian saieth well in such another case * Cypri Epi. 2.3 Si quis de antecessoribus nostris vel ignoranter vel simpliciter non hoc observavit tenuit quod nos Dominus facere exemplo Magisterio suo docuit potest simplicitati eius de indulgeÌ„tiâ Domini venia concedi nobis verò non poterit ignosci qui nunc à Domino admoniti instructi sumus If any before vs either ignorantly or simply hath not observed and kept that which the Lord by his example doctrine hath taught vs to do by the Lords mercy his simplicitie may be pardoned but we cannot be forgiven who are now warned and instructed of the Lord. Yet some will say We can not shew any such forme of a Visible Church somtime for many hundreds of yeares togeather Shall we then thinke that this is Christs perpetuall ordinance I answere first for 2. hundred yeares after Christ there is no man can shew any other forme of a Visible Church but this any where in the whole world as in the next Assertion presently God willing we shall further see Which beside the all-sufficient word of God is an excellent testimonie also neither need we looke further into Humane writinges for the perpetuall necessitie heereof Second they who list to search may finde argumentes of divers particular Congregations being intire Visible Churches in all ages I thinke Howbeit what is that to vs Must the Christian faith or any part of it stand or fall by the report of Mens stories Or may we in this case conclude from them Negatively Mens writings mention not such a Church at somtime Therfore then there was none And specially to inferre thus Therefore this is not Christs ordinance alwayes necessarie for vs. To esteeme mens writings so sufficient as that by them we should prove or disprove a matter of Religion I say it is verie foolish at the least Finally our Adversaries will obiect that by these Assertions and defences we detract from the Kings authoritie power namely thus misliking that which he alloweth specially holding an authority Ecclesiasticall not derived from him I answer even so did evill slanderous men accuse the faithfull Christians in the primitive age They cryed that * Act. 17. â—â— These all do against the decrees of Caesar saying that there is another King one Iesus Our reply therefore vnto them for this shall stand in 4. points 1. We most gladlie do * Math. 20.21 give vnto Caesar the things that are Caesars but to God the things that are Gods “ Tertul. ad Scapulaâ—â— 2. Colimus Imperatorem vt hominem à Deo secundum solo Deo minorem We honor the King as
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