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
is before noted Whence it is that Doct. Downame heere saith truly the succession of their owne Clergie fayling and the helpe of others wanting the right is devolved to the whole body of the Church If the Doctor will reply say that this power and right is not essentially in the whole Congregation alwayes nor at all times but sometimes only that is in the case of necessitie aforesaid I answer then the D. folly and want of true reason will be manifest to all men For what soever is essentiall to any thing at sometime is essentiall to the same alwayes and evermore That which is essentiall once is essentiall still So that if the Congregations power right to consent in making of Ministers in Censures be essentiall at sometime as he acknowledgeth it is then certainly it is essentiall therein at all times and evermore The truth heereof can never be denyed And hence it is that Luther saieth If Titus would not Luth. de Ministr Eccles instit propâ— finem the Congregation might ordaine Ministers to them selves And of Excommunication Zuinglius saith “ Artic. 31. Non quod solus Episcopus hac facere debeat quisque hoc â—â—â—est si Episcopus fuerit negligens Any man may do this if the Bishop be negligent Hee meaneth any Man appointed by the Church may do it In which respect also that senteÌ„ce of Epiphanius that †Epiph. haereâ—â— 75. Biâ—â—ops can beget Fathers to the Church but Presbyters can not is to be refused as vntrue and erroneous For before wee have seene that only the CoÌ„gregation doth beget Fathers that is maketh Ministers essentially the Bishop doth it but instrumentally and Ministerially And so a Presbyter may do it as well as he whom they name a Bishop yea any other also may do it as Luther and Zuinglius before affirme when the Church imployeth them to that vsâ— Our two Doctors before cited even aâ— the Papistes also do hold strongly with those wordes of “ â—aereâ— 75. Epephanius to the great preiudice of the Gospel But their bare opinions names are nothing to our cleere and certain reason for the contrarie before set downe Neither are the bare opinions and naked names of any other men whosoever any better worth Seventhly 〈◊〉 last of all hence it foloweth so that it can not bee denyed that seeing thâ— whole CoÌ„gregation doth always give the Calling of ordinary Ministers essentially therfore the whole Congregation ought alwayes of necessitie tâ— give their free consent to their Minister at least so farre foorth that nonâ— bee imposed on them whether they will or no. The like also is to bee saiâ— of their power in iurisdiction And these pointes wee must imagine that they are acknowledged and held by D. Downame or surely that hee ought to acknowledge them all seeing by force of true reason they al do follow from those his wordes which he affirmeth holdeth as before I have declared Now this is all that wee professe touching the pleoples right tâ— Church government For we deniâ— not but in the ordinarie peaceable and right state of the Church when al things are caried well the chief diâ—ection sway of the whole government belongeth to the Bishop or Paâ—tor the people beeing on their part â—o hearken to their Teacher to folâ—ow their Guide obediently dutieâ—ully D. Down Deâ—â— 1.41 Their power to iudge and to provide otherwise for themselves being wheÌ„ they see their Guides to faile Which seeing it is his minde also set downe in his owne words before reâ—earsed I have truly affirmed that â—ouching our present cause even this Doctor agreeth with vs sometime in â—ull effect by good consequence of â—eason from his expresse wordes Though at other times he do as some report Cicero said to Salust “ Orat. 〈◊〉 Cicer. 〈◊〉 Salust Aliud stans â—â—â—â—d sedens de repub sentis Of the common â—ealth thou thinkest one thing standing another sitting Of Christes Visible Church and the governement thereof verily our Doctor doth likewise CHAPTER VII Chap. 7. Consequences of greatest importance following vpon the peoples free coÌ„sent in their Church governement inconveniences in Religion not sufferable following from the contrary AFter the forerehearsed Witnesses for this Doctrine we wil now shewe certain cleere and necessarie Consequences which follow from the same also some true and great Inconveniences to faith and godly life and to Civill authoritie such as are not to be tolerated which yet cannot be avoyded where men professing to be Christians imbrace not this point Of all fortes I wil heere observe eight great and waightie Consequentes heerevpon First this being receaved as the Ordinance of Christ and the practise of the Apostles 1. CoÌ„sequent that the Church governement ought to be alwayes with the peoples free consent it followeth that every Church is only “ As is also shewed in the Declaration pag. 12. 13. 14. 35. one ordinarie Congregation and not any proper Diocesan or Provinciall Church or larger Vnderstanding alwayes the peoples free consent to be orderly conveniently taken and practised so as Christ intendeth that †1. Cor. 14.40 every thing should bee done in his Church For where the peoples free consent is orderly and conveniently practised alwayes in the Church governement there the Body of the Church can not be so large as a Diocese much lesse as a Province or Nation and least of all so large as a Vniversall Church Seeing all this people can not possibly by any meanes give their free consent in the ordinarie Church-governement neither can any person take it of all them iustly orderly and conveniently This to say the truth is not possible For in such a state when onely some maine partes of the Church governement are exercised it will bee alwayes with much defect and also with great disturbance and tumult oftentimes I say where it is extended so largely so wide with concurrence of such multitudes of people This is true first in very reason and withall often experience hath shewed it in former times vnder most Christian carefull Princes after the Nicen Councill as at Alexandria at Antioch at Rome at Constantinople and in infinite places mo a great part whereof the “ Euseâ— Socrat. Zozomeâ— Theodoret. Evagrius Stories doe record In which Church actions though done with to inconvenient libertie of the people yet the greatest part of the people whoÌ„ the effect of those businesses reached vnto were absent and so wanted their right those which were present were full of confusion and tumult neither could it be otherwise But God is the God of equitie of order and of peace Wherefore this disorder can nor be fit for Gods Church And so neither can a Diocesan circuit Râ—as for reform p. 26.27 or larger in which this disorder wil arise necessarilie if all that people togeather have their free consent in their Church-governement Which the whole
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
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
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
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
of England in maintayning Diocesan and Provinciall Churches Calvin and Beza abused and that therein they are against vs. First though Calvin doe note in this Chapt. the Churches state “ Institut 4.4.1 before the Papacie yet he saith not neither was it before Papalitie began Againe your governement may bee not withstanding from the Papâ—sts as indeed it is though this Church state there noted by Calvin were before the Papacie Chap. 4. For your governement is by him described in his †Chap. 5. next Chapter where hee saith “ Sect. I am in eligendo totum illud ius populi sublatum est Ad solos Canonicos integra potestas translata est Ills in quem volunt conferunt Episcopatum eum mox in conspestu plebis producunt non examinanduÌ„ sed adoraÌ„dum Now all the right of the people to chose thâ—ir Pastor was taken away The whole power was transferred to the Chanons or Prebendaries only They bestow the Bishoprike on whom they will him they bring forth before the people not to be tryed but to be worshipped of them And though hee saith this was “ In the title of chap. 5. tyrannide Papatus by the tyrannie of the Papacie yet every one seeth it to be the same kinde that is vsed in EnglaÌ„d which differeth substantially from the ancient forme of Church governement yea from that by him noted in his 4. Chapter which is not it that you exercise labour to maintaine So any may see from whom in deed you have receaved your governement Secondly he saith those before had almost nothing dissonant from Gods word Where he graunteth they had somewhat And therefore hee would not that this Church governement should be * See before pag. 149. our patterne though hee held it not wholy intolerable What meaneth the vaine Doctor to say wee “ Pag. 146. our selves do extend our assertioÌ„ to two hundred yeares We do not extend our patterne so farre Indeed we say a proper Diocesan Church was not before that time But we take our patterne of a Church only from the New Testam as wee ought Against which fundamentall point of ChristiaÌ„ religion see how profanely and yet absurdly hee reasoneth Aswell they may alleage that no whole Countrey ought to be converted because none was in the Apostles times as to deny a whole Countrey to be a Church Should weâ— not vse that forme of a Church which the Apost vsedâ— because it was not so in the Apostles times Never did I heare a more senseles speach and yet it savoureth all of impietie Every visible Church may containe no mo ordinary Congregations then the New Testament sheweth that a Church coÌ„tayned then which was but one and yet a whole Country may be converted to the faith and being converted may be reduced into many Churches in nomber according to the forme †Galat. 1 â— 21. and â— Cor. 8.1 1 Cor. 16.19 extaÌ„t in Christs TestameÌ„t And God forbid wee should professe to doe otherwise As for Calvin beside that above noted in him “ Pag. 149. speaking of the Order set down in Scripturs he saith the same is it †Instit 4. â— â— quo EcclesiaÌ„ suam gubernari voluit Dominus wherewith the Lord would have his Church to bee governed alwayes Againe “ Sect. â— Ecclesiae disitpationem vel ruinam potiùs exitium molitur quisquis ordinem hunc de quo disputamus HOC GENVS regiminis vel abolere studet vel quasi minus necessarium elevat He seeketh the ruine and destruction of the Church whosoever indeavoureth to abolish this order and THIS KIND of governement whereof wee treate or maketh light of it as lesse necessarie speaking as I said of that same kinde of ordinary governement which is fouÌ„d in the New Testament Which being Calvins minde can we thinke that hee would like of the Doctors mutabilitie No nor of his calling him and Beza “ Defen 2. pag. 140. Authors of Discipline and him the first or chiefe founder of it Beside is not this Doct. a cunning dissembler who can say of Calvin that his memorie with me is blessed and yet curseâ—h and revileth his Discipline as he calleth it Thirdly is it truth must we abide it that Calvin agreeth with the Do. against Lay Elders as he calleth them And his Refuter reproving him for that speach he mocketh saying What shall become of me now He saith he will salve it But how Forsooth he confesseth Calvin is against him both touching the Scripture and also the practise of the first Churches How salveth he the matter then Calvin saith that afterward Every City had a College of Elders all which were Teachers What then Can not Calvin thinke that this might somewhat differ from the Scripture and that this was thus about and after the Nicen Councell hitherward and yet in the first age of the Church after the Apostles there were som such lay Elders Is it not possible that Calvin may thus meane but that hee must needes agree in this matter with the D. and grosly contradict himselfe Thus forsooth our D. will needes have it in wordes commending Calvin Beza for the learned Disciplinarians but indeed making them what he can to seeme fooles Fourthly neither Calvin nor Beza “ Pag. 14â— 144. agreeth with them nor materially differeth from vs about a Diocesan Church as hee almost every where repeateth that they doe and is still beating vpoÌ„ it But falsly For first Calvin maketh not even then the City Country to be but one body He saith †Instit 4.4 2. velut Corpus as it were a Body Hee meaneth not that it was a persit Body but that there was some resemblance of one Body because of the consociation of all vnder one Bishop Yet indeed hee maketh each Parish then a Body substantially Saying “ Sect. 1â— Cum Parochijs novi Presbyters destinabantur tunc loci multitudinem nominatim consentire oportuit When newe Presbyters were appointed to Parishes then the multitude of the place must namely consent This power made them a Body indeed and to the Diocese they belonged but as it were to a Body or as having som resemblance of a body Which yet consisted in deed of many distinct bodyes someway independent This is the Diocesan Church which Calvin and Beza also speake of and is constituted at Geneva and in France and in the Lowcountries c. But this is not the †See before pag. 88. 89. proper Diocesan Church which is in England There is a substantiall difference betweene this improper and vnperfit Diocesan Body and that which is proper and persit Now then how do Calvin and Beza agree with the Bishops of Englande touching a Diocesan Church as he so ofte vaunteth and boasteth that they do Or how do they dissent from vs Wee see they do not The Doct. doth but slander them Neither “ Def. 2.147 doth Beza
be it is superabundantly recompenced with far greater blessings when wee practise Christes ordinance And truly this must be so Such a Bishop to such a Church must be if the Do. opinion be true that Christ hath in the New Testamēt appointed a Vniversall Church Visible being but one Body subiect to governement as above we have seene Hee addeth These reasons may suffice Yea truly they suffice to make 10000. Papists but they wil never reclaime one Vnto this wee may adde that the very Natures of a Diocesan or Provinciall Church and of a Vniversall have no essentiall difference in them The very Forme and Order of administring thē differeth not in any substantiall point Only a Church limited to one ordinary Cōgregation differeth essentially from a Vniversall Church as also from a Diocesan and Provinciall as “ Declar. pag. 11. 12. 13. I have shewed elswhere Whence it is that where the Church is Diocesan or Provinciall as it is now in England there is an easie passage to the Vniversall and sooner they may be combined into one then where the Churches are limited each to one ordinarie Congregation the people inioying their free consent in Church-governement Nay there are many stronge seeming reasons inducing men of reason to yeelde that the Diocesan and Provinciall Formes of Churches not only may easily but also ought necessarily to bee combined to come into one Vnivers Church For whatsoever is or can bee brought by Doctor Downame or any other to maintayne Diocesan and Provinciall Churches the same is much more pregnant for a Vniversall And what warrant alloweth them to rule over the particular Congregations that same requireth them to be ruled also by a Vniversall Church If Diocesans and Provincialistes go about to produce Scripture for their origen institution they do it so weakly so vntowardly and so vnlikely that any man seeing considering it without partialitie would bee ashamed But heere the Catholikes step in boldly foorth-with they name sundrie places in the New Testament for their Vniversall Church Visible Eph. 4.4 12. 16. Math. 16.18 1 Cor. 12.28 Rev 20.9 Gal. 4.26 And in the Creed I beleeve the Catholike Church Which indeed have more shew for it then anie places have for Diocesan or Provinciall Churches independent as ours be in England Againe if Vnitie concorde and peace-making be a reason for Diocesan and Provincial churches it is much better for a Vniversal Church For it is true a Vniversall Church may cause in Christendom a kind of Vnitie peace but Diocesan Provincial Churches can never For among these there may bee easily so many opinions as there bee Provinces Their Bishops beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heads by them selves Where the D. saith †The Church was freer from Schismes before the Papacie Def. 3.66.67 then vnder it It is most vntrue and it bewrayeth in him much ignorance though he disdaine to have that once imagined in him The case being thus what resistance can be made to the subtill and mightie perswasions of Iesuites and Popish Priestes vrging tender soules consciences vpon these advātages Chiefly when they shall shew them withall that our great learned Divines Doctors confesse that Christ hath ordayned in the New Testament that his true Visible Church should be one Body subiect to governement A strange oversight in our Defenders against Poperie granting a Vniversall Church Visible in the N. Testam and that a Vniversall Church Visible is Christes ordinance now vnder the Gospell Seeing it is plaine that a Vniversall Church Visible at this day in all the world there is none but the Romane And the Roman Church in deed is a Vniversall Visible Church intending to have and having members in every Nation vnder heaven Yea it hath seemed to have bene such for these thousand yeares past but the Catholikes avouch it to have ben ever since Christ And why may not that bee likely if a Vniversall Visible Church bee Christes Ordinance Certainly Christes Visible Ministerial Church must continue “ Math. 28.20 alwayes from the time of his Ascētion vnto the Worlds end And some-where extant it must be But this hath not ben any where since in all Christendome except at Rome Whence it will follow if those our Doctors sayings be true that the Roman Church hath ben and is Christs Vniversall Church Visible It is fond to obiect as some doe that No particular Church can be Vniversall because they are opposit And so neither can the Roman Church seeing it is particular bee Vniversall I saye this is fond For a Vniversal Church Visible must have some particular Visible Church to bee their Head As from King David till Christ the Vniversall Church had the particular Church at Ierusalem for their Head So the Roman◠Church may be the Head of the Vniversall Church visible now if Christ have ordayned any such which those our D.D. seeme to grant and in that respect it may bee well called a Vniversal Church though it selfe bee but particular Thus the Catholikes will have strong advantage still vpon the Provincials And they will presse that we ought rather to imbrace the Vniversall Church then any Diocesan or Provinciall independent as ours in England is Nay they will shewe that if we will be saved simply we must be professed members of Christes Vniversal Church Visible seeing Chirst hath ordayned it And this absolutly can not be mo then only one in the world And in this case we must suspect our opinions in religion which differ from the doctrine of Christes only true Church we must thinke it at least probable that the doctrine of the said Church is the very minde of Christ though otherwise wee might make question of somewhat therein And such doubtes must be decided tryed within the saide Church not without it So that first we must provide that our selves be in the communion of the said Church And this after the former reckoning will proove as I have shewed to bee the Roman Church And so Doctor Downame and the rest have spun a faire threed Which fearfull inconvenience and mischiefe followeth by denying this true Christian Assertion viz. that Christes true Visible Church vnder the Gospel is only one Ordinary Congregation as also this that the peoples free consent in the Church governement ought to bee alwayes admitted To grant a Vniversall Church Visible vnder the Gospel is the groūd of all mischief Where may be added an other vnspeakeable and intolerable mischiefe which cometh by this magnifying of a Vniversal Visible Church against the Kings Maiesties Soveraigntie and against al other Civil Magistrates free governement A Vniversall Visible Church is the very ground and reason that so many do give their lives against the oth of allegeance to our King as now there do and as it may be feared many mo will For the Vniversal Pastor or Bishop of the said Vniversal Visible Church whom the members are bound to heare
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