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
and whose faith wee follow therein whom I put first namely for their singular perspicuitie and resolutnes in it Then I will rehearse the practise of the most ancient times after the Apostles After that I will remember our very adversaries consent with vs heerein sometimes Then I will shew some certaine firme consequences whiche follow from this ground necessarily also some true great inconveniences in reâ—ecting this doctrine Moreover I will answer some of the adversaries chiefest obiections noting also briefly their immodest and vnchristian reproches against this Evangelicall truth And finally adding a brief advertisement touching this cause we will commit the whole coÌ„sideration thereof to the vpright hearted and discreet Christian Reader CHAP. III. The testimonies of many particular late Writers of blessed memorie making for vs in this matter BEGINNING therefore with the New Writers I iudge it meet and convenient to alleage in the formost place the resolut determination of Maister Beza Beza because he of al others is thought by some vnadvised persons to be most against vs in this point Now hee disputing this question at large in his Epist 8â— setteth downe this conclusion Populo invito nihil obtrudatur Let nothing be imposed on the people or Congregation agâ—aâ—t their willes Then the which verily we desire no more this is all in substance that we seek in our assertion Againe vnles it bee so the Church-governement either is a Monarchie or a verie Oligarchie But Maister Beza expresly condemneth both these and the later namely on Math. ca. 18.17 Wherefore howsoever Maister Beza interpreteth some things otherwise then we do vseth some times other phrases then we perhaps do thinke so fit or so frequently to be vsed yet touching this point in question hee agreeth wholy with vs in substance and in effect For let this which he in these wordes setteth downe be yeelded vnto vs theÌ„ wee are satisfyed for the substance of Church-governemeÌ„t To which purpose Maister Beza saith also in Confes 5.35 The Apostles intended in the Churches which they planted that no Pastor should bee obtruded on a flocke against their willes Yet moreover I pray the Reader to note that even hee also strongly maintayneth this right of the people in the affayres of their soules many tymes in more free and large termes As where he saith “ Confes 5.34 I finde no where in any Christian Church built vp that any is promoted either to the Ministerie of the word or Deaconship or Eldership any other way then by a publike and free election And †Sect 35. I repeat againe that which I said before It was never receaved in Christian Churches established that any should be admitted to an Ecclesiastscall function but being freely and lawfully chosen of that Church which it concerneth Againe “ ibid. Pastors are not to be chosen without the consent of the whole Church Also * ibid. They whosoever they are bring Tyrannie into the Church if they call any man to a publike function at their owne will the consent of the multitude being neglected Againe “ ibid. Presbyters were chosen by the voyces at least by the allowance of the whole assembly Vpon the Act. 14.23 he saith See Oecumen in hunc loc Also Badei Commentar The force of this word Chirotonein is to be noted that wee way know Paul and Barnabas did nothing by their private will neither exercised any tyrannie in the Church He meaneth that they here made Ministers by the peoples voyces or free consent not otherwise And vpon 1. Time 5.22 All the authoritiâ— of making Ministers was not in Timothie alone but election being made by the consent of the whole Church then the President of the assemblie did consecrate him by laying on of handes And on 2. Cor. 2.8 By the publike consent of the Church declare that you embrace that penitent sinner againe as a brother even as by the publike iudgement of the Church he was cast out In all the which it is easie to see Maister Bezaes minde and resolution in this question to bee cleerely with vs. As for that which D. Downame “ Defens 4. pag. 81. obiecteth out of him where he calleth one Morellius †Deâ—grad Ministr 6.23 Fanaticall because he pleaded in like maner for the popular governement The D. abuseth Beza and vs all Morellius pleaded for the popular governement in far vnlike maner He sought in Churches perfectly established to bring all things in particular and ordinarily to the peoples hearing examining iudging and voice-giving But neither Beza nor we intend so Wee acknowledge that the ordinarie sway of all Ecclesiasticall authoritie ought to bee in the true Bishop or Pastour of the church and we affirme that right wel so it may bee although never anie thing be imposed on the Church by him against their willes Which thing D. Downame him selfe also acknowledgeth may be and “ Def. 4. p. 21 was heeretofore in a state of the Church * Rather about 420. about 400. yeres after Christ which hee seemeth to allow of Saving that he cunningly falsifyeth the wordes of the Councill which there he mentioneth to wit in saying the assent or connivence of the people where the Councill saith “ Concil Carth. 4. Can. 22. the assent and connivence But to proceed By this before alleaged all men may see Maist Bezaes iudgement in this cause to be as I said cleerely with vs. And so much concerning him In the second place we will consider Maister Calvin 2. Calvin a Pastor and Guide of the Church of Geneva before Mai. Beza Hee also every where in all his writings is a most earnest patron of this point which heere we professe I will note certain of his sentences to this purpose Saith he “ Instit 4.5.15 Est haec ex verbo Dei legitima Ministri vocatio vhi ex populi consensu approbatione creant qui visi suerint idonei Preesse autem Electioni debent alij Pastores nequid per levitatem vel per malae studia vet per tumultum à multitudine peccetur This is the lawfull calling of a Minister by the word of God where they which seeme fit are created by the consent and approbation of the people Indeed other Pastors ought to moderate and order the Election least the multitude should offend through lightues or ill affection or tumult And a litle before Videmus ipsum Paulum ex populi suffragijs Episcopos creare solitum We see that Paul him selfe was wont to create Bishops by the voyce giving of the people Againe Falluntur qui putant vel Timotheum Ephesi vei Titum in Creta regnum exercuisse vt suo vterque arbiâ—rio omnia disponeret Praefuerunt enim tantum vt bonis salutaribus consilijs populâ— praeirent non vt soli exclusis alijs onnibus agerent quod placereÌ„t They are deceaved who thinke either that Timothie at Ephesus or Titus in Crete did
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
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
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
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
generally improperly sometime strictly and properly And wee ought alwayes to speake thus viz. properly when wee reason and dispure of any matter If the Doct. thinke generally and improperly Bishops may be called Apostles and likewise that Apostles may be called Bishops and if †Def. 4.72 Theodores meane so I will not gainsay but in the time of the New Testament yea and now still these names may be interchangeably vsed But this will prove nothing for the D. purpose For so there is nothing but meere Equivocation therein If he or any other thinke that Bishops were in the time of the New Testam called Apostles in the strict and proper sense of those words doubtles they erre egregiously Or that Bishops then were called Apostles by a dayly ordinary and familiar a pâ—llation as our Bishops are called Lords Which yet must be proved or els they have no colour from hence Hee maketh great adoe about Phil. 2.25 that from hence Epaphroditus might be proved to have ben the Philippians Bishop Defenc. 4.65 c. Though he might be their Bishop yet the circumstance of this place sheweth that this is meant of his bringing reliefe vnto Paul froÌ„ the Philippians as some did to the Saints at Ierusalem froÌ„ the Corinthians 2. Cor. 8.23 As for Theodâ—ret who seemeth to be the Author of the D. opinion heerein hee is insufficient and no equall nor iust foundation of this matter I know “ Bellarm. de Cleric 1.15 Bellarmine and other Prelates would faine make somewhat of this vnhansome shift in their owne defence yet they know not how All this is true and yet I grant as I said Epaphroditus might be the Philippians Bishop as some write that he was But indeed I think rather he was with them as an Evangelist properly like as Timothie and after him Tychicus was at Ephesus and Titus in “ 2. Cor. 8. 9. Achaia and afterward in Crete and Marke in Alexandria Egypt as som say Well but let it be granted which yet is not to be granted that Bishops in the New Testament were by a dayly ordinarie and familiar appellation called Apostles Yet neither hence can it follow that they may bee Lordes or may be so called For no Apostle was ever so great in respect of outward iurisdiction over any one CongregatioÌ„ none I say was ever a sole governour over one Congreg as our L. Bishops are over many hundreds Beside this the D. †Def. 3.148 would have the termes given to Prelates by Prelates and by their dependants in the time of Constantiâ—â— and since to be reason warrant now vnto vs to call our Bishops Lords and most honorable Lords Which is like to that where he saith “ Pag. 13. Hee seeth no reason why the Church in Constantines time should not rather be propounded as a patterne for imitation to Churches that live vnder Christian Princes then the Churches of former times A saying fit for a Diplodophilus fit for one who careth not to take from Christ his Office and Honor and to give it to Prelates and Princes For this is Christes due and immutable right and divine glorie in his Testament to set the patterne of his Visible Church for vs to imitate for ever and every where even in peace as well as in persecution As touching Constantine and the Bishops then and after for some huÌ„dreds of yeares though they were godly vertuous yet it caÌ„ not be denyed but the Bishops even then presently “ Nazianz. Orat. post redit in vrb Socrat. 7.11 were caryed with much ambition and strove for praeemineÌ„ce and outward greatnes And the Princes let them have it thinking that therein they did service to God But they knew not that they did amisse Yea indeed vnder Constantine began the Dioces an ruling Bishop who till this time had but a name and no power Diocesan †Reas. for reform pag. 8. Heeretofore I guessed they might have ben elder But the truth is they had no life nor strength of Diocesans till vnder Constantine and the Nicen Councill Which I have declared in “ Declar. pa. 24. an other place likewise After which time ambition and dominion Ecclesiasticall did still grow and increase more and more eveÌ„ in the best Fathers Whereby Antichrist at the last did easily come vp In which regard Maister Brightman iudged that the Prophesie of the womans beeing driven into the wildernes by the Dragon T. Brightm in Apoc. 12. Rev. 12. began to take effect vnder Constantine and to be accomplished stil more and more till in the end vtter darknes and tyrannie overflowed Now then are the deedes and wordes and practise of the Bishops of these times meet rules for vs to follow namely as touchinge Prelacie and Church governement Is it equall to make these our iudges heerein No by no meanes Which I have signified also †Pag. 109â— before Yea if there were no perill as there is much in following their wordes and deedes in the matter of Church governement aforesaide yet wee ought not to offer so much wrong to Christ and his word as to seeke for direction and warrant in a matter of conscience any where but in his word Howbeit notwithstanding al this though those titles given to Bishops vnder Constantine and after as heere hee alleageth them are too glorious and stately for Ministers of the Gospell yet none of them implyeth such Lordship nor Sole authoritie Spirituall as with vs the English wordes Lord Bishop do imply For theÌ„ they had not such sole authoritie as I have “ Pag. 64.63 66. already shewed nor long time after as now they * have Wherefore neither do these allegations of the Doct. that is the titles given to Bishops vnder Constantin nor 100. yeares after fit his turne neither wil they serve his purpose Finally it is to bee noted how the Doct denyeth that “ Def. 3 15â— Bishops may behave them selves as Lords of the Churches yet holdeth they may be called Lordes Surely his conscience telleth him that it is to much which hee giveth them For els why may they not behave theÌ„ selves answerably and according as their iust name is Where hee saith “ Pag. 153. the title of Lord Bishop is not given with relation but as a simple title of honor and reverence And the relation is not in the worde Lord but in the word Bishop This is plainly a meere shift and an vntruth For the relation is in both these wordes Lord Bishop iointly That is to their people they are Bishops with Spirituall Lordly power that is they have sole authoritie spirituall over them And so they are called Lords Spirituall which †Pag. 150. hee seemeth in an other place to acknowledge Thus all in vaine hath the D. laboured to make good the lawfulnes of our L. Bishops Now fourthly let vs note that froÌ„ this point that the Church governement ought to be alwayes with the peoples
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
first settled in the Apostles and that this cannot be doubted It is not so I doe both doubt it and am sure of the contrary Christ setled the moderation of the Keyes first in †Mat. 18.17 the Church His commission to his Apostles was given “ Mat. 28.19 Ioh. 20.23 after Not depriving the Church of her former power but ioyning the Apostles their successors to her as her Guides Withall two thinges further are to bee noted 1. Doct. Bilson heere maketh all Pastors indifferently to have power to Minister and deny Sacraments Censures Whereby it followeth that the Diocesan Bishops only have not this power For saith he they the ordinary Ministers must be trusted with both or with neither †Pag. 110. 133. 162. 199. 162. You must free them from both or leave both vnto them Wherein also none may compell them or force them Sure this quite overthroweth his owne practise and state and the whole order in England 2. We may observe a Syllogisme in his owne wordes heere elswhere Speaking indefinitly of those which have authoritie in the Church he saith “ pag. 111. They must looke not only what they chalenge but also from whom they derive it If from the Apostles then are they their Successors if from Christ as Collegues ioyned with the Apostles wee must finde that consociation in the Gospell before wee cleare them from intrusion No man should take this honor vnto him selfe but hee that is called of God as the Apostles were If they be called by Christ Heb. 5. read their assignation from Christ if they be not surcease that presumption And to do otherwise is to “ Pag. 19 Mat. 15 transgresse the commandement of God for the traditions of Men. †Against the Seminar part 2. pag. 318. The authoritie of Patriarkes Archbishops meaner Bishops over other Ministers was not by the institution of Christ or his Apostles but long after by the consent of the Churches the custome of the times and the will of Princes Therefore the Conclusion followeth of it selfe the authoritie of Patriarkes Archbishops meaner Bishops over Ministers is intrusion and presumption and transgressioÌ„ of Gods commandement At vs Doctor Downame would rage if we should conclude so but I hope he will take it better in Do. Bilsons wordes His “ Pag. 114. 115. Fathers and Councills if they absolutly exclude the peoples consent I leave vnder his owne censure †Heere and also pa. 22â— before observed But I take them to meane otherwise though indeed a very great power and almost absolute was nowe exercised by many Diocesan Bb. in ExcoÌ„municatioÌ„ Absolution Hee saith Cyprians Augustines yeelding the people a consent was “ Pag. 119. not for any right they had but to prevent scandalls But their right both by precept and practise of the Apostles is sufficiently shewed before Yet indeed it was to prevent scandalls among the people also Which very point is a firme reason likewise that this spirituall libertie of the people then was their right For first they could not bee scandalized so oft fearing to loose their consent in such affaires so many ages togeather and in so farre distant countreis but that they were then taught and they learned froÌ„ time to time that this was their right If the coÌ„trary then had ben taught then they could not have ben scandalized nor made jealous least they might be wronged in this behalfe as they were That they were is manifest by all monumentes of those times and by our adversaries confession Therefore the peoples free consent in their spirituall governement was then taught and it was their right in the ages after the Apostles And truly this ever hath ben is and wil be scandalous and offensive iustly to a Christian vnderstanding Congregation viz. to have any thing Spiritually and Ecclesiastically forced on them The case is perpetuall But †Mat. 18.7 wo to them by whom offences come specially to such Therefore wo to them who yeelde not this libertie to such people perpetually Yet he saith “ Pag. 112. In Scripture hee findeth neither Example of it nor reason for it Who can let words If men list to speake who can stay them Some will shut their eyes and say they see not light at noone Against Election with the peoples consent he said before †Pag. 69. Examples are no precepts As it were acknowledging Examples How beit besides that this is the “ Bellarm. de Cleric 1.7 verie Iesuits shift he him selfe coÌ„futeth al these evasioÌ„s though they be his owne First yeelding that †Perp. gov pag. 373. the Apostles taught the Church by their example Then testifying thus “ Pag 49. This Prerogative to be best acquainted with the will meaning of our Savior and to have their mouthes and pennes directed and guided by the holy Ghost into all truth aswell of doctrine as of Discipline was proper to the Apostles Againe †Pag. 43. They set an order amongst Christians in all things needfull for the governement continuance peace and vnitie of the Church And “ Pag. 106. The Scriptures once written suffice all ages for instruction And heere I beseech the Christian Readers of all degrees that they take me not amisse to which some mens humors are to prone viz. where in an other place I have said The particular Congregations of England are true Churches “ Declarâ—â— pag. 6. accidentally My meaning is that as those particular Congregations have in them godly and holy Christians consociated togeather to serve God so far as they see agreeablie to his word so they are in right from Christ essentially true Churches of God and are so to be acknowledged by vs and in publike not to be absolutly separated from But in respect as these Congregations are parts of proper Diocesan and Provinciall Churches so they are true Churches of Christ accidentally In respect of them it is an accideÌ„t For proper Diocesan and Provinciall Churches being not in the N. Testam have in them by accident the true essentiall forme of Christs Visible Churches Seeing also this forme is repugnant to the constitutioÌ„ forme of the other as †hertofore I noted †Reas. for ref pag. 23. by comparing their divers Definitions in “ Pag 200. 318. this Treatise it will most plainly appeare And so these two divers respectes acknowledgementes as I conceave may well bs yeelded to the particular Congregations now in England neither do I see any iust exception against it In vaine also doth Doct. Downe vpbraid vs that †Def. 4.81 we seeke to overturne aswell those Churches where the Geneva discipline is established as ours That “ Def. 1.10 we agree with no reformed Church in the worlde That †Pag. 38. 47. nonâ— are of our minde but Brownists and such like Hee maketh the Brownistes happy men Can hee reproove them if they follow Zuinglius