the whole Church This ought to go before that iudgement And Non absque consensu Ecclesiae quispiam excommunicari potest lus hoc ad Ecclesiam pertinet neque ab illâ eripi potest Witthout the consent of the Church not any one can bee excommunicated This right belongeth to the Church neither ought it to bee taken away from it And the consent of the people is still to be observed in Excommunication both that tyrannie may be avoyded that it may be done with greatâ—er fruit and gravitie The same worthy man greatly coÌ„mendeth the pietie of a Bishop at Troie in France who about the yeare 1561. left his Popish state and did betake him to a flocke of Christians there Epict. â—â— and taught them the word of God purely But quia ei gravis scrupulus â—iectus est de suâ vocatione quod in ed Ecclesis ac populi Elestionem seu Censirmationem uâ— is habuerit ideò c. Beâ—ause he had a great scruple in his conscience about his Calâ—aâ—g seeing hee had not therein the Elâ—ction or Confirmation of the Church and people Therefore hee sent for the Elders of the reformed Church and desired theÌ„ that they would consider godly and wisely whether they would chose confirme and haâ—e hâ—n for their Bishop Which if they thought good to do hee would doe his indeavour that as hee began so hee would go on as hee was able by teaching and exhorting to edifiâ—â— and increase the Church committed to him But if they thought him not fit for so great an Offâ—â—â— they should speake it freely and openly hee was â—eadie to give place c. And hee desired that they would speedily deâ—berate with the Church about the matter Which when it was done hee was acknowledged â—aâ— reâ—eaved of all with one consent as a true Bishop Wherefore his authoritie and pâ—â—iâ— doth much profit the Church of Chriâ—t God bee praised who governeth and gâ—ideth the kingdome of his Sonne in this manner O where shall wee see such Bishops in these dayes 8. Musculus Musculus also speaketh and reasoneth cleerely with vs heerein Hee saith †Com. plac Of Min. Elect. There is no doubt but the Apostles keâ—t that maner of ordayning viz. after the church had chosen And After fasting and praying which was wont to be done in the Congregation of the faithful They ordayned Elders which were first chosen of the faithfull And this forme of Electing and ordayning Elders and Bishops the Apostle commended vnto his fellow workman Titus and Timothie saying “ Tiâ— 1 5. For this cause I left thee in Crete c. For who would beleeve that he ordained that Titus should do otherwise then both hee and the rest of the Apostles were accustomed to do Therefore both by example and ordinace of the Apostle in the primitive church Elders Pastors Bishops and Deacons were in the Ecclesiasticall Meetings chosen of the people by lifting vp of handes Also hee saith The Forme of Election vsed in the Apostles times is conformable to the libertie and priviledge of the Church whereof Cyprian made mention and that forme of choise whereby men began to be thrust vpon the people of Christ beeing not chosen of it doth agree to a Church which is not free but subiect to bondage And this forme of electioÌ„ by the peoples choise he calleth the Old the Fittest the Divine the Apostolicall and lawfull election the other to come from the corrupt state of the Church and Religion 9. Bullinger Bullinger assirmeth thus “ Decaâ— 5.4 The Lord from the beginning gave authoritio to the Church to chose and ordayne fit Ministers And Those which thinke that the Bishop Archbishop have power to make Ministers vse these places of the Scripture * Tit. 1. Therefore I left thee at Crete that thou mightest appoint Elcers Towne by Towne And againe “ 1. Tim. 5. Take heed that thou lay not thy handes rashly on anie But we answer that the Apostles did not vse any tyranny in the Churches nor themselves alone to have don these thinges which pertayned either to Election or Ordination other men in the Church shut out For the Apostles and Elders did create Bishops and Elders in the Church but communicating their counsaill with the Churches yea and with the consent and approving of the people Yea of Ministers that governe anic Church without or against their consent thus he saith “ In 1. Coâ— 5.4 Vâ—bem prodere diâ—untur Legati qui diversum ab eo quod ab vrbe prescriptum est agunt Those embassadors are said to betray the Citie who do any thing divers from that which is prescribed them by the Citie 10. Gualter Gualter likewise is as plaine as can be Saith hee of the calling of Ministers †Hoâ—â—il in Act 13.1 Divinitùs vocatos esse censebimus quâ—scunque Dei spiritus donis necessarijs instruxerit legitiâ—â—s Ecclesiae suffragijs elegerit Aliquas enim in hac causa partes Ecclesiae mandatas esse hiâ— locus perspicuè tradit Ecclesiae calculum spiritus requirit We wil esteeme them to have a calling from God whomsoever Gods spirit hath â—â—abled with necessarie giftes and hath chosen by the Churches lawful giviâ—g of voyces For this place plainly sheweâ—h that in this cause there are some partes committed to the Church The Spirit requireth the Churches iudgâ—ment Afterward he saith “ In Act. 14. â—â— Foedá tyranâ—ide Ecclesiarum slatus opprimitur The state of the Churches is oppressed by filthy tyrannie where at this day the Churches have not this libertie to give their free consent at least For heere he respecteth that right and iust order according to the rule of the Gospell which before he had described †In Act. 1. â—â— Ministrorum verbi Ecclesiae Electiones atque ordinationes non occultè intra privatos parietes à paucis hominiâ—us sed publicè ab Ecclesia in totius Ecclesiae conspectu fieri debent Neque noâ— movet quod Paulus alibi vni Tito vel Timâ—theo ius potestatem Episcopoâ— eligendi tribuere videtur Non enim illos privata authâ—ritate quiâ—quam agere voluit sed pro antistâ—tum â—fficio iubet curare vt Ministri digni idones legittimè crdinentur Nec verisimile est illis plus concessum fu isse quà m Apostolis ipsis qui inconsulta Ecclesia nihil in hac causa vnquam statuerunt Nam paulo post Diaconos coram Ecclesia publicè eligunt Paulus oum Barnabá collectis viritim suffiagijs Presbyâ—eres per Ecclesias singulas ordinavisse leguntur Act. 6. 3.4 The Elections and ordinations of the Ministers of the word and of the Church ought not to bee made secretly within privat walls by a few men but publikly by the Church and in the face of the whole Church Neither doth it moove vs that Paul inan other place seemeth to give right power of chofing Bishops to Titus aloâ—e
are not perpetuall Evangelistes are not perpetuall also Bishops yea Presbyters are not perpetuall in Churches vnder the Gospell But a Congregation is perpetuall absolutly “ Math. 16. â—â— the gates of destruction shall never overcome it Wherefore this power is essentially in the Congregation And so the consequence is false “ Pag. 77. These directions are perpetuall therfore peculiar to Bishops I say this sequele can not bee true Wherewith is conioyned an other false reason viz. They were not common either to other Christians or other Ministers therfore peculiar to Bishops Nay they were common They may bee and are exercised by divers formes of administrations as before I shewed not all waies by Bishops And yet I grant thy are to bee exercised most commonly vsually and ordinarily by Bishops I meane true Bishops His owne distinction heere is good There is †Pa. 102. 147 potestas and forma vel modus potestatis The power the accidentall forme and maner of the power It is true the power is perpetuall the accidentall forme or maner thereof is variable In which respect the consequence also of his newe “ Pa. 77. Proposition which †Pag. 78. once againe he taketh for granted once againe I deny The proofe of his Assumption we grant yet with a distinction In the Epistles to Tim. and Tit. the office of Bishops is described generally but not as peculiar to Bishops materially not formally And only so that power was to continue in the Church till the end Also this viz. materially that power was not a higher power then Episcopall But formally it was And so his consequence is false For an Evangelists power was higher yea the Churches power by whom simply sometime both the making of Ministers and Censures are performed is “ 1. Cor. 3.22 higher then the Bishops power Againe hee saith this power of Bishops is so much of the Apostolical power as was to coÌ„tinue to the end But then hee should not make the Bishops power more then the Apostolicall as †See before pag. 240. 248 hee doth Which thus also appeareth viz. the Apostles excluded not the peoples consent but his Bishops doe Howe then saith hee it is Apostolicall Besides in all this hee Equivocateth for this power of Bishops is the Apostles as I said generally not properly materially not formally Hee would finde “ Pag. 79. a difference in his Refuter but it is easily reconciled viz. vnderstanding him of divers kindes of Bishops thus Some kinde of Bishops are in Christs Testament some absolutly have noe place there The former have power from Christ the later have none After hee maketh great outcries of †Pag. 80. 81. Schismatical novelties dreames dotages fantasticall fanaticall spirits and phrensie Right as the Papists cry out Haeretiks Haeretiks TheÌ„selves being the greatest Haeretiks of all But the ChritstiaÌ„ reader may know that this is the Doctors fury malice against our Attestators before cited and against others also who follow them Yea against “ See before pag. 73. 74. c. himselfe it is some of his frindes His slaÌ„der that we maintain such popular government as Morellius strived for is sufficieÌ„tly answered †Pag. 24. before Some of the Separation I grant are to offensive this way which I am heartily sory for They take the wordes in Math. 18.17 Tell the Church more popularly theÌ„ ther is need or then reason or good order would Howbeit in this yet they hold the substaÌ„ce of the true Church-goverm They erre but in the CircumstaÌ„ce of order though it be to “ Bera Anâ—â— cat in Math. 18.17 foule That is they will examine al scandalls c. whatsoever in the presence vnder the iudgment of the whole multitude perpetually necessarily I say perpetually necessarily Wherein I wonder they see not the many very ill Consequents which wil must insue many times As touching vs what we hold heerin I have shewed †Pag. 22. 24. 82. 83. before And our Docts doe most iniuriously “ Def. 4.81 Perp. gov pag. 355. wrong Beza the Geneva discipline if that be Geneva discipline which Viret Calvin Beza taught theÌ„ in saying they differ materially froÌ„ vs. Our D. asketh Is there any shew in Scripture or in reasoÌ„ that the sheep should rule their sheapheard or the flocke their Pastor The very voice of a Iesuit not of a Minister of the Gospel Bellarm. argueth iust so “ Bellarm. de Clersc 1. 7. against the old ProcestaÌ„ts As to the point let him know that reasonable sheep vnder the Gosp have more to do in their spiritual governmeÌ„t theÌ„ brute beastes have to doe in their governement sensuall Lastly heere hee can easily skoffe and revile the modest Christian offer of disputatioÌ„ those that favour it some of vs hee will helpe to persecute but vndertake that Offer honestly plainly he never will Hee saith †Pag. 82. wee vnderstand the speech of “ 1. Tim. 5.22 Laying on of hands as directed not to Timothie but to the people to Titus †Tit. 3.10 Avoid an haeretik or excommunicat him that is thou people Which is falfe we vnderstand it not so He doth therfore heerin slaÌ„der vs. We know these words are directed to Timothie Titus yet to them not as Lords over the people nor as Sole rulers but as Guides and directors of them As Fathers to informe them not as Maisters to overrule them and force them To them therefore by name as the principall Agents in all ordinary government the Epistles and these precepts were written And so the Apostle heere held it not needfull to mention the people though neither doth he exclude them Seeing their consent in such affaires is “ See before pag. 76. Also toward the end of this chap. elswhere in Scripture sufficiently proved And the Apostles practise in this behalfe they knew well enough Which knowen practise of the Apostles it heere behoved Timothie Titus to have regard vnto togeather with these precepts written to them For they stand togeather well enough He saith the Churches at first were governed by the Apostles c. I answere they were But not without the peoples concurrence and consent as presently before is observed But D. Downame avouched †Def. 4 8â— Our Bishops at this day have not greater authoâ—â—tie in menaging Church causes then Timothie and Titus had Which is notoriously vntrue These following the Apostles tooke the peoples consent with them our Bishops do not They only taught them perswaded them vsed spirituall power ours if they can not perswade the people or their Pastors will cast them in prison punishing their bodyes their purses He saith Timothie Titus might vse the presense or consent of the people or the counsell and advise of the Presbyters in 〈◊〉 of greatest moment as Princâ—s doe in Common-wealths I thought it was a stately
or to Timothie For he would not that they should do any thing by their privat authorâ—tie but he commaundeth them to take care that worthy and fit Ministers bee ordayned aâ—cording to the office of Guides and Overseers Nâ—ither is it likely that more was graunted to them then to the Apostles themselves who determined nothing in this cause at any time without the churches cousaill or witbout taking the churches advise For a little after they both chose Deacons publikly in the preseÌ„ce of the church and Paul with Barnabas are read to have ordayned Presbyters throughout every Church gathering the voyces of every maÌ„ Act 6 3.4 Arguitur exemple hoc corruptissimus idemque perniciosissimus Ministros eligends mos quem tam seculis aliquot hâc in causa imperâ—um obtinuisse constat Quofit vt non raro vâ—us aliquis in pluribus Ecclesijs privata authoritate Ministros Eligat Ordinet Quaete potissimum ab Abbatibus Episcopis Prapositis peccaiur Nec meitùs rem administrant nonnulli inter eos qui Evangelij nomine gloriantur Ecclesiarum reformatores baberi volunt Dum enim isis malè vsurpata possessione Monachos Episcopos vt par est eijeiunt Ecclesijstamen libertatem illorum tyrannide ereptam non restituunt Sed pro suâ— arbitrio administrant quae olim ab Episcopis Monachis administrari solebant Quod malum nisi brevi reprimatur Simoniâ—m exitialem omnis Ecclesiasticae Disciplina confusionem nobis pariet Atque omne boâ— Romanis Pontificibus debetur c. Maximè Calisto secundo ex quo tempore Ecclesia libertas ceu lethali morbo contabescens tandem in vniversum evanuit Quam quicunque restitutam volunt sive illi verbi Ministri sint sive Magistratus huc incumbendum sibi esse sciant vt vetus Ministrorum eligendorum consuetudo in ducatur By this example is reproved that most corrupt also most pernicious manner of chosing Ministers which it is manifest hath gotteÌ„ DominioÌ„ Lordly rule in this affaire now these certaine ages Whereby it is that not seldome one both choseth and ordayneth Ministers in many Churches by his privat authoritie Wherein chieflic the Abbots As in England c. Bishops and Rulers offende Neither do divers others among those that glorie in the name of the Gospell and would be counted Reformers of Churches order this matter better For while they put foorth the Monkes Bishops as it is meete they should out of their possession wickedly vsurped yet the libertie which they tooke away from their tyrannie they restore not to the Churches but administer those thinges at their owne will which in time past were wont to bee administred by the Bishops and Monkes Which evill vnles it bee shortly repressed it will bring foorth among vs both Simonie and also a deadly confusion of all Church Dâ—â—ciplice And all this wee have from the Bishops of Rome c. Chieflie from Calistus the second FroÌ„ which time the Churches libertie as it were languishing with a deadly sicknes at last vanished away wholy Which whosoever do desire that it may be restored whether they be Ministers or Magistrates let them know they must labour for this that the old custome of chosing Ministers bee brought in againe 11. Vrsimus Vnto these we will adde Vrsinus who teacheth thus Math. 18.17 If he refuse to heare the Church “ Catech. pa. 799.800 Printed at Oxfor An. 1589 let him be vnto thee as a Heathen a Publican In these wordes Christ expresly commaundeth all whosoever beeing after this sort admonished by the Church will not repent to bee by the common consent of the Church excommunicated vntill they repent And whosoever are excommunicated they againe professing and shewing in their actions amendment are altogeather in lake sort receaved into the Church as they were exiled from it namely by the iudgement of the Elders by the consent of the Church and the authoritie of Christ and the Scripture And that deâ—untiation whereby one is excommunicated is not in the power of the Minister of the Church but in the power of the Church and is done in the name of the Church because this Commandment was given by Christ vnto the church For he saith expresly Tel the Church 12. Danaus In 1 Tim. 5.22 Heere also Danaus is worthie to bee remembred He saith Approbatio eligendi Ministri ad plebem totum populum Ecclesia sanè pertinet The approbation of the Minister to bee chosen pertayneth truly to the whole people of the Church Againe Plebem non esse ab ordinationibâ— vocandorum preficiendorum muneribu Ecclesiasticis excludâ—ndam demonstant examplâ— veteris Ecclesiae c. That the people â—ught not to bee excluded from the ordinations of Ministers the examâ—les of the old Church do demonstrat in which without doubt the Election by voyces of the whole Church was vsed as it is easie to be shewed in Act 6. 14. Therefore they do perfidiously deprive the Church of her right Perfidie who thrust a Pastor on a people without their knowledge and consent For they do the Church the greatest iniurie when they spoile her of her iudgement and voyce giving Sacrilege or Church robbing Who therefore are truly to bee called Sacrilegious or Church-robbers Neither indeed is he a lawful Pastor which is over a flocke being ignorant of his comming or against their will or not consenting Which presently after he sticketh not to applie to the callings of the Ministers in England saying Ex his omnibus apparet quam nulla sit vel non legitima corum verbi Ministrorum Vocatio c. By all this it appeareth how that calling of Ministers is none or not lawfull which is made by the authoritie letters commaundement and iudgement of the King alone or Queene or the Patrone or Bishop or Archbishop c. veluti in mediâ Angliâ as it is vsed in England Id quod dolendum est which I speake with greefe Moreover concerning Excommunication he saith “ In vers 1. Hac iurisdictio est totuâ— quidem Ecclesia ratione potestatis Prepositotum autem ratione exercitij adminisirationis This iurisdiction is the whole Churâ—hes in respect of the power thereof but it beâ—ongeth to the Guides of the Church in respect â—f administring it namely populo assentiente with the peoples consent as hee addeth a â—ittle after And againe Executioni puâ—lica censura intervenire debet notitia conâ—ensus Ecclesia The knowledge and consent of the Church ought to be in the execution of the publike censure 13. Tilenus Neither shall Tilenus testimonie bee vnremembred who aunswering the Coâ—nt Lavl that required him to shew what calling Calvin had saith “ Respons ad Com Lavallium quest 3 The people of Geneva professing the Gospel did first call Farel to be their Pastor then he they called Calvin to be likewise Applying Ciprians sentence thervnto who avoucheth “ Epist
of the Vniversal Church which yet he acknowledgeth is to be governed out wardly M. Gabr. Powell like a wise maÌ„ maketh it an heresie in the Pope to holde as he doth †Gabr. Powel de Antichristo pag. 254. In Eccesia oportere esse Visibile caput That in the Visible Church there ought to be a visible head What do I heare A visible Body instituted by Christ without a Visible Head A Church and no Pastor A multitude to be governed and no Governor These are strange assertioÌ„s who soever how many soever do affirme theÌ„ For I graunt there are not a few others also which vse so to speake But in deed there is no colour of truth nor reason in these sayings Some will say D. “ Perp. gov pag. 372. Bilson D. †Def. 3.4 Downame both do shew that this one Body and Church Vniversall is to be governed by a Vniversall Synod Do they so Very well Then who shall call this Synod The calling of Provinciall Synods “ Perp. gov pa. 377 39â— they make a good reason for a Metropolitane or Archbishop Certainly the calling of a Vniversall Synod doth far better and more necessarily require a Pope A Vniversal Synod ablosute Nay â—t requireth a Pope certainly Besides it is a question whether a Vniversall Synod hath ever ben or can possibly â—e rightly and duly had At the most it is plaine that such Synodes are exceeding rare and seldom and hardly effected Math. 18.15.16.17 But the causes of the Churches governement are frequent continuall and every day What shall we thinke Hath Christ left his Body deare Spouse without helpe without governement in such dayly and continuall necessities Or can an ordinarie body be governed without an ordinarie Head To vse D. Bilsons words “ Perp. gov pag. 376. this were an heathenish if not a hellish confusion Wherefore these consequences all do follow certainly and necessarilie A Vniversall Church must have a Vniversall ordinarie Pastor And so much touching the Proposition of this reason My Assumption is this But no Vniversall Ordinarie Pastor is of Divine institution in the New Testament And this they all affirme with me constantly Therefore the Conclusion is true viz No Vniversall proper Church and consequently also no Vniversall nor any other representative Church is of Divine institution in the New Testament Hitherto I have shewed our reasons and witnesses against Synods exercising absolut power spirituall over ChristiaÌ„ people which are also churches representative To which busines I have ben forced by Do. Downames importunat flannders both generally against vs and against my selfe in particular Who heerein first compareth vs to the “ Def. 1 4â— Pope from whom he knoweth we are far enough of Where as indeed his absolut Synods do agree with the Pope too well and do make to much for him as †Pag. 110.111 112.113.114 before we saw Then he vpbraideth vs that wee will not be ruled by Synodes I answer Wee submit our selves to be ruled spiritually by Christes true visible Church instituted in his word And what would he have more Thirdly hee goeth about to deny that we subject our selves to the Kings Supremacie Whether hee doth this with more malice or foolishnes I know not For he can not be ignorant that though we affirme that the Church governement is independent and immediatly derived from Christ yet we affirme also it standeth with good reason that the Civil Magistrate is even therein Supreme Governor Civilly And though nothing may be imposed on the Christian people of a Congregation against their wills by any Spirituall authoritie for so only we intend yet we affirme withall that the Civill Magistrat may impose on them Spirituall matters by Civill power yea whether they like or dislike if hee see it good This we al gladly acknowledge Wherein we referre our selves to that which we have “ Petit. for toleration Offer c. publikly written protested in this behalfe Fourthly he falsly chargeth me by name that I in my booke of Reasons for reformation do not acknowledge in Synods any lawfull authoritie †Def. 3.4 to determine He might “ Perp. gov pa. 382.383 thus charge Doctor Bilson But I in that booke and place which hee wrangleth with do expresly say †Reas. for reform p. 31 Synods determinations are most expedient and wholesome alwayes In which respect I “ See before pag. 89. allow also the Apostles practise in Act. 15. as being both a Synod and an authentike rule and patterne for Synods Where the Apostles with others when an occasion cause was given them did not only meet togeather consult but also they did define determine and decree certain pointes yea they delivered the same to divers Churches to be kept who had no Deputies for them present in that Apostolike assembly Howbeit these Apostles delivered abroad these their Decrees only so and in such wise as informing and teaching all men thereby what they ought to do that is in maner of doctrine To the Church of Antioch whom it most concerned only this they say If ye observe these things “ Act. 15.29 ye shall do well They say not The Minister that imbraceth not these ordinaÌ„ces is deprived of his ministerie the person receyving them not is excommunicat ipso facto or he is Anathema accursed As some Synods do pronounce I grant Synods may discusse and determine of errors and may pronounce them wicked and accursed errors But actually excommunicat mens persons the Apostles never did without the concurrence and consent of that Congregation where they were members Wherefore more then this no Synod at anie time may do by the rule of the Gospell If any do impose any of their acts on a CoÌ„gregation whether they like or dislike vpon pavne of some spirituall censure yea if it be on anie one person without the same Congregations consent of which hee is certainly as I said it is more then the Apostles ever did in the Church-governement and therefore we can not out conclude that it is now vnlawful for vs so to do Also it is that point which all the forenoted sentences of those late Writers most excellent lights of the Gospell do condemne Wherefore we willingly take that Apostolike practise in Act. 15. both as being a Synod also a good patterne of Synods for ever Neither do wee in deed mislike any Christian Synods but greatly approve of them though some out of malice do obiect to vs the contrary Alwayes the Apostles practise we take for our rule And so much touching the second coÌ„sequent in this Chapter Thirdly it being admitted as Christs ordinance that the Church governement ought to bee alwayes with the peoples free coÌ„sent it followeth that Lord Bishops in severall are vnlawfull contrarie to Christ Now a Lord Bishop Who is a Spirituall Lord. and a Spirituall Lord we alwayes vnderstand him to be who exerciseth sole authoritie
Schismatickes and peace-breakers but look vnto the word of God theÌ„ them selves will be found to bee the makers of the Schisme in departing from the said word of God by their Traditions The true cause of Vnitie We see then by this that the true iust cause of Vnitie in the churches of Christ is to cleave vnseparably to Christes Testament Which meÌ„ not willing to follow alwayes but seeking to walke rather in the wayes and customes and inventions of men thereby they give occasion indeed of much strife The true cause of dissension in Religion discord dissention This is the true cause of our differences in religion It is as fenseleâ— which D. Downame maintaineth that Diocesan and Provinciall Bishops having no Superior Ecclesiasticall can be causes of Vnitie Def. 2.114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For none of these can do any thing but each in his owne circuit Now what is that to Christian Vnitie when nevertheles there may be for all theÌ„ so many opinions as there be independent Provinciall Bishops Only a Vniversall Church and Bishop if we list to follow Mens policies and not Christes Testament may in deed cause a kinde of Vnitie But againe such Vnitie without Veritie is vnto Christian people plaine tyrannie And we professe that absolute Vnitie vnder a Visible Head is not so good as the TyraÌ„nie of such a one is mischievous Christ rather would his faithfull servantes should be prooved and exercised by Schismatikes then their consciences oppressed by tyrants Some perhaps will say that thus we seeme to desire dissentions seeing we refuse reasonable likelie meanes of Vnitie I answer First The Pope hath better colour so to obiect then Provincialls as before is said Second our meanes of Vnitie which we imbrace are far more likely to effect the same then their way For they have a Provinciall L. Bishop without the word but we have Christs written word his churches helpe also These meanes among vs will settle more vnitie and peace in truth a hundred times especially within the body of our Churches then our adversaries have or can have by their L. Bishops The Magistrats favor a speciall cause of Vnitie If our Magistrates would shew vs their favor and aide which our adversaries enioy this that I say would quickly vniversally be evident But for want of the Magistrates said favor I grant mo differences do appeare amonge vs then would otherwise In which case yet no ChristiaÌ„ ought to be offended but to consider both that vnder the Apostles it hath been so and that Allmightie God she weth heereby that it is “ See D. Downam Def. 3.67.68 better so to bee then vnder Humane tyrannie though pretending Vnitie Doct. Downame setteth vp his rest vpon a †Def. 3.4.6 Vniversall Synod for Vnitie This is his chiefest buck lar But alas how vaine is it For first a Vniversall Synode indeed is impossible to be had especially by vs in these dayes For when and where had any Christians the least benefit by a Vniversall Synod since the Pope hath ben detected What a meanes then of Vnitie is that which our Adversaries pretend Namely which is not possible to be had or howsoever most rare difficult Secondly such a Synod at the D. stands for viz. Setting downe Decreta tanquam Dictatoria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesijs Decrees as it were vncontroulable and not vnder the examination of the Churches is by the learned “ Pag. 101. c. 105. 106 c. before plainly condemned to whom I will adde M. Chemnicius †Exam. Concil Trid. part 1. pag. 3. condemning the Council of Trent for this very cause in these very wordes denying also that any of the Primitive Councills were such And yet a Vniversall Councill if it may bee had and other Councills so far as they may be had we allow and imbrace and do acknowledge great benefit by them namely so that their Decrees may bee examined and tryed by Gods worde of them to whom Gods word appertaineth This vse I say of a Generall Synod wee allow as well as he which in deed is the only true vse of Synods Certainly Provinciall and Diocesan Synods wee allow more then he doth For hee so admitteth these Synods that yet the Head Bishop in any of theÌ„ is to “ Def. 4.82.83 2.114 over rule all And what vse of them is there then The L. Bishop may have as good Counsel and advise with lesse trouble and charge But these are not that Meanes of Vnitie which hee pretendeth It is as I said the Synod Vniversall and that of supreme and absolute power spirituall over all Christians and that from Christes expresse ordinance Which verily also taketh away Soveraigne power froÌ„ all within England Note this ill Consequent to reforme our selves in religion what need so ever there be Which I leave to the wise to consider of Yea this his opinion doth in the end necessarily induce a Pope as I have said Hitherto of perverting the true intensive Nature of Christes Visible Church viz. where the people of the ordinary Congregations are barred their free consent in the Church governemeÌ„t Where we have seene what great and lamentable evills follow therevpon even to the making of a plaine path way for the Popes reentrance among vs. What extent or limit is there of a Church in the New Testam Now wee shall see that the same mischiefe cometh likewise by extending the Churches outward Body larger and further then it ought to bee The iust extent of the outward Body or the true boundes and limites of Christes Visib Church alwayes vnder the Gospell is one ordinarie Congregation only See also before pag. 10. 157. The reason is because so we finde it to bee in the whole New Testament of Christ All the which I have proved and declared plainly els where viz. before pag. 87. and Declarat pag. 10. 19. 20. c. It is to prophane and vnchristian advisedly to affirme that in the New Testament Christ or his Apostles have limited and defined no Church Oâ— that men may change those boundeâ— which Christ or his Apostles have seâ— The Papistes them selves are not 〈◊〉 grosse as †Pag. 150. before I have noted they would desire no greater hand vpon vs then that we should so answer them Some certain limites therefore and bounds of a Church questionles Chrisâ— hath set But our adversaries and namely “ Def. â— c. D. Downame refuseth the ordinary Congregation They avouch and maintayne a diocesan and Provinciall Church to be of Divine institution in the New Testament What maintaine they A Diocesan Church Nay in deed Christes Visible Church â—hen must be not only Diocesan A Diocesan Church requireth a Vniversall Church nor only Provincial no nor only Patriarâ—hall but eveÌ„ Vniversall I say where Christes Visible Church is not beleeved to bee by Christ limited only to one ordinary
propositions which they offer to maintayne are such as if they were not true wee can not iustly separat froÌ„ the Church of Rome nor stand out against it Those some Proposittions which they meane are namely the fourth eight set down in that Offer Which affirme that a Church is but one Ordinary CoÌ„gregation and that the people ought to have their free consent in the spirituall governement thereof Vnto which may be added the 5.6.7 and 10. as being all of one nature by cleere and certain consequence The soundnes and firme truth of all the which hath ben sufficiently prooved and declared heeretofore and might by such a right ChristiaÌ„ tryal as there they desire bee brought to further light Wherefore D. Downames absurd reproches against that treatise calling it most senselesly “ Def 1.382 4.81 an Vnchristian and vnmodest Offer and the Positions therein Schismatical novelties do declare with what gall of bitternes his heart over-floweth against the truth against his brethren as “ Def. 2.48 hee dissemblingly calleth vs and also against those noble Pillars of the Gospell before alleaged our Attestators who are heerein his vtter adversaries whatsoever he pretendeth to the coÌ„trary He as a cocke on his owne dunghill may crowâ— what he list But if the Offer had ben or might bee accepted in such equall order as is there tendered he would be made to eate his wordes I doubt not and all the infamie of Schisme Noveltie would fall vpon his owne head Without which acceptanc elet the Doct. know that his tedious and Sophisticall writing all other such like will be held by wise men to bee vaine boasting and no better coÌ„quest then of such Champions as draw their weapons strike fight and take on at adversaries whose handes they will bee sure them selves have firste tyed fast Yea whom they will bee sure to have in their power to imprison and persecute if any presume to move against them Neither will they indure to bee shewed the imminent danger from the common enimy till all come about their heads And so much touching the important CoÌ„sequences of our present Assertion CHAP. 8. An answer to divers chiefe Obiections of the adversaries of this cause noting also brieflie their immodest not Christianlike reproches against this Evangelicall doctrine FIRST we will consider heere D. Downames second booke of his Defence D. Downames Defence 2. Booke answereâ—â— affirming and maintaining that there were proper DiocesaÌ„ Churches vnder the Apostles Which being true the people then certainly had not a free consent in Church-governement A cleare reason whereof I shewed before pag. 85. And I willingly acknowledge it still Yea and likewise that neither now they ought to have That vnder the Apostles the Churches were properly Diocesan the D. affirmeth in the title of this second book of his Defense and doth his best to maintaine it in the whole processe thereof afterward Where indeed I coÌ„mend him above al others that ever wrote in this cause against vs D Downames commendatiors namely for that hee doth more fitly and rightly set downe the point of the controversy which hath so long troubled Christian people in England Chap. 8. then any other before him hath don Which “ Whether proper Diocesan Churches were vnder the Apostles point only if it were Christianly and plainly decided would bring great contentment and a ioyful Vnitie I am perswaded to many thousandes But the proofes of his assertion heere do all faile him Nay they are strangely abused and perverted by him specially his Scriptures And heerein he is little to bee commended Let vs examine therefore his Scriptures and then the rest Yet by the way wee will Define a proper Diocesan Church The Definition of a Diocesan Church before wee begin with him A Diocesan Church is a Societiâ— of professed Christians whose spirituall governement is practised without the peoples sieâ— consent and whose Pastor hath a pluralitie of ordinarâ—e Congregations in his charge Such a Church we deny to have ben vnder the Apostles and I pray the Reader to have recourse to those seaven Reasons of mine which I have “ Declarat pag. 20.21 c. elswhere set downe to proove this my denyall and to disprove his assertion Now what doeth the Doctor bring to proove his opinion Expect not good Reader that I should follow him in his vaine flourishes and needles amplificatioÌ„s repetitions invectives other passages more fit for ostentation to satisfy his inteÌ„perate humor then for profit My desire is so as I may with perspicuitie in the cause to vse brevitie and if not to deâ—iver multa paucis yet to take heed not to deliver pauca multis as hee doth Wherefore I will pick out that which 〈◊〉 see materiall in him the rest I will â—et passe In his first Chapter pag. 4. he â—etteth downe a most confused distriâ—ution of the divers senses of the Greeke word Ecclesia D. Down Defen 2.4 in the New Testament which we vsually translate 〈◊〉 Church Wherein hee committeth 5. errors pertinent to our question First from this in Mat. 18.17 Act. 15.22 hee â—ould make a Synod or Consistone which have answered before pa. 108. c. Seâ—ondly a Nationall Church of the Iewes Act. 7.38 Which likewise I have anâ—wered in Reas. for Reform pag. 5. in the margin Thirdly Christian Nationall Churches in the nober plurall as he speaâ—eth namely in Rom. 16.4 1. Cor. 16.1 â—9 2. Cor. 8.1 Gal. 1.2.22 Which places â—e abuseth perverteth most rudely and desperatly The wordes do exâ—resly signifie nothing but a nomâ—er of Ordinarie Congregations Such wee meane by Parishes â—ath of them assembling in one â—lace or at most contayning “ See my Declarat pa 10. and 18.19 28.29.31.32 no mo ordinary assemblies then one and he without yea contrary to the expresse â—etter fancieth to him selfe a Nationall Church from no ground nor shew of ground in these places Fourthly he bringeth Act. 5.11 and 8.1 and 11.12 and 12.1.5 and 13.1 and 14.23 20.17.28 1. Cor. 1.2 2. Cor. 8.23 2. Thes 1.1 1. Tim. 5.16 Iam. 5.14 Apoc. 1.4.11.20 and 2.1 c. to prove a Church of a Citie and Country adioyning Where his error is like to the former What should I say to this man Not one of all these signifyeth a Church of a City and Country adioyning if he meane it to be extended or intended to mo ordinarie Congregations then only one Which is his meaning It is true the Churches of these Cities heere specifyed viz. of Ierusalem Antioch Ephesus Corinth Thessalonica c. might have meÌ„bers then which dwelt scatteringly and some a good way of from the place of their ordinarie maine meeting and such also as did assemble often in divers vncertain companies as in times of trouble there is reason it often commeth to passe but yet in those primitive times they all in each Church then made no mo but “ Which
in a good sense â—ay becalled a Parish one ordinarie assembly as I have said The true Grammar sense and proper meaning of the worde Ecclesia in those times doth proove it What Divinitiâ— shall we expect from these Doctors whâ— will pervert Grammar Which ouâ— Doctor is not ignorant of but his error heerein is wilfull All sound †See my Declarat pag. 18 32. Autors of the Greek toung according to whom the Apostles do speak do shew that Ecclesia in the times then and alwayes before signifyed one ordinarie Congregation only and not many His fift error heere is that the New Testament noteth some Churches not defining whether an intire church or but a part And he citeth Act. 9.31 and 15. 3.4.41 and 18.22 Rom. 16.16.23.1 Cor. 4.17 and 6.4 and 11.16 and 14.33 with a great many other But all these are likewise by him grosly abused For in all these places the Scripture speaketh intirely properly not by a figure whereof there is no cause appearing in the text Only in Act. 15.4 the Church signifieth a part namely the People because the text expresly distinguisheth it heere froÌ„ their Guids who were a part also Thus in all the whole Writings of the Apostles there is not one word which sheweth a Diocesan Church to have ben then Wherefore in this point hee is quite overthrowen The D. perverteth his text on which his Sermon Defense resteth yea his very text Apoc. â— 20 which was the whole foundation of his Sermon and Defence is found to bee vtterly perverted and abused togeather with the other places So that all which be buildeth vpon it followeth in his writing after is nothing but cavillation And namely that against my selfe in his pag. 6. where hee saith I have first strongly conceited that there is no true Visible Church but a Parish then have haled the places of scripture where Ecclesia is mentioned to the confirmation of my conceit Let him not abuse people as hee doth by the Equivocation of the word Parish For I meane not that the Apostolike Churches were Parishes as we cal a Parish now in England that is limited within a certaine circuit of grounde Though a Church may be so limited yet it is not necessarie neither was it so then But then every Church was such a Parish as I noted a little “ Pag. 201. Declar. pag. 18.19 Reas. for ref pa. 5.29 before And so it is very true Then why saith hee that I have first conceited that there is no true Visible Church but a Parish He might have seene it conceited before me by those noble and sacred instrumentes †Before pag. 103.104 32. c. And after pag. 214.215 Zuinglius Luther the rest of our Attestators But malice drave him against me as it hath driven him against me in other slanders likewise Wherefore rather he might have said that in this not I If in this the Scripture be haled Zuinglius hath don it c. but they have haled the Scripture from whom I have learned it But I hope those worthies knew the meaning of the Greek Ecclesia better then our Doctor though hee be conceited enough of his owne learning and they maintained it prosperouslie against stronger adversaties then hee â—is or ever will bee But in deed hee ought to blush to charge mee in this case with haling the Sciptures Him selfe haler of Scripture when him selfe is thus found to hale them and pervert them most vnconscionably as before is shewed He is often vpon this “ Def. 2.104.65 that the Church of Cenchreae Rom. 16.1 was a Membrall Church to the Church of Corinth and subiect to it But I have †Declarat pag. 30. els-where shewed this his presumptioÌ„ in taking the Apostles words figuratively here also without cause As if the Apostle called but a part of a Church by the name of a Church there being no reason in the text why he should heere speak Synecdochically Nay to take the Apostle so is coÌ„trarie even to his owne rule I will presse him with his owne wordes I would know of him what reason hee hath to forsake the grammaticall sense “ Def. 1. pag. 33. And where the Holy Ghost speaketh properly how dares be to expound him figuratively Heere I could leave of this point concerning his proofes from the New Testament for Diocesan Churches But that hee †Chap. â— resumeth Rev. 1.20 which was his text and laboureth to make shew of some reason therein First hee saith “ Pag. 42.43.44 those 7. Churches contayned the Cities and Countryes adioyning This is his Minor Which is not only contrarie to the propertie of the word Ecclesia before noted but also coÌ„trary to the expresse text beside which saith this Ephesian Church was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ephesus Rev. 2.1 not without nor contayning that large Country Territorie adioying as he saith it did then The like the text saith of the Church in Smyrna and of the Church in Pergamus and so of all the rest Signifying expresly that every of these Churches was contayned at least when they met within their Cities His shifting heereabout pag. 105 is nothing And that of â—â—keniÌ„g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it is as little For Act. 24.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the City and did not extend it selfe to the CouÌ„try adioyning viz. to the Civill Province of each of them This reason therfore of his is very vntrue Yet he would fortifie it further “ Pag. 43.56 assuming againe that Our Saviour writing to all the Churches of Asia nuÌ„breth but seaven If hee wrote to all then it may seeme that these 7. were generall Churches contayning in and vnder them many other inferior Congregations For it is not like but in Asia properly so called which was the Roman Province and †Cicer. Orat pro L. Flacco contayned Phrygia Mysia Caria Lydia there were moe ordinarie Christian Congregations then only 7. at that time Nay it is plainly false our Saviour heere writ not to all the Churches of Asia The text beside mentioneth “ Act. 20.7 Troas †Colos 4.13 Colossâ— Hierapolis which were questionles within these â—â—undes Magnesia Trallis in all likeâ—â—hood were now also Mentioned in Ignatius Epist and were no â—embers now of any of those seaven 〈◊〉 the Revelation And it is more then â—â—kely that many other besides these â—â—â—ere named were also Indeed Christ â—â—ould that all within Asia yea out â—f Asia too should exemplarily take â—dmonition by this which he writeth â—etsonally directly to these seaven â—one which is all that he meaneth in â—hose wordes “ Rev. 2 1â— Let him that hath an eare â—eare what the Spirit saith to the Churches â—ut this is nothing to proove that all â—hese other Churches were MeÌ„bers subâ—ect to those seaven Yet two reasons â—â—ore “ Chap. 4. he hath One is
this †Pag. 65. The Apoâ—les appointed Ministers to whole Cities and Countryes adioyning to labor so far as they â—ere able the conversion of all True What â—hen Therefore they appointed them â—o stande Ministers still to whole Ciâ—ies and Countryes adioyning I deny â—his consequence It is a plaine fallacie â—b eo quod est secundum quâ—d Fallaciâ— ad simpliciter 〈◊〉 pray Sir when Logike fayleth you play not the Sophister The Apostles appointed Ministers to convert what they could in great Cities and Countries adioyning yea and in the whole “ Math. 13.33 world but not to stand Ministers Pastors to all them when they should be converted But only according tâ— the order and forme of a Church seâ— downe in the New Testament Which representeth to vs each Ordinarie Congregation as an entire Church Wherefore they might not remayne as Pastors to all when all were converted because so Ordinarie Pastors after the time of the New Testament should become substantially contrary to the ordinary Pastors constituted in the New Testament It i Ì„s blasphemie to avouch that the Apostles intended the Churches forme should be substantially coÌ„trary to that which is in the New Testament Which certainly was never the Apostles intent it is no lesse then blasphemie for any that will persist in saying the Apostles intended so You will aske how are Pastors so large and so generall contrary substantially to Pastors of but one ordinarie Congregation I answer they are substantially coÌ„trary in that these may and do admit the Christian peoples free consent in Church governement the other can not these caÌ„ personally administer to their whole flocke they possibly can not but by Substitutes and Curates as wee call them For there the proper Pastors them selves are of necessitie must be grand Pluralistes and NoÌ„residents Which plainly are substantiall differences in Pastors Besides that the one can execute a whole and intire Pastorall Office the other can not c. as “ Declarat Pag. 12.13.14 15 16. â— els-where I have more fully declared His 2. reason is this †Def. 2.69 In the Apostles times the Churches were not divided into Parishes â—or Presbyters assigned to their several Cures Therefore then a Church was not a Paâ—ish I answere Heere againe hee doth nothing but Equivocat Let him vnderstand a Parish in that sense as before have defined it Pa. 204.205 and so I affirme that by the very Apostles the Churches were divided into severall Parishes That is â—ach Church was it selfe a distinct Paâ—ish and severally divided from all oâ—her Also the Presbyters then were assigned to their severall cures viz. to these Parishes or Churches But if hee â—ake a Parish as it is a Congregation liâ—ited within a certaine circuit of â—round and as a Dioces is subdivided â—nto many of them as they are now so â—ve speake not of them Yet commonly â—r altogeather †Pag. 77. hee doth so speake of â—hem Wherefore heere every man may â—â—e his vanitie Hee doth fly the true â—uestion and shufleth in things that â—e never intended Then his grosse vnâ—ruth vnschollerlike assertion ought 〈◊〉 bee marked where he saith “ Pag 75. The â—ord Ecclesia is of a larger extent then to sigâ—â—fy only one assembly I appeale to all auâ—entike Greeke Authors Thucidides Deâ—osthenes Plato Aristotle Isocrates c. Out â—f whom plentifull allegations may be brought all of them shewing that this word Ecclesia did evermore signifie only one assembly and never a dispersed multitude holding many ordinary set meetings in far remote places as Diocesan and larger Churches do Now according to these and other Greekes living in the Apostles dayes doe the Apostles speake And this I have heeretofore often “ Reas. for ref pag 64. Declarat pag 31. 32. above pa. 110. propounded and affirmed as a principall ground and cause of our dissent from the Church state in England And the ground is certain it can not be with reason spoken against The D. heere †Pag. 14. 15. putteth in to the contrary the vse of the word Ecclesia in Eusebius who vseth it to signify sometimes a Diocesan and Provinciall Church Hee doth so sometimes I deny it not And so after him the Fathers do vse the word likewise as Epiphanius Theodoret Chrysostome and the Councilles and Historie writers c. All this we know well But what have wee to doe with these Authors so late and so partiall as these all were touching the exposition of the Greeke word Ecclesia The time that Eusebius wrote in When Eusebius wrote was about 340. yeares of Christ or little lesse All the rest wrote after him At which time or before viz. presently vnder Constantine the outward forme of the Church did so alter and change from that vnder the Apostles even in substantiall points of Church politie or in such points as did come neere to the substance of it that it appeared outwardly to be allmost not the same And as the state of the Church altered so the Fathers and Councills which were then much affecting that state did alter the old vse of â—he words pertaining to these matters As they practised so likewise they spake and wrote And so have most men followed after them Wherby at the last Antichrist was vndoubtedly advanced But our noble “ Our Attestators before mentioned specially pag. 104. after pag. 214. forefathers of late having discovered this mysterie of iniquitie have found out also the corruption depravation even of this word Ecclesia which hath ben extended larger and farther then Apostolically it was The which abuse of this very word doubtles was a pregnant reason and meanes among other to extend the Church and Governement thereof to that Vniversalitie which it came to and is still vehemently chalenged by the Catholiks Wherefore great cause have we ad originem reverti to go backe even vp to the first originall and beginning as Cyprian well adviseth vs. For so saith he cessat error humanus thus and not otherwise error which hath begun from men will cease Wherefore wee must refuse Eusebius Epiphanius Theodoret and all either in or after their times for iudges or interpreters of matters or words specially touching Church-governement The forme whereof inclined toward alteration yea somewhat before them as wee may perceave in “ Can 6. Nic. Concilâ— through Humane ambition and desyre of greatnes which is incident even to the godliest best men But vnder Constantin and after it degenerated much more Wherfore in “ See before pa. 125. 127. conscience to God and to his blessed word we must leave all men when they so palpably differ from the Scripture as in this cause they doe cleave only and vnseparably to the plaine and †Math 22.29 Ioh. 5.39.40 Isa 8.20 proper writing of Christs Testament Hee “ In his chap. 5. indeavoureth to make voide some of our reasons against Diocesan Churches vnder
voice-giving which was then ordinary in Pastors calling Timothie I say came not to Ephesus by the peoples election nor Titus to Creet Paul only authorised them to that Ministrie Therfore their calling or sending thither was also extraordinary And Tâ—mothie attained giftes by extraordinary meanes viz by the Apostles miraculous laying on of hands though the D. deny it Then he addeth 3. other errors 1. The power of ordination and iurisdiction was wholy in Timothie and 〈◊〉 Titus Our Attestators “ Above pa. 23 26 36 38.4â— disprove thâ—â— 2. The function may bee the very sam where one person governeth the church wholy and alone where thâ— people do necessarily coÌ„cur with him Though his wordes bee not these yet his sense is cleerly so And all the next page hee beateth vpon the same Fearfully affirming that the difference “ Pag. 102. seemeth not to bee so essentiall Though he hold so yet see howe hee faltereth 3. Where he addeth the title or calling to a Church seemeth to be variable Which are all grosse vntruths coâ—uted in my †Pag 12 at 34 35. 38 c Declarat the 3. runneth amoÌ„g those evill opinions heere “ Pag. 133.134 before censured That which he addeth as it were a proofe for him the Iewes Church governors came to their places †Pag 103. by succession and lineall discent but in the Churches of Christ by free electioÌ„ is absolutly against â—imselfe For neither of these titles or coming to the Church-governement had bene lawfull by any meanes but because God so ordayned And it being so ordained by God in his word it was theÌ„ absolutly vnchangeable by men as in the Lawe so likewise vnder the Gospel which is the Law of Christ Where he saith the Apostles committed not the power of ordination and iurisdiction to all Ministers I answer they did as I have “ Declarar pag 25. elswhere shewed Their committing it to †Pag 104. Timothie c. denyeth it not to the other Presbyters in the several Churches neither doth the Angells power in the RevelatioÌ„ 2. exclude the ioint power of his fellow presbyters with him nor yet the peoples free concurrence with them all His last reason is If while the Apostles lived it was behoofull to substitute Bishops in the Churches then much more after their decease But the former is evident Therfore the later also This I wholy grant we mislike not Bishops In the end he falleth to the authoritie of those bastard “ Pag. 105. subscriptions namely of the epistles to Tim. and Titus Touching the which I referre him to Mr. Cudworth in his Supplement to Mr. Perkins on the * At the end of chap. 6. Galatians Where he shall finde them to be of no “ Pag. 106. greater antiquitie nor better credit then such counterfait drosse may be The †Pag. 107. testimonies of the Fathers which follow “ Pag. 244.259 have ben sufficiently answered Nowe I will gather briefly our Proofes that Timoth. or Titus were not proper Bishops Proofes that Timothie c. was no Bishop They are 8. in nomber First the H. Ghost made †Ephe. 4.11 Evangelists and Bishops or Pastors distinct persons Therefore the Apostles could not make them one And consequently Timothie and Titus being Evangelists as is known neither were nor could be made proper Bishops Sec An EvaÌ„gelist had an Office “ Ibid. superior extraordinarie temporarie and vnlimited a Bishop was inferior ordinarie perpetuall and limited to one Church Now these qualities are incoÌ„patible they can neither bee togeather nor successively in one person Therefore Timothie and Titus Evangelistes neither were nor could bee proper Bishops at any time Thirdly After Timothie had bene at Ephesus hee was an Evangelist 2. Tim. 4.5 For Paul chargeth him so to bee and cary himselfe Neither is there cause nor reason why Paul here should speake improperly and generally Therfore he spake properly “ See pag. 240. he was still a proper Evangelist and consequently not a proper Bishop And so likewise Titus Fourt Timothies Ministie at Ephesus extended to other distinct and intire Churches viz. to Smyrna to Sardis to Pergamus to Colossi to Hierapolis to Laodicea c. and not to the Church in Ephesus only But the Bishop of Ephesus ministrie was limited and appropriated to the Church in Ephesus only as also of Smyrna to Smyrna of Sardis to Sardis c. As the Angells in Rev. 2. do shew Therefore Timothie was not properly the Bishop of Ephesus And then neither Titus of Crete Fift Timothie was thesame no other at Ephesus then hee was at Philippi and Corinth at Athens and Thessalonica in Phrygia Galatia Mysia Troas But in these bee was no proper Bishop of any place Therefore neither was hee a proper Bishop at Ephesus So likewise * Declarat Pag. 29.30.6 Titus in Crete Sixt proper Bishops in those dayes were not called without the coâ—â—ent and voyces of their Church as before “ Pag. 164.251 hath bene shewed But Titus came to Crete and Timothie into Asia only by the Apostle Pauls sending vtterly without the peoples calling to whom they ministred in all those Churches Therefore Titus in Crete Timothie in Ephesus were no Bishops SeaveÌ„th If Titus were a proper Bishop in Crete then many distinct and intire Churches were not committed to him but only one But to Titus in Crete many distinct intire Churches were committed and not one only Therefore Titus in Crete was no proper Bishop The Assumption is plaine because hee had many “ Tit. 1.5 Cities in his charge And every City had a distinct and intire Church for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Act. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every City in every Church do signifie all one thing And Eusebius “ Euse 4.22 maketh them so likewise But every proper Bishop is limited and appropriated to one Church only The D. saith assigned But that word is to loose Indeed a Bishop is limited appropriated as it were confined to one Church D. Bilson saith †Perpet gov pag 227. 232. affixed Therefore Titus was no Bishop nor Timothie neither Lastly Whatsoever reason maketh Titus Timothie Provinciall Bishops in Crete and in Asia the same serveth to make Paul or Peter Vniversall Bishops and to have Vniversal Bishops their Successors at Rome But no reason is sufficient to make Paul or Peter Vniversall ordinary Bishops of Rome nor that they should have Vniversall Bishops their Successors Therefore no reason sufficient to make Titus in Crete or Timothie at Ephesus Provinciall Bishops And so much of Timothie and Titus that they were indeed no proper Bishops which point yet Doct. Bilson “ See before pag. 241. confesseth to be their only holde After this let vs now shew how D. Downame grosly †Def. 2 14â— abuseth Calvin and Beza affiâ—ming that they ioyne with the Bishops
An Attestation of many Learned Godly and famous Divines Lightes of Religion and pillars of the Gospell iustifying this doctrine viz. That the Church-governement ought to bee alwayes with the peoples free consent Also this That a true Church vnder the Gospell contayneth no more ordinary Congregations but one In the discourse whereof specially Doctor Downames also D. Bilsons chiefe matters in their writings against the same are answered Calvin Instit 4.3.2 Hee laboureth the destruction and ruine of the Church whosoever either seeketh to abolish this order and this kinde of government whereof we treate or maketh light of it as not so necessary ANNO DOM. 1613. To my Christian and beloved friends in London and elswhere in England Grace and peace be multiplied in IESVS CHRIST our Lord. THe great and long afflictions which it hath pleased God to call me vnto onlie for testifying his heavenly truth against the grievous corruptions of the Church in our Land are well knowen vnto you all my most deare and loving friends In the middest of which my troubles what comfort J have receaved from you though I publish not yet both a most thankefull remembrance thereof remaineth in my heart and with God a most precious recompence is laid vp for you at the last day I confesse I might â—og since have ben discouraged through many things which I finde both within and without me Besides I have not escaped the bytings of false brethren Also I am not ignorant that divers yea of those that least should doe not only distast but also speake evill of my innocencie without all cause In very deed they can not tell why But God the righteous Iudge seeth it who yet stil sustayneth and strengthenth my infirmitie by whose grace J am that I am Wherefore in his Name J do still beare witnesse to the truth denyed by many men do now take in hand to intreat heere concerning the Christian peoples power right of †Also coÌ„sequeÌ„tly that a true Church vnder the Gospell coÌ„taineth no mo ordinary Congregations theÌ„ one is not Diocesan properly free consent in their outward spirituall governement given theÌ„ by Christ Jesus in the Gospell And therefore to his gracious assistance heerein I also do trust In the which affaire I thinke it very behoofull for the better manifestation of my lawful and iust indeavour and no lesse needfull for Gods glory to speake to this matter propounded in this Treatise not my selfe alone but to shew openly vnto all who have but a sparke of love to the truth such an Attestation of faithfull and worthy Witnesses with mee in this matter being the maine foundation of our greatest controversie touchinge Church governement that I hope hereafter none will set against this my seeking both of mine owne and your soules good nor cavill at it but such as are too worldly and too earthly minded In my Discourse vpon this cause as touching obiections D Down Defenc Anno. 1611. chiefly I gather out of Doctor Downame such as seeme to any purpose J answer them Him beere J specially deale with because of a friend he is not long since turned from vs and become our adversarie yea the latest I thinkc which openly sheweth him selfe against vs and so is like to be now most in mens eyes also hee hath heaped togeather the most thinges that the best of such Defenders have heeretofore written Besides all this the maner of his writings is with such an “ Defence 1. pag. 16 17. 2. pag 122. insolent conceit of him selfe with such * Defence 2. pag 55. 15. contempt indignation and despite against vs as commonly is not seene in any but those that slide backe from the truth which they had once tacted of And withall though in his Defence he deale with another yet in many passages hee very sharply provoketh me in particular besides other wrongs that he hath done me well knowen For these causes both I write this that I do and I chieflie nominate him for our adversarie as in this treatise so also †In the Declaration elswhere My Christian and loving friends for whose sake most of all I labour and have laboured to make our said question which is long intricat trouble some to be short and plaine and to make the matter it selfe also appeare so waightie as indeed it is Now your partes are wisely and religionsly to ponder in your heartes and to make vse of this same As the Apostle spake to Timothie so do I vnto you Consider Brethren what I say and the Lord give you vnderstanding in all things Amen Iuly 18. Anno 1612. Yours ever in the Lord HENRY IACOB The contents of this Booke divided into Nine Chapters CHAP. I. The great importance of the matter heere handled viz. That the people ought to have their free consent in their owne Churche governement And the causes of publishing this Attestation to it Pag. 9. CHAP. II. The Methode and order of this Treatise Pag. 20. CHAP. III. The Testimonies of many particular late Writers of blessed memorie making for vs in this matter Pag. 21. CHAP. IIII. The publike consent of many late yet excellent Churches heerein with vs. Pag. 48. CHAP. V. The Testimonies practise of the best Antiquitie after the New Testament heerin likewise with vs. Pag. 52 CHAP. VI. Our very Adversaries sometimes do acknowledge with vs the truth of this doctrine in plaine termes and sometimes to the same full effect specially when they deale against the Papistes Pag. 70. CHAP. VII Consequences of exceeding great importance following vpon the peoples free consent in their Church-governement inconveniences intollerable following from the contrary Pag. 84. CHAP. VIII An answer to divers chiefe Obiections of the Adversaries of this cause noting also briefly their immodest not Christian like reproches against this Evangelicall doctrine Pag. 199. CHAP. IX A short Advertisement to the vpright hearted and Christian Reader touching this Writing and Cause Pag. 316. An Attestation of many Learned Godly and Famous Divines Lightes of Religion pillars of the Gospell instifying this doctrine viz. That the Church government ought to be alwayes with the peoples free consent c. CHAP. I. The great importance of the matter heere handled viz. That the people ought to have their free consent in their owne Church-governement And the causes of publishing this Attestation to it WHEREAS many thinges at divers and sundrie times heeretofore have ben writteÌ„ which prove a plaine necessitie by Gods Word to reforme the Church Church-governement now in England verily among them all there is almost no other point so evident so direct and ful to this purpose that is Chap. 1. none in a maner so absolutly importeth the saide necessitie of reformation as this doth which is vtterly wanting among vs namâ—ly That the Church-governement ought tâ—â—â—e exercised alwayes with the peoples free consent One or two maâ—â—â— grounds of our whole controversie It
they who lately published that book of D. Bils in Latin so to do vnles they meant to shew abroad further his most impertineÌ„t ambiguous vncertain writing yet fraught with bitternes enough against vs. In a word we desire that all men should know that our question is not whether Bishops and their governement be Apostolicall about the proving whereof the greatest part of these twoo Doctors bookes are spent Further though we denie Diocesan Provinciall Bishops of any sort to bee Apostolical yet we do not “ See Reas for Reform Pag. 7. 38 simply deny but that some kinde of them also may bee lawfull were it not that certaine waightie circumstances in these our dayes do stande against them Yea there are Circumstances now verie evident and pregnant against the best sort of Diocesan Bishops which were not in 200. or 300. yeares after Christ So that no reason can be made because they were lawfull in the second or third age therefore they are lawfull now The case being thus it is to be noted that the DD. do not propound the true question betwene vs. For if the peoples free coÌ„sent in their owne Church-governement were not as it is Christs ordinaÌ„ce in the New Testament certainly no CircuÌ„stance nor any thing els could make Diocesan or Provinciall Bishops at all reproveable For which cause the true question indeed betwene the Prelacie and vs or the principal maine question is Whether the people ought to have alwaies their free coÌ„sent in their owne Church government But this specially “ See his Defen 1 38.47 4.80.99 D. Downame putteth away from him with high disdaine coÌ„tempt rayling hatefull accusations and exclamations So that with this hee will not vouchsafe to medle Wherein truely we may see him to be I can not say learned but a cunning bolde and exquisite Sophister And this may be in generall a sufficient Answer even to his whole Defence Although for some other respectes I hope some body will one day examine his particular passages more exactly in a place for the purpose But to our point in hand We cleerâ—y see by this that it is the peoples coÌ„â—ent in the affaires of their owne spiâ—ituall that is Church governement which maketh the matter putteth the difference in deed betweene the Ecclesiasticall Reformation which in all dutifulnes wee seeke and that Church-governement which the L. Bishops in Engl. do exercise I say this concerning the peoples right heerein is it which toncheth the life of our coÌ„troversie Where vnderstand Note that I meane only such people as are not ignorant in religion nor scandalous in their life For only of such Christes Visible Church ought to consist Well to proceed theÌ„ with our point Questionles hence it is that generally the Adversaries of the forenamed Reformation do so strangly reiect yea so hatefully resist and strive against this same Christian doctrine heere propouÌ„ded coÌ„cerning the churches only true governement with the peoples free coÌ„sent as they do Wherein they expresse shew litle ChristiaÌ„ patieÌ„ce for they prosecute those that hold teach the same though out of meere conscience with all bitter reproches base skoffings iniurious slanders and vnmercifull dealings And all this it is plaine not for any manner of evill that they finde in this doctrine or for any incoÌ„venience therin For in truth there is none at all as partly I have shewed “ Reas. for reform pag. 28 heretofore it will further be manifested heereafter But they so hate this doctrine only because of the inevitable consequence of the said reformation which it bringeth with it Which crosseth overturneth wholy their divers enormous worldly carnall desires as any man that looketh into the case may easily see Howsoever it be yet the truth and the agreeablenes heereof with the holy Gospell of Iesus Christ with the assuring of our soules in the way to eternall life as it hath appeared to the world ever since the discovery of Antichrist more cleerely then it did for many yeres before so doubtles it will more and more appeare yet still be made further manifest to al men even where the Gospell is receaved as it is in many places yet not so sincerely as it ought to be See chapt 7. pag. 156. c. For my part because I well perceave that the Antichristian idolatrie and tyrannie of the Church of Rome caÌ„not by Divinitie be souÌ„dly resisted as experience in time will shew neyther was it resisted by our Forefathers at the beginning but by maintayning this Evangelicall point of doctrine among others therefore I have coÌ„descended the more willingly after diligent inquirie thereinto to approve the said point of doctrine viz. that the Church governement ought to be exercised alwayes with the peoples free consent Which also even for “ For that the Papa cie els will come in See Chap. 7. this same cause I can not but beleeve to be the holy ordinance of Iesus Christ for his Church vnder the Gospel and to have ben delivered vnto vs by the Apostles in their perpetuall practise of Church-governement But specially seeing for the same we have the most sure evidence of Gods word in the New Testament which I †Argnm. 3. 9. of the Divine beginning of Chrsts Visible church Declarat pag. 20 â—1 Reas. for Reform pag. 45. 46 47. 48. have heeretofore gathered and observed at large Secondly seeing we have for it a plentifull and cleere Attestation of many Learned Godly and famous Divines both New and Old confirming our faith and strengthening our consciences therein Which Attestation I have thought it needfull at this time and in this place to gather and produce for many causes First my desire is that it may ly open to the sight of all men what a great holy agreement of good men heerein we have which being added to the forenoted fundameÌ„tal certaintie thereof in Gods word giveth so full a satisfaction to every good Christian that who can desire more Secondly all ChristiaÌ„ Civill Magistrates may heereby take good content and be satisfyed touching the innocencie of this way in the Church governement which we holde For when they shall see with what a cloud of such witnesses we are coÌ„passed in defence of this matter they can not imagine any inconvenience by it to their governement notwithstanding all the clamours and invectives of partiall Adversaries against it Lastly heereby also our adversaries virulent tongues and pens if it be possible may bee ashamed to abuse vs as they do with al kinde of vnworthy reproches and slanders when they shall see whom they hate and persecute revile togeather with vs. Wherefore for the publishing of this matter there appeareth every way very great and necessarie reason CHAP. II. The Method and order of this Treatise NOw heerein I purpose to proceed thus First I will shew who among the New Writers are our Maisters Teachers in this point of doctrine
and whose faith wee follow therein whom I put first namely for their singular perspicuitie and resolutnes in it Then I will rehearse the practise of the most ancient times after the Apostles After that I will remember our very adversaries consent with vs heerein sometimes Then I will shew some certaine firme consequences whiche follow from this ground necessarily also some true great inconveniences in reâ—ecting this doctrine Moreover I will answer some of the adversaries chiefest obiections noting also briefly their immodest and vnchristian reproches against this Evangelicall truth And finally adding a brief advertisement touching this cause we will commit the whole coÌ„sideration thereof to the vpright hearted and discreet Christian Reader CHAP. III. The testimonies of many particular late Writers of blessed memorie making for vs in this matter BEGINNING therefore with the New Writers I iudge it meet and convenient to alleage in the formost place the resolut determination of Maister Beza Beza because he of al others is thought by some vnadvised persons to be most against vs in this point Now hee disputing this question at large in his Epist 8â— setteth downe this conclusion Populo invito nihil obtrudatur Let nothing be imposed on the people or Congregation agâ—aâ—t their willes Then the which verily we desire no more this is all in substance that we seek in our assertion Againe vnles it bee so the Church-governement either is a Monarchie or a verie Oligarchie But Maister Beza expresly condemneth both these and the later namely on Math. ca. 18.17 Wherefore howsoever Maister Beza interpreteth some things otherwise then we do vseth some times other phrases then we perhaps do thinke so fit or so frequently to be vsed yet touching this point in question hee agreeth wholy with vs in substance and in effect For let this which he in these wordes setteth downe be yeelded vnto vs theÌ„ wee are satisfyed for the substance of Church-governemeÌ„t To which purpose Maister Beza saith also in Confes 5.35 The Apostles intended in the Churches which they planted that no Pastor should bee obtruded on a flocke against their willes Yet moreover I pray the Reader to note that even hee also strongly maintayneth this right of the people in the affayres of their soules many tymes in more free and large termes As where he saith “ Confes 5.34 I finde no where in any Christian Church built vp that any is promoted either to the Ministerie of the word or Deaconship or Eldership any other way then by a publike and free election And †Sect 35. I repeat againe that which I said before It was never receaved in Christian Churches established that any should be admitted to an Ecclesiastscall function but being freely and lawfully chosen of that Church which it concerneth Againe “ ibid. Pastors are not to be chosen without the consent of the whole Church Also * ibid. They whosoever they are bring Tyrannie into the Church if they call any man to a publike function at their owne will the consent of the multitude being neglected Againe “ ibid. Presbyters were chosen by the voyces at least by the allowance of the whole assembly Vpon the Act. 14.23 he saith See Oecumen in hunc loc Also Badei Commentar The force of this word Chirotonein is to be noted that wee way know Paul and Barnabas did nothing by their private will neither exercised any tyrannie in the Church He meaneth that they here made Ministers by the peoples voyces or free consent not otherwise And vpon 1. Time 5.22 All the authoritiâ— of making Ministers was not in Timothie alone but election being made by the consent of the whole Church then the President of the assemblie did consecrate him by laying on of handes And on 2. Cor. 2.8 By the publike consent of the Church declare that you embrace that penitent sinner againe as a brother even as by the publike iudgement of the Church he was cast out In all the which it is easie to see Maister Bezaes minde and resolution in this question to bee cleerely with vs. As for that which D. Downame “ Defens 4. pag. 81. obiecteth out of him where he calleth one Morellius †Deâ—grad Ministr 6.23 Fanaticall because he pleaded in like maner for the popular governement The D. abuseth Beza and vs all Morellius pleaded for the popular governement in far vnlike maner He sought in Churches perfectly established to bring all things in particular and ordinarily to the peoples hearing examining iudging and voice-giving But neither Beza nor we intend so Wee acknowledge that the ordinarie sway of all Ecclesiasticall authoritie ought to bee in the true Bishop or Pastour of the church and we affirme that right wel so it may bee although never anie thing be imposed on the Church by him against their willes Which thing D. Downame him selfe also acknowledgeth may be and “ Def. 4. p. 21 was heeretofore in a state of the Church * Rather about 420. about 400. yeres after Christ which hee seemeth to allow of Saving that he cunningly falsifyeth the wordes of the Councill which there he mentioneth to wit in saying the assent or connivence of the people where the Councill saith “ Concil Carth. 4. Can. 22. the assent and connivence But to proceed By this before alleaged all men may see Maist Bezaes iudgement in this cause to be as I said cleerely with vs. And so much concerning him In the second place we will consider Maister Calvin 2. Calvin a Pastor and Guide of the Church of Geneva before Mai. Beza Hee also every where in all his writings is a most earnest patron of this point which heere we professe I will note certain of his sentences to this purpose Saith he “ Instit 4.5.15 Est haec ex verbo Dei legitima Ministri vocatio vhi ex populi consensu approbatione creant qui visi suerint idonei Preesse autem Electioni debent alij Pastores nequid per levitatem vel per malae studia vet per tumultum à multitudine peccetur This is the lawfull calling of a Minister by the word of God where they which seeme fit are created by the consent and approbation of the people Indeed other Pastors ought to moderate and order the Election least the multitude should offend through lightues or ill affection or tumult And a litle before Videmus ipsum Paulum ex populi suffragijs Episcopos creare solitum We see that Paul him selfe was wont to create Bishops by the voyce giving of the people Againe Falluntur qui putant vel Timotheum Ephesi vei Titum in Creta regnum exercuisse vt suo vterque arbiâ—rio omnia disponeret Praefuerunt enim tantum vt bonis salutaribus consilijs populâ— praeirent non vt soli exclusis alijs onnibus agerent quod placereÌ„t They are deceaved who thinke either that Timothie at Ephesus or Titus in Crete did
14. That the people most of all have power to chose worthy Ministers and to refuse their vnworthy ones After which he sheweth that the other churches els-where professing the Gospell refusing Poperie did likewise They who had a calling from the church of Râ—me renounced it resting on that which they have according to the rule of the Gospell 14. Iunius Also Iunius saith †Ecclesiastie 3.1 Simplicissimam quidem probatissimamque Eligendi Vocandi viam illam esse constat ex Scripturae Sacrae testimonijs quam Apostoli in Ecclesijs tenuerunt olim prisca Ecclesia aliquamdiu eos imitata observavit Eligebat tota Ecclesia id est corpus ex Presbyterio populo seu plebe constitutum equis communihus suffragijs Haec iusta electionis ratio It is manifest that that way of chosing and calling Ministers is most simple and most approoved by the testimonies of holy Scripture which the Apostles in old time did keepe in the Churches and the ancient Church sometime imitating them did observe The whole Church did chose that is the Body consisting of the Eldership and people or common sort by equal common voyces This is the iust manner of Chosing Ministers Afterward hee saith This the old Church did observe very long doneo res coeperunt vt fit humanitus in peius ruere atque retrò sublapsa referri Vntill as through mens corruption it comes to passs things began to grow worse and to runne to ruine And after that corruptioÌ„ in the Church government was come in Yet saith he id semper obtinuit vt Ecclesia actioni toti interesset camque prasentiâ suâ haberet raetam That alwayes was in force that the Church was present at the whole action and ratifyed it with their presence But neither this in England is seene anie where neither will bee allowed Also Iunius saith Where the Church at any time doth no more but ratifie matters by their presence only the Guidâ—t ought to certifie the Church that if they can them selves take care for do their owne affaires non fore penâ—â—â—â—lâ—um Episcoporum Seniorumve coetum vt 〈◊〉 siâ—i cum damno Ecclesia iniuriae ignominâ arroget It shall not be in the power of any asâ—eÌ„bly of Bishops or Elders to arrogat so much to them selves with the Churches dammage iniurie and shame Where hee professeth that this is the Church â—s daÌ„mage iniurie shame if being vnderstaÌ„ding Christians they be only present at the chosing and ordayning of their Ministers if they do not also them selves chose or at least freely expresly coÌ„sent to the chosing and ordayning of them After noting the tyrannie which was in this behalfe vnder the Pope he saith Iam de populo queÌ„ Christus redemit suo sanguine Ecclesiam sibi ex eo compararet verbum nullum Now of the people there was not one word whom Christ redeemed with his bloud that they might be his Church And he addeth Hinc illa barbaries hinc colluvies selelerum omnium hinc illa fraudum nundinationuÌ„ sentina exundavit Hence came that barbarous ignorance in those times that heape of all sinnes that sinke of deceit and selling of the soules of men TheÌ„ speaking of some Churches Magistrates who have worthily freed themselves from the Pope yet hee leaveth this foule blot vpon them Ius illud Eccesiasticum institutionis ordimationis restitut non curant Ecclesijs They care not to restore to the Churches this right of theirs viz of making ordaining of Minister Finally he answeceth some obiections At nescit populus dixerit quispiam Doceatur sciet At nescit vti Imo nesciet vnquam Siture suo non vtatur vnquam At factiosus est plerumque in diversas partes studiaque scinditur Revocetur adpaceÌ„ monitis salutaribus compescatur authoritate verbt virorumque bonorum officijs vt conciliatis compositis animis faciant quod sui turis est But some will say The people is ignorant of their duty and right heerein Let them be taught and they wil vnderstand it But they know not how to vse this their right They will not know it ever if they vse it never But they are factious often and are divided into partes Let them be reduced to Peace by wholesome counsaill and let them be ruled by the authority of the word and the indeavours of good men that their mindes being ordered they may do that which is their right to do 15. Piscator About ExcoÌ„municatioÌ„ Piscator saith “ Observ ex â— cap. 1. Cor. Excommunication ought to bee don by the Church or by the Presbyterie iudging in the name of the Church Where all meÌ„ may see his meaning to bee this viz. that the Presbyterie may excoÌ„municat howbeit alwayes with the Churches free consent For so he signifieth by these wordes iudging in the name of the Church It can not be that hee should meane that they may Excommunicate by their owne power and right onely or whether the Church will or no. After the same maner also I doubt not som others do speake concerning the making king of Ministers Whose sense and meaning is to be taken altogeather to that purpose likewise In the Churches â—amâ— that is Executing the Churches â—uthoritie and power and doing that which they do with their free conâ—ent and approbation 16. Chemniciâ—â— Chemnicius a man most famous of â—are learning among the followers of Luther in the matter of the reall presence yet in our cause hee saith thus “ Exam. part pag. 226. 227. 228. Non sine consensu Ecclesiae Paulus Barâ—abas invitis obtruserunt Presbyteros Paul and Barnabas did not thrust Ministers on the Church being vnwilling or without their â—onsent And Exempla Aposiolica bistoria â—â—are oftendunt c. The examples of the Apostles storie do cleerely shew that Election or Vocation did belong to the whole church And Haec est Apostolicae primitiva veteâ—â— Eccesia sententia de legitima Electione Vocatione Ministrorum c. This is the iudgement and way of the Apostolike primitive and ancient Church concerning the lawful Election and Calling of Ministers which iudgement and way hath place in those Churches which are coÌ„stituted according to Gods word And he addeth In our Churches it is so meaning in those that follow Luther 17. Whitakeâ— Neither can I forget that among â—ur owne Country-men D. Whitaker â—eacheth thus “ De Coneâ—â— pag. 44. Quod omnes attingit ab â—â—â—â—bus approbari debet That which toucheth all Chap. 4. ought to be approved of all Meaning that nothing should bee obtruded vpon any people in Ecclesiasticall and Spirituall regiment no not by Synods except the people consent to it And this consent of the people hitherto avouched verily many other worthy Divines both among vs abroad do maintaine likewise But I forbeare to nominate any mo Knowing that to whom any thing will be enough
and take to my selfe alone common matters Adde vnto this that he saith also †◠4 Apud nos quoque ferè per Provincias vniversas teâ—etur Thus custome and practise is observed with vs at Carthage almost through out all Provinces By all which it is manifest that D. Bilson vainly answereth that Cyprian did yeeld to the people their free coÌ„sent in the Church-governement out of “ D. Bilâ— perpet gover pag. 171. 176. a private moderation and but of his owne free will Nay he saith as wee heard that he durst not do otherwise and that he observed it out of religion and that this power of the people cometh from Divine authoritie Yea doubtles such a generall and perpetuall custome even from the Apostles times and appearing in the Apostles practise also as the New Testament sheweth can not be in Cypriaen a privat moderation only but even an vnchangeable law Neither is that anie truer where hee saith that “ Pag. 178. Cyprian him selfe was the first that casâ—iered his owne confession †Pag. 18â— and brake that custome Hee brake it not Hee did not cassier his owne confession Though that is a thing not impossible Cyprian is not so persit but hee might thus faile thorough affection to him selfe and yet his former testimonies of the peoples right and power afore said may be as they are most true But as I said CypriaÌ„ neverbrake this his own others custome Verily as touching the substance of the matter he never brake it What instances hath hee against vs Saith he Cyprian without the people made Epist 4.5 Celerinus †2 5. Aurelius and “ 3.22 Saturus Readers and Optatus a Subdeacon What of this None of these come into our question Wee have no care of making Readers and Subdeacons But without the people he made * 4.10 Numidicus a Presbyter The place sheweth no such matter nor yet that he was made Presbyter then But rather being absent hee sheweth the Presbyters and people at Carthage that Numidicus was to be made a Presbyter Saying in the future tence Et promovebitur quidem dum tempus permiserit ad ampliorem locum religionis suae cum in presentia protegente Dominâ— venerimus He shal be promoted when wee shall come in presence among you So that he saith not that hee alone had nowe made him a Presbyter Beside it is most manifest in all these places that Cyprian shewed a speciall care to have the peoples liking and free consent to all which hee did and that in his absence hee would attempt not anie thing but that which he presumed was sure of that their liking was to it as much as his own So that he maketh it apparant even heere that hee would do none of these things against their wills Which is all that we seeke also in our assertioÌ„ as touching the substance of it as before we have often shewed Last of all hee saith of Numidicus that he was to bee a Presbyter dignatione Divinâ by Gods speciall Divine will and that Celerinus and Aurelius had their places so I kewise But we speake of no such extraordinaâ—e Divine calling This also toucheth not our question We holde the peoples right of giving consent to be only for the ordinarie callings in the Ministerie D. Bilson further vrgeth that Cyprian receaved some into the Church “ Pag. 17â— without the peoples consent yea when the people withstood it because hee saith in one place †Vix plebi persuadeâ— immo extorqueo I scarce persuade the people Epist 1.3 or rather I wring it from them c. And obnitente plebe contradicente I receaved theÌ„ the people striving against it gainsaying it I answer Seeing hee saith I scarce persuade the people therefore they were persuaded did coÌ„sent to his minde Indeed he sheweth that this matter was hardly gotten at their handes yea a whilè they spake against it but they were persuaded at last and so in conclusioÌ„ thei agreed to do as he thought good Thus hee did not this thing plainly and simply without the peoples consent or against their wâ—â—s simply but with their consent agâ—eement so as I said Whereby it appeareth how frivolous exceptions are taken against Cyprians concurrence and correspondence with vs in this cause whose most cleere and vnanswerable and frequent speaking on our part heerein we have seene before Now only one place more I will note in him describing fully his ordinarie practise in Church governemeÌ„â— and may bee a singular example and patterne for vs. Epist. 3.11 shewing how he receaved againe certaine pâ—enitents who had schismed from the Church He saith thereof first “ 3.11 Omni actu ad me perlato placuit coÌ„trahi Presbyteâ—uÌ„ Every act of their repeÌ„taÌ„ce being brought vnto me I thought good to call togeather he Presbyterie or Eldership Whether heere were any Lay Elders in this Presbyteric or whether all were ordinarie Ministers of the Word and Sacramentes it is nothing materiall Though D. Bilson and D. Downame do make all their sturre about this question yet as I said even in the “ pag. 11. 12. 23. entrance of this Treatise it is nothing to the substance of the controversie betweene vs but it is impertinent from the maine purpose altogeather To passe this therefore Secondly Cyprian in this place addeth His ita gestis in Presbyterium venerunt c. Then the peâ—ntentes came into the Eldership earnestly praying that the things they had committed might be forgotten c. Thirdly Quod eâ—at consequens omnis hic actus populo fuerat â—nsinuandus It remayned that all this action was to be signifyed to the people Magnus fraâ—ernitatis concursus factus est There was a great Meeting of the brethren Vna vox eras â—mnium Maximum Presbyterum locum suum agnoscereiussimus Caeteros cum ingenti populi suffragio recepimus There was one voyce of vs all We willed Maximus the Presbyter to know his place The rest we receaved with a great voycegiving of the people allowing it Heere we see what place and order consent the people vnder Cyprian had in the ordinarie Church governemeÌ„t Certainly it is a plaine example and right worthie to bee followed of vs. And so much concerning Cyprian is sufficient A while after this time Antioch at Antioch the neighbour Bishops comming togeather Anno 27â— do acknowledge that even the Churches thereabouts coÌ„curred and ioyned with them in the act of Excommunicating deposing Paul the Bishop there and in ordayning Domnus in his roome This they signifie iâ— the title of their “ Euseb 7.24 Episâ—le which they all togeather do write about this matter Now questionles among these Churches the Church that is the people of Antioch it selfe were the principall in this action For they were the proper Body of which that wicked Bishop was the proper Ministerial Head also there the Meeting about his deposing
litle after If you would be further taught that a generall Councill is neither the Vniversall Church nor representeth the Vniversall Church c we can send you to a merchant of the same stampe that your selves are of where you shall see as much as I say debated commended with no small braverie Pigh hierarch lib 6. cap 5. 4. I graunt this man in an other place is “ Perp. gov pag. 370. 371. 372. contrarie to this But that is no newes in him For I know nothing almost which is controverted but if hee affirme it in one place he denyeth it in another As touching the Scriptures which he produceth for his warrant they are the same which D. Downame also “ Def. 2.4 meÌ„tioneth are often alleadged by many men at random For God knoweth they come nothing neare to the purpose The textes are Math. 18.17 Act. 15.22 Both which indeed are to be taken properly and literally and not improperly and figuratively as they in an idle imagination do think Their imagination I say heerein is idle because they have no reason for them in the world requiring that this word Ecclesia heere should be figurative Which is ground “ D. Down Def. â— 33 enough for vs and assurance also that it ought heere to be vnderstood as proper Besides those two Doctors are both learned in the Greeke toung Let them shew that this word was ever vsed by any good Author living in the Apostles times or before for a Confistorie of Governors only or els they ought to acknowledge they speake idly and vntruly If no such place can be shewed as I am very sure there can not shal we thinke the Apostles spake and wrote Greeke in such a phrase as none in all the world ever spake either before or in their dayes What absurditie and vnconscionable presumptioÌ„ were it so to thinke I know they and others do alleage som Greek Fathers that do take the word Ecclesia sometime for the Governours only But those Fathers lived 300. yeres after the time of writing the New Testament and later Now the Aposties framed not their laÌ„guage to the maner of speaking so longe after their owne age Many and great alterations were come in by that time by reason whereof their speach began much to alter also And we following them must needes Equivocat Some pointes therein I noted “ Reaâ— for â—ef pag. 4â— 64. â—5 herefore but our adversaties will not remember nor consider that The effect of al that I say is this Eusâ—bius beodoret Epiphanius Chrysostome and such other of those times are not our Apostles nor maisters of our faith nor equall interpreters of the true Apostles chiefâ—y in the matter of Church governement There was to much iniquitie to much anomie entered then and increased still afterward till Antichrist him selfe stood vp which was anon after â—n such case therfore let vs retire our selves as we are commaunded to the plaine and vnpartiall and syncere evidence of Christs Law and Testimonie if any speake not according this word it is because there is no light in them Sure the vniversad sense and meaning of this Greeke word Ecclesia in all pure and vncorrupt times is to signifie the whole Assemblie even the people evermore togeather wâ—th their Guides vnles their state were such that they had no Guides as at some instant happily the case might be But alwayes it signifyed the people and those asseÌ„bling together in one place Which also is the proper signification of the Latin word Concio and nothing els Concio is the iust expositioÌ„ of Ecclesia It were madnes therefore to go from the native proper sense of the Apostles wordes without cause And if the Humane Politike reasons where with Doct. Bilson “ Perp. gov pa. 370. 372. 374. 376. flourisheth were warrant for vs without Christs worde to erect such a spirituall governement as is in absolut Synods over Christendome besides that then Mens Traditions and politike inâ—entions may be receaved as spiritual instruments in the worke of the salvation of our soules which impietie I thought all good Christians had long since abhorred moreover a plaine direct way is opened for a Vniversall Papacie and for a Vniversall consistorie of Cardinalls to be placed over all Christes people I say the Humane reasons alleadged do inforce this as well yea much better then that each Christian Nation should be ordinarily left to them selves and not bee ruled Spiritually by some one generall ordinarie Superior by whom all in al Countries may be reduced to vnitie This might easily bee adorned with moe flowers of Rhetoâ—â—ke then hee there doth or can set vpon his matter Againe over besides this there is an other plaine Logical coÌ„sequence which will induce a Pope if any Representative Church bee acknowledged to be of Divine institution in the New Testament For if any Representative Church bee in the New Testament of Divine institution then such a Provinciall Representative Church is Nay then a Vniversal representative Church is of Divine institution in the New Testament ArepreseÌ„tâ—tâ—ve Church By a representative Church I meane the Guides one or moe having power to exercise Spiritual governemÌ„et without any consent of the people Which also is a Church figuratively viz. by a Syneedoche And this all men agree vnto Againe if a Vniversall representative Church be of Divine institution in the new Testament then a Vniversall church represented or such a proper Church whereof the figurative is a figure and a representation is of Divine institution also in the New Testament This sequence is of “ Relativa fuut simul Arâ—stoâ— infallible truth Some have thought the figurative Vniversall Church viz. the Vniversall Synod may represent not one Vniversall proper Church but a nomber of particular independent Churches But this is vntrue impossible as any shall see that wel considereth it As for our present adversaries they do acknowledge maintaine the effect of this Sequence at least they say it in plaine termes D. Bilson teacheth that Christ hath “ Perp. gov pa. 372. 377 one Church in generall which is a whole having all particular Churches partes to be ruled by the whole and that this one whole or generall Church is the body of Christ. Doct. Downame expreslie saith †Def. 3.4 the whole Church is but one body Thus in plaine termes they acknowledge and teach as I said One proper Church Vniversall vnder outward governement What meaning they have heerein God knoweth Now from hence I reason further If one Vniversall proper Church subiect to out ward governement bee of Divine institution in the New Testament then a Vniversall ordinarie Pastor is of Divine institution in the New Testament This consequence though in truth it be vndenyable and inevitable yet they in wordes deny it with vehemence without sense reason D. Downame saith Defenc. 1.17 and 3.4.6 He is Antichrist that assumeth to him selfe the governement
Spirituall or sole government Ecclesiasticall yea though over but one Congregation Much more him who exerciseth such spirituall Lordship over a great many CoÌ„gregations Also What is Sole authoritie Spirituall in our sense sole authoritie Spirituall and sole governement Ecclesiasticall we call that which is exercised without the Christian peoples free consent D. Downame laboureth with divers vaine shifts to defend the English L. Bishops herein He can not abide that it should bee saide of them that they exercise “ Def. 1.58.47.43 sole authoritie or sole government Yea in many places hee * Def 3 118.11â—.126.142 sheweth indignation that such wronge should be done them in beeing so reported of But it is strange Are they ashamed to heare of that which they cease not to practise and maintaine every day and that in the sight of the world yea each of them over divers hundreds of Congregations For the people with vs no where enioy any free consent But the D. saith “ Def. 1.43.44 The Bishop hath the Archbishop above him Yea but who is above our 2. Archbishops spiritually No body Againe he saith Provinciall Synods are above the Bishop Idly spoken Is the Diocesan Synod above their owne Bishop Or is the Provinciall Synod above their Archbishop Surely no more then the Vniversall Councill is above the Pope Which is cleane contrarie Now this is it which hee should have affirmed buthe durst not He shifteth further saying “ Pag. 44. Do we not all with one consent acknowledge the Kings Maiestie to have the Supreme authoritie in causes Ecclesiasticall Yea verily wee do But that is Civilly as “ Reas. for ref p. 62. â—â— els-where I have shewed Hee hath no authoritie in causes Ecclesiasticall Spiritually that is his authoritie properly maketh no Church Minister nor Excommunicateth any person Which I suppose your selves do hold even as we do But this is the point in England the Archb. is Spiritually Supreme or hath Supreme authority spiritual in his Province I say thus he is Supreme sole viz. spiritually Wherfore the Doct. Ignorantia Elenchi grosly sophisticateth in shifting from the poâ—â—t in hand to an other matter Where hee speaketh of “ Def. 1. p. 43 Chancellors adioyned to the Bishops and of Presbyters consent with him that †Pag. 42. Presbyters have power to rule their flocke in publike Ministerie and in privat attendance that some of them have voyces in Synods c. I wot not what all this is Sure I am it is as idle as the rest For so much at least is seene in the Popish Church where yet is founde spirituall Lordship sole governement in their Bishops yea oppression violence tyrannie also over the peoples consciences as we well know So that the “ Pag. 43. Supreme and lowdest by and †Pag. 47. the plainely which hee giveth to vs hee ought to take to him selfe Another shift of the Doct. is where because the Hebrew Adoni the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Dominus may be given to Bishops therefore “ Def. 3.147 he would conclude that in English they may be called Lords D. Bilson reasoneth †Perp gov pag. 58. 59. so likewise and that very largely He would prove the same also from the Duch terme Here from the French Monsieur c. But I deny this reason absolutly For heerein there is no consequence Our English terme Lord and Lordship doth alwayes imply Sole government but none of those forraigne termes doth so alwayes Wherefore such reasoning is Equivocating also * Ioh. 13.13 1. Cor. 8.6 12.5 2. Cor. 1.24 Againe Christ only is our Lord in respect of Spirituall Lordship he only is to bee called a Spirituall Lord. But our Bishops are Lords and are so called with vs in respect as they bee Spirituall Lordes as the Doctor “ Def. 3.150 observeth well Wherefore our Bishops Lordship is vnlawfull and derogatorie to Christ Doct. Bilson saith further †Perp. gov pag. 62. If we sticke at titles Christ calleth them Gods Lo how nothing satisfyeth these men Would he have Bishops called by the name of Gods also But I would know of him where doth Christ call them Gods Surely it is but his fancie They are in deed so called no where D. Downame presseth that Bishops are called “ Def. 3.146.150 Angells which is a more honor able title then Lord. And therefore that Bishops may bee called Lords I deny that the name Angell is so honorable a title as a Spirituall Lord which is given to our Bishops This is proper to Christ only as before is said the name Angell is not And so his reason is false Againe though the name Angell be given to Bishops sometime and in one respect yet it is very false to say they may lawfully be stiled and called by the dayly appellation of Angells or that they may ordinarilie vse that title as they do the title name of Lord. Againe the name of Lord is given them as importing their sole governement as before is said But the name Angell importeth not so much neither is it given to any Creature in such respect Therfore from the name of Angell the title of Lorde followeth not Indeed the name of Angell is given to Bishops because they are Gods messengers to shew vs his will not in respect of their governement at all though the Doct. presumeth so to say without “ An Allegorie is no proofe proofe Lastly hee knoweth that all Preachers are in the word called Angells or Messengers but for all Preachers to be called in English Lords or your Lordship surely it would be a very arrogant thing And though hee “ Def. 1.34.46 alleage that the Angel of the church of Ephesus in Rev. 2.1 be one and but one before many Ministers yet neither doth this importe any Lordship in him either in name or practise neither is this precedence or praeeminence signifyed by the word Angel but it is gathered by coÌ„paring this word with the knowen circumstances of those times Further he alleageth that “ Def. 3.152 Princes are called Pastors and for the same cause are Lords Wherein there is no truth nor indeed any good sense The like is that where hee addeth the title of Father is as great as Lord. Nay the name of Father is amiable but Lords may and also they vse to force and compell Neither did the Pope at first take the name of Father peculiarly to him selfe to note thereby any Lordship as his due but to deceave the world by his pretended love over all wherein he desired to seeme a commoÌ„ Father In another * Def. 4.71.72 place he teacheth that Bishops in the New Testament were called Apostles VpoÌ„ which grouÌ„d he “ Def. 3 15â— would conclude that therefore the name of Lord is lawfull for them I answer The name of Apostle and also of Bishop may be vsed sometime
free consent and namely that it was so vnder the Apostles which I have shewed “ Pag. 68. 69 before to be certainly true hence it followeth that it is a plaine vntruth a falshood which the Doct. so often “ Def. 1.28 and 4.2.3.38.39.46 affirmeth viz. that the Bishops in the Apostles time were such for the substance of their calling as ours now in England are Ours are sole governours they were not so They admitted the Congregations consent in all important matters of their governement ours do what they please without them yea commonly against their liking Besides the Apostolike Bishops had not any addition of Civill coactive power as ours have Last they had no mo ordinarie set Congregations to their pastorall charge but only one ours are the Pastors each of thē of many hundred Congregations All which are evident substantiall differēces in the churches and Bishops estate as hath ben also observed purposely “ Divine beginning of Christs true visib Church pag. 3. 4. 5. Declarat pag. 12. 13 14. Reas. for ref p. 41. 42. 43. els where In which respect the very ground which the D. buildeth on is false his very text Rev. 1.20 is misinterpreted abused so his Sermon whole Defence standing therevpon is frustrat And he doth Equivocat plainly Fiftly where the Christian people have their free consent in Church governement there never is seene anie Pluralist nor Nonresident Pastor For they wil never indure their Pastor to be a Nonresident from them nor yet to bee distracted with mo charges of soules then their owne Which certainly al that feare God and have care of them selves theirs will esteeme to bee a most godly thing to beholde Besides also they wil never indure any Covetous nor Proud nor adulterer nor drunkard nor ignorant nor false Teacher And as their Pastor and Guide is such will they bee also in a maner alwayes every where The adversary confesseth that “ D. Bils perp gov pag. 344 The wisedom of Gods Church in taking the cōsent of the people in the Election of their Bishops hee can not but commend he findeth so great and good effectes of it in the Church stories For thence it came to passe that the people when their desires were accomplished did quietly receave willingly maintaine diligently heare heartily love their Pastors yea venter their whole estate and hazard their lives rather thē then Pastors should miscarie Verily this sheweth it to bee Gods ordinance in that he accompanyeth it with such and so great blessings Contrariwise Pluralist-Pastors and Nonresidents who of any conscience can allow Who that hath any sparke of religion or care of good life doth not detest and abhorre them and most worthily as being in deed of the reliques of Antichrist and instruments of Satan All blindnes in the people and wicked conversation floweth from these as frō fountaines Continual iarres and warres betwene the Pastor and his flocke And therehence groweth contempt of Religion Yea questionles that which the Pest is in mans body the same are Nonresidents and Pluralitie-men in Christes Church Whose fruits are too plentifull among vs. Archb. Whitgift saith “ Answ to the Admon pag. 44. 45. Now the Church is full of hypocrites dissemblers drunk ands whoremongers Ignorant Papistes Atheistes and such like D. Bilson also †Perp. gov pag. 155. Toom Church comes all sortes Atheistes Hypocrites c. All which filth ought verilie to be imputed chiefly to Nonresidentes and Pluralists Now in Diocesan and Provinciall Churches and larger where the people have not their free consent in the Church governement there must of necessitie be Nonresidents and Pluralitie-men First the chief and best Pastor of a verie large Countrey hee whom they call the Angell of such a Church is no other indeede then a great Pluralist and Nonresident For he hath the proper charge of soules over “ Def. 3.145 2.67 all his Circuit as D. Down professeth they all holde That is to say over manie hundred ordinary set Congregations where for the most part they themselves are never present and never do fo much as see the faces of so many people of whom yet they vndertake to bee their proper Pastors Are not these huge Pluralists Nonresidents in the time of the Gospell And thus hee †Def. 2.127 approoveth Theodorets taking to him selfe to be Pastor of 800. parishes Yea it cometh to passe that some Bishops are Pastors to many mo Againe note how Do. Belson shrinketh not to make Pluralistes and Nonresidentes a Divine Ordinance and Apostolike which he doth to the end that Diocesan Bishops might seeme to be Divine Saith he against the mislikers of Pluralitie and Nonresidencie “ Perp gov pag. 328. Saint Paul him selfe knew not these curious positions when he appointed Titus to take charge and oversight of the whole Island of Crete and saw no cause why one man might not performe many Pastorall and Episcopall duties to all that were in the same Countrey with him And this touching the chiefe and best and †Pag. 247. only proper Pastor in a Diocesan Church and larger Secondly his Substitutes will all seeke to bee in proportion like their Superiors Whereof in deede there is great cause For if the most Angelike Pastor he who in his Office cometh nearest vnto Christ bee such that is so great a Pluralist and Nonresident then who in conscience can mislike Nōresidents Who would not desire to be plurifyed abundantly Who would not iudge the greatest Pluralist the worthiest Pastor most excellent servant of Christ I say even inferior Nonresidents and Pluralistes in such Church estates must needes not only aboūd but also superaboūd True reason requireth it and experience among our selves doth shew it Whereby what wofull wrack and havocke of mens soules is happened in our Lande every-where any that looke about consider may see And hee that seeth can not have so flintie a heart as not to sorrow and mourne for it Against which Spirituall desolation yea rather ruine and destruction no remedie can bee had without giving the Christian people their free consent in their spirituall governement For none have that care of other mens soules as Christian people would have of their owne Sixtly heere are other Consequents of a most high nature both in respect of God and also in respect of our selves First in respect of God thus I gather and conclude If this opinion be false viz. that the peoples consent in the Church governement is the Apostles ordinance and Christes immutable commaundement for vs then Christ in his New Testament is not the Teacher Institutor Framer “ Impious opinions Lord and Lawgiver of his Visible Church which is the Kingdome of heaven vpon earth At least hee only is not And the New Testament is not compleat nor all-sufficient for matters of Religion Nor so compleat as the Old Testament was And Christes divine Offices of Prophesie
he meaneth that it may bee so called but not truly Which is but double dealing For presently after he saith †Pag. 17. He separateth the true Kingdome of Christ from the externall Order and Discipline of the Church which some in these dayes more zealous then wise do not separate So he calleth the faithful worshippers of Christ But is it such wisedome I pray to seperat froÌ„ Christ this his Divine honor and glorie and to give it to others Nay this is accursed wisedome Then a Ministerie supposed to be setled by the Apostles in the Primitive Church he denyeth to bee any part of Christes Kingdome Hath hee any reason for it Yea a straÌ„ge one Saith he Christes kingdom is proper to his person As though the power and authoritie to institute setle such an ordinance might not be proper to Christes person and yet the execution thereof committed to his Officers and Deputies And nevertheles all is Christes still Christ hath a Kingdome Commissive It is the Kings authoritie which the Deputie of IrelaÌ„d executeth And may it not be Christes power and governement which his Ministers and Deputies on earth do execute Yea certainly Which this D. acknowledged before saying it may bee called the kingdome of heaven and of Christ. Yet hee doth further strive against the truth in this cause making the Minister the Maister of a familie and the Magistrate to be Gods ordinance alike Which surely never any sound Divine would say If we looke but to Moses law the falsitie heereof is soone seene Every Ministerie in the Iewes Church must have expresse and particular institution from God but naturall reason Humane contractes were sufficient to institute both the other And is not the case so with vs now also vnder the Gospell Yeas truly Wherefore these in deed are nowe Gods ordinances but not alike He concludeth that the Ministers may not arrogat any part of Christes honor and power as incident to their calling or function They may take to them the execution of that which to ordaine is only Christs right That power of his which hee hath in his word committed to them and as the D. speaketh trusted them with they may take to them viz. the Keyes and Mysteries of the kingdome of heaven Which they arrogate not but it is their right to take vse the same as Christ himselfe hath specially appointed From this dissolut opinion aforesaid and so derogatorie to the holy Offices of Christ it floweth that this D. teacheth “ Pag. 339. 348. the peoples interest in Church-governement standeth only vpon the groundes of reason and nature and is derived from the rules of Christian equitie and societie And that this is both lawfull and †Pag. 334. much to be commended And yet also that “ Pag. 349. the people may willingly forsake and worthily loose the right which they had Nay more hee holdeth the Apostolike and †Pag. 299. 300. Divine forme of Church-governement by sole governing Bishops as hee maintaineth Timotihe and Titus and the Angell of Ephesus c. to have ben may give place on occasion to those forenamed grounds of reason and nature “ Pag. 348. 334. humane governement Thus he by denying the peoples consent to be †Pag. 368. essentiall in the choice of their Pastors doth indeed make nothing essentiall to them For that which is Essentiall must evermore be had to the true being of any thing it can never be altered nor absent from it as before “ Pag. 8â— I have also noted These our adversaries say our assertions are raw and vndigested fancies but what raw and vndigested yea irreligious assertions they doe holde and maintaine it maketh me afraid even to thinke of it It shall not bee amisse to observe somewhat contrarie to their opinions out of some both of the Ancient and the late writers Cyprian noteth this in generall as an odious error in the haeretike Novatian though he aime at an other point in particular But in generall this which they holde Cyprian maketh noe lesse then haereticall in him His words are “ Cypr Epist 4.2 Ille post Dei traditionem humanam conatur Ecclesiam facere This man letting go Gods ordinance indeavorâ—th to make a Humane Church Againe touching the order and forme of the Church and administration thereof hee in another place flyeth only to Christ and his word for authoritie saith “ Epist 1.8 Quisquis alibi collegerit spargit Adulterum est impium est SacrileguÌ„ est quodâ—unque humano furoâ—e instituitur vt dispositio divina violetur Procul ab huiusmodi hominum contagione discedite Whosoever gathereth elswhere he scattereth It is adulterous it is impious it is sacrilegious whatsoever is instituted by mens madnes that Gods order should be violated Depart far away from the infectioÌ„ of such meÌ„ And a litle after Nemo vos frat res errare â Domi. viâ faciat Nemo vos Christianos ab EvaÌ„gelio Christi rapiat Brethren let no man cause you to erre from the Lords way Let no man pull you Christians from Christes Gospell Of the church coÌ„stitution and order againe hee saith †De Vnitat Eccles. Verbis Christi insistere quaecunque docuit feat discere facere debemus Crederese in Christum quomodo dicit qui non facere quod Christus facere praecepit Wee ought to insist in Christes wordes whatsoever he taught did we must learne and do How can one say hee beleeveth in Christ who doth not that which Christ commandeth Thus in the order constitution and governement of Christes Church this holy man of God layeth a necessity on vs to cleave alwayes to that which is in Christes Testament not to Humane reason nor to Civill disposition at any time Which our adversaries do “ Perp. gov pag. 339. Def. 2.73 teach and maintaine to be lawfull Augustine also of the visible Churches constitution beside that †Pag. 138.139 above cited in him elswhere writeth thus “ August contra Crescon Gram. 1.33 Ecclesiam sine vlla ambiguitate sancta Scriptura demonstrat †Ibi quaeramus Ecclesiam â— De Vnit. Eccles. cap. 3. ibi discutiamus causam nostram Nâ—lo humanis documentis sed divinis oraculis sanctaÌ„ Ecclesiam demonstrari The holy Scripture demonstrateth the Church without any doubt There let vs seeke the Church there let vs try our cause I cannot abide that the holy Church should be shewed by mens doctrines but by the Divine Oracles And in that sense Ierome calleth Christs Visible Church as it is vnder outward governement “ Hieron dâ— 7. Ordin Eccles Fabrica Deâ— a Frame which God him selfe hath builâ— Thus these Ancientes With whom heerein the godly learned of late do consent also Zuinglius said enough “ Pag. 101.102.104 before Calvin to Cardinall Sadolet saith †Calvin ad Sad. Non te adeo pracisè vrgebo vt revocem ad illam
cut off and excommunicate from the Church of Rome hee could not after that have any power as derived from them to make Ministers nor to do any other Bishoplie act Secondly wee all knowe the Church of Rome to be the very Antichrist chieflie in respect of their Clergie and Spirituall governement and most chieflie of all in respect of the Pope from whom all the rest as from the Head doe take their power and authoritie Now shall we say that very Antichrist can have power from Christ to make Ministers Or that we can have a lawfull Ministerie derived from those who had their power only from him It can not bee “ 2. Cor. 6.14 15. What communion hath light with darknes What concord hath Christ with Belial And so what hath Christ to do with Antichrist Nothing at all Thus then our consciences can have no assurance wee can not have confidence in such estate of the Ministerie But certainly Christs true Ministers among vs in Englande have a better Original thē this Wherefore this answere of our State Protestants must needes be false Yet in this answer who seeth not how the Papistes do reioyce triumph and insult Who seeth not how by this they are incouraged strengthened and multiplyed among vs exceedingly Truly it would pity a mans heart to beholde how this one point putteth life into thousandes to stande vp against Christes Gospell the libertie of their Country also For when they heare our selves openly to ascribe to the Church of Rome and to their meanes such a gift of grace even that which is our glory even the holy instrument of our faith to salvatiō for so is our Ministerie they will say if the branch be holy the root is more if the rivers be sweet the head-spring is delicious And so how can it bee chosen but the Papistes thus will bee graced and get great advātage among vs Many heere have another refuge but that also helpeth nothing Say they as Popish Baptisme is so far acknowledged by vs The last refuge of our Adversaries taken away as that with it only wee are held to bee sufficiently Baptised not to need Baptizing againe when we com from them to the Church of England So likewise wee may acknowledge the Popish Ordination to the Ministerie thus far and yet nevertheles cōdemne their Church and separate from them I answere the case is nothing like betweene Baptisme the signe of our initiation in Christ and the Calling to the Ministerie In the word there is expresse warrant for not repeating the signe of our initiation in Christ which of old was Circumcision and Baptisme now is the same though ministred by a false Ministerie and Church As wee may see in the “ 2. Chron. 30.11.18 35.17.18 Ez◠6.21 not Recircumcising of such Iewes as had receaved that signe in the Apostasie of Israell and turned frō thesame to the truth But there is no warrant at all in Gods word for any to retaine the outward Calling to the Ministerie or to stand in that power and authoritie which is derived from such a Church There is no such thing can be shewed in all Gods booke Therefore we may not conclude the like in this matter of Ordination to the Ministerie which may bee done for not repeating of Baptisme For by Gods worde Ordination may be repeated yea certainly after a Ministerie receaved in Christes true Church much more after it hath ben receaved in a false Church So that these two ordinances of Christ are nothing like in this point Wherefore out of question Ordination to the Ministerie as it is derived from Antichrist must be wholy reuounced of every faithfull man and may bee as is said renewed and repeated in Christes true Church as occasion serveth At Rome there is in it both an impiety and a nullitie In their administring of Baptisme there is not a nullitie altogeather as in that correspondent example of Israell in Apostasie before alleadged it well appeareth And this is sufficient for this though other answeres may be given also Wherefore this remayneth that when wee grant the descent of our Ministerie in Englande to come lineally from the Church and Pope of Rome which we must grant will wee nill we if wedeny it to arise essentially from the Christian peoples consent in each Congregation all the world seeth that we give the Pope a maine advantage against vs and we put into his hande a strong engine to draw vs back againe vnto him Which also he effecteth dayly vppon many among vs as woefull experience sheweth in our Land yea even vpon some of my very friends and neare acquaintance Beside this there is another point of the Churches governement The causing of Vnitie namely their Iurisdiction in cōpounding Schismes in making peace and vnitie and consent among Christian people which beeing ascribed as proper to Diocesan and Provinciall Bishops as they in England do say it is and as “ Def. 3.36 c. D. Downame with great vehemencie defendeth certainly true reason will cary it further it can not possibly stay there This wil serve a Popes turne a great deale better and to such a one it belongeth in deed as a very true and forcible ground for his Vniversall Governement over all Christians in the world if there were any Divine and Evangelicall truth in it at all But there is no truth in it Because this is no Divine and Evangelical way for Vnitie in religion viz. to constitute one Visible Head with absolute power of Spirituall governement whether Diocesan or Provinciall or Vniversall Or to take from the Christian people their free consent There is not in the Gospell any such Meanes to Vnitie It is a Humane policie a carnall device it is no institution of Christ Iesus Gods writt◠word is the cause of Vnitie Who in his word and by his word with the helpe of the Ministerie therein ordained provideth sufficiently for true peace and holy Vnitie among all his people For he saith “ Mat. 28.29 Ye erre not knowing the Scriptures And †Ioh. 5.39 Search the Scriptures for they are they which testifie of me And “ chap. 14.6 Rom. 16 17. I am the way the truth and the life Likewise the Apostle testifyeth that those are the makers of Schismes and divisions who teach and holde any thing besides the doctrine learned from the Apostles So that indeed the meanes appointed of GOD to make Vnitie in the Church is Gods word and not one Superiour over-ruling Minister over many distinct ordinarie Cōgregations which the word knoweth not But in truth such a one is the very proper cause of dissention and schisme For he not willing to submit to Gods word by his power draweth many with him yet he cannot lightly prevayle with all Wherevpon followeth dissention and schisme And then he with his cōpany being the stronger in the world may cry out loudest against those fewer that dissent from him that they are
the Apostles Which he doth very poorely 1. He sheweth that the Church of Ierusalem †Pag 84. exceeded the proportion of one particular assembly ordinarily meeting in one place I grant it and have granted it “ Reas. for ret pag. 19. 65. 66. heeretofore But he can not shew that this Church nowe had in it mo ordinary set and constant assemblyes then one Which is the point Hee addeth †Def. 2. p. 87 It was never intended to be one Parish among many but to be a Mother Church when by Gods blessing it should beget others to be severed from it in particular assemblies yet to remaine subordinate and subiect to it as children to the Mother The very same was affirmed by “ Pag 7. him before of all the Primitive Churches But all this is fall â—t was intended by the Apostles that Ierusalems Church should bee one Parish among many others and indeed to be as a Mother Church in reverence and reputation yet as a common Sister with the rest in power iurisdiction They also intended both in Ierusalem and in every other City that the Bishop and his presbyterie should bee set over no more but one particular Congregation and that as more Congregations should be constituted Every Congâ—â—gation 〈◊〉 to be an intâ—â— Church every Church buâ— a Congregation every one should have a Bishop also a Presbyterie if it might be All this I say the Apostles intended both in Ierusalem and every where els in the world And first this my reasons “ Pag. 208. Decâ—â—â— pa. 12 13. 14 15 c. before rehearsed do soundly proove Also Ignat. epistles do plainly shew that the practise was so then every where yea in the Country as wel as in the Cities wheresoever there were any Churches then Ignatius words are these †Ignat. Ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without these there is no Church no meeting togeather of the Saints no holy assembly This is Vniversally spoken So againe “ Ad Phila. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every Church for so it may well be translated there is one Bishop with a coÌ„pany of Persbyters Deacons Where Ignat. meaning is that every wher it ought at least so to be In which Calvin likewise consenteth Saying * Calv. Instit 4.1.9 Vnaquaeque nomen authoritatem Ecclesiae iure obtinet Every one of the Congregations which were dispersed “ And 8.15 Oppidatim Vicatim in the Country townes and Villages obtaineth by right the name and authoritie of a Church Again “ Instit 4.3.6 Quod orbi Vniver so prestiterunt Apostoli id gregi suo debet Pastor vnusquisque That which the Apostles were to the whole world the same ought every Pastor be to his owne Flocke Zuinglius also before hin is heerein of all other the most cleere and resolute I touched many of his places †Pag. 102. 103. 104. before But heere I think it fit to lay forth his words more fully First to shew that every Church ought to be but one ordinary Congregation and that in the N. Testament it was so hee saith “ Zuingl ad Valentin Compar Vox Ecclesiae proprie exposita non aliud quà m cetum vel populi CoÌ„gregationem totum plebis collegium significat Vndè singulas paraecias Ecclesiae vocabulo not are licet cum per hoc cetus coÌ„gregati in vnuÌ„ populi multitudo intelligatur The word Church what it is The word Church properly expounded signifyeth no other thing then an assembly or meeting togeather of the people and the whole gathering togeather of the people Whence by the word Church wee may note and signifie every particular Parish Seeing by this word is vnderstood the multitude of an assembly of the people meeting togeather in one place Of the Church of Corinth vnder the Apostles he saith †Ad Valent Compar Non equidem negare poteris Paulum hoc loco communem totius populi fidelis Ecclesiam intelligere qui in vnum collectus Scripturae sensus ab alijs expositos attentus percipit Populus ergo fidelis Christianorum oninium Ecclesia Doctores suos dijudicat de illoruÌ„ doctrina sana ne sit vel impia pronuÌ„ciare solet Truly thou canst not deny that Paul vnderstandeth in this place the common assemby of the whole faitful people which being gathered together in one place attentively heareth the senses of the Scripture expounded by others wherefore the people and faithfull assembly of all the Christians iudgeth of their Teachers is wont to pronounce of their Doctrine whether it be found or wicked Likewise elswhere hee saith that the Corinthian Church †In Pastoâ— erat Paraecia was a Parish And again likewise The Ephesin Church theÌ„ was “ Above pag. 103. Concio a particular assembly And questioÌ„les as he thought of these so likewise he thought of IerusaleÌ„s Church yea of every true visible Church indefinitly Of which he saith “ Artic. 8 Explanat Capitur Ecclesia pro peculiaribus Congregationibus qui ad auditionem verbi ad Communionem Sacramentorum commodè in aliquem vnum locum conveniunt Graeci parikiaâ— voc 〈◊〉 De huiusmodi Ecclesiâ Christus loquitur Math. 18 Sic Paulus 1. Cor. 1. 14. The Church is taken for the particular Congregations which to the hearing of the word and reâ—eaving the Sacraments do come togeather commodiously into one place The Grecians call them Parishes Of such Christ speaketh Math. 18 17. Paul 1. Cor. 1. 14. And that every of these Churches and Parishes should have the “ See before pag. 30. 31. power of governement iudging of causes among themselves that wee must follow herein only the Scriptur he sheweth a little before that it is his meaning Where expressing what Church he speaketh of and also the very cause why there is such strife among men about the Church he saith A multis iam seculis ad nostra vsque tempora quae sit Ecclesia certamen fuit ortum nimirum ex regnanai cupiditate Nam hoc sibi quidam arrogarunt vt se dicerent esse Ecclesiam vt omnia corum manu administrarentur Omissis autem hominum commentis quibus quidam hâc in re nituntur ex Scripturis sacris mente spiritus de Ecclesiâ scribemus Quod Graeci Ecclesiam Hebraei Kahal vocant Latini Concionem There hath ben controversie of old even to our times what the Church is which riseth indeed from a greedines to rule For this some men doe arrogat to theÌ„selves that they say theÌ„selves are the Church to the end that all things may bee done by their hand But we letting go mens devises whereon in this cause some doe rest we will write of the Church out of the holy Scripturs and minde of the spirit That which the Greeks cal a Church the Hebrues call a Congregation the Latineâ— an
governement is by Christ ordayned for the Gospell I discerne not well whether he meane that this rule for the Christian Church governement should be formed after the patterne of the Iewish Civill governement or Ecclesiastical or both Whatsoever Iewish forme of governement he meane his meaning can not bee true For first if Christ in these words meant the Iewish governors theÌ„ here is no direction at all for the Christian Church governement Heere is nothing then that soundeth to any such purpose Christ saith not heere Let my Disciples heereafter in their Churches follow the forme and order Iudaicall In this place there is no such thing But as I suppose even Mai. Iohnson him self holdeth Christ heere in this place setteth an order of governement for his Church vnder the Gospell This in deed is most certainly true Therfore his othet opinion that Christ heere sendeth his Disciples to the Iewish governors is false I grant Calvin and Beza think that Christ heere alludeth to the Iewish Church governement in their particular Synagogues but verily I cannot coÌ„ceave why or how it should be so Be it spoken with revereÌ„ce to these rare servaÌ„ts of Christ Howbeit Calâ—iâ— and Beza touching Mat. 18.17 this nevertheles they hold from this place of Matthew that the people have right so far that nothing in Church governement be obtruded on them by any Ecclesiasticall Monarchie or Oligarchie against their wills Now this is the truth and wee willingly agree vnto it Yeelding the sway of all governement to the Pastor with his assistants in ordinarie cases yet reserving still a power in the people to consent And when a Church is destitute of Guides as it hath fallen out may againe fall out on occasion then the people themselves have full power to accomplish any Ecclesiasticall action in the best order they can particularly Church censures even by vertue of this text So that then the Iewish Church-governement can not bee heere alluded vnto much lesse required to bee kept and practised by Christians Concerning which togeather with all other Iewish ordinances the Apostle teacheth and confirmeth vnto vs that all “ 2. Cor. 3.17 those old things are passed away that all things of such nature vnder the Gospell are made new and that the same things are †Hebr. 12.27 shaken and changed and remaine not now vnto vs. Wherfore fowerthly they who vnderstand these foresaid wordes Tell the Church Math. 18.17 to be meant of the whole Christian people assembled in an ordinarie assembly As our Attestators do viz. that they are to be tolde and that they are to be heard alwayes in the best and most Christian order that can be which I grant doth and must in circumstances somtime differ they I say do truly and rightly vnderstand this place according to the intent of Christ Of which D. Bilson him selfe once taught soundly saying “ Against the Seminaâ— lib. 3. pa. 70. In Math. 18.17 The whole multitude of the faithfull where hee and they the Offendor and the Offended live are signifyed And †Lib. 2. pag 170. in Act. 20.28 The Church is taken for the people Yea The Church is never taken in the New or Old Testament for the Priestes alone but generally for the whole Congregation of the faithfull Let me aske a question Was D. Bilson a Brownist was he an Anabaptist wheÌ„ he wrote thus Why then doth Mai. Downame call vs these odious names only for the same iudgement Or is he offended at vs because we can not change turne our professions to fro as they do for advantage Some will say if this sense of these wordes be true Obiect then perpetually and necessarily al scandalls c. whatsoever must be tryed in the presence vnder the iudgement and sentence of the whole multitude as they of the Separation do holde which also it seemeth was Cyprians vsuall practise of old Answ I answer this consequence is far from truth For the sense of the words in Matthew 18.17 certainly is thus no otherwise to be taken viz. plainly and literally for the whole Congregation Seeing there is “ Def. 1.226 no cause nor reason to the contrarie as elswhere is observed But yet it followeth not that that maner of hearing sentencing of causes must bee in every Church perpetually and necessarily Before pag. 108. c. I grant it may be so in some Churches at some times and so Cyprians practise was now it may be againe in some estates of a Church good and commendable But to holde those popular Circumstances in every Church †Separation it selfe is no such error as this is perpetuall and necessary absolutly as the Separation doth it was neithtr Cyprians meaning nor Chrsstes nor any well advised Christians And yet againe no maÌ„ may take from the people absolutly all maner of free consent as the L. Bishops do This is a Substantiall breach on the other hand Incidit in Scyllam qui vult vitare Charyâ—din Extremities on both sides are to be avoyded As this so other textes likewise Do. Bilson would wrest from vs in his “ Perp goâ—â— pag. 95. 8. Chap. touching jurisdiction First Act. 15.22.23.25.28 where manifestly the Apostles ioyned the people with them selves in determining a controversie It seemed good to the holy Ghost and to vs to lay no more burden on you Now this he granteth expresly saying “ Pag. 9â— The matter was handled in the audience and presence of the whole Church and with a generall consent letters were written in the names of all To which †Horne against Fecknam pa. 11â— B. Horne before him agreeth also Nay D. Bilson goeth further saying * Perp. gov pag. 373. This course the Apostle taught the Church of Christ to follow by their example Which is all that wee desire Yet he laboureth to frustrate this act of the Apostles and to make it of no vse to vs. To which intent hee hath 4. exceptions 1. “ Pag. â—7 Paul stood not in doubt of his preaching neither needed he the consent of Apostles or Elders to his doctrine I answer he doubted not of his doctrine nor submitted it to any to be censured Yet he needed the consent of other Apostles and of the Church at Ierusalem for more couÌ„tenance to his teaching And that was all Pauls purpose heere 2. “ Pag. 97. The Apostles wanted neither authoritie nor sufficiencie to determine the matter But they did in this case We must know therfore there is a twofold dertermining and deciding of questions One is particular and personall which every true Pastor may performe in his ordinarie teaching Much more the Apostles singly might And so Paul was sufficient and did him selfe resolve many doubts to the Romans to the Corinthians to others without a Council Another determining and deciding of questions is Cumulative as I may call it when it is done with more countenance and credit The former may
should by a Congregation signifye either Vniversall or Provinciall or Diocesan Church is a most false vnlikely conceit Can any of these bee one Visible Congregation in the singular nomber He alleageth as hee thinketh textes for his pupose Matt. 16. Ephe. 1. and 5. Which surely may well yea they are to bee vnderstood of a Visible Congregation viz. indefinitly taken See heereof the Divine beginning and institution of Christes Visible Church Argum. 26. 23. Of Mai. Beza “ Def. 4.166 hee affirmeth that hee wished with all his heart for the Diocesan Bishops governemēt in Geneva Which is as true as that which the Iesuits blazed abroad how Beza before his death recanted his religion Beza lived to cōvince the Iesuits of vntruth to their faces If hee were now alive he would do the like to this Doct. and those other of whō he saith hee heard it The like audacitie is in that his report that the most learned iudicious Divines in France and Geneva could bee content that Diocesan Bb. governement were renewed among them The most learned in France and Geneva Verily as they were who renewed it Scotland of late Most learned and most iudicious were they Laus proprio sordescit in ore And I feare rather that knowen parable to be heerein verifyed When the trees would have a King the Olive Figtree and Vine refusing the Bramble tooke it on him and said to the trees †Iudg. 9.15 Come put your trust vnder my shadow When all shiftes faile the adversaries will calumniate vs as not dutifull to the King and Civil governement Which though D. Downame saith “ Def. 1.45 hee will not dispute yet he maliciously insinuateth As touching dutifull affection to the Kings person none can say more if he list then D. Downame him selfe in my particular Yea what wordes I spake whē he held his peace to a Noble Lord of Scotl. An. 1601. when neither of vs durst be seene nor heard abroad for feare of whom Verily of those who were his best friends since If I was thē so dutifully animated toward the K. when we only hoped for his Maiestie God forbid I should bee lesse now when we have him Being so maligned traduced as I am I could not but speake of this Touching our duty generally to his Maiesties authoritie and place the evidence of reason sense plead for vs. Tertull. ad Scapul We acknowledge with Tertullian that he is Solo Deo minor Lesse then God only In Church governement we impeach not his Soveraigtie neither in matter nor manner Therefore no way at all The matter is only about Ezcommunication and Making of Ministers and such like things Of the essentiall forme whereof Christ only is institutor his Ecclesiasticall servantes bee the Ministers The King is neither Author nor Minister Vnto this I suppose all agree For the maner Seeing we holde each whole Church in the greatest extent can be no mo ordinarie Congregations then one how can these either by their comming togeather or by their consenting in any Spirituall busines only for them selves I say how can these impeach the Kings power one haire His Supreme Vniversall overseeing and ordering them and all others yea his chastising them when they do any thing amisse how can it be let how can it be hindered by such a handfull And because hee must vse Substitute Rulers in his general overseeing the Churches of his Dominions we frō our hearts do honor them also and submit to them as to Gods Lieutenants in their severall places Only we testifie that if the Kings power be committed to any Ecclesiasticall person especially Civill coactive power it draweth with it both a breach of Christes ordinance who said to such Ministers “ Luc. 22.25 Math. 20.25 2. Chro. 19.11 You shall not be so and also a torture to Christian subiects cōsciences Wherefore we desire of God that the King would be pleased to appoint as Ichosaphat did a Zebadiah to bee generall Governor vnder him in Church causes so far as it pertaineth to the King to deale in them and as King Henry 8. a L. Cromwell his Vicegerent in rebus Ecclesiasticis and as his Maiestie him selfe did as I have heard in Scotland before hee came among vs. Which may be far more easily performed with inferior subordinate Officers vnder them also for this purpose in every place in a Monarchie then in any Popular or Aristocraticall Cōmon wealth Vnitie how And verily this is it and not a Diocesan Bishop which would bring great vnitie and that according to God If D. Downame wil vrge which he grateth vpon in this said †Def. 1.45 pag. 45. that the Churches indepēdent authoritie standeth not with the Kings Supremacie in causes Ecclesiasticall and that which els where wee say viz. nothing may be obtruded on the Church against their willes I answer indeed every Churches power is independent spiritually and immediat vnder Christ our meaning therefore is that by ptetended Spirituall authoritie Chap. 9. nothing may be obtruded imposed on any true Church against their willes But we grant that Civill Magistrates may and sometime ought to impose good things on a true Church against their willes if they stifly erre as somtime they may And me thinks Doct. Downame also should bee of this minde with vs. This is thus answered often before pag. 115. c. Hitherto our answer to some of our Adversaries chiefest obiections and evill wordes And so I draw to an end CHAP. IX A short advertisement to the vpright hearted and Christian Reader touching this Writing Cause YET first I desire the Christian Reader to be advertised of a few things pertayning to this Cause Seavē things I intreat him to take notice of First how great a blame and shame it is to D. Downame a principall Logician to treate so largely as in his Sermon defenc he hath done concerning the Nature Forme and Constitution of Christs true Visible Church and yet in all this not once to define the same Which defect of D. Bilson also is to be noted in his perpetuall governement of the Church Surely this one matter viz. a Definition of Christes true Visible Church vnder the Gospell well performed would have saved a great deale of paines and trouble would have prevēted much error And thus it is wiselie taught by Cicero that “ Cicer. Offic. 1. all purposes reasonable ought to be begū with a Definitiō of the matter in band For the avoyding therefore of this imputation I have in †The Divine beginning institution of Christs Visible Church another Treatise defined the said Visible Church of Christ Which I did and rested not on some others who have Defined the Church heertofor because I desired to distinguish cleerly betweene the Iewish Church and the Christian which verily differ not in Accidentes alone but in kinde of governement and in essentiall constitution The Iewish Christian Church
governement differ substantially Which difference I know not who hath touched heeretofore and included in any Definition In so much that from hence hath arisen no small occasion of grievous errors Howbeit yet for the precise name of Definition or Description I strive not let men call it what they will Only I take mine to bee convertible with Christs true Visib Church vnder the Gospell and that sufficeth me Further some thinke it long For whose sakes I will heere againe set downe in effect the same Definition though in other words more short Thus it is A DefinitioÌ„ of Christs true Visible Church A Visible Church of Christ vnder the Gospell is a Spirituall Body politike of no mo ordinarie Congregations then one the people also having power of free coÌ„sent in their ordinarie governement This is shorter yet as full as the other Secondly whereas Do. Downame in his booke of his Sermon and Defence picketh out mee in particular besides his proper antagonist to traduce and calumniat I held it necessarie to Answer him in the pointes that concerne me and by the way some other adversaries now and then who oppugne this cause also which is the originall of all their il will against me Professing for my part that my purpose is heereafter to cease this manner of dealing in this matter vnles I might do it vpoÌ„ more equall conditions which I do not expect The Lord I doubt not wil raise vp others that shall more effectually beare witnes vnto this truth in due time Even vntill the Toleration heereof in England which hath ben most Christianly Supplicated for shal finde grace and favor in his Maiesties eyes for the which I shall not cease to pray continually Thirdly whereas the Writings and Disputes about this cause have ben and are very many intricat and tedious I have heere indeavoured to make the vnderstaÌ„ding thereof short easie and perspicuous Namely by reducing the whole substance of this controversie only to 2. Heads The sumnâ—â— and substance of all our controversie viz. the Peoples free consent in their ordinarie Church governement and that the extent of Christes true Visible Church vnder the Gospel containeth one and not many ordinarie Congregations Which 2. points being plainly and honestly handled will bring an end of other differences also which are vsually considered in our generall controversie I hope therefore this my indeavour will bee profitable to such as would vnderstaÌ„d this cause briefly and distinctly at least my intent was that it should be being my selfe very desirous to draw our long contention as much as I could to a short issue Fourthly I desire that this and all other my writings may be not sinisterly taken Being with much vehemencie charged that for no iust cause I have refused to conforme to the Church order in England I could therefore do no lesse but give out yea vnto posteritie the the true and most important Reasons of my dissenting heerein Also I have ben constrayned by Do. Downame and such other to cleere and confirme the said reasons And this is the only true cause as the Lord knoweth of all my writing Which how iust it is I desire all fearing God vprightly to consider Fiftly I pray all good Christians not to forget nor neglect the due consideration of this matter but to waigh with them selves how important it is indeed Which I have somwhat largely opened before in the “ CoÌ„sequent 5.6.7 8. pag. 129. c. 7. Chapter in divers and sundry respectes It preserveth Christs Honor Ordinance and casteth out Humane Tradition it bringeth to our selves true assurance and cutteth of from the Papistes and others all pretence which otherwise against vs is not little Sixtly the verie Attestation of those most worthie Divines and Churches which heere I alleage gathered out of their publike recordes shall I hope abundantly acquit both my selfe and many other faithfull servantes of Christ in the iudgement of all honest and sounde Christians from the most iniurious slanders given out by D. Downame and other adversaries to our reproach among the ignorant as namely where they call vs Shismatikes Innovators Enemies of Vnitie c. When men shall perceave that we are indeed taught these assertions which wee holde not to speake of the Scripture out of Zuinglius Luther Bucer F. Martyr Viret Musculus Bullinger Gualter Chemnieius Vrsinus Iunius Danaeus Calvin and Beza with many other like rare men of God all coÌ„senting togeather in the substance of these points as before I have shewed more at large then it will be a sufficient satisfactioÌ„ to them on our behalfes And our adversaries shall finde it to be well with them if they themselves can stande cleere of the said crimes of Schisme Noveltie Enmitie to vnitie peace and truth of the Gospell Nay verily they can not stande cleere of these crimes Last of all these our worthy Attestators Teachers shall I hope likewise yet have so much credit and honor yeelded to them in England that their Disciples shall not for their doctrine only bee afflicted imprisoned and more severely punished then those that professe to be the Disciples of the Romish Enemie An enemie indeed not conceited both to Christ to our King the Realme In which hope and full perswasion I humbly commend all this that I have Lud to Gods holy providence gracious blessing to all Christians chatable vpright iudgement To God only wise through Iesus Christ bee praise for ever and ever AMEN An Addition THAT the abusers of Mai. Beza and Mai. Calvin about Mat. 18.17 may see their ill doing I thought good to set downe heere some more of their testimonies a part by themselves Which shew plainly that howsoever they seeme sometime to speake not so warily as they might touching the word Ecclesia in this place calling it the Church-Senat or Presbyterie yet their true and right meaning indeed is that here Ecclesia signifyeth not the Church Senat only meerely as some obstinatly charge theÌ„ to meane They do heere in this word comprehend also the people and their power of free coÌ„sent in Excommunication which is the matter spokeÌ„ of by Christ in this place of Math. I say here in this word they include the people also teach that they must be tolde and that they must be hearkened vnto in a degree in a certain order viz. mediatly finally They intend not that Christ heere committeth this busines to the Presbyterie only and absolutly Thus saith Beza vpon this word “ Bez. Annotat in Mat. 18.17 Doceo Aristocratiam non esse novum institutum Dei verbo Democratiae Ecclesiastica repugnans sicut nonnulls ex vnicâ voculâ temerè arreptâ sunt arbitrati And presently before â—e saith Neque verò Oligarchiam velim in â—cclesiam Dei invehi quae illam tantopere deâ—rmavit atque adeò penitùs transformavit â—lso †In Mat. 16.18 Vocabulo Ecclesiae significari Civium â—nventum nemo
est qui ignoret Calvin saith In this place Mat. 18.17 “ Calvin Instit 4.11.1 Ius Iudaici Synedrij transfertur ad Christi â—egem And †Instit. 4.12.7 Illa est legitima in ExcoÌ„muâ—cando homine progressio si non soli Seniores â—orsum id faciant sed consciâ approbante â—cclesiâ c. * 4.1.15 Totius Ecclesia hac cognitio est Clavium potestatem Dominus fidelium soâ—etati contulit “ 4.1.22 And hee calleth Excommunication †11.2 Fidelium judicium the â—xcommunicat saith he is “ Ibidem 12.4 Fidelium â—uffragijs damnatus Thus must these â—ther worthy men of God be vnderâ—tood and not to contradict themselves Beza also of the Calling of Ministers â—aith “ Bez. CoÌ„fess 7 1â— Per quod ostium sunt ingress Quis â—os vocavit c. Vbi electio Presbyterij Vbi â—opuli suffragia By what dore entred they Who called them Where was the Election of â—he Elders Where was the peoples voice-giving By this shewing that hee helde the peoples free consent to be necessary also in the making of Ministers FINIS Math. 6.10 Thy will bee doâ— A Table of the chief matters contained in this Treatise A. HOw a true Church may bee Accidentally Pag. 306. The Angell of Ephesus a President during life pag. 237. The name Angell or Apostle given in Scripture to Ministers also Dominus in Latin c. proveth not that they may be called Lords iâ— English pag. 121. 123. c. All Apostolike Ordinances are Divine vnchangeable by men pa. 139. 142. The practise of Antiquitie for many ages with vs. pag. 53. c. Asia properly taken how large pag. 206. Comfortable Assurance where pag. 77. 154. 155. 159. Our Attestators were no Brownistes Anabaptists Schismatiks Fantastical Fanaticall doaters pag. 249. 279. 306. B. Belgike Liturgie and Synod with vs. pa. 50. Beza consenteth with vs fully in effect pag. 22. c. 49. 50. 322. Beza abused pag. 13. 22. 270. c. 322. Beza fayleth pa. 237. D. Billons chief matters in his Perp. gov answered pag. 99. 107. 108. 110. 112. 116. 120. 121. 132. 143. c. 146. 148. 239. c. 250. 261. 276. c. D. Bilsons Contradistions pa. 70. 71. 73. 107. 144. 146. 150. 225. 281. 283. 286. 288. 289. 290. 293. 302. 303. 305. We deny not Bishops simply pag. 14. 264. Seaven divers sortes of Bishops pa. 274. Bishops next after the Apostles differed from ours in substaÌ„ce of their Calling p. 98. 99. 128. A Bishop to a Parish pag. 32. 104. 213. c. Bohemian Confession for vs. pag. 48. Bucer for vs. pag. 33. Bullinger for vs. pag. 37. C. Calvin fully with vs. p. 25. c. 149. 193. 214. 269. 323. Calvin much abused p. 13. 267. c. 322. 323. Calling of Ministers must be by the Congregation or els we shall go to wracke pag. 159. 160. 161. 167. Calling of Ministers essentially by the Congregation pag. 246. 247. 78. 79. 80. 81. 164. 166. 168. The truth is not so fruitfully defended where Christs Visible Church Calling to the Ministerie is not well cleared pa. 158. 167. Circumstances in Church government changeable by men pag. 280. 247. Chemnicius for vs. pag. 47. 178. The Church-controversie in England for uâ— trifles pa. 193. 195. 269. 320. A Visible Church what See Ecclesia The dignitie and power of each Visible Church pag 164. 165. Christes Visible Churches Divine constitution pa. 74. 75. 142. c. 147. 102. 104. 154. Christes Visible Churches forme vnchangeable by men pag. 134. 135. 139. 142. 147. 149. 150. 153. 281. A true Visible Church essentially somtime with out Guides pag. 164. 165. 278. 298. 300. Why some strive to change the proper sense of the word Church Ecclesia in Mat. 18.17 pa. 216. Protestantes may iustifie their Church Calling to the Ministery soundly if they will pag. 262. 264. 266. 267. What God hath given to the Congregation men can not take away pag. 76. 77. The Offer of Conference not without necessarie cause and reason pag. 196. 250. The true cause and reason why we Conforme not pag. 137. Two maine pointes of our whole Controversie pag. 10. 303. But the chiefe of all is about the peoples free consent in Church govern pag. 10. 16. 17. Cornelius B. of Rome prooveth no Diocesan Church nor Bishop pag. 233. 234. Cyprian teacheth the peoples consent to bee juris Divini pag. 57. 59. D. Danaeus strongly with vs. pag. 41. 42. A Definition of Christes true Visible Church pag. 318. A Definition of a Diocesan Chuch pag. 200. A Diocesan Church proper improper p. 88. One kinde of improper Diocesan Church is Apostolicall pag. 89. The best sort of Diocesan Bishops not Apostolike pa. 15. 89. 90. Yet not simply evill pag. 16. 89 97. Nor yet expedient now ibid. All our question is against the proper Diocesan Church pag. 15. 88. 97. 98. 131. 225. Substantiall differences between a Church and Ministerie of one Congregation and of a Diocesse pag. 208. 128. 129. A Diocesan church but in a shadow till Constantines time p. 126. 226. c. 231. c. 253 No proper Diocesan Church can bee where the people freely consent pag. 84. 85. c. 88. Apropre Diocesan Church is new pag. 226. A proper Diocesan Church induceth the Pope pag. 157. 179. The Papistes shame Diocesans about their church constitution and calling to the Ministerie pag. 161. 167. 169. 171. 172. 183. 150. Diocesan Bb. are pluralitie men and Nonresidents pag. 131. 185. Diocesan Bd. Metropolitans in Office Archbishops Patriarkes in substance are all one pag. 273. Yea a Vniversall Bishop also pag. 181. 184. 186. 189. 191. In a proper Diocesan Church a true church may be but accidentally pag. 306. 87. Dionysius the first titular Diocesan Bishop in the West pag. 92. 93. Diplodophilus one holding two wayes to heaven pag. 104. 125. 151. 153. D. Dove turneth Eusebius falsly for his advantage 3 times pag. 226. 227. 90. D. Downames Defence answered pa. 11. c. 98. 199. c. 221. c. 245. c. D. Downame maketh Apostles and Evangelistes inferiour in iurisdiction to Bishops pag. 241. 260. 251. D. Downames levitie pag. 14. 74. 83. 313 D. Downames vaine boast pag. 217. D. Down abuseth Scripture p. 201. 202. 203. E. Ecclesia a Church Visible is only one Ordinarie CoÌ„gregatioÌ„ pa. 102. 103. 104. 108. 110. 201 202. 203. 205. 209. 213. 214. 322. 323. The question of Elders or Presbyters wholy impertinent pag. 11. 12. 62. Our adversaries still Equivocat or contradict them selves pag. 14. 15. 98. 99. Their Equivocation pag. 120. 121. 148. 204. 209. 240. Evaristus Titles were but precincts or quarters in one Congregation not Parishes pa. 93. Eusebius of no persit credtt 91. 92. 229. And yet in many things for vs. F. Fabulous and bastard writings cited by Doct. Downame pag. 257. Raw and vndigested Fancies pag. 147. Fathers after 300. yeares of Christ no fit iudges of
the sense of the word Ecclesia pa. 109. 209. 210. 211. 308. French Liturgie with vs. pag. 50. Genevian Discipline with vs. pag. 49. Giftes no calling of a Minister pag. 162. Gualter with vs. pag. 37. 38. 39. 40. H. The world Hateth our profession and why pa. 17. 18. Helvetian confession with vs. pag. 49. I. Iames no proper Bishop pag. 238. 239. The Iewish Church governement differed substantially from the Christian pag. 158. 317. The forme of the Iewish church governement is ceased pag. 184. 185. 279. Iunius with vs. pag. 43. 44. 45. Iulianus of Alexandria the first Diocesan Bishop and yet but a Titular Diocesan pag. 92. K. Christes Kingdom commissive pag. 145. L. Lord and Lordship vnlawfull for the Ministerie pag. 118. A Spirituall Lord who pag. 118. Christ only ought to be a Spiritual Lord. p. 121. Luther with vs. pag. 31. 32. c. And Lutherans pag. 51. 52. M. P. Martyr with vs. pag. 34. 35. 150. 193. The civill Magistrat advanced by our profession pag. 18. 20. 115. 137. 313. 315. Every Metropolitan not a Diocesan pa. 254. Metropolitans in place not in office pag. 231. c. 235. 213. Outward Meanes necessarie to salvation and namely Christes pag. 150. 152. 154. 155. 194 195. 269. They who make Ministers must have Divine authoritie to do it pa. 163. 74. 75. 194. 147. Musculus for vs. pag. 36. N. We desiâ—e things Necessary pag. 18. 19. 193. The grievous hurt by Nonresidents pag. 129 To mislike Pluralists and Nonresidents are curious positions with our adversaries p. 132. P. The Palatine Catechisme with vs. pag. 51. Who cause Papistes to increase in England pa. 183. 186. Papistes more sound in the generall opinion of the Church then some protestantes p. 150. 180 A Parish in our reasoning what it is pag. 201. 202. 209. A Church no more but a Parish pag. 30. 103. 104. 108. 214. See Ecclesia Partiall who are pagt 301. In Church government the Peoples consent is Apostolicall pag. 68. 69. Evident Scriptures for the Peoples consent in church censures pag. 279. 140. 281. 282. Likewise in making of Ministers pag. 70. 164 165. 291. c. Power in the People administration in their Guides pag. 33. 42. 298. 278. 82. 83. What maner of People pag. 17. Great good cometh to Religion by granting the Peoples consent in church governemeÌ„t p. 130 The Papacie not to be overthroweÌ„ but by holding the Peoples free coÌ„sent p. 18. 156. 157. c. Our maine question is about the Peoples free consent in church governement pag. 10. 16. The Peoples necessary freedom power right in church gov what and how much ordinarily pag. 18. 22. 48. 61. 73. 82. 83. 278. Piscator for vs. pag. 46. Oâ—â— Profession giveth good satisfaction chiefly to the Magistrat p. 19. 20. 191. 313. 315 In reasoning we must alwayes speak Properly pag. 240. Some Protestants opinion holding changeablenes in the Churches forme and governement not without impietie pag. 133. 141. R. Rebaptizing refuted pag. 172. Reordayning lawfull and fit pag. 173. To receave our Ministerie derivatively and successively from the church of Rome a miserable answer pag. 170. 173. S. Who are Schismatiks pag. 138. 176. The Separation how they erre pag. 249. 280. Sole governement pag. 252. Succession a popish reason pag. 238. The Archb. with vs spiritually Sapreme pa. 119. â—ynods some lawfull Apostolike necessariâ— 116. 117. 179. Some not Apostolike nor lewfull p. 31. 48. 100. c. 111. c. 117. 178. A Synod absolut induceth a Pope p. 105. 110. 111. c. 179. T. Tertullian proveth not a Diocesan church or Bishop pag. 233. Tilenus for vs. pag. 43. 164. 166. Timothie and Titus no proper Bishops pag. 241. 264. Toleration of vs not vnmeet e. pag. 137. 193. 194. 195. 318. V. Viret for vs. pa. 28. 29. No Vnitie by Diocesan or Provinciall Churches and Bishops pag. 174. 176. 188. Gods written word the true cause of Vnitie pa. 175. 176. After Gods word the Magistrates helpe is the chief cause of Vnitie pag. 177. 315. The hurtfull error of some Protest antes granting one Vniversall Visible Church vnder the Gospell pag. 112. 181. 182. 189. 190. A Vniversall Church Visible induceth a Pope pag. 112. c. 181 c. 187. 189. To deny the peoples consent in Church governement to be a Divine ordinance bringeth in a Vniversall Church Visible pag. 157. 180. 189. and by a likely consequence will set the Pope above the King pag. 191. 192. Vniversalitie a popish reason pag. 221. 222. 223. Some Vniversall errors pag. 233. W. D. Whitaker for vs. pag. 47. 106. 107. Z. Zuinglius for vs. pag. 29. 30. 214. 215. 216.
and Kingdome are not absolut and perfect toward vs but are diminished and changed now in respect as they were to the Iewes of old And the very forme of Christes saide Visible Church is changeable by men and may be instituted first by men Whence it also followeth that a noble part of Christes divine honor glory may bee by men diminished and taken from him and may lawfully bee attributed to men Every one of these consequents is certain neyther can any of them be denyed nor shifted off by our adversaries who reiect the said opinion of the peoples necessary Consent in the Church governement Now this I earnestly desire all men to take notice of that they may see what it is that hath mooved mee and still doth to imbrace the opinion contrarie to the course of the Church governement in England God is my witnes that were it not for these vnavoydable Consequents which touch the very life and soule of all true religion and godlynes I should long since have conformed now would in this bebalfe For otherwise what reason have I to care for the people But because my heart and conscience can not indure to admit these Consequentes which I hope is both honest yea necessarie and Christianlike and so will bee acknowledged by every good man that considereth it therefore doe I beleeve this said opinion as an Evangelicall truth viz. that the peoples coÌ„sent in church government is an Apostolike ordinance and Christes immutable Commandement to vs. And therefore principally did I write that Treatise which I intituled The Divine beginning and institution of Christes true Visible or Ministeriall Church Also the Vnchangeablenes of the same by men viz. 〈◊〉 the forme and essentiall Constitution thereof Which is all the matter that I have regard vnto even that I may in no wise be guiltie of that fearfull sacrilege of spoyling God of his Honor and of giving his glory to another which be so mainly “ Isa 42.8 forbiddeth Which I am sure is not don by acknowledging the foresaide right of the Christian people I am sure that thus all the fore named wicked and impious Consequentes †As by ouâ— Attestators beforâ— may bee seene are avoyded and the whole glory and honor of Christ our Savior iâ— preserved safe and sound For thus we easily holde him even in respect of instituting the forme of his Visible Church and governement therof vnder the Gospell to be our absolut Prophet and King and his New Testament to bee intire and perfect yea fully so perfect for vs as the Old Testament was for the Iewes and so the forme of his said Church and governement to be absolutly vnchangeable by men Even altogether no lesse then it was vnder the Law All this in holdinge our opinion I say wre are sure of Wherefore let me reason thus That opinion which yeeldeth CoÌ„sequents so godly and pious must needes it self be godly and pious questionles cometh from God But our opinion aforesaid yeeldeth CoÌ„sequents so godly and pious yea such in deed as are principles and fundamental grounds of Christian faith Therefore this our opinion it self is right godly pious and proceeding from God Contrarie-wise That opinion which necessarily forceth men to such impietie and vnchristian Consequentes as “ Pag. 133. 134. before I noted eveÌ„ to the overthrow of principles of faith the same it selfe is not of God neither standeth with truth What autors and fautors so ever it have But the opinion of our adversaries verily is such It forceth men of necessitie to those impious vnchristian Consequents as I shewed They can not possibly avoyd them Therefore the opinion of our adversaries viz. who deny the Christian peoples consent in Church governement to be an Apostolike Ordinance and an immutable coÌ„mandement of Christ and so do hold the forme of a proper Diocesan Church and governement to be lawfull and good their opinion I say is not of God neither standeth with truth Now the case standing thus as most cleerly it doth no man can deny but that in coÌ„sideratioÌ„ of these certain coÌ„sequents aforenamed as also in other iust respectes that faithfull man of God whosoever hee was that made that “ An humble Supplication c. An. 1609 Petition to the Kings Maiestie for a Toleration of our way and profession with peace and quietnes in England had great reason so to do and also his Excellent Maiestie bee it spoken with reverence to his Royall Estate to admit of it For what evill can ensue from vs when wee strictly hold fast as we do such holy and Divine principles of Christian faith as before are mentioned and when our inconformitic to the common course in England is only for these causes as I for my part do call God to witnes to my soule it is I say in regard of Religion thus what evill can probably be thought wil ensue from vs And as touching our tractablenes vnder the Kings authoritie and governement Doc. Downame our bitter adversarie “ Def. 1.66 acknowledgeth that wee submit our selves enough Nay he holdeth it to bee too much and proudly he calleth it a desperate or frantike minde in vs so to do But wee holde it our bounden dutie in the presence of God to submit our selves to any Civil Magistrat be he never so meane if the King appoint him over vs. But saith he †Def. 1.83 The summe of our suite in that petition is that we may be tolerated Schismatikes I challenge this rude Doctor and will prove that we seeing we holde only those fundamental Grounds of ChristiaÌ„ faith above meÌ„tioned and that which is evidently built vpon the same are not Schismaâ—â—kes Againe I will prove and make it manifest that indeed him selfe and his consortes are Schismaticks Who are the Schismatiks in England seeing he and they deny those foresaid fundamentall grounds of faith for which only wee contende They therefore them selves are the Schismatikes and “ Rom. 16.17 1. Tim. 6.3 the makerâ— of the division which is now in England All wise men know that not the difference but the cause maketh a Schismatike Let mee once againe therefore presse them with Augustinâ— sentence against the Donatistes which once already †Ang contra Peril 2.25 I did heretofore But they love not to heare of it Saith Augustine “ Reas. for ref pag 77. Virum Schismatici nos sumus an vos nee ego nec tu sed Christus interrogetur vt indicet Eeclesiam suam Lege ergo Evangelium respondet tibe c. Whether we or you be Schismarikes aske not me nor yourselves but aske Christ that hee may shewe his owne Church Read the Gospell therefore and 〈◊〉 answereth thee c. Our Doctor hath an absurd and profane distinction which though he apply it to another matter yet peradventure hee would vse it in this cause against vs if hee could finde that it would bee taken as currant Hee
saith somewhat in the Church may “ Def. 1.7 be of Apostolicall institution D Down and yet not straightwayes Divini iuris of Divine right And every * Pag. 29. Apostolicall and so Divine Ordinance is not generally perpetually and immutably necessary Which he doth often repeat in his 4. booke It seemeth to be taken from Bellarmine the Iesuit Controv. 1. lib. 4. cap. 2. I am sure it is contrary to holy Scripture whiche sheweth that the Apostles whole practise in the Churches was Christes very commaundement The Apostles practise was Christs commandemet and vnchangeable by men Christ saith to his Apost “ Math. 28.20 Teach all Nations to do whatsoever I have commaunded you And Paul testifyeth to the Church of Corinth †1 Cor. 11.23 He receaved of the Lord that which he delivered to them And he chargeth others “ 2 Thes 2.15 To stand fast and to keepe the Ordinances which they had ben taught either by word or by his Epistle Therefore whatsoever is Apostolicall is indeed Divine and it is Christes very commandement and in respect of vs generally and immutably necessarie And so we affirme that the peoples consent in Church governemeÌ„t being a practise Apostolicall as by those Scriptures “ Pag. 76. the margin of pag. 19. above specified it is proved therefore it is also Christes Commaundement and therefore also vnchangeable by men Yea touching Church Censures it is expresly Christes Commandement Math. 18.17 Therfore I conclude seeing we not they do stande with the All-sufficieÌ„cie of holy Scripture with the intire and absolute Offices of Christ our Savior viz. his Propheticall and Kingly Offices even in teaching and inioyning a certaine forme of his Church and governement absolutely and vnchangeably for ever and seeing wee not they do thus asscribe vnto Christ this Divine Honor due in deed to his owne person wholy and only it must needes bee easily perceaved that we not they have the truth also we not they are free from schisme Will any defend our adversaries heerein deny that they thus teach against the honor of Christ or of his Word in his New Testament Or that the pointes which they hold do force meÌ„ to any such impious coÌ„sequents First therefore I will shew that such Consequentes must of necessitie folâ—ow from their opinion then I will â—ote their expresse wordes Whosoever will not holde one vniforme opinion of the Church and governement thereof as we do who beleeve the peoples consent therein to be alwayes necessarie but do preferre the Diocesan and Provincial Church-governement by L. Bishops and yet do also allow of that forme of a Church and governent where are no Diocesan Bishops at all yea where the peoples free consent and voyce-giving is receaved they of necessitie must say that the forme of Christes Visible Church of the governement therof may both bee instituted and also changed by men Of force they must say that Christ in his New Testament is not the Teacher Institutor Framer Lord and Law-giver of his Visible Church as he was in the Old Testament They must deny Christes Propheticall and Kingly Offices toward vs in respect of appointing his Visible Church and governement as also they must deny that Christes Testament is a sufficient rule for vs every where and for ever But that vniforme opinion our adversaries do deny Therefore such are the Consequents which men are forced to acknowledge who will hold as our Adversaries do Now heare their words D. Downame saith “ D. Down Def. 4.104 Where the governement by Bishops can not be had another forme may be vsed Yea he affirmeth †Def. 1.29 Def. 4.103 The Apostolicall and so Divine OrdinaÌ„ce of governement “ Pag 82. by the Bishop alone as hee thinketh Timothie and Titus were * commanded to governe is changeable by men And this in his 4. booke hee often inculcateth and repeateth But he saith hee teacheth thus * Def. 3.107 Out of charitie to those Churches which have no L. Bishops and in †Pag. 108. favour of them See this Doctor how for favor of men he wil spoile Christ Iesus of his due honor glory Such is his charitie to meÌ„ that it maketh him vncharitable and vndutifull to his Savior and to his blessed Gospell But hee will say perhaps that he graunteth this change of the Apostolike Ordinances and Preceptes only Vpon necessitie Fy What necessitie may breake the Apostles Ordinances and Preceptes Yea such preceptes whereof the Apostle saith “ 1 Tim. 6.13 14. I charge thee in the sight of God who quickeneth all things and before Iesus Christ c. that thou keepe this Commandement without spot and vnrebukeable vntill the appearing of our Lord Iesus Christ. Againe what necessity have the French and Dutch Churches c. to be without Diocesan and Provinciall L. Bishops Nay how easily might they have such if they thought them Apostolike And wofull it were God knoweth if they had need of this faver and charitie of the Doctor to maintaine them selves withall against the Papistes objections But let vs go on Gabriel Pawell also in that which he punished with the great allowaÌ„ce of the L. Bb. of Canterburic and London theÌ„ being saith expresly †G. Powel a Prefat â—d Adiaph Christ is not the Law-gives of his Church Archbishop Whitgâ—fe against Maister Cartwright of blessed memorie saith that to holde the forme of the Church governement thereof to be constant alwayes one and vnchangeable by men is “ D. Whitgâ— against T. C. in the Presa a false principle and rotten pillar So rottenly writeth that great Atlas of the Prelacie in England D. Bilson maketh it the maine drift of the third Chapt. of his Perpet governement to deny this part of Christes Kingdome Hee saith “ D. Bilson Perp. gov pag. 14. 15. The Kingdome and Throne which Christ reserved to himselfe farre passeth directing and ordering of outward things in the Church which he hath left to others Nay sure he hath †Isa 42. 〈◊〉 not left it to others He still reserveth this authority dignitie to him selfe vnder the Gospell as well as hee did vnder the Law And it is more then frivolous by advauncing Christes inward kingdome by his Spirit which the Doct. doth in this Chapter to denie his Outward Kingdom which ordereth the Outward Spirituall things in his Church Such as are the instituting of Sacraments the Ordayning of the Ministerie the appointing of Excommunication the Commanding of Sacred Societies and Assemblies c. Is the power of these Outward things left to others It is not it may not be Hee saith heere indeed that “ Pag. 16. the outward face of the Church where the good and bad by the Word and Sacraments are gathered togeather may be called the kingdome of heaven and of Christ And he saith well But in this he either contradicteth his generall purpose discourse or els