meet and able to have the governement of the Church there And againe out of Egesippus “ 4. â—1 After that Iames was slame Simeon the soâ—e of Cleophas was made Bishop whom in tâ—esecond place all the Disciples appointed by voyces to that governement This was the first most notable exaÌ„ple of the Christians pract se in this matter neither caÌ„â—â—â— we read of any neerer to the Apostles after the times of the New TestameÌ„t then this Also wee see it was in the very Mother Church of all Christianitie Wherefore this order of Calling to the ministerie rather then any later is most worthy yea necessary to be observed and imitated by vs every where and for ever The like we read of there againe thus “ 6â— Anno 205. When Narcissiâ— the Bishop had withdrawne himselfe was gone no man knew whither they who governed the neighbour Churches thought good to make another Bishop But how By the peoples voyces And so Dius was chosen Afterward Narcissus returning the Brethren desired him to take againâ— the governement of the Church Vnto whom was adioyned Alexander for his fellow the people of Ierusalem with the common consent of the neighbour Bishops constrayning him necessarily to tary with them These were the meanes that made these Ministers Ignatius of Antioch teacheth and saith to the Church at Philadelphia that “ Ignat. ad Philad It was meâ—te for them as being a Church of God Anno 112. by voices to chose their Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It can not be denied but that this writer sheweth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Lifting vp of hands â—n thepeoples voyce giving that Elections of Ministers were then made by the peoples free choyce Seeing he signifyeth Ordination and Laying on of handes by another proper word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The practise of the Church of Rome was also the same in this matter Anno 240. Of which we read ' Euseb 6.2 When all the Brethren were come togeather in the Church for the purpose to chose a Bishop whose place now was voyd the whole people with one consent cryed that Fabianus was worthy of that dignitie and presently he was placed in the same Afterward againe we read of Cornelius that he was chosen in like maner For so writeth Cyprian of him saying †Cyprian Epist 4.2 Factus est Cornelius Episcopus de Dei Christs eius iudicio de plebis qua tune affuit suffragio c. Cornelius was made Bishop by the iudgement of God and his Christ by the voyce giving of the people which was then present c In an other place also he saith Hee was †3.13 de Dei iudtcio Cleri ac Plebis suffragio ordinatus Ordayned by the iudgement of God and by the voyces of the Clergie and people The practise of the Church of Carthage was the same Anno â—5â— as Cyprian also speaking of him self sheweth saying that he was chosen “ Cyprian Epist 1.3 Populi vniversi suffragio in pace by the voyce-giving of the whole people in peace and quietly also he calleth this †1.8 their voyce giving Gods iudgement And he writeth of another Church in Afrike at Legio as we may gather that there one Sabinus was made Bishop †1.4 de vniversae fraternstatis suffragio by the voyce-giving of the whole brotherhood and by the iudgement of the Bishops that were come togeather But above all other that place in Cyprian is singular for our purpose where his owne iudgement and sentence with many other Bishops besides is to bee noted concerning this power and right of the people It is in this same Epistle a litle before thus “ Ibidem viz. 1.4 Plebs obsequens praeceptis Dominicis Deum metuens a peccatore praeposito separate se debet nec se ad sacrilegi Sacerdotis sacrificsa miscere cum ipsa maximè babeat poteslatem vel eligendi dignos Sacerdotes vel indignos recusandi Quod ipsum videmus de Divina authoritate descendere c. A people obeying the Lords Commandementes and fearing God ought to separate them selves from a wickeâ— Minister and not ioyne them selves to the Divine Service of a Sacrilegious Priest seeing they the people chiefly have power to chose worthy Ministers and to refuse vnworthy ones Which thing also we see cometh fiâ— Divine authoritie c. Lo what Cyprians iudgement is of the peoples power right in the making of Ministers He with divers other his fellow-Bishops doth heere professe that it cometh froÌ„ Divine authoritie So before he called it Gods iudgement and his Christes What can be more full and absolute to our purpose then this The same also he holdeth touching the peoples power in Church ceÌ„sures As where he willeth Stephan Bishop of Rome to write “ Epist 3.14 ad plebem Arelate consistentem to the people at Arles in France His intent is heere that their Novatian Bishop Martianus should bee removed and another set in his place by them togeather with Stephans helpe And elswhere touching one Victor a Presbyter fallen from the Church returned againe Cyprian greatly misliketh rebuketh Therapius the Bishop for receaving him †3.8 sine petitu conscientia plebis without the desire knowledge of the people and adviseth him that hee do so no more And as touching himselfe hee sheweth in many places his owne constant practise to be such also Or without the desire c conscience of the people First of some rash and proud Presbyters hee saith if they persisted in their scandalous behaviour they should answer it “ 3.14 apud plebe vniversam before all the people as iudges with himselfe others of their misdemeanor Againe writing severally to his people about some that desired to bee reconciled to the Church at Carthage he saith “ 3.16 Examinabuntur singula praese itibus iudicantibus vobis Every thing shal be examined you the people being present and iudging of it And thus hee meaneth where he saith hee must †3 1â— dispomere omnia consilij communis religione disoose all things by a religious observing of such common advise Lo he putteth acknowledgeth Religion heerein And therfore it is that to a few Presbyters of his Church who had written to him being then absent from Carthage about som of his church affaires he saith He could not so much as write backe to theÌ„ therof “ 3.10 Seeing he had determined to do nothing privatly of his owne minde without the Presbyters counsaill and the peoples consent And promiseth that when hee should returne he will handle matters in common both such as were past while hee was absent and also such as were to come after his returne Yea and therfore in an other place he saith “ 3.19 Praiudicare ego solum mihi rem communem vendicare non audeo I dare not praeiudge
strangers voice they will flee from Ioh. 10.27.3 But they can not thus discerne and try vnles they may reiect their Teachers being false and erroneous And if they may reiect they may chose Yet alwayes as I said in the best maner they can Some heere obiect and say The people in deed have power and right but they have not meanes thus to do wheÌ„ they want Ministers I answer if they have power froÌ„ whom have they it It wil be said from God If the people have power from God then they have meanes also Otherwise God giveth power in vaine But that is absurd c false that God giveth any power in vaine or such as can not be acted If God intend an end as he doth in giving all power then sure hee intendeth Meanes also to effect the said end And so a Church wanting Ministers but having power from GOD hath Meanes also to make Ministers and so likewise to do everie other Ecclesiasticall action They are not vtterly altogeather destitute of iust and lawfull meanes to performe any such action for their owne vse in the feare of God That is the best meanes they have is sufficient wheÌ„ they have not such as they would and should have otherwise So then this was the answer which the said Tilenus gave to that FreÌ„ch Lord. But in deed this is not only Tilenus answer in this matter for it hath ben the coÌ„mon defence of all sound Protestantes alwayes when they be opposed touching their Ministerie Which the common consent of all our Attestators before cited See our very Adversaries beeren Above pa. 73. 74. c. and many other maketh manifest If any have given other answeres yet only this hath ben the firme sure anchre to trust to Other answeres are all to weake vncertain this only is cleere and constant Though “ Perpe gov Pag. 335. D. Bilson do vniustly deny it A most certain deduction of this power and right of the people from Christes ordinance in the Gospell I have plainly shewed before in the sixt Chapter Also the benefit and fruit of this defence we see in all Churches abroad namely it is evident in those of France Against which the learnedst of the Papistes have nothing soundly to reply So that the Churches there flourish and increase mightily blessed bee God Who but for this answer would certainly both then when Tilenus so did write before and since have ben much troubled and staggered and no lesse then shamed As many are now with vs in England who do shunne and despise this answer Whereby I see that to lay against the Papistes their other errors before we have cleered the lawfulnes of our Ministerie is in deed vnseasonable and little availeable For if we be shamed in the eyes of vnderstanding people or have not certainly what to hold stand to when we be vrged to make good the Calling and lawfulnes of our Ministerie Papistes will easily with distinctions and subtile answeres make a faire shew in reconciling other matters betweene vs in controversie to Gods worde though I graunt they be grosse When we are shamed in so maine a point as the Calling of our Ministers is in no other matter afterward we shall neither can we have good successe But our adversaries of the Protestantes in Englande what say they to this How defend they the Calling of our Ministers against the Papistes D. Bilson denyeth vehemently that “ Perpet gov pag. 335. 368. the peoples consent is essentiall in the making of any Ministers I desire him then to tell vs what is essentiall in it There is no question but somewhat is The very question is Who have power essentially to make Ministers Then what is it which is essentiall in making a Minister If the peoples consent be not surely I know not what els they will assigne to be And yet as I said somewhat must be Wherefore I conceave the peoples consent may be said to be essentiall by Gods word in the making of a Minister vnder the Gospell because no other thing els can be assigned by Protestants as Essentiall therein The common answer in a maner of all men is that in England our Diocesan and Provincial Bishops do give our Ministers their Calling and Office Heere I demande is this Essentiall in the Calling of our Ministers or is it not I thinke few advisedly will saye it is Essentiall For whatsoever is Essentiall any where the same is essentiall every where as “ Pag. 81. before I have observed And so they must deny the true Essence of Ministerie in the forraigne reformed Churches where they have no such Bishops at all where at first they had no Minister at all Therefore they will not say I thinke I know they can not that the Ordination by Bishops is Essentiall to Christes Ministerie vnder the Gospell Yet againe if they say not so they answer the Papist nothing they satisfie not the question So that what they will resolve on in this point Surely no man can well tell Wherefore heere the craftie Priestes and Iesuites among vs will perswade vehemently their disciples that they have got the victorie Seeing wee can not affirme whence our Ministerie is essentially derived given vs. In the end I doubt not the coÌ„mon defence will be this that our said Bishops by their sole authoritie and power do essentially give the Calling of all our Ministerie And that from Archb. Cranmer Ridley our first Protestant Bishops they have stil so done Let what inconvenience soever follow thereof Be it then so Yet even they likewise must have it given to them They viz. those our first Bishops must have it derived vnto them froÌ„ others From whom had they their authoritie and power Briefly it will bee answered they had it given them from the Bishop and Church of Rome And that in deed is the truth the Pope is he who made Archb. Cranmer and Ridley c. such Bishops They had no other Ordination since And from them all the rest of our Ministers have had their Ordination to this day And so the effect of all is that our whole Ministerie in England successively and derivatively cometh from the Pope See the Supplication for Toleration pa. â— Doct. Downame Doct. Bilson and all that maintaine the Church state in England will thus answer But O miserable defence wofull vnto vs. Which in deed though it be false yet it is such as the Papâ—sâ—es desire and do triumph in It is false two wayes First whatsoever the Church of Rome did give to Archbi Cranmer c. that wholy they tooke away againe namely when he fel from them For then they both deposed him and excommunicated him So that they left him no whit of that power function so much as lay in them which they had given him But questionles if they could give it they could take it away Wherefore so soone as hee was ours being thus
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
in a Synod but it is in the power and free liking of every Parish who only have power to exclude from the Churches communion the impudent sinner If wee looke thoroughly into the wordeâ— which are in Math 18. we may finde him only to be excommunicate whom the common consent of that Church where the man dwelleth hath shut out Againe “ Epichirifis de Ganone Missae Est particularis Ecclesia ea cuâ— preceptum est vt morbidum membrum resecet Math. 18. quales ea Corinthi ad quam seribit Paulus aliae quarum se curam gereâ—â—dicat quibus se pari modo docere asserit â—nquiens Sollicitudo omnium EcclesiaruÌ„ sicut 〈◊〉 omnibus Ecclesijs doceo That is a parti ulat Church which is commanded to cut of the infected member Math. 18. Chap. â— Such as that of Corinth is to which Paul writeth and others which he saith be hath care of and in which he affirmeth that he taught altogeather alike saying The care of all Churches and As I teach in all Churches And concerning Calling to the Ministerie he saith * Ecclesiaste◠†It seemeth that there is nothing so agreeable to the ordinance of God and to the old institution as that all the whole Church of the faithfull amongst a people togeather with certain learned and godly Bishops and other faithfull men having skill in things should choose a Pastor And after againe Let therfore these proud Bishops and foolish Abbots goe shake their â—ares For it is convenient that the right of the Election should be in the power of the church of the faithfull instructed by the counsaill of learned meÌ„ Moreover he writeth thus “ Ad Valent Compar Hee that with a Councill of Bishops shall impose on Christian people any law or observatioÌ„ at their own liking he meaneth without the peoples coÌ„sent hic violento imperio ius Ecclesiae invadit Hee invadeth the Churches right by a violent command And therefore such Bishops as thus doe absque Ecclesia without the Churches consent statuentes suâ libidine Artic. 64. decreeing at their owne pleasure he saith are nomine tenus Episcopi reverà tyranni in name Bishops but in deed tyrants And thus much out of this holy man of God and noble witnes of Christ Maister Zuinglius Maister Luther another mightie and Luther principal champion for Gods truth at the same time wrote a special treatise which hath this title * Tom. 2. pag. 374. Quod Ecclesia â—us potestatem habeat indicandi de quavis doctrinâ item vocandi Ministros Evangelij aut si fideles esse desierint deponendi That the “ In this word he signifieth the CongregatioÌ„ of the people Church hath the right power to iudge of any doctrine also of calling the Ministers of the Gospell or if they cease to be faithfull to depose them What can be more for vs then this is In another place he saith “ Pag. 369. b. Chemnic examp part 2.27 a. Claves sunt totius Ecclesia The Keyes belong to the whole Church In his booke of the Privat Masse hee speaketh to the Bishops of his time thus Spiritus Sanctus vui Civitats plures constituit Episcopos Vos singuli estis pluribus Quâ authoritate Nonne ipsius Satanae c The holy Ghost appointed to one City many Bishops but you are one Bishop to many Cities By what authoritie Is it not of Sathan him selfe by you opposing against the authoritie of the Holy Ghost We conclude therfore boldly that you according to the Scriptures the H Ghosts decree are not so much as to be called Bishops but rather adversaries and destroyers both of Bishops and of the Divine decree concerning the appointing of Bishops Againe in his booke against the falsly named Order of Bishops hee saith †pag. 322. At citra iocum vides palam c. But without iest thou seest openly that the Apostle Paul calleth only them Bishops which do preach the Gospell and Minister Sacraments to the people as in our time the parish Ministers and Preachers do Therefore I beleeve without doubt that they by fight possesse the title and name of Bishops And in another treatise “ De Ministâ— Eccles instituendâ— pag. 365. b. Donabo hoc ordmibus Papisticis quod solius Episcopi autoritate instituuntur quos vocant Sacerdotes consensu aut suffragio populi cui preficiendi sunt neque requisito nec obtento cuius tamen cum sint populus Dei maximè intererat vt non sine suffragijs suis quisquaÌ„ eis imponeretur I will yield this saith he to the popish orders that Priestes as they call them are instituted by the authoritie of the Bishop alone the câ—nsent and voyce giving of the people over whoÌ„ they are to bee set neither sought nor obtâ—yned whose chiefe right nevertheles it was seeing they are Gods people that not any one should be set over them without their voyce-giving Thus teach these Pillars of the Gospell Zuinglius and Luther To whom wee will ad our two great lightes that shined sometyme in England Maister Bucer and P. Martyr Bucer Bucer hath these wordes †In Math 16. â—9 Haec potestas penes omnem Ecclesiam est authoritas modo Ministerij penes Presbyteros Episcopos Ita vt Roma olim potestas populs fuit authoritas Senatus This power sway of the governement is in the whole Church but the authoritie only of ministration therof is in the Presbyters and Bishops So as in old time at Rome the power was in the people but the authoritie or direction was in the Senat. In an other place he saith “ De regno Chrâ—â—â— 1. â— The Apostle accuseth the Corinthianâ— for that the whole church did not cast out of their company the incestuous person P. Martyr saith 7. P Martyr †In â— Cor. 16.15 Fatemur claves Ecclesia vniversae datas We confesse the Keyes are given to the whole Church By the Keyes he meaneth Governement and Ecclesiasticall power Also hee saith “ vers 3. it is no mervaile that it is the Churches right to chose Ministers seeing we see the Civill Lawes do give power to Townes to choose their Physicians and Scholemaisters at their owne liking In an other place thus he saith “ In cap. 5.11 Quoniam in Ecclesia de negotijs gravioribus quae sunt maximi momenti ad plebem â—efertur vt patet in Actis Apostolicis ideò politâ—ae rationem habet Because in the Church matters of waight are referred to the people to determine as it is manifest in the Acâ—es therefore the Church hath a respect of the Popular governement or Democracie For so P. Martyr heere meaneth by politia as wee may see if we look in the place Also namely of Excommunication hee saieth Consentiente vniversa Eccsesia Excommunicetur Hoc debet ist ad iudicium antecedere Let Excommunication be with the consent of
people of every Church alwayes ought to have by Christes and the Apostles ordinaÌ„ce as “ Pag. 19. chap. 3.4.5 before we have seene Nay to come nearer No proper and perfect Diocesan Church or larger ever did or doth admit the peoples free consent in their ordinarie governement Vniversally and alwayes it is so indeed it can not be otherwise For where each ordinarie Congregation hath their free consent in their ordinarie governement there certainly each Congregation is an intire and independent Body politike Spirituall and is indued with power in it selfe immediatly vnder Christ And so every of them are true proper Churches So that these Congregations admit not where they are any proper Diocesan Church or larger neither doth the proper Diocesan Church or larger admit intire and independent ordinary CoÌ„gregations Which as I said have their free consent in their ordinary governement They are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as “ Reas. for 〈◊〉 form pag. 23.25 cannot stand together possibly And therfore it is likewise that which heretofore †Ibid pag. 8â— I have affirmed and so do still in the Newe Testament there is not any Diocesan Church or larger to be found Which point though I have in my Declaration proved it by this and 6. other reasons yet I will heere draw it into this Syllogisme againe No Church holding the peoples free consent in their ordinary governement with iust and decent order is Diocesan or larger Every Visible Church in the New Testament holdeth the peoples free consent in their ordinary governement with iust and decent order Therfore No Visible Church in the New Testament is Diocesan or larger The first proposition is manifest of it selfe and I have shewed it more “ Pag. 84 8â— 86. c. fully before The Assumption or 2. proposition is at large proved confirmed in those places which are noted in the margin before viz. pag. 19. and are mentioned againe particularly pag. 76. To which purpose also the whole 3.4 5. chap. do helpe Where I am to adde moreover that this Conclusion is true not only in the New Testament but also in the ages following a long while after That is no such Diocesan churches were fouÌ„d till 420. yeres after Christ yea til 680. and more were past Which I shewed before in the end of the fift Chap. as also I touched it in my Declaration pag. 24.25 But let it be remembred that heere I speake precisely of proper Diocesan Churches and larger There is therefore necessarily a distinction to be made of Diocesan Churches There are proper Diocesan Churches and larger there are improper The proper Diocesan Church and larger is where the people have no power freely to consent in the affaires of their ordinarie Church governement The improper Diocesan Church and larger is where although there be a kinde of Diocesan or larger Consociation of many ordinarie CoÌ„gregations in Spirituall governement vnder one generall Presidencie or Superioritie yet the ordinarie Congregations have their free consent at least they have nothing by their Spirituall Governors imposed on them against their wills Which kinde of Dioces church being duly ordered wee do not gainsay There are hereof also two kinds The one is “ Act. 15.2.3.6.7 Apostolicall viz. where many ordinarie Congregations consociating togeather in their spirituall governement have a Diocesan or larger Synod or Presbyterie over them for their better direction Such the forraigne reformed Churches at this day do enioy The other kinde is where many ordinary Congregations so consociating togeather have one person a constant President during life over them whom men after the Apostles called a Diocesan Bishop some a Metropolitan and such like other names Albeit of these there were without question divers kindes and sortes some exercising greater power and authoritie some lesse that is the ancienter had lesse the later for the most part alwayes had their power greater and greater Ad â—vagr in Tit. 1. For of these Ierome saith most truly both that their Matoritie over the Presbyters of Congregations was by Humane ordinaÌ„ce and also that it came in grew greater paâ—latim by litle and litle that is by degrees Albeit I say therefore that these Diocesan Bishops were of divers kindes sortes yet the first of them neither were in the Apostles times neither were they immediatly after the Apostles Contrariwise D. Downame affirmeth that Marke the Evangelist ordained in Alexandria a Diocesan church coÌ„sisting of many ordinarie Congregations Which he thinketh to prove by some words of “ Euseb 2.15 Eusebius who saith Marke first †D. Downâ— Def. 2.124 constituted churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Alexandria it selfe as he falsly translateth it I say this he falsly translateth as “ 3.137 3.25.16 Doct. Dovâ— also did before him wherevpon the whole grouÌ„d of their error doth rest Def pag. 17 â—â— Which their falsificatioÌ„ I shall by Gods helpe shew plainly out of Eusebius him self even in this very place The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not heere signifie in a place as they vntruly imagine but it signifyeth to a place and so it ought to be translated In Latin we should say ad Alexandriaâ— ipsam or vsque ad that is to Alexandria or vnto Alexandria it selfe This is Eusebius true meaning For he would shew that Marke was the first that constituted Churches in the country of Egypt and withall that hee did so even vnto the chiefe City thereof viz. Alexandria And this is all that hee meaneth heere Twice in this very place besides Eusebius vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this same construction and sense Both immediatly before the wordes in question and immediatly after Before thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Egypt or vnto Egypt After thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Rome or vnto Rome not in Rome nor in Egypt Wherefore so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth likewise in this place which we have in hand seing it runneth in one coÌ„text together with the former and is all one manner of phrase Besides Eusebius straight after alleaging Philo concerning this same people whom Marke converted saith that he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Churches about in the Countrey and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about Alexandria not in Alexandria Last of all Eusebius vttereth this as he doth the next foregoing clause likewise with this terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say or some report By which and the like termes he vseth to relate vncertain and apocryphall things yea sometimes fabulous and vntrue For Eusebius is not precise in setting down all his matters chiefly those which he hath only vpon rumour and report And where hee seemeth to require credit in deed hee is not sparing to name his authors as Egesippus Clemens Dionysius and such other Wherefore divers wayes D. Downames presumptuous assertion and which he doth so boast of that Marke instituted many Churches in AlexaÌ„dria waÌ„teth
Spirituall or sole government Ecclesiasticall yea though over but one Congregation Much more him who exerciseth such spirituall Lordship over a great many CoÌ„gregations Also What is Sole authoritie Spirituall in our sense sole authoritie Spirituall and sole governement Ecclesiasticall we call that which is exercised without the Christian peoples free consent D. Downame laboureth with divers vaine shifts to defend the English L. Bishops herein He can not abide that it should bee saide of them that they exercise “ Def. 1.58.47.43 sole authoritie or sole government Yea in many places hee * Def 3 118.11â—.126.142 sheweth indignation that such wronge should be done them in beeing so reported of But it is strange Are they ashamed to heare of that which they cease not to practise and maintaine every day and that in the sight of the world yea each of them over divers hundreds of Congregations For the people with vs no where enioy any free consent But the D. saith “ Def. 1.43.44 The Bishop hath the Archbishop above him Yea but who is above our 2. Archbishops spiritually No body Againe he saith Provinciall Synods are above the Bishop Idly spoken Is the Diocesan Synod above their owne Bishop Or is the Provinciall Synod above their Archbishop Surely no more then the Vniversall Councill is above the Pope Which is cleane contrarie Now this is it which hee should have affirmed buthe durst not He shifteth further saying “ Pag. 44. Do we not all with one consent acknowledge the Kings Maiestie to have the Supreme authoritie in causes Ecclesiasticall Yea verily wee do But that is Civilly as “ Reas. for ref p. 62. â—â— els-where I have shewed Hee hath no authoritie in causes Ecclesiasticall Spiritually that is his authoritie properly maketh no Church Minister nor Excommunicateth any person Which I suppose your selves do hold even as we do But this is the point in England the Archb. is Spiritually Supreme or hath Supreme authority spiritual in his Province I say thus he is Supreme sole viz. spiritually Wherfore the Doct. Ignorantia Elenchi grosly sophisticateth in shifting from the poâ—â—t in hand to an other matter Where hee speaketh of “ Def. 1. p. 43 Chancellors adioyned to the Bishops and of Presbyters consent with him that †Pag. 42. Presbyters have power to rule their flocke in publike Ministerie and in privat attendance that some of them have voyces in Synods c. I wot not what all this is Sure I am it is as idle as the rest For so much at least is seene in the Popish Church where yet is founde spirituall Lordship sole governement in their Bishops yea oppression violence tyrannie also over the peoples consciences as we well know So that the “ Pag. 43. Supreme and lowdest by and †Pag. 47. the plainely which hee giveth to vs hee ought to take to him selfe Another shift of the Doct. is where because the Hebrew Adoni the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Dominus may be given to Bishops therefore “ Def. 3.147 he would conclude that in English they may be called Lords D. Bilson reasoneth †Perp gov pag. 58. 59. so likewise and that very largely He would prove the same also from the Duch terme Here from the French Monsieur c. But I deny this reason absolutly For heerein there is no consequence Our English terme Lord and Lordship doth alwayes imply Sole government but none of those forraigne termes doth so alwayes Wherefore such reasoning is Equivocating also * Ioh. 13.13 1. Cor. 8.6 12.5 2. Cor. 1.24 Againe Christ only is our Lord in respect of Spirituall Lordship he only is to bee called a Spirituall Lord. But our Bishops are Lords and are so called with vs in respect as they bee Spirituall Lordes as the Doctor “ Def. 3.150 observeth well Wherefore our Bishops Lordship is vnlawfull and derogatorie to Christ Doct. Bilson saith further †Perp. gov pag. 62. If we sticke at titles Christ calleth them Gods Lo how nothing satisfyeth these men Would he have Bishops called by the name of Gods also But I would know of him where doth Christ call them Gods Surely it is but his fancie They are in deed so called no where D. Downame presseth that Bishops are called “ Def. 3.146.150 Angells which is a more honor able title then Lord. And therefore that Bishops may bee called Lords I deny that the name Angell is so honorable a title as a Spirituall Lord which is given to our Bishops This is proper to Christ only as before is said the name Angell is not And so his reason is false Againe though the name Angell be given to Bishops sometime and in one respect yet it is very false to say they may lawfully be stiled and called by the dayly appellation of Angells or that they may ordinarilie vse that title as they do the title name of Lord. Againe the name of Lord is given them as importing their sole governement as before is said But the name Angell importeth not so much neither is it given to any Creature in such respect Therfore from the name of Angell the title of Lorde followeth not Indeed the name of Angell is given to Bishops because they are Gods messengers to shew vs his will not in respect of their governement at all though the Doct. presumeth so to say without “ An Allegorie is no proofe proofe Lastly hee knoweth that all Preachers are in the word called Angells or Messengers but for all Preachers to be called in English Lords or your Lordship surely it would be a very arrogant thing And though hee “ Def. 1.34.46 alleage that the Angel of the church of Ephesus in Rev. 2.1 be one and but one before many Ministers yet neither doth this importe any Lordship in him either in name or practise neither is this precedence or praeeminence signifyed by the word Angel but it is gathered by coÌ„paring this word with the knowen circumstances of those times Further he alleageth that “ Def. 3.152 Princes are called Pastors and for the same cause are Lords Wherein there is no truth nor indeed any good sense The like is that where hee addeth the title of Father is as great as Lord. Nay the name of Father is amiable but Lords may and also they vse to force and compell Neither did the Pope at first take the name of Father peculiarly to him selfe to note thereby any Lordship as his due but to deceave the world by his pretended love over all wherein he desired to seeme a commoÌ„ Father In another * Def. 4.71.72 place he teacheth that Bishops in the New Testament were called Apostles VpoÌ„ which grouÌ„d he “ Def. 3 15â— would conclude that therefore the name of Lord is lawfull for them I answer The name of Apostle and also of Bishop may be vsed sometime
and Kingdome are not absolut and perfect toward vs but are diminished and changed now in respect as they were to the Iewes of old And the very forme of Christes saide Visible Church is changeable by men and may be instituted first by men Whence it also followeth that a noble part of Christes divine honor glory may bee by men diminished and taken from him and may lawfully bee attributed to men Every one of these consequents is certain neyther can any of them be denyed nor shifted off by our adversaries who reiect the said opinion of the peoples necessary Consent in the Church governement Now this I earnestly desire all men to take notice of that they may see what it is that hath mooved mee and still doth to imbrace the opinion contrarie to the course of the Church governement in England God is my witnes that were it not for these vnavoydable Consequents which touch the very life and soule of all true religion and godlynes I should long since have conformed now would in this bebalfe For otherwise what reason have I to care for the people But because my heart and conscience can not indure to admit these Consequentes which I hope is both honest yea necessarie and Christianlike and so will bee acknowledged by every good man that considereth it therefore doe I beleeve this said opinion as an Evangelicall truth viz. that the peoples coÌ„sent in church government is an Apostolike ordinance and Christes immutable Commandement to vs. And therefore principally did I write that Treatise which I intituled The Divine beginning and institution of Christes true Visible or Ministeriall Church Also the Vnchangeablenes of the same by men viz. 〈◊〉 the forme and essentiall Constitution thereof Which is all the matter that I have regard vnto even that I may in no wise be guiltie of that fearfull sacrilege of spoyling God of his Honor and of giving his glory to another which be so mainly “ Isa 42.8 forbiddeth Which I am sure is not don by acknowledging the foresaide right of the Christian people I am sure that thus all the fore named wicked and impious Consequentes †As by ouâ— Attestators beforâ— may bee seene are avoyded and the whole glory and honor of Christ our Savior iâ— preserved safe and sound For thus we easily holde him even in respect of instituting the forme of his Visible Church and governement therof vnder the Gospell to be our absolut Prophet and King and his New Testament to bee intire and perfect yea fully so perfect for vs as the Old Testament was for the Iewes and so the forme of his said Church and governement to be absolutly vnchangeable by men Even altogether no lesse then it was vnder the Law All this in holdinge our opinion I say wre are sure of Wherefore let me reason thus That opinion which yeeldeth CoÌ„sequents so godly and pious must needes it self be godly and pious questionles cometh from God But our opinion aforesaid yeeldeth CoÌ„sequents so godly and pious yea such in deed as are principles and fundamental grounds of Christian faith Therefore this our opinion it self is right godly pious and proceeding from God Contrarie-wise That opinion which necessarily forceth men to such impietie and vnchristian Consequentes as “ Pag. 133. 134. before I noted eveÌ„ to the overthrow of principles of faith the same it selfe is not of God neither standeth with truth What autors and fautors so ever it have But the opinion of our adversaries verily is such It forceth men of necessitie to those impious vnchristian Consequents as I shewed They can not possibly avoyd them Therefore the opinion of our adversaries viz. who deny the Christian peoples consent in Church governement to be an Apostolike Ordinance and an immutable coÌ„mandement of Christ and so do hold the forme of a proper Diocesan Church and governement to be lawfull and good their opinion I say is not of God neither standeth with truth Now the case standing thus as most cleerly it doth no man can deny but that in coÌ„sideratioÌ„ of these certain coÌ„sequents aforenamed as also in other iust respectes that faithfull man of God whosoever hee was that made that “ An humble Supplication c. An. 1609 Petition to the Kings Maiestie for a Toleration of our way and profession with peace and quietnes in England had great reason so to do and also his Excellent Maiestie bee it spoken with reverence to his Royall Estate to admit of it For what evill can ensue from vs when wee strictly hold fast as we do such holy and Divine principles of Christian faith as before are mentioned and when our inconformitic to the common course in England is only for these causes as I for my part do call God to witnes to my soule it is I say in regard of Religion thus what evill can probably be thought wil ensue from vs And as touching our tractablenes vnder the Kings authoritie and governement Doc. Downame our bitter adversarie “ Def. 1.66 acknowledgeth that wee submit our selves enough Nay he holdeth it to bee too much and proudly he calleth it a desperate or frantike minde in vs so to do But wee holde it our bounden dutie in the presence of God to submit our selves to any Civil Magistrat be he never so meane if the King appoint him over vs. But saith he †Def. 1.83 The summe of our suite in that petition is that we may be tolerated Schismatikes I challenge this rude Doctor and will prove that we seeing we holde only those fundamental Grounds of ChristiaÌ„ faith above meÌ„tioned and that which is evidently built vpon the same are not Schismaâ—â—kes Againe I will prove and make it manifest that indeed him selfe and his consortes are Schismaticks Who are the Schismatiks in England seeing he and they deny those foresaid fundamentall grounds of faith for which only wee contende They therefore them selves are the Schismatikes and “ Rom. 16.17 1. Tim. 6.3 the makerâ— of the division which is now in England All wise men know that not the difference but the cause maketh a Schismatike Let mee once againe therefore presse them with Augustinâ— sentence against the Donatistes which once already †Ang contra Peril 2.25 I did heretofore But they love not to heare of it Saith Augustine “ Reas. for ref pag 77. Virum Schismatici nos sumus an vos nee ego nec tu sed Christus interrogetur vt indicet Eeclesiam suam Lege ergo Evangelium respondet tibe c. Whether we or you be Schismarikes aske not me nor yourselves but aske Christ that hee may shewe his owne Church Read the Gospell therefore and 〈◊〉 answereth thee c. Our Doctor hath an absurd and profane distinction which though he apply it to another matter yet peradventure hee would vse it in this cause against vs if hee could finde that it would bee taken as currant Hee
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