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
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.
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
conceave assurance to our soules of Gods gracious favor and everlasting goodnes if wee stande in that way which plainly is Christes Gal. 6.16 As many as walke according to this rule peace shal be vpon them mercy and vpon the Israel of God But contrariwise our adversaries allowing of two wayes in the Churches spirituall governement and administratiō the one Apostolike the other Humane both good as they say both changeable by men but neither of them any certain Ordinance or Cōmandement of Christ Againe when they make many “ Those which follow the doctrine of our Attestators before alleged thousand several Churches in the world to vse no other Calling of their Ministers but such as is of Mens institutiō and from naturall reason do they in this give assurance to mens consciences Nay it can not be At the least men standing in such state will often doubt and make question whether the spirituall blessings and graces of God in Christ bee promised or may bee instrumentally wrought in them by such a Ministerie no otherwise authorised and called then so For as it is most certain that God saveth no man Ordinarily but by Outward meanes that these Outward meanes are ordinarilie Christes Visible Church the Ordayning of Ministers and the administring of Gods Word Sacramentes and Censures therein so it is most vncertain and much to bee doubted whether God will acknowledge anie of these Outward meanes and instrumentes to be his or will give his ordinarie blessing vnto them working saith repētance sanctificatiō hereafter his heavēly glorie in vs by thē vnles the saide Outward meanes and instrumentes be simply of that forme and nature and bee exercised by the power and authoritie of such persons only as he himself hath specially ordayned and sanctifyed in his word to that purpose This doubt I say at least As also to stand vnder a Nōresidēt may breed this doubt will and must needes arise from the opinion of our adversaries And it can not but weaken the faith of many if in the end it do not wholy subvert it Which indeed may come to passe from this originall divers and sundry wayes But our vniforme cōstitution of the Church and administration thereof cutteth of all occasion of such doubting and leaveth our consciences safely resting on Christ alone And so much for this Seaventhly where this is held viz. that the peoples free consent ought to be alwayes in the Church governement there necessarily the Visible Catholike Church of Rome is ruined quite overthrowen and destroyed Yea this assertion of ours being made good her spirituall tyrannie vsurpation is easily demonstrated And there is no man who seeth not this But contrariwise many see not and many will not see till they feele that which yet is as certain and as sure a Consequence in true reason viz. that where the peoples consent in the Church governement is condemned and hated Advantage to the Pope by a Diocesan Church there the Church of Rome will get advātage and in time advancement againe notwithstanding that Civill Magistrates for a season doe what they can to resist the same I know many will at the first thinke this a Paradox yet verily it wil prove true For the Church of Rome not only in reason but by cleere rules of Divinitie and Religion must needes get ground of vs if we willingly give away this invincible Bullwarke and Fortresse against thē I meane Christes Visible Churches true and proper Nature and that both intensive Christes Visible Churches Nature Intensive which is the power of Spirituall governement receaved from Christ her Author and Founder wherein the Peoples free consent is comprehended as before I have often rehearsed Extensive and also the Extensive quantitie and Outward Body of the said Church which in the Gospell never reacheth to many Ordinarie Congregations nor to any Set circuit of ground at all as a Diocesan Church doth but to one ordinarie Congregation only as I haue “ Declarat pag. 18. elswhere plainly declared This is the true and proper Nature of Christes Visible Church in the New Testamēt And I would all men did cōsider this viz. that the effectuall defence of our faith against Poperie is must be the alleadging and pressing against them this Nature and proper Constitution of Christes saide Visible Church Without which we shall labor against them al in vaine and which our forefathers Zuinglius Luther and the rest wisely holding and maintayning as †Chapt. 3. 4. and pag. 102. 103. 104. above we have seene have easily mightily from thence by the sword of the Spirit whiche is the word of God put them to flight and quelled them And so may we do still but no otherwise In which regard it greeveth me often times when I see many of our Defenders of the truth against the Papistes being otherwise learned and godly yet dealing in this matter very vncircumspectly and I may say praeposterously Who make no great reckoning to stande with the Papistes vpon the proper Nature of Christes Visible Church A great cause why cur controversies com not to an and. or if they medle with it they do not strictly holde to that Nature forme thereof which is left vs in the N. Testament being plainly another and distinct from that of the Iewes vnder the Law This verily our men against that Adversarie do consider too little and they prosecute it lesse They treat more of Christes Invisible or Militant then of the Ministeriall Church So leaving the question in deed and labouring in things which touch not the point Whereby it cometh to passe that they resist thē not with that fruit as they might For wee must know that ordinarily the Church Ministeriall is the Meanes and instrument of true faith If the Meanes and procuring cause which is most sensible to vs be not first well cleered and mens consciences therein satisfyed and the same demonstrated plainly to bee of Divine institution the doctrine of faith besides will bee but vncertain If any say Our Forefathers overcame the Papistes by the word of God cutting downe their other foule errors Obiection viz. Purgatorie Free-will Auricular confession Reall presence Images Praying to Saints Iustification by workes c. They overcame them not by affirming that the people ought to have alwayes their free cōsent in Church governement And so may wee also overcome them still I answere Men are much deceaved that do thus thinke Answ Our Forefathers as I said by this verie assertion that the people ought to have their said free consent did vtterly overthrow the Papistes and without this they could not possibly have so done For vnles this assertion had ben true neither could the first Protestant Pastors bee truly authorised and called neither could any of the Protestants at first lawfully have forsaken the Roman Church whereof they all stood members And then I pray how could they have overcome them Nay it had
never ben possible For it had ben to smal purpose if they had oppugned those their other errors only withal had iustifyed the forme of the Roman Church and the calling of their Ministerie which our Forefathers must have done if our said Assertion had not ben true And so they must have taryed still ordinarie members vnder the governement of the same Church Againe to small purpose had they oppugned those other errors if they had left to obloquie their owne Ministerie Which likewise they must have done if our said Assertion were not true For as in warfare good weapons and much strength without iustifyable authoritie A Similitude will in short time bring ruine and confusion to them that vse the same Even so it is in this cause yea much more heere it is true Though wee seeme to cut down Popish errors with the sword of Gods word yet if wee do not cleere our Ministerie and iustifye our Calling give good satisfaction to mens Consciences for the lawfulnes of our handling the Word and Sacraments and Spirituall governement wee shall quickly labour in vaine And that appeareth certainly to much at this day in England the greater is our woe Not only in respect of Popery but in other respects also Well will our adversaries say The Protestantes Ministerie is iustifyed sufficiently against the Papistes albeit the people have no consent in their Ministers Calling Oh would God our learned men in Englande would shew this substantially Then would I for my part quickly conforme as before also I protested But otherwise let them bee assured the Church of Rome do what they can will get ground of them in England And this maketh mee to lay this to heart as I do Every day we are chalenged by the “ D. KellisoÌ„ Treatise of faith A. D. Iohn Fraser c. Papistes to proove the lawfulnes of our Ministerie in England and of our Calling to it What say our learned men heerevnto A direct and a full and a stedfast answer must be made to this Mens consciences will not be satisfyed with dilatorie and shifting answeres Nor if wee leave Scruples Difficulties in that we speake To iustify the Calling of our Ministerie in England and to prove the lawfulnes thereof The true iustification of the Protestants Ministerie wee must plainly shew that the persons who give this Calling with vs have good authoritie in deed to give the same This is the very point Let our learned men make this cleere and then the Papistes are stopped then all men are satisfyed For it is a plaine case and graunted of all that every true Ministerie in the Church must be receaved from some persons who have good and iust authoritie to give it And this is essentiall to every true Ministerie Some there are in Englande who affirme the Ministers authoritie is only an Inward Calling and gifts of the minde And so hath no absolut necessitie to be Outwardly receaved from any other Which in deed is not fit for any wise man or honest Christian to holde It is the worst answer of a thousand and in a word meerely Anabaptisticall Some others there are who say that this authoritie of the Ministerie and of exercising Excommunication also is derived originally from the Magistrate even from the King and Parliament with vs. And so they expound that ordinance of our Saviour “ Mat. 18.17 Tell the Church to be Tell the civil Magistrate Verily they may also as well expound these wordes †Mat. 86.18 Vpon this Rocke I will build my Church to signifie Vpon the Civill Magistrate vpon the Prince Christ buildeth his church For thus they make Christes Visible Church vnder the Gospell only a Civill Societie and a Humane politie Which profane opinion is so vnworthy of all true Christian people that it deserveth to bee exploded no lesse then the other These answers against the Papistes wee may thinke will do but litle good For as it is absolutly necessary that a true Minister of the Gospell have his calling given him outwardly from some persons and that these persons have good and iust authoritie to give it So likewise it is absolutly necessarie that every true Minister of the Gospell have his calling given him by those who are by Christ him selfe or his holy Spirit in the Apostles authorised to give it For thus only can an Ordinarie Ministers Calling be of God which is “ Ioh. 3.27 Heb. 5.4 Mat. 21.25 1. Cor 12.5 Rom. 10.15 necessarie and not of men And this is that which we call Essentiall in every Ordinarie Ecclesiasticall Minister Who are the persons that have power from Christ to make Ministers Againe as I said this will soundly answere the Papistes and nothing els But now all the matter will be who are the persons which have power authoritie from Christ to give a Calling to a Minister of the Gospell Heere as touching my selfe when I deale with Papistes as often I have don I affirme as D. Tilenus in this case answered the L. Lavall in France which “ Pag. 43. before I remembred viz. that the people consenting togeather in the truth of the Gospell have froÌ„ Christ power and authoritie first to forsake all Sacrilegious Priestes and their ministerie and then to give a true and lawfull calling of Ministerie to some whom them selves do like Wherein Tilenus shewed Cyprians iudgement also agreeing with his Cyprian there affirming likewise that this power of the people is from Divine authoritie as “ Pag. 56. 57. before also is shewed And other very plaine proofes heereof Act. 1.23.26 and 6.3.5.6 and 14.23 I have †Reas. for reform pag. 45. 46. 47. c. Divine beginning of Christs Visib Church Argum. 9. A DefinitioÌ„ generall twice set downe at large out of the New Testament Beside all which there is very pregnant reason also for the same For Christian people whether few or many ioyned togeather in a constant societie of one ordinarie Congregation to serve God according to his word are a true Visible Church of Christ Every true Visible Church of Christ is his Kingdome vpon earth his deare Spouse his owne Body c. Now it ought not to bee doubted but Christ hath given power to his Kingdome to his Spouse to his Body to governe it selfe to preserve it selfe to provide for it selfe when it wanteth all things ordayned for it in the best maner it can This may not bee doubted Therefore such a Societie vnder the Gospell wanting Ministers must have power to ordaine Ministers for her selfe Likewise the Apostle saieth All thinges are theirs and they Christes and Christ Gods Then 1. Cor. 3 2â—.23 wheÌ„ they want Ministers they cannot want power to provide them to them selves Seeing God hath made them theirs Further the Apostle requireth the christiaÌ„ people to try the Spirits of their Teachers whether they be of God or no. 1. Ioh. 4.1 And Christ saith His sheepe heare his voice a
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
Congregation there all reason and rules of religion will require Christes said Church to bee no lesse then Vniversall For no man can â—hew that Christes said Church in the New Testament is limited and restrained to a Diocese or Province only No limiting of a Dioces-Church in the N. Test. that it is there forbidden to be a Vniversal church Our adversaries seeme not to desire to shewe it For as they weakely and slightly affirme Diocesan and Provinciall Churches to be in the New Testament yea even against Grammar so they openly acknowledge that Christ hath vpon earth “ See before pag 112. Hook 126.132 one whole Church being but one Body subiect to governemeÌ„t So that they yeeld the Church not to be limited to a Dioces or a Province And what can the Papistes wish more They will never desire more to be yeelded them from Protestantes if we stick to our owne wordes then to acknowledge all Christes Diocesan and Provinciall Churches and therefore our owne in England to be but Membrall Churches not intire and independent not indued with authoritie for the governement of them selves immediatly from Christ but to be partes and dependants of one whole Church being one Body subiect to governement For theÌ„ we must by Christes ordinaÌ„ce referre our selves for religion and spirituall governement to that one Body Visible whereof wee say wee are a part Heere a hundred “ Before pag. 179. difficulties will come vpon vs. The Doct. acknowledgeth also †Def. 3.5 a highest Senat of the Vniversall Church for the governement of it And certainly in all true reason there must bee so For there must bee by Christe ordinance a correspondent governement to the Body of every Church which is of Christ Maister Hooker trulie acknowledgeth it saying there “ Hook 3.132 must be a correspondent Church-polirie to every Visible Church But Doct. Downame wil perhaps turne this to a Vniversall Councill or Synod If he doe it is yet a simple evasion First I noted “ Pag. 113. 178. before that there never was right Vniversall Synode how so ever some have ben so named But if any Synod have ben helde for Vniversall yet such are exceedingly rare and extraordinarie in deed in these dayes not to be had But the Churches Body beeing ordinary and continuing alwayes it must have a correspondent governement as is said that is ordinarie dayly and continuall And this is it which we speake of If the Doctor wil grant such a highest Senat of the Vniversall Church that is ordinary constant and dayly exercising governement to this constant Body theÌ„ what is this els but a College of Cardinalls And in every such Consistorie or Senat I hope he will grant a President yea constant and during life not for a weeke or a short time And what is he but a Pope Neither is it materiall whether this President bee subiect to his Senat or not Which hee idly casteth in a little †Pag. 6. after Many Papistes do hold the Pope to be inferior to his Councill and yet they are verie Papistes And the Doct. holdeth a Provinciall Bishop to be by Divine ordinance Superior to his Provinciall Synod Why then may not the Vniversall Bishop be superior likewise to his Vniversall whether Synod or Senat Without question he ought to bee as well Thus no marvaill if Popish Walsingham who conferred with this Doctor went from him worse then hee came For holding such grounds hee can never make any sufficieÌ„t defence against Poperie as I have said His foure other reasons of difference betweene a Provinciall and a Vniversall Bishop which hee setteth downe pag. 6. are as frivolous as that which is most First he alleageth Calvins authoritie But what is that to a Papist or to one tempted that way And yet hee abuseth Calvin also For though Calvin saye “ Instit 4.6.2 There is not a like reason of one Nation and of the whole worlde yet he meaneth this vpon supposition That is if a Nation have Gods worde for their warrant as the Iewes had if the whole world have not Divine warrant as the Catholike Visible Church now in deed hath not then there is not the like reason betweene a Nation and the whole world But otherwise verily there is For a Bishop to both is necessary if both have Gods ordinance for it selfe a Bishop to neither is lawfull if neither have Gods ordinance And this Calvin him selfe plainly signifyeth in Sect. 9. Saying Nihil proficiunt Papistae nisi prius ostender in t hoc Ministerium Vniversale 〈◊〉 Christo esse ordinatum Noting by this that it is Christes ordinance that maketh the difference betweene a Nation and the whole world not the oddes of the Circuit But this the Do. wholy supprâ—sseth as also Calvins second answer to the Papistes immediatly following in the former place Saith he Est altera citamnum ratio cut illud Iudaicum in imitationem trahi non debeat The high Priest was a figure of Christ which now ceaseth Summum illum Pontificem typum fuisse Christi nemo ignorat Nune traslato Sacerdotio ius illud trasferri coÌ„venit Wherefore Calvin reiecteth the Iewes High Priestes National Ministerie and denyeth the vse of the like now for another reason which the Doct. also dissembleth So that his abusing of Calvin heerein is manifest Againe these last mentioned wordes of Calvin do confute the Do. in another place where to resist “ Reas. for reform pag. 5. me †Def. 25. hee denyeth the Iewes High Priestes Governement to have bene a type Secondly the Doct. maketh this difference betweene a Provinciall and a Vniversall Bishop saith he No mortall man is able to wield the governement of the whole Church It is true Nor yet of a Province nor of a Diocese For the least Pastor of these shall bee a huge Pluralist and Nonresident See pag. 150 and Reas. for Refor Reas. 3. which are contrary to Christ as before hath ben shewed The cause then of all this vnablenes is the want of Christes ordinance Which to both is alike as I have said and so their vnablenes is both alike Otherwise both should bee able and sufficient for such a charge well enough The Doctors third exception is as the last before Saith he it would proove dangerous and pernicious if that one Head should fall into error So also it is dangerous and pernicious to many thousands when a Provinciall Bishop falleth into error Yet the D. will not hold this a reason to proove him simply vnlawfull And therefore neither is it for the Vniversal Specially seeing a Provinciall Bishop can not make vnitie a Vniversall may as I have said His fourth exception is likewise a verie fancie viz. that it is infinit trouble much inconvenience to repaire from all partes of the world to one place There is no such matter if Christes ordinance for it were manifest If any inconvenience may seeme therein to
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
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
is true another ground thereof there is likewise that of no lesse importance in this matter which is That Christes true Visible and Ministeriall Church vnder the Gospell consisteth not of many ordinarie Congregations but only of one Which I have at large prooved to be a truth and have made it manifest in my Declaration pag. 10.11.12 c. and in Reas. for Reform pag. 19.20 65.66 And againe †Chapt. 8. heere after I do shew it further Yet the former point in some respect may bee thought rather the chief because this secoÌ„d is a depeÌ„dant on the former followeth by a necessarie consequence from it as partly is shewed in the said Declarat pag. 13.14 and more fully in the VII Chapt. of this present Treatise insuing Againe that requiring the peoples free consent noteth Christes Visible Churches nature and essence intensivè The Churches nature intensivè as the Scholes do speake that is it sheweth thâ— ground of the power and life thereof The other sheweth the essence of it extensivè Extensivè that is the largenes of the Body of the Church iust extent or the due limites and bounds thereof outwardly Wherefore that requiring the peoples free consent is manifestly a most proper and speciall Argument in our cause and such as toucheth the quicke in the matter of the said reformation most neerely D. Downame erreth greatly in his late Defence making his first booke thereof full long tedious only to disprove Lay Elders as he calleth them Thinking without all reason that if hee speed well therein he hath gotten the victorie Wherevpon hee most fondly inferreth thus “ Defenc. 1. pag. 62. Who seeth not that the disproofe of their Presbyteries is a direct proofe for our Bishops And in another place * Defenc. 2.2 Who seeth not that vpon the overthrow of the Presbyteries the governement by Bishops is necessarily inferred Who seeth not Verily neither hee nor any man living seeth it Hee was tolde sufficiently by his Refuter †Ibid. pa. 10. of this his vaine and frivolous inference But hee seemeth so in love with his owne folly that he caÌ„ indure no maÌ„ to shew him his errour Nay such a minde hee beareth that in his Defence he goeth about with pretended Logike to make this his idle conceit seeme reason and therevpon hee saith his adversarie must “ Defen 1.6 confesse him selfe ignorant in Logike if hee will deny this his inference And so ‡ Pag. 62. this passage concerning Lay Elders he hopeth will be acknowledged not to bee impertinent Never a whit truly The question of Elders wholy impertinent For this passage still is not only impertinâ—nt and idle but even a false defence of those whom he peadeth for if he will yet holde his opinion still He hath not Logike at commaund neither can hee by his Sophistrie amonge men of anie vnderstandinge make that to seeme which is not Where hee saieth it is “ Pag. 61. presupposed on both sides it is his folly to say so And in saying his Refuter witnesseth it hee grosly abuseth him He doth the contrarie in the same place which hee alleadgeth out of him For the Doctor leaveth out his Refuters wordes presently following those which hee alleageth Which later words are flat against him So iustly and truly our Doctor dealeth in his writings Like to this is his great boast which hee maketh heere in his booke and often afterwards also viz. that he hath found out twoo sortes of Disciplinarians as his wisedometermeth them one “ Defenc. 1.60 and 2.147 elder and more learned the chiefe of whom he saith are Calvin and Beza Another new shallow and ignorant sort of whom he maketh †Defenc. 2.2 82.130 Maister Cartwright chiefe adioyning others of vs since vnto him But what difference â—ndeth hee in these Disciplinarians â—orsooth the elder he saith holde â—resbyteries in Cities to governe â—hole Dioceses and Provinces and â—erein he avoucheth “ Defenc. 2.2 they ioyne with â—e Bishops in England against the new sort of â—isciplinarians The new sort * Defen 1.60 boldly and â—â—noranâ—ly hold Parishionall Presbyteâ—ies Naythis Doctor slandereth either â—gnorantly or maliciously For wee whoÌ„ he maketh of the new shallow â—nd ignorant sort we I say Wee agree with Calvin Beza in substance differ not â—ne haire from Calvin and Beza touâ—hing the substance of this matter We as they they as we do acknowâ—edge both the one and the other that â—s both the Parishionall and the Dioâ—esan Presbyteries yea the Provinciâ—ll and larger too if occasion serve â—t is false which he imputeth to Calvin â—nd Beza that they maintayne the Church-governement by Diocesan Provinciall Presbyteries absolutly without any relation to the peoples â—onsent in the ordinarie Congregations Also that heerein they ioyne with the Bishops in Englande or that they materially differ from vs. All which God willing we shal shew to be vntrue and that most cleerely in the 3. Chapt. also in the 7. 8. here following Wherefore these be all slanderous forgeries of the Doctors devising of purpose to make our innocencie odious by all the shifts be can to cast some “ Defen 1.53 colour of iust cause or shew of reason for his leaving of our acquaintance Wherefore D. Downame left his first profession to whom heeretofore he ioyned him self namely while there was som expectation of his Maiesties favour towards vs. And this is fully enough for answer to the substance of his whole first booke Seeing to trouble our selves much with impertinent stuffe would be in vs also great folly Yea to speake the truth the prosecuting of all the rest of his Defence besides is such likewise that is cleane from the maine purpose toucheth not the chiefe question betweene vs. Indeed he propouÌ„deth one part of the question wel in the title of the second booke of his Defence but his prosecuting of it both there and every where els even to the end is as if we denyed Bishops and their governement in the Churches of Christ We deny not Church government by Bishops Which is nothing els but lyes malicious forgerie against vs by equivocating falshood slander to make vs seeme as if wee were against both the expresse letter of the New Testament EquivocatoÌ„ and also of the most ancient Ecclesiasticall Writers where we know any maÌ„ may see Bishops their government to be coÌ„mended as from God and as the ordinance of the Apostles Which is the very practise likewise of Doct. Bilson against vs in his booke Of the perpetuall governement of Christs Church Whose trace our Doctor followeth step by step But as I said both their great and large volumes about this matter are nothing els but two heapes of equivocations or sentences wholy impertinent such as we admit with them or some conclusions wherein they plainly contradict theÌ„selves elswhere Little cause therefore had
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
practise a kingdome that either of them disposed all at their owne will Only they were over the people in going before them with good and holesome countails not that they alone did what pleased them excluding all the rest And presently hee sheweth they did no more but crave the voyces moderate the people in chosing And affirmeth that this is Commune ius libertas Ecclesiae the common right and libertie of the Church and that not to bee diminished And in another place hee saith “ Cap. 5.2 Etiamsi nihil aliud mali foret quitamen hoe excusare poterunt quod it a spoliaverint suo iure Ecclesiam Although there were no other evill yet how can they excuse this that they have so spoiled the Church of her right And †Sect. 3. Est impia Ecclesiae spoliatio c. It is a wicked robbing or spoyling of the Church so often as a Bishop is put vppon any people whom they have not desired or at least have not approoved with a free voyce And It it is a ly that they say this is a remedy against the peoples tumultes They had other wayes Eyther to prevent these faultes or to correct them being committed But to say the truth when the people began to be somewhat too negligeÌ„t in holding their Elections did give ouer this care to the Presbyters as a thing not so beseeming theÌ„ selves they the Pres byters abused this occasion to take to theÌ„ selves a tyrannie which afterward they coÌ„firmed with Canons And vpon the Acts thus hee writeth “ In Act. 3. â— Est tyranicum c. It is tyrannicall if any one man make Ministers at his will Therefore this is the lawfull way that they be chosen by common voyâ—â—â— who are to exercise any publike office in the Church And this is the meane betweene tyranâ—â—e and confused libertie that nothing in deed may bee done without the consent and allowance of the people and yet the Pastors should moderate them c. Likewise rouching Ecclesiastical censure and iudgement in generall saith he †Instit 4.11.6 Contra ius fas quod Ecclesiae datum erat sibi vni vendicavit Episcopus The Bishop against right and equitie hath taken to him selfe alone that which was given to the Church And Fuit facinus aimis improbum c. It was to wicked a fact that one man in translating to him selfe the Common power made way for tyrannous lust and tooke away that which was the Churches owâ—e and suppressed the Eldership ordayned by the Spirit of Christ A game Animadvertendum quod Paulus quam vis Apostolus forei non pro sua libidine excommunicavit solus sed consilium cum Ecclesia participat vt communi authoritate res agat ur It is to be marked that Paul though an Apostle yet he did not excommuni are alone after his owne will but did participat the matter with the Church that it might bee doâ—â— by common authorttie Thus plainly doth Calvin maintaine the peoples free consent in the Church governement alwayes To these we will adde Maister Viret 3. Viret a rare light of the Gospell a pillar of the truth and partner with Maist Farell in planting the Church of Geneva before Calvin came there “ Dialog 20. The Church saieth hee in respect of the gouernement which Iesus Christ instituted is a holy and free communaltie which for the same cause is called a Communion of Saints to the which generally and not to any one person particularly Iesus Christ gave the whole power authoritie to edification and not to destructioÌ„ Quest But if you so take it there seemeth to me no order at all but rather great coÌ„fusion Answer That followeth not from that which I said For first the Church is not Headles having Iesus Christ for a Head Moreover although the power and authoritie be given to the whole Communaltie of the faithfull as it is in a Democratie yet nothing letteth but the Church should choose by her common consent out of the body of this Communitie certain men to have the speciall charge of exercising and administring the publike offices which are ordayned of God c. Question Your meaning then is that all the authoritie and power of Ecclesiasticall governement generally is given to the whole church and therefore that it pertaineth to the same according to Gods word to choose them whom shee knoweth most worthie to exercise the publike Offices c. Answer All that time wherein the Church was rightly governed according to Gods word and not oppressed with tyrannie she vsed that order alwayes And therefore it is more then necessary that shee should alwayes keepe her right her power authoritie which she receyved of God c. Question And if they which execute speciall charge in the Church do tollerate one another in ill doing them selves do give matter of scaÌ„dall scattering hath not theÌ„ the whole Church togeather power to correct them and to procure remedit to such evills Answer Seeing the power whereof we speake is by Christ Iesus given to the whole church who can take it from theÌ„ Can they to whoÌ„ the church it self hath given it No truly vnles they be tyrants c. And againe “ Dialog 21. The Ministers ought not to give to theÌ„ selves alone the power which God gave to the whole church vnles so as they execute their Office in the Name of the church and after that her iudgement hath gone before This is well to be noted that iniurie bee done to none that the Minister exercise not tyrannie in the Church and that the governement serve not their affections Thus plainly Maister Viret From these let vs ascend to the verie first Worthies who have brought vs the light of the Gospell in this latter age Zuinglius and Luther Zuinglius saith thus “ Zuinglius Aruc 31. Explanat Quid audio What do I heare Can a Bishop alone excommunicate I thought it had ben given to the Church Christ saith Tell the Church Doth the Bishop or Abbot signifie the Church Excommunication is not one mans part whosoever it be but it is thâ— office of the Church None therefore can excommunicate but that Church in whâ— a 〈◊〉 dwelleth who offendeth by his sinne The right of pronouncing against him is in tâ—e Church and the Pastor of the Church It remayneth then that Christ commaundeâ—h that the sinner be shewed to the Church which weâ— call a Parish In another place likewise “ Ad Valentiuâ—m Compa 〈◊〉 Excommunicatio non in Episeoporum in Synodo Congregatorum sed in vntuscutusque paroeciae potestate arbitrio sita est euâ—us◠〈◊〉 est impudentius peccantem ab Ecclesiae communione excludere Sâ— Christs veroa quae Math. 18. habentur penitùs inspiciamus hune demum excÌ„municatum esse deprehendere licebit quem communis Ecclesiae in qua quis habitat consâ—nsus exclusit Excommunication is not in the Bishops gathered together
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
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
have to that purâ—ise handled in my 3. and 9. Argumentes of the Divine beginning and institution of Christes Visible and Ministeriall Church do well shew and testifie to vs so much CHAP. VI. Our very Adversaries do acknowledge with vs the truth of this doctrine sometimes in plaine termes Chap. 6. and sometimes to the same full effect specially when they deale against the Papistes THE force and evidence of this truth viz. touching the peoples right for their free consent in Church governement is such that also our very Adversaries sometimes in plaine termes sometimes to the same full effect do acknowledge it Among many I will content my selfe with two for the present viz. D. Bilson and D. Downame The first of these in his Answer to the Apologie of the Seminarie Pristes and Iesuits writeth thus “ D. Bila against the Seminar part 2 353.356 We have the words and warrant of the H. Ghost for that which we say c. viz. That the people can and ought to disceme and trie the doctrine and spirits of the Teachers c so to chose and refuse theÌ„ as they by the word should see good Thus saith hee And what can be spoken by any of our selves more plainly and more fully to our purpose If the people can and ought to chose their Teachers and to refuse whom they finde worthy to be refused then why are they not allowed so to do in England If the wordes and warrant of the holy Ghost be for it then who may impeach it Who may resist it What are they that revile and persecute this way Hee addeth heere in this place that the people “ Pag. 355. have skill and leave to discerne both viz. to discerne the Teachers their doctrine Where also hee discourseth much vpon this right of the people as being Christes ordinaÌ„ce and presseth it against the Papistes Yea in another booke where he pleadeth to the contrarie purpose against vs yet hee writeth thus Perpet gov pag 300. * The Apostles left Elections indifferently to the people and Clergie of Ierusalem The people had as much right to chose their Pastor as the Clergie that had more skill to iudge “ Pag 339. Well may the peoples interest stand vpon the grounds of Reason Nature and be derived from the rules of Christian equitie * Pag. 359. The late Bishops of Rome have not ceased cursing and fighting till excluding both Prince and people they reduced the Election wholy to the Clergie But hee telleth them that by their leave applying heerevnto the wordes of Christ Mat. 19. 8. it was not so from the beginning Againe hee saith †Pag. 330. I a knowledge each Church and people stand frâ—e by Gods law to admit maintaine and obey no man as their Pastor without their liking Where in deed he addeth to the contrarie vnles by law custome or consent they restraine themselves But this he him selfe els-where answereth roundly “ Pag. 221. What authoritie had others after the Apostles deathes to chaÌ„ge the Apostolike governement And that it was not so from the beginning which before he answered is a full confutation also of this exception As also where he calleth Mens ordinances in Church governement †Pag. 19. Corruptions of times inventions of Men and a transgressing of the Commandement of God for the traditions of men And where he calleth such ordinances “ Pag. 111. intrusion and presumption As for that he saith elswhere in this booke †Pag 82. the Multitude hee meaneth the Christian people neither could not can iudge of the giftes and abilities of Pastors no more then blind men of colours This sheweth plainly his variable minde contradiction to him selfe As for the matter it is spoken meerely out of an humour and partialitie against vs and that his Lordship in spirituall things over Christes people might be stablished But before against the maine adversaries of the Gospell the Papistes he taught the truth as the Scripture there alleaged doth shew but heere in this last place he turneth about ioyneth with them rather then he would seeme to consent with vs. Nevertheles his former most cleere and syncere testimonie on our behalfe can not be blotted out Againe in the same booke speaking of Bishops in plaine termes thus hee saith “ pag. 340. They have no power to impose a Pastor on any Church against their willes nor to force them to yeeld him obedience or maintenance against their liking If this were ingenuously acknowledged and professed practised likewise religiously we should desire no more for the substance of the matter as it hath ben often saide Our agreement togeather touchinge Church-governement would soone appeare But he when he listeth will tell vs that Timothie and Tâ—â—s whom hee esteemeth Bishops had power to make Presbyters to Churches and the Apostles also “ pag. 88. without the people or their consent Wherefore what to reckon of his sayings and speaches we know not Only his foresaid agreement with vs in wordes is manifest Next to him wee will consider of Doctor Downame He in a certain place though it seemeth full sore against his will yet through the force of the truth being compelled acknowledgeth and yeeldeth vnto vs that †D Down Def. 4.99 the power of ordination and iurisdiction by right is seated in the whole Church or Congregation in case of necessitie wherein both the succession of their owne Clergie fayling and the helpe of others wanting the right is devolved to the whole body of the Church In which words I desire all men to observe how this Doctor graunteth vs the cause in full effect and agreeth wholy to our purpose For that which heere hee saith and which necessarilie followeth from these wordes is all that weâ— desire Wherefore I pray the Christian Reader to marke well these seaven Consequentes which follow froÌ„ these wordes of D. Downame and cannot be denyed by any honest and true-hearted Christian First in that he holdeth that the power of ordination and iurisdiction by right is seated in the particular Congregation in case of necessitie it is certain therfore that he must hold that this right and power is seated in the whole particular Congregation by Christ and by the ordinance of God For no person or persons can at any time nor in any respect have such power by Mans ordinance It can not bee either Naturally or Civilly given or receaved Wherefore in whom soever that power is seated at what time soever doubtles it is in them Supernaturally God by his speciall grace giveth it and Christ by his holy ordinance seateth it in them Yea though it bee in any case of necessitie whatsoever For thus it is written “ Iob 3. â—7 A man can receave nothing except it be given him from heaven That is No dignitie no authoritie no power in the Church can be but from God And it is spoken absolutly touching all
proofe For indeed Euseb doth not avouch it Yea D. Bilson also denieth it generally saying “ D. Bils perper govern Pag. 306. Each place were it never so great had but one Church and one chiefe Pastor He speaketh of those first times Peradventure if Eusebius write true and if hee had good intelligence heereof Iulianus the tenth Bishop of Alexandria was a Diocesan Bishop in some measure For I will not deny but Churches may begin to be mulplyed in Alexandria about that time So that some small beginning shew of a Diocesan Bishop which heeretofore I called fitly a “ Rem for refor pag. 7. Titular Diocesan was in him peradventure And I say peradventure because this graunt is gotten from vs only by reason of a few wordes in * Euseb 5.9 Eusebius whose words yet alwayes are not Gospell Yea in historie †Rain confes pag. 257. he is not alwayes so sure at that we may build on him Which also before I insinuated Howbeit I will not sticke to acknowledge Iulianus to have ben such a Diocesan Bishop as I said But withall I affirme that for any thing wee finde hee was the first that ever was that by no record any DiocesaÌ„ can be shewed before him Now this was “ Vnder Commodus Emperour neare vpon 200. yeres after Christ Yet for the Westerue partes of Christendome I agree with Platina who out of one Damasus saith that Dionysius Bishop of Rome first ordained Dioceses which was about the yeare of Christ 260. Against this D. Downame excepteth vrging that †D. Down Def. 2.99 Platina saith not Dionysius did it first I answer and will avouch it that in effect he saith so much For he saith that Dionys being made Bishop of Rome †Platin. in Dionys. straightway divided Churches in the Citie of Rome Which cannot be otherwise meant but that hee did it first and that before him the Congregations there were not divided As for that he saith before of Evaristus Bishop of Rome that “ In Evaristus he divided titles to the Presbyters I answer this verily is meant of divers praecincts and quarters belonging only to one intire CoÌ„gregation and ordinarie Assemblie Reason requireth that in great Cities wheÌ„ Christians multiplied first there should be such praecinctes and quarters designed before many ordinarie churches were divided and constantly set in them The French Duch Churches in London have such praecinctes and quarters yet they have each but one ordinary Congregation And questionles so it was in Rome for divers ordinarie set Congregations were not appointed there long after this no not in the time of Cornelius B. of Rome nor in Carthage vnder Cyprian Which may well bee gathered out of their Writings They both flourished togeather about the yeare of Christ 250. Wherefore though such Titles as are praecincts beloÌ„ging to one ordinarie Congregation might well be instituted by Evaristus and multiplyed afterward Yet this nothing hindereth our assertion that Dionysius first instituted distinct Churches there and so a Diocesan Church improper And Doc. Downame presumeth too grosly where hee affirmeth that these titles signifyed “ D. Down Def. 2.100 Parish Churches then in Rome What soever the word may signifie sometime questionles heere in this busines touching Evaristus it signifieth as I have said divers quarters and praecincts of one ordinarie Congregation and nothing els And this is the cleerest most certain notice that wee have touching the first Diocesan Bishops and Churches improperly so called Which after they were erected continued in the Christian world in divers kindes and sortes as I said before They were begun and set vp at first I doubt not out of a good intent yet it as plaine as may be that errour alwayes accompanied them even from the first The best of these Bishops not waÌ„ting some ambition and partiall respect toward them selves and all of them possessed with that erroneous opinion that the peereles authoritie of one Bishop over the Churches was the best meanes of true vnitie and chieflie Gods purpose being that thus the Vniversal Papacie should at last be advaÌ„ced which otherwise never could have ben so I say it came to passe that these Diocesan Bishops and Churches and their authoritie in continuance of time grew still greater and greater yet as Ierome saith and as reason also sheweth it to bee likely it proceeded paulatim by litle and litle by small degrees and by increasings not spyed of every one till at last they all grew to be transformed into proper Diocesan Bishops and Churches and got the power of Spirituall governement absolutly into their handes cleane excluding all power of the people in the ordinarie Congregations freely to consent which formerly they had ever held more or lesse But this was not fully brought to passe till after that the great Apostasie and tyrannie of the Vniversall Bishop the Romane Antichrist was begun to be set vp as “ Pag. 06. â—â—â— 88. before I declared I graunt heere that the improper Diocesan Churches as I note them were called and named Diocesan many yeares agoe and are also at this time by many learned men But yet indeed they are such Churches viz. Diocesan or larger improperly are called so by a catachresis an abusive maner of speaking The reason is because truly these Churches are not each of them one proper and intire Diocesan Body as a proper diocesan Church is but hath so many distinct Bodies and independent as there are Ordinarie Congregations in each of them inioying their free consent in their severall governements Yet each of them is called a Diocesan Church or larger for other respectes to wit because it hath a certain kinde of Diocesan or larger consociation of so many Churches togeather and a kinde of dependance vnder one generall Presidencie or Superioritie as before I observed Againe Pag. 88. 89. both the kinds of these improper Diocesan Churches above specified that is the Synodall Episcopall do guide and rule much alike In respect of the severall Congregations vnder them they rule not absolutly nor as intire and sole governors but with relation to the saide Congregations free consent which is their ancient right and immunitie as they are Churches of Christ Which immunitie and free power they may lawfully take to them selves vse whensoever they see necessary cause for it as even our adversaries acknowledge D. Down Def. 4.99 Whence it is that both stand well beeing duly ordered with the good proceedings of the Gospell Neither did any man of vnderstanding ever deny this Howbeit yet we affirme that of these two the consociation by Synodes or Presbyteries is most convenient most profitable and most safe for vs at least wise now that is in respect of these times in which we live and of the circumstances in them The governement of Diocesan Bishops though of the best sort is not so good nor safe especially now Whereof it is easie to yeelde
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
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
Ecclesiae forniam quam Apostols constituerunt in quà tamen vnicum habemus verae Ecclesiae exemplar à quo si quis vel minimùm deflectit abâ—rat I will not presse you so precisely as to call you backe to that forme of the Church which the Apostles set In which forme notwithstanding we have the only patterne of a true Church From which if any decline never so little he erreth He meaneth be would take it well at the Cardinalls handes if he could reduce him to the forme of the Church which “ Instit 4.4 the Fathers vsed suppose about 200. till 300. yeares after Christ after for some while Howbeit he absolutly affirmeth that in the forme which the Apostles set in the Scriptures the only patteâ—ne of a true Church is to be had And that if any decline never so little from it hee erreth Which is all one with that where hee saith Extern◠†Instit 4.1.1 subsidia quoque Deus addidit quò infirmitati nostrae consuleret The Outward helpes and Meanes God hath added also to the end that he might provide for our weaknes If God have added them appointed them for vs what arrogancie shall it be for men to alter them And chieflie the forme of the Visible Church Like to these P. Martyr saith “ P. Mart. in Rom. 3.21 Forma reipublica quandoque variatur quod attinet ad Ecclesiam non mutat formam The Forme of a Civill state sometime is changed but as touching the Church it changeth not her forme All this is very contrary to our forenamed adversaries Nay which is to our great shame the very Papistes in this generall point are nearer to the kingdome of God then such vnworthy Protestantes are For they religiously and most strictly do holde this that †Sander Vifib Monatch â— 6 Christ only is the Teacher and Instituter of the forme of his Visible Church and that no men may ever change it from that same which is set downe in Christes Testament In the particular indeed they erre in setting vp vnder the Gospell a Vniversall church exercising governemeÌ„t which is not Christes spouse but the Queene of pride Nevertheles in the generall they holde cleerely the truth as I have shewed whereby they put many of vs to shame who beare a name of professing the Gospell And so much of the Consequentes which highly touch the Honor and Office of Christ and the Dignitie of his New Testament There are also Consequentes from our adversaries opinion which greatly touch our selves First whosoever of the Protestantes do refuse our foresaid Vniforme OpinioÌ„ of the peoples consent must of necessitie holde two distinct formes of Christes Visible Church Two wayes to heaven and two distinct formes of Church-governement to bee lawfull that is both that where the people are absolutly excluded that where they are admitted The one ordinary and best as they say the other extraordinarie and only in case of necessitie as before hath ben shewed Now to hold two distinct opposit formes of the Visible Church Church-governement is directly all one as to holde two wayes to heaven distinct and opposite in them selves Which is very scandalous in religion and that which can not stande with truth For the Visible Church and Church-governement is plainly the way to heaven and the Outward meanes which must bring vs thither or els ordinarilie we can not come there That is Ordinarily faith repentance sanctification and at last glorification in heaven cometh only by the Ministerie of Gods word and none can lawfully administer but being sent now in these dayes by the Visible Church according to their authoritie in this case given them of Christ Thus the only Outward meanes and way to heaven is Christes Visible Church and the exerciâ—ing of her authoritie in such forme and maner as Christ her Lorde hath appointed her Which is only one way it can not bee two wayes There is only one forme ordained of Christ And so only one is true one lawfull which soever it bee “ As before also I noted pag. 78. Two wayes cannot be D. Dewname answereth that there be other wayes which he alloweth which are †Def. 3.108 4.99 by necessitie and necessitie hath no law Nay him selfe is lawles Gods servants at no time are freed from Gods Law As well in necessitie as in pleÌ„tie in adversitie no lesse then in prosperitie they are so tyed to the rule of his word which is alwayes one that they professe it alwayes vnlawfull for them to take vp any invention of their owne vpon anie pretence Indeed in Humane affaires sometime Necessitie doth excuse vs ftoÌ„ following mans law And so the proverbe is verifyed Necessitie hath no law But in Gods matters and in the affaires of the Church which are causes touching our soules no necessitie nor prosperitie can free vs as I said from Gods law and ordinance appointed for vs. So far at least that we may never take vp any invention of men which in Gods Service is evermore the way of “ See my ExpositioÌ„ of the 2. Commandement error and not of truth As for Do. Dwname I remember the time when hee was stout and resolut for Vnica Methodus in Philosophie But the world is so changed with him since that in Divinitie hee is now a professed Diplodophilus one that thinketh there are two wayes to heaven Dioplodophilus two wayes and formes of administring Christes Visible Church of Calling the Ministerie of exercising holy Censures Which matters as before I shewed are the ordinarie way to heaven for every soule the Outward instrumentall Meanes sanctified of Christ to save his people by Now he professeth two formes of administring them essentially distinct and opposit the one to the other and yet both to be lawfull Which indeed is evidence enough that hee is in error For the way of truth is only one as before hath ben noted but errour is manifold Wherefore among the Protestantes seeing only wee holde a Vniforme constant opinion in this matter of Christes Visible Church which is for the peoples consent in the Ordinarie Governement it is certain that wee only have the truth and our adversaries are in error And heere withall this followeth from our opinion that we only have comfortable assurance to our consciences Comfortable assurance on Christs Ordinances not in Mens which the adversaries can not soundly have We hold only vpon the institution of Christ practise of his Apostles Of which wee have reason to be confident and wherein we may well have assurance For when wee builde the forme and frame whole administration of Christes Visible Church vpon the Rocke mentioned in the Gospell Math. 16.18 that is vpon Christ and his worde alone who can make vs to doubt but that God will crowne his owne worke and blesse his owne Ordinance and sanctify his owne way Certainly we ought with all cheerfulnes to expect and to
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
obey in all doubtes of conscience and questions of faith will easily make a great shew that he is the common Father and that all Princes ought to bee his Sonnes and that their States are appointed of God through Christ for the said Churches inheritance And therefore that they may bee brought vnder this Churches Holy Fathers obedience “ By what meanes soever vijs modis if the saide Church and her friendes can any way effect it Yea so far they may indeavour the advancement and inlargement of this Church into the possessions which Christ hath left to his Vicar if he can get them that in procuring the same they may ordine ad Deum lawfully destroy all obstinate resisters hinderers thereof But most of all where any States or Princes have ben formerly of that Church In such case they thinke by a double right they may iustly and ought necessarily seeke their conversion or confusion But all honest and truly religious Christians do heerein plainly see the pride of Antichrist Wherefore I will vnfolde this packe of spirituall and temporal mischiefes no farther Only I would to God that Governours and people also did marke the true Origen and fountaine of all this as they feele the harme that cometh of it Last of all from the due consideratioÌ„ of the forerehearsed points which have ben heere plainly and truly laid open it followeth and it is manifest that many among vs who would seeme to see somewhat in the knowledge of the Gospell do very fondly and improvidently say that our controversies in the Church of England are but for trifles and thinges indifferent and about Circumstances only not for any Substantial matters They who have any sense of their owne good or feare of future falling away of brethren can not but perceave the vanitie yea in deed the plaine follie and vntruth of such sayings First P. Martyr saith “ P. Mart. epist ad Domin Polon Wee must confesse the Church governement to bee not the least part of Christian religion and that the Gospell seemeth to be neglected by them who put away from them so excellent a part thereof Maister Cartwright affirmeth that it is †T. C. 1. pag 48. 2 247 of the Substance of the Gospell and that “ T. C. 1.26 2.570 the kinde of governement is a matter necessary to salvation and of faith And so Calvin saith as before I noted †Calv epist ad Sadoleâ— In illa Ecclesia formâ quam Apostoli constituerunt vnicum habemus verae Ecclesia exemplar a quo si quis vel minimum deslectit aberrat In that Forme of the Church which the Apostles seâ— downe we have the only patterne of a true Church from which if any bend aside never so little he erreth And thus in another place hee saith “ Instit 4.1.1 Externa subsidia Deuâ— quoque addidit quo infirmitatâ— nostra coÌ„suleret God hath also added Outward meanes and helpes whereby he may provide for our infirmitie Shewing that eveÌ„ touching Outward means our infirmitie is not holpen but by such only as God ordaineth for vs. See the Divine beginning institution of Christes Visible Church And that it is the worke of God to institute the Outward meanes in the exercise of religion the principall whereof is the Forme of the Visible Church and Governement Men can not institute this neither ought any to attempt so much for that is to intrude in Gods office Agreeable heerevnto is that which I have written in my “ Declarat pag. 38. c. Declaration where I shew that vnder the Gospell the forme of Christes Visible Church the kinde of governement and Calling of the Ministerie are matters of substance in religion fundamentall And more fully in a proper place for this point viz. in my Exposition of the second Commandement A true and plaine Exposition of the â— Com. Where I make it manifest that Mens institutions in these matters are a direct breach and violation of Gods sacred Lawe and Divine Commandement to vs even of the â—cond Commandement in the Decalogue and withall that Christes ordinances heerein are in deed partes of Gods true worship matters of doctrine matters of faith matters of substance in religion and ordinarily necessarie to salvation For these Outward Meanes where they are right true that is of Divine institution “ Before pag. 155. they are the instrumentall worke is and causes of inward grace and life to our soules and those that are of men are contrary Nothing in religion more important no thing more waighty then the Controversies now in England For by the true Outward Meanes as by ordinary Instrumentes God coÌ„veyeth to vs his grace giveth vs faith and bringeth vs to salvation God saveth vs not without meanes nor ordinarily without these meanes before named nor with or by these meanes being of Mens institution and invention and tradition His owne ordinances only hee sanctifyeth and blesseth Hee promiseth a blessing only to them to Mens devices though they seeme never so plausible or probable in the reason of men yet he giveth nothing hee promiseth nothing we can bee assured of nothing by them vnles it be of Gods anger Which indeed we may be sure of These then are no small matters I am sure nor Circumstances in religion but matters of substance as I said and such as wee ought first to know and vnderstand in our Christian professioÌ„ before we can reape firme assurance to our soules Without our vnderstanding the truth and falshood of these Outward meanes our whole faith and religion may soone bee shaken overturned specially in these distracted times Yea the manifold ill Consequentes before noted do all hange vpon the vniustifyable form and nature of Christs Visib Church the Ministerie and their Calling Which are the special matters of controversie now in England And particularly the Church of Romes advantage against vs I have somewhat opened “ Pag. 156.157 c. before viz. because the sacred right of Christes faithfull people touching their free consent in Church governement is denyed But in this I have ben to long The waightines of this matter touching the lawfull right making of Ministers and the perill of erring therein hath drawen mee to say so much In regard of all which wee may seâ— also the great cause which they had who published the Offer of Conference disputation The Offer of ConfereÌ„ce why it was published not long since Whereby they desired a iust and equall tryall which hitherto they could never have of these thinges which do so certainly touch the safetie of our soules Chiefly considering how violently they have ben overborne afflicted and despised in this cause as also they still are Moreover by this before delivered their affirmation is shewed evidently to bee true which the Doctor so ignorantly “ Def. 1 3â— skorneth where they say that †Considerâ—tion 6. some of the
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
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
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
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