of England in maintayning Diocesan and Provinciall Churches Calvin and Beza abused and that therein they are against vs. First though Calvin doe note in this Chapt. the Churches state “ Institut 4.4.1 before the Papacie yet he saith not neither was it before Papalitie began Againe your governement may bee not withstanding from the Papâ—sts as indeed it is though this Church state there noted by Calvin were before the Papacie Chap. 4. For your governement is by him described in his †Chap. 5. next Chapter where hee saith “ Sect. I am in eligendo totum illud ius populi sublatum est Ad solos Canonicos integra potestas translata est Ills in quem volunt conferunt Episcopatum eum mox in conspestu plebis producunt non examinanduÌ„ sed adoraÌ„dum Now all the right of the people to chose thâ—ir Pastor was taken away The whole power was transferred to the Chanons or Prebendaries only They bestow the Bishoprike on whom they will him they bring forth before the people not to be tryed but to be worshipped of them And though hee saith this was “ In the title of chap. 5. tyrannide Papatus by the tyrannie of the Papacie yet every one seeth it to be the same kinde that is vsed in EnglaÌ„d which differeth substantially from the ancient forme of Church governement yea from that by him noted in his 4. Chapter which is not it that you exercise labour to maintaine So any may see from whom in deed you have receaved your governement Secondly he saith those before had almost nothing dissonant from Gods word Where he graunteth they had somewhat And therefore hee would not that this Church governement should be * See before pag. 149. our patterne though hee held it not wholy intolerable What meaneth the vaine Doctor to say wee “ Pag. 146. our selves do extend our assertioÌ„ to two hundred yeares We do not extend our patterne so farre Indeed we say a proper Diocesan Church was not before that time But we take our patterne of a Church only from the New Testam as wee ought Against which fundamentall point of ChristiaÌ„ religion see how profanely and yet absurdly hee reasoneth Aswell they may alleage that no whole Countrey ought to be converted because none was in the Apostles times as to deny a whole Countrey to be a Church Should weâ— not vse that forme of a Church which the Apost vsedâ— because it was not so in the Apostles times Never did I heare a more senseles speach and yet it savoureth all of impietie Every visible Church may containe no mo ordinary Congregations then the New Testament sheweth that a Church coÌ„tayned then which was but one and yet a whole Country may be converted to the faith and being converted may be reduced into many Churches in nomber according to the forme †Galat. 1 â— 21. and â— Cor. 8.1 1 Cor. 16.19 extaÌ„t in Christs TestameÌ„t And God forbid wee should professe to doe otherwise As for Calvin beside that above noted in him “ Pag. 149. speaking of the Order set down in Scripturs he saith the same is it †Instit 4. â— â— quo EcclesiaÌ„ suam gubernari voluit Dominus wherewith the Lord would have his Church to bee governed alwayes Againe “ Sect. â— Ecclesiae disitpationem vel ruinam potiùs exitium molitur quisquis ordinem hunc de quo disputamus HOC GENVS regiminis vel abolere studet vel quasi minus necessarium elevat He seeketh the ruine and destruction of the Church whosoever indeavoureth to abolish this order and THIS KIND of governement whereof wee treate or maketh light of it as lesse necessarie speaking as I said of that same kinde of ordinary governement which is fouÌ„d in the New Testament Which being Calvins minde can we thinke that hee would like of the Doctors mutabilitie No nor of his calling him and Beza “ Defen 2. pag. 140. Authors of Discipline and him the first or chiefe founder of it Beside is not this Doct. a cunning dissembler who can say of Calvin that his memorie with me is blessed and yet curseâ—h and revileth his Discipline as he calleth it Thirdly is it truth must we abide it that Calvin agreeth with the Do. against Lay Elders as he calleth them And his Refuter reproving him for that speach he mocketh saying What shall become of me now He saith he will salve it But how Forsooth he confesseth Calvin is against him both touching the Scripture and also the practise of the first Churches How salveth he the matter then Calvin saith that afterward Every City had a College of Elders all which were Teachers What then Can not Calvin thinke that this might somewhat differ from the Scripture and that this was thus about and after the Nicen Councell hitherward and yet in the first age of the Church after the Apostles there were som such lay Elders Is it not possible that Calvin may thus meane but that hee must needes agree in this matter with the D. and grosly contradict himselfe Thus forsooth our D. will needes have it in wordes commending Calvin Beza for the learned Disciplinarians but indeed making them what he can to seeme fooles Fourthly neither Calvin nor Beza “ Pag. 14â— 144. agreeth with them nor materially differeth from vs about a Diocesan Church as hee almost every where repeateth that they doe and is still beating vpoÌ„ it But falsly For first Calvin maketh not even then the City Country to be but one body He saith †Instit 4.4 2. velut Corpus as it were a Body Hee meaneth not that it was a persit Body but that there was some resemblance of one Body because of the consociation of all vnder one Bishop Yet indeed hee maketh each Parish then a Body substantially Saying “ Sect. 1â— Cum Parochijs novi Presbyters destinabantur tunc loci multitudinem nominatim consentire oportuit When newe Presbyters were appointed to Parishes then the multitude of the place must namely consent This power made them a Body indeed and to the Diocese they belonged but as it were to a Body or as having som resemblance of a body Which yet consisted in deed of many distinct bodyes someway independent This is the Diocesan Church which Calvin and Beza also speake of and is constituted at Geneva and in France and in the Lowcountries c. But this is not the †See before pag. 88. 89. proper Diocesan Church which is in England There is a substantiall difference betweene this improper and vnperfit Diocesan Body and that which is proper and persit Now then how do Calvin and Beza agree with the Bishops of Englande touching a Diocesan Church as he so ofte vaunteth and boasteth that they do Or how do they dissent from vs Wee see they do not The Doct. doth but slander them Neither “ Def. 2.147 doth Beza
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
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
or to Timothie For he would not that they should do any thing by their privat authorâ—tie but he commaundeth them to take care that worthy and fit Ministers bee ordayned aâ—cording to the office of Guides and Overseers Nâ—ither is it likely that more was graunted to them then to the Apostles themselves who determined nothing in this cause at any time without the churches cousaill or witbout taking the churches advise For a little after they both chose Deacons publikly in the preseÌ„ce of the church and Paul with Barnabas are read to have ordayned Presbyters throughout every Church gathering the voyces of every maÌ„ Act 6 3.4 Arguitur exemple hoc corruptissimus idemque perniciosissimus Ministros eligends mos quem tam seculis aliquot hâc in causa imperâ—um obtinuisse constat Quofit vt non raro vâ—us aliquis in pluribus Ecclesijs privata authoritate Ministros Eligat Ordinet Quaete potissimum ab Abbatibus Episcopis Prapositis peccaiur Nec meitùs rem administrant nonnulli inter eos qui Evangelij nomine gloriantur Ecclesiarum reformatores baberi volunt Dum enim isis malè vsurpata possessione Monachos Episcopos vt par est eijeiunt Ecclesijstamen libertatem illorum tyrannide ereptam non restituunt Sed pro suâ— arbitrio administrant quae olim ab Episcopis Monachis administrari solebant Quod malum nisi brevi reprimatur Simoniâ—m exitialem omnis Ecclesiasticae Disciplina confusionem nobis pariet Atque omne boâ— Romanis Pontificibus debetur c. Maximè Calisto secundo ex quo tempore Ecclesia libertas ceu lethali morbo contabescens tandem in vniversum evanuit Quam quicunque restitutam volunt sive illi verbi Ministri sint sive Magistratus huc incumbendum sibi esse sciant vt vetus Ministrorum eligendorum consuetudo in ducatur By this example is reproved that most corrupt also most pernicious manner of chosing Ministers which it is manifest hath gotteÌ„ DominioÌ„ Lordly rule in this affaire now these certaine ages Whereby it is that not seldome one both choseth and ordayneth Ministers in many Churches by his privat authoritie Wherein chieflic the Abbots As in England c. Bishops and Rulers offende Neither do divers others among those that glorie in the name of the Gospell and would be counted Reformers of Churches order this matter better For while they put foorth the Monkes Bishops as it is meete they should out of their possession wickedly vsurped yet the libertie which they tooke away from their tyrannie they restore not to the Churches but administer those thinges at their owne will which in time past were wont to bee administred by the Bishops and Monkes Which evill vnles it bee shortly repressed it will bring foorth among vs both Simonie and also a deadly confusion of all Church Dâ—â—ciplice And all this wee have from the Bishops of Rome c. Chieflie from Calistus the second FroÌ„ which time the Churches libertie as it were languishing with a deadly sicknes at last vanished away wholy Which whosoever do desire that it may be restored whether they be Ministers or Magistrates let them know they must labour for this that the old custome of chosing Ministers bee brought in againe 11. Vrsimus Vnto these we will adde Vrsinus who teacheth thus Math. 18.17 If he refuse to heare the Church “ Catech. pa. 799.800 Printed at Oxfor An. 1589 let him be vnto thee as a Heathen a Publican In these wordes Christ expresly commaundeth all whosoever beeing after this sort admonished by the Church will not repent to bee by the common consent of the Church excommunicated vntill they repent And whosoever are excommunicated they againe professing and shewing in their actions amendment are altogeather in lake sort receaved into the Church as they were exiled from it namely by the iudgement of the Elders by the consent of the Church and the authoritie of Christ and the Scripture And that deâ—untiation whereby one is excommunicated is not in the power of the Minister of the Church but in the power of the Church and is done in the name of the Church because this Commandment was given by Christ vnto the church For he saith expresly Tel the Church 12. Danaus In 1 Tim. 5.22 Heere also Danaus is worthie to bee remembred He saith Approbatio eligendi Ministri ad plebem totum populum Ecclesia sanè pertinet The approbation of the Minister to bee chosen pertayneth truly to the whole people of the Church Againe Plebem non esse ab ordinationibâ— vocandorum preficiendorum muneribu Ecclesiasticis excludâ—ndam demonstant examplâ— veteris Ecclesiae c. That the people â—ught not to bee excluded from the ordinations of Ministers the examâ—les of the old Church do demonstrat in which without doubt the Election by voyces of the whole Church was vsed as it is easie to be shewed in Act 6. 14. Therefore they do perfidiously deprive the Church of her right Perfidie who thrust a Pastor on a people without their knowledge and consent For they do the Church the greatest iniurie when they spoile her of her iudgement and voyce giving Sacrilege or Church robbing Who therefore are truly to bee called Sacrilegious or Church-robbers Neither indeed is he a lawful Pastor which is over a flocke being ignorant of his comming or against their will or not consenting Which presently after he sticketh not to applie to the callings of the Ministers in England saying Ex his omnibus apparet quam nulla sit vel non legitima corum verbi Ministrorum Vocatio c. By all this it appeareth how that calling of Ministers is none or not lawfull which is made by the authoritie letters commaundement and iudgement of the King alone or Queene or the Patrone or Bishop or Archbishop c. veluti in mediâ Angliâ as it is vsed in England Id quod dolendum est which I speake with greefe Moreover concerning Excommunication he saith “ In vers 1. Hac iurisdictio est totuâ— quidem Ecclesia ratione potestatis Prepositotum autem ratione exercitij adminisirationis This iurisdiction is the whole Churâ—hes in respect of the power thereof but it beâ—ongeth to the Guides of the Church in respect â—f administring it namely populo assentiente with the peoples consent as hee addeth a â—ittle after And againe Executioni puâ—lica censura intervenire debet notitia conâ—ensus Ecclesia The knowledge and consent of the Church ought to be in the execution of the publike censure 13. Tilenus Neither shall Tilenus testimonie bee vnremembred who aunswering the Coâ—nt Lavl that required him to shew what calling Calvin had saith “ Respons ad Com Lavallium quest 3 The people of Geneva professing the Gospel did first call Farel to be their Pastor then he they called Calvin to be likewise Applying Ciprians sentence thervnto who avoucheth “ Epist
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
in a good sense â—ay becalled a Parish one ordinarie assembly as I have said The true Grammar sense and proper meaning of the worde Ecclesia in those times doth proove it What Divinitiâ— shall we expect from these Doctors whâ— will pervert Grammar Which ouâ— Doctor is not ignorant of but his error heerein is wilfull All sound †See my Declarat pag. 18 32. Autors of the Greek toung according to whom the Apostles do speak do shew that Ecclesia in the times then and alwayes before signifyed one ordinarie Congregation only and not many His fift error heere is that the New Testament noteth some Churches not defining whether an intire church or but a part And he citeth Act. 9.31 and 15. 3.4.41 and 18.22 Rom. 16.16.23.1 Cor. 4.17 and 6.4 and 11.16 and 14.33 with a great many other But all these are likewise by him grosly abused For in all these places the Scripture speaketh intirely properly not by a figure whereof there is no cause appearing in the text Only in Act. 15.4 the Church signifieth a part namely the People because the text expresly distinguisheth it heere froÌ„ their Guids who were a part also Thus in all the whole Writings of the Apostles there is not one word which sheweth a Diocesan Church to have ben then Wherefore in this point hee is quite overthrowen The D. perverteth his text on which his Sermon Defense resteth yea his very text Apoc. â— 20 which was the whole foundation of his Sermon and Defence is found to bee vtterly perverted and abused togeather with the other places So that all which be buildeth vpon it followeth in his writing after is nothing but cavillation And namely that against my selfe in his pag. 6. where hee saith I have first strongly conceited that there is no true Visible Church but a Parish then have haled the places of scripture where Ecclesia is mentioned to the confirmation of my conceit Let him not abuse people as hee doth by the Equivocation of the word Parish For I meane not that the Apostolike Churches were Parishes as we cal a Parish now in England that is limited within a certaine circuit of grounde Though a Church may be so limited yet it is not necessarie neither was it so then But then every Church was such a Parish as I noted a little “ Pag. 201. Declar. pag. 18.19 Reas. for ref pa. 5.29 before And so it is very true Then why saith hee that I have first conceited that there is no true Visible Church but a Parish He might have seene it conceited before me by those noble and sacred instrumentes †Before pag. 103.104 32. c. And after pag. 214.215 Zuinglius Luther the rest of our Attestators But malice drave him against me as it hath driven him against me in other slanders likewise Wherefore rather he might have said that in this not I If in this the Scripture be haled Zuinglius hath don it c. but they have haled the Scripture from whom I have learned it But I hope those worthies knew the meaning of the Greek Ecclesia better then our Doctor though hee be conceited enough of his owne learning and they maintained it prosperouslie against stronger adversaties then hee â—is or ever will bee But in deed hee ought to blush to charge mee in this case with haling the Sciptures Him selfe haler of Scripture when him selfe is thus found to hale them and pervert them most vnconscionably as before is shewed He is often vpon this “ Def. 2.104.65 that the Church of Cenchreae Rom. 16.1 was a Membrall Church to the Church of Corinth and subiect to it But I have †Declarat pag. 30. els-where shewed this his presumptioÌ„ in taking the Apostles words figuratively here also without cause As if the Apostle called but a part of a Church by the name of a Church there being no reason in the text why he should heere speak Synecdochically Nay to take the Apostle so is coÌ„trarie even to his owne rule I will presse him with his owne wordes I would know of him what reason hee hath to forsake the grammaticall sense “ Def. 1. pag. 33. And where the Holy Ghost speaketh properly how dares be to expound him figuratively Heere I could leave of this point concerning his proofes from the New Testament for Diocesan Churches But that hee †Chap. â— resumeth Rev. 1.20 which was his text and laboureth to make shew of some reason therein First hee saith “ Pag. 42.43.44 those 7. Churches contayned the Cities and Countryes adioyning This is his Minor Which is not only contrarie to the propertie of the word Ecclesia before noted but also coÌ„trary to the expresse text beside which saith this Ephesian Church was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ephesus Rev. 2.1 not without nor contayning that large Country Territorie adioying as he saith it did then The like the text saith of the Church in Smyrna and of the Church in Pergamus and so of all the rest Signifying expresly that every of these Churches was contayned at least when they met within their Cities His shifting heereabout pag. 105 is nothing And that of â—â—keniÌ„g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it is as little For Act. 24.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the City and did not extend it selfe to the CouÌ„try adioyning viz. to the Civill Province of each of them This reason therfore of his is very vntrue Yet he would fortifie it further “ Pag. 43.56 assuming againe that Our Saviour writing to all the Churches of Asia nuÌ„breth but seaven If hee wrote to all then it may seeme that these 7. were generall Churches contayning in and vnder them many other inferior Congregations For it is not like but in Asia properly so called which was the Roman Province and †Cicer. Orat pro L. Flacco contayned Phrygia Mysia Caria Lydia there were moe ordinarie Christian Congregations then only 7. at that time Nay it is plainly false our Saviour heere writ not to all the Churches of Asia The text beside mentioneth “ Act. 20.7 Troas †Colos 4.13 Colossâ— Hierapolis which were questionles within these â—â—undes Magnesia Trallis in all likeâ—â—hood were now also Mentioned in Ignatius Epist and were no â—embers now of any of those seaven 〈◊〉 the Revelation And it is more then â—â—kely that many other besides these â—â—â—ere named were also Indeed Christ â—â—ould that all within Asia yea out â—f Asia too should exemplarily take â—dmonition by this which he writeth â—etsonally directly to these seaven â—one which is all that he meaneth in â—hose wordes “ Rev. 2 1â— Let him that hath an eare â—eare what the Spirit saith to the Churches â—ut this is nothing to proove that all â—hese other Churches were MeÌ„bers subâ—ect to those seaven Yet two reasons â—â—ore “ Chap. 4. he hath One is
they who lately published that book of D. Bils in Latin so to do vnles they meant to shew abroad further his most impertineÌ„t ambiguous vncertain writing yet fraught with bitternes enough against vs. In a word we desire that all men should know that our question is not whether Bishops and their governement be Apostolicall about the proving whereof the greatest part of these twoo Doctors bookes are spent Further though we denie Diocesan Provinciall Bishops of any sort to bee Apostolical yet we do not “ See Reas for Reform Pag. 7. 38 simply deny but that some kinde of them also may bee lawfull were it not that certaine waightie circumstances in these our dayes do stande against them Yea there are Circumstances now verie evident and pregnant against the best sort of Diocesan Bishops which were not in 200. or 300. yeares after Christ So that no reason can be made because they were lawfull in the second or third age therefore they are lawfull now The case being thus it is to be noted that the DD. do not propound the true question betwene vs. For if the peoples free coÌ„sent in their owne Church-governement were not as it is Christs ordinaÌ„ce in the New Testament certainly no CircuÌ„stance nor any thing els could make Diocesan or Provinciall Bishops at all reproveable For which cause the true question indeed betwene the Prelacie and vs or the principal maine question is Whether the people ought to have alwaies their free coÌ„sent in their owne Church government But this specially “ See his Defen 1 38.47 4.80.99 D. Downame putteth away from him with high disdaine coÌ„tempt rayling hatefull accusations and exclamations So that with this hee will not vouchsafe to medle Wherein truely we may see him to be I can not say learned but a cunning bolde and exquisite Sophister And this may be in generall a sufficient Answer even to his whole Defence Although for some other respectes I hope some body will one day examine his particular passages more exactly in a place for the purpose But to our point in hand We cleerâ—y see by this that it is the peoples coÌ„â—ent in the affaires of their owne spiâ—ituall that is Church governement which maketh the matter putteth the difference in deed betweene the Ecclesiasticall Reformation which in all dutifulnes wee seeke and that Church-governement which the L. Bishops in Engl. do exercise I say this concerning the peoples right heerein is it which toncheth the life of our coÌ„troversie Where vnderstand Note that I meane only such people as are not ignorant in religion nor scandalous in their life For only of such Christes Visible Church ought to consist Well to proceed theÌ„ with our point Questionles hence it is that generally the Adversaries of the forenamed Reformation do so strangly reiect yea so hatefully resist and strive against this same Christian doctrine heere propouÌ„ded coÌ„cerning the churches only true governement with the peoples free coÌ„sent as they do Wherein they expresse shew litle ChristiaÌ„ patieÌ„ce for they prosecute those that hold teach the same though out of meere conscience with all bitter reproches base skoffings iniurious slanders and vnmercifull dealings And all this it is plaine not for any manner of evill that they finde in this doctrine or for any incoÌ„venience therin For in truth there is none at all as partly I have shewed “ Reas. for reform pag. 28 heretofore it will further be manifested heereafter But they so hate this doctrine only because of the inevitable consequence of the said reformation which it bringeth with it Which crosseth overturneth wholy their divers enormous worldly carnall desires as any man that looketh into the case may easily see Howsoever it be yet the truth and the agreeablenes heereof with the holy Gospell of Iesus Christ with the assuring of our soules in the way to eternall life as it hath appeared to the world ever since the discovery of Antichrist more cleerely then it did for many yeres before so doubtles it will more and more appeare yet still be made further manifest to al men even where the Gospell is receaved as it is in many places yet not so sincerely as it ought to be See chapt 7. pag. 156. c. For my part because I well perceave that the Antichristian idolatrie and tyrannie of the Church of Rome caÌ„not by Divinitie be souÌ„dly resisted as experience in time will shew neyther was it resisted by our Forefathers at the beginning but by maintayning this Evangelicall point of doctrine among others therefore I have coÌ„descended the more willingly after diligent inquirie thereinto to approve the said point of doctrine viz. that the Church governement ought to be exercised alwayes with the peoples free consent Which also even for “ For that the Papa cie els will come in See Chap. 7. this same cause I can not but beleeve to be the holy ordinance of Iesus Christ for his Church vnder the Gospel and to have ben delivered vnto vs by the Apostles in their perpetuall practise of Church-governement But specially seeing for the same we have the most sure evidence of Gods word in the New Testament which I †Argnm. 3. 9. of the Divine beginning of Chrsts Visible church Declarat pag. 20 â—1 Reas. for Reform pag. 45. 46 47. 48. have heeretofore gathered and observed at large Secondly seeing we have for it a plentifull and cleere Attestation of many Learned Godly and famous Divines both New and Old confirming our faith and strengthening our consciences therein Which Attestation I have thought it needfull at this time and in this place to gather and produce for many causes First my desire is that it may ly open to the sight of all men what a great holy agreement of good men heerein we have which being added to the forenoted fundameÌ„tal certaintie thereof in Gods word giveth so full a satisfaction to every good Christian that who can desire more Secondly all ChristiaÌ„ Civill Magistrates may heereby take good content and be satisfyed touching the innocencie of this way in the Church governement which we holde For when they shall see with what a cloud of such witnesses we are coÌ„passed in defence of this matter they can not imagine any inconvenience by it to their governement notwithstanding all the clamours and invectives of partiall Adversaries against it Lastly heereby also our adversaries virulent tongues and pens if it be possible may bee ashamed to abuse vs as they do with al kinde of vnworthy reproches and slanders when they shall see whom they hate and persecute revile togeather with vs. Wherefore for the publishing of this matter there appeareth every way very great and necessarie reason CHAP. II. The Method and order of this Treatise NOw heerein I purpose to proceed thus First I will shew who among the New Writers are our Maisters Teachers in this point of doctrine
and whose faith wee follow therein whom I put first namely for their singular perspicuitie and resolutnes in it Then I will rehearse the practise of the most ancient times after the Apostles After that I will remember our very adversaries consent with vs heerein sometimes Then I will shew some certaine firme consequences whiche follow from this ground necessarily also some true great inconveniences in reâ—ecting this doctrine Moreover I will answer some of the adversaries chiefest obiections noting also briefly their immodest and vnchristian reproches against this Evangelicall truth And finally adding a brief advertisement touching this cause we will commit the whole coÌ„sideration thereof to the vpright hearted and discreet Christian Reader CHAP. III. The testimonies of many particular late Writers of blessed memorie making for vs in this matter BEGINNING therefore with the New Writers I iudge it meet and convenient to alleage in the formost place the resolut determination of Maister Beza Beza because he of al others is thought by some vnadvised persons to be most against vs in this point Now hee disputing this question at large in his Epist 8â— setteth downe this conclusion Populo invito nihil obtrudatur Let nothing be imposed on the people or Congregation agâ—aâ—t their willes Then the which verily we desire no more this is all in substance that we seek in our assertion Againe vnles it bee so the Church-governement either is a Monarchie or a verie Oligarchie But Maister Beza expresly condemneth both these and the later namely on Math. ca. 18.17 Wherefore howsoever Maister Beza interpreteth some things otherwise then we do vseth some times other phrases then we perhaps do thinke so fit or so frequently to be vsed yet touching this point in question hee agreeth wholy with vs in substance and in effect For let this which he in these wordes setteth downe be yeelded vnto vs theÌ„ wee are satisfyed for the substance of Church-governemeÌ„t To which purpose Maister Beza saith also in Confes 5.35 The Apostles intended in the Churches which they planted that no Pastor should bee obtruded on a flocke against their willes Yet moreover I pray the Reader to note that even hee also strongly maintayneth this right of the people in the affayres of their soules many tymes in more free and large termes As where he saith “ Confes 5.34 I finde no where in any Christian Church built vp that any is promoted either to the Ministerie of the word or Deaconship or Eldership any other way then by a publike and free election And †Sect 35. I repeat againe that which I said before It was never receaved in Christian Churches established that any should be admitted to an Ecclesiastscall function but being freely and lawfully chosen of that Church which it concerneth Againe “ ibid. Pastors are not to be chosen without the consent of the whole Church Also * ibid. They whosoever they are bring Tyrannie into the Church if they call any man to a publike function at their owne will the consent of the multitude being neglected Againe “ ibid. Presbyters were chosen by the voyces at least by the allowance of the whole assembly Vpon the Act. 14.23 he saith See Oecumen in hunc loc Also Badei Commentar The force of this word Chirotonein is to be noted that wee way know Paul and Barnabas did nothing by their private will neither exercised any tyrannie in the Church He meaneth that they here made Ministers by the peoples voyces or free consent not otherwise And vpon 1. Time 5.22 All the authoritiâ— of making Ministers was not in Timothie alone but election being made by the consent of the whole Church then the President of the assemblie did consecrate him by laying on of handes And on 2. Cor. 2.8 By the publike consent of the Church declare that you embrace that penitent sinner againe as a brother even as by the publike iudgement of the Church he was cast out In all the which it is easie to see Maister Bezaes minde and resolution in this question to bee cleerely with vs. As for that which D. Downame “ Defens 4. pag. 81. obiecteth out of him where he calleth one Morellius †Deâ—grad Ministr 6.23 Fanaticall because he pleaded in like maner for the popular governement The D. abuseth Beza and vs all Morellius pleaded for the popular governement in far vnlike maner He sought in Churches perfectly established to bring all things in particular and ordinarily to the peoples hearing examining iudging and voice-giving But neither Beza nor we intend so Wee acknowledge that the ordinarie sway of all Ecclesiasticall authoritie ought to bee in the true Bishop or Pastour of the church and we affirme that right wel so it may bee although never anie thing be imposed on the Church by him against their willes Which thing D. Downame him selfe also acknowledgeth may be and “ Def. 4. p. 21 was heeretofore in a state of the Church * Rather about 420. about 400. yeres after Christ which hee seemeth to allow of Saving that he cunningly falsifyeth the wordes of the Councill which there he mentioneth to wit in saying the assent or connivence of the people where the Councill saith “ Concil Carth. 4. Can. 22. the assent and connivence But to proceed By this before alleaged all men may see Maist Bezaes iudgement in this cause to be as I said cleerely with vs. And so much concerning him In the second place we will consider Maister Calvin 2. Calvin a Pastor and Guide of the Church of Geneva before Mai. Beza Hee also every where in all his writings is a most earnest patron of this point which heere we professe I will note certain of his sentences to this purpose Saith he “ Instit 4.5.15 Est haec ex verbo Dei legitima Ministri vocatio vhi ex populi consensu approbatione creant qui visi suerint idonei Preesse autem Electioni debent alij Pastores nequid per levitatem vel per malae studia vet per tumultum à multitudine peccetur This is the lawfull calling of a Minister by the word of God where they which seeme fit are created by the consent and approbation of the people Indeed other Pastors ought to moderate and order the Election least the multitude should offend through lightues or ill affection or tumult And a litle before Videmus ipsum Paulum ex populi suffragijs Episcopos creare solitum We see that Paul him selfe was wont to create Bishops by the voyce giving of the people Againe Falluntur qui putant vel Timotheum Ephesi vei Titum in Creta regnum exercuisse vt suo vterque arbiâ—rio omnia disponeret Praefuerunt enim tantum vt bonis salutaribus consilijs populâ— praeirent non vt soli exclusis alijs onnibus agerent quod placereÌ„t They are deceaved who thinke either that Timothie at Ephesus or Titus in Crete did
14. That the people most of all have power to chose worthy Ministers and to refuse their vnworthy ones After which he sheweth that the other churches els-where professing the Gospell refusing Poperie did likewise They who had a calling from the church of Râ—me renounced it resting on that which they have according to the rule of the Gospell 14. Iunius Also Iunius saith †Ecclesiastie 3.1 Simplicissimam quidem probatissimamque Eligendi Vocandi viam illam esse constat ex Scripturae Sacrae testimonijs quam Apostoli in Ecclesijs tenuerunt olim prisca Ecclesia aliquamdiu eos imitata observavit Eligebat tota Ecclesia id est corpus ex Presbyterio populo seu plebe constitutum equis communihus suffragijs Haec iusta electionis ratio It is manifest that that way of chosing and calling Ministers is most simple and most approoved by the testimonies of holy Scripture which the Apostles in old time did keepe in the Churches and the ancient Church sometime imitating them did observe The whole Church did chose that is the Body consisting of the Eldership and people or common sort by equal common voyces This is the iust manner of Chosing Ministers Afterward hee saith This the old Church did observe very long doneo res coeperunt vt fit humanitus in peius ruere atque retrò sublapsa referri Vntill as through mens corruption it comes to passs things began to grow worse and to runne to ruine And after that corruptioÌ„ in the Church government was come in Yet saith he id semper obtinuit vt Ecclesia actioni toti interesset camque prasentiâ suâ haberet raetam That alwayes was in force that the Church was present at the whole action and ratifyed it with their presence But neither this in England is seene anie where neither will bee allowed Also Iunius saith Where the Church at any time doth no more but ratifie matters by their presence only the Guidâ—t ought to certifie the Church that if they can them selves take care for do their owne affaires non fore penâ—â—â—â—lâ—um Episcoporum Seniorumve coetum vt 〈◊〉 siâ—i cum damno Ecclesia iniuriae ignominâ arroget It shall not be in the power of any asâ—eÌ„bly of Bishops or Elders to arrogat so much to them selves with the Churches dammage iniurie and shame Where hee professeth that this is the Church â—s daÌ„mage iniurie shame if being vnderstaÌ„ding Christians they be only present at the chosing and ordayning of their Ministers if they do not also them selves chose or at least freely expresly coÌ„sent to the chosing and ordayning of them After noting the tyrannie which was in this behalfe vnder the Pope he saith Iam de populo queÌ„ Christus redemit suo sanguine Ecclesiam sibi ex eo compararet verbum nullum Now of the people there was not one word whom Christ redeemed with his bloud that they might be his Church And he addeth Hinc illa barbaries hinc colluvies selelerum omnium hinc illa fraudum nundinationuÌ„ sentina exundavit Hence came that barbarous ignorance in those times that heape of all sinnes that sinke of deceit and selling of the soules of men TheÌ„ speaking of some Churches Magistrates who have worthily freed themselves from the Pope yet hee leaveth this foule blot vpon them Ius illud Eccesiasticum institutionis ordimationis restitut non curant Ecclesijs They care not to restore to the Churches this right of theirs viz of making ordaining of Minister Finally he answeceth some obiections At nescit populus dixerit quispiam Doceatur sciet At nescit vti Imo nesciet vnquam Siture suo non vtatur vnquam At factiosus est plerumque in diversas partes studiaque scinditur Revocetur adpaceÌ„ monitis salutaribus compescatur authoritate verbt virorumque bonorum officijs vt conciliatis compositis animis faciant quod sui turis est But some will say The people is ignorant of their duty and right heerein Let them be taught and they wil vnderstand it But they know not how to vse this their right They will not know it ever if they vse it never But they are factious often and are divided into partes Let them be reduced to Peace by wholesome counsaill and let them be ruled by the authority of the word and the indeavours of good men that their mindes being ordered they may do that which is their right to do 15. Piscator About ExcoÌ„municatioÌ„ Piscator saith “ Observ ex â— cap. 1. Cor. Excommunication ought to bee don by the Church or by the Presbyterie iudging in the name of the Church Where all meÌ„ may see his meaning to bee this viz. that the Presbyterie may excoÌ„municat howbeit alwayes with the Churches free consent For so he signifieth by these wordes iudging in the name of the Church It can not be that hee should meane that they may Excommunicate by their owne power and right onely or whether the Church will or no. After the same maner also I doubt not som others do speake concerning the making king of Ministers Whose sense and meaning is to be taken altogeather to that purpose likewise In the Churches â—amâ— that is Executing the Churches â—uthoritie and power and doing that which they do with their free conâ—ent and approbation 16. Chemniciâ—â— Chemnicius a man most famous of â—are learning among the followers of Luther in the matter of the reall presence yet in our cause hee saith thus “ Exam. part pag. 226. 227. 228. Non sine consensu Ecclesiae Paulus Barâ—abas invitis obtruserunt Presbyteros Paul and Barnabas did not thrust Ministers on the Church being vnwilling or without their â—onsent And Exempla Aposiolica bistoria â—â—are oftendunt c. The examples of the Apostles storie do cleerely shew that Election or Vocation did belong to the whole church And Haec est Apostolicae primitiva veteâ—â— Eccesia sententia de legitima Electione Vocatione Ministrorum c. This is the iudgement and way of the Apostolike primitive and ancient Church concerning the lawful Election and Calling of Ministers which iudgement and way hath place in those Churches which are coÌ„stituted according to Gods word And he addeth In our Churches it is so meaning in those that follow Luther 17. Whitakeâ— Neither can I forget that among â—ur owne Country-men D. Whitaker â—eacheth thus “ De Coneâ—â— pag. 44. Quod omnes attingit ab â—â—â—â—bus approbari debet That which toucheth all Chap. 4. ought to be approved of all Meaning that nothing should bee obtruded vpon any people in Ecclesiasticall and Spirituall regiment no not by Synods except the people consent to it And this consent of the people hitherto avouched verily many other worthy Divines both among vs abroad do maintaine likewise But I forbeare to nominate any mo Knowing that to whom any thing will be enough
these are enough CHAP. IIII. The publike consent of many late yet excellent Churches heerein with vs. NEvertheles yet I will not spare to adde heerevnto also certain publike voyces of most famous Churches The CoÌ„sestion of the Bohemian Churches hath these words “ Bohemie Confess cap. 〈◊〉 AnimaruÌ„ Curatoribus singulis Ecclesiasticis CoÌ„munitatibus sive parvae sint sive magna Claves concreditae sunt concessae Sic Dominus dixit Ecclesiâ—s Amen dico vobis quacunque ligaveritis in teria erunt ligata in coelo quaecunque solveritis in terra erunt soluta in coelo Et mox Nam vbi duo aut tres congregati fuerint in nomine meo ibi in medio eorum sum The Keyes that is Ecclesiastical governement are given in trust and graunted to the Pastors and to every Ecclesiasticall Communaltie that is ordinarie Congregation whether they bee smal or great So the Lord said to the Churches Verily I say vnto you Whatsoever you binde in earth shal be bound in heaven and whatsoever you loose in earth shalbâ— loosed in heaven And by and by For where two or three shal be gathered togeather in my name there am I in the middest of them The Helvetian Confession saith Helvet confess .. prior Artic 17. Quae cùm vera Dei Electio sit Ecclesiae suffragio Sacerdotis manuum impositione rectè comprobatur Which when it is Gods true ElectioÌ„ it is rightly approoved by the Churches voyce-giving and the laying on of handes of the Minister The Genevian Liturgie setteth downe expreslie Genev. the peoples consent to be necessarie both in their Calling of Ministers and Excommunication of impenitent offenders Beza also witnesseth the same vse in the Elections at Geneva and likewise in other places where there are free Churches Saith he “ Bez. de grad Minist cap 11. Presbyters heere are chosen not without the knowledge and consent of the people So every where in other free Churches according to the condition of the place the like choice is made Elswhere also he saith of the same thus †Annotat in Act. â—4 2â— Habemus nos Dei beneficâ—o certas nostrae vocationis notas legitimo ab Ecclesijs nostris vita doctrinae testimonio ernati ab yÌ„sdemelects ac demurn etiaâ— in nostro ministerio confirmats Cus Domiaâ—â— vt spero eâ—ectis tum furibus tum mercenarijs benedicet Wee have by Gods goodnesâ— certain notes of our Calling having good testimoâ—e from our Churches both for our life and doctrine and being by them Chosen and Confirmed also in our Ministerie Which I hope the Lord will blesse when hee will caâ—â— out both theeves and hirelings According to this order out of question the Savoyan Churches Savey and the French also generally are constituted French Which the French Liturgie doth likewise prove The Churches of Scotland before the late wofull breaking off from their former consent did approove the same publike Order of the Churches of France and Geneva aforesaid Scottish Also the publike Order set forth in the Low countreis consenteth herewith Belgiâ— The Synod of Middelburgh Anno 15â—1 decreeth thus of the Chosing of Ministers “ Artiâ— Electio sit penes Ecclesiam fiat per suffiagium in templo publicè Let the Election of the Ministers bee in the power of the Church and let it be done by voyces publikely in the Temple Afterward they determine thus Nulla Ecclesia nullus Minister Nullus Senior nulluâ— Diaconus vllum â—abeat primatum super alterum No Church no Minister no Elder no Deacon may have any kinde of primacie above other Chap 4. The Synod of Tilleburgh in Nasovia Anno 1582 Nasson receaveth these Points for them selves also as Zepperus sheweth in the end of his Politia Ecclesiastica There is a publike Order publâ—â—ed in Middelburgh Anno 1602. agreeing withall the former which touching the Chosing of Ministers saith thus The partie as chosen with the free consent of the Ministers Elders and the whole Congregation to be ordayned is to frame his Sermon c. Touching Deposing of them thus By the like authoritie as he was elected he is to be Deposed Touching Excommunication thus It is ordayned that nothing be attempted in that behalfe without the determination of the whole Congregation Wherevnto the Churches vnder the Palsgrave do agree Palatin in whose publike Catechisme thus we read “ In the end of part â— The Church by the commandement of Christ his Apostles vsing the Keyes ought tâ—o drive the wicked from this Supper till they shall repent and change their maners Which Vrsinus the approved interpreter therof doth shew to be with the peoples free consent as “ pag. 41. before out of Vrsmus wee observed Finally Other churches this same is allowed by those Churches also which follow Luther according to Chemnicius testimonie of them “ pag. 47. before alleaged Chap. 5. where at least he signifieth that many of them do allow it Which many other churches besides do also whoÌ„ here I name not Hitherto I have truly and plainly declared as touching these later times who they are who have ben our Maister Teachers in this matter of the Church constitution governement viz. that it ought to bee alwayes with the peoples free consent Verily now it appeareth I hope that we neede not bee ashamed either of these noble lights of Religion or of this doctrine which manifestly wee have learned and receaved from such worthies CHAP. V. The Testimonies and practise of the best Antiquitie after the New Testament heerein likewise with vs. HOwbeit furthermore that it may not bee thought noveltie or vnbeseeming Christian Religion although no honest maÌ„ will once think so of any thing which such a vniforme coÌ„sent of so renowned late Christians doth iustifie yet I iudge it very coÌ„ venient to produce also some testimonies of the most ancient times of Christianitie after the Apostles downe-ward even while anie soundnes of the Gospell did openly shew it selfe in the world I say such testimonies I purpose heeâ—e to shew of famous Christians as have ben alwayes continually after the Apostles by which the practise of the peoples free consent in their Church governement is approoved yea in peace as well as in persecution till the tyrannie of Antichrist would beare it no longer in any publike state And this God willing I shall performe in this maner To begin therefore we will first observe the Church of Ierusalems practise in this point immediatly after the decease of the Apostle Iames that dyed there as Eusebius recordeth Saith â—ee Annâ— circôter 70. “ Euseb 3.10 After Iames was dead it is reported that the Apostles Disciples out of all places neare about Ierusalem came togeather into one and tooke counsaill togeather who might bee iudged worthy to suâ—ceed in Iames his plaâ—e Therefore all with one consent did thinke Simeon the sonne of Cleophas
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
have to that purâ—ise handled in my 3. and 9. Argumentes of the Divine beginning and institution of Christes Visible and Ministeriall Church do well shew and testifie to vs so much CHAP. VI. Our very Adversaries do acknowledge with vs the truth of this doctrine sometimes in plaine termes Chap. 6. and sometimes to the same full effect specially when they deale against the Papistes THE force and evidence of this truth viz. touching the peoples right for their free consent in Church governement is such that also our very Adversaries sometimes in plaine termes sometimes to the same full effect do acknowledge it Among many I will content my selfe with two for the present viz. D. Bilson and D. Downame The first of these in his Answer to the Apologie of the Seminarie Pristes and Iesuits writeth thus “ D. Bila against the Seminar part 2 353.356 We have the words and warrant of the H. Ghost for that which we say c. viz. That the people can and ought to disceme and trie the doctrine and spirits of the Teachers c so to chose and refuse theÌ„ as they by the word should see good Thus saith hee And what can be spoken by any of our selves more plainly and more fully to our purpose If the people can and ought to chose their Teachers and to refuse whom they finde worthy to be refused then why are they not allowed so to do in England If the wordes and warrant of the holy Ghost be for it then who may impeach it Who may resist it What are they that revile and persecute this way Hee addeth heere in this place that the people “ Pag. 355. have skill and leave to discerne both viz. to discerne the Teachers their doctrine Where also hee discourseth much vpon this right of the people as being Christes ordinaÌ„ce and presseth it against the Papistes Yea in another booke where he pleadeth to the contrarie purpose against vs yet hee writeth thus Perpet gov pag 300. * The Apostles left Elections indifferently to the people and Clergie of Ierusalem The people had as much right to chose their Pastor as the Clergie that had more skill to iudge “ Pag 339. Well may the peoples interest stand vpon the grounds of Reason Nature and be derived from the rules of Christian equitie * Pag. 359. The late Bishops of Rome have not ceased cursing and fighting till excluding both Prince and people they reduced the Election wholy to the Clergie But hee telleth them that by their leave applying heerevnto the wordes of Christ Mat. 19. 8. it was not so from the beginning Againe hee saith †Pag. 330. I a knowledge each Church and people stand frâ—e by Gods law to admit maintaine and obey no man as their Pastor without their liking Where in deed he addeth to the contrarie vnles by law custome or consent they restraine themselves But this he him selfe els-where answereth roundly “ Pag. 221. What authoritie had others after the Apostles deathes to chaÌ„ge the Apostolike governement And that it was not so from the beginning which before he answered is a full confutation also of this exception As also where he calleth Mens ordinances in Church governement †Pag. 19. Corruptions of times inventions of Men and a transgressing of the Commandement of God for the traditions of men And where he calleth such ordinances “ Pag. 111. intrusion and presumption As for that he saith elswhere in this booke †Pag 82. the Multitude hee meaneth the Christian people neither could not can iudge of the giftes and abilities of Pastors no more then blind men of colours This sheweth plainly his variable minde contradiction to him selfe As for the matter it is spoken meerely out of an humour and partialitie against vs and that his Lordship in spirituall things over Christes people might be stablished But before against the maine adversaries of the Gospell the Papistes he taught the truth as the Scripture there alleaged doth shew but heere in this last place he turneth about ioyneth with them rather then he would seeme to consent with vs. Nevertheles his former most cleere and syncere testimonie on our behalfe can not be blotted out Againe in the same booke speaking of Bishops in plaine termes thus hee saith “ pag. 340. They have no power to impose a Pastor on any Church against their willes nor to force them to yeeld him obedience or maintenance against their liking If this were ingenuously acknowledged and professed practised likewise religiously we should desire no more for the substance of the matter as it hath ben often saide Our agreement togeather touchinge Church-governement would soone appeare But he when he listeth will tell vs that Timothie and Tâ—â—s whom hee esteemeth Bishops had power to make Presbyters to Churches and the Apostles also “ pag. 88. without the people or their consent Wherefore what to reckon of his sayings and speaches we know not Only his foresaid agreement with vs in wordes is manifest Next to him wee will consider of Doctor Downame He in a certain place though it seemeth full sore against his will yet through the force of the truth being compelled acknowledgeth and yeeldeth vnto vs that †D Down Def. 4.99 the power of ordination and iurisdiction by right is seated in the whole Church or Congregation in case of necessitie wherein both the succession of their owne Clergie fayling and the helpe of others wanting the right is devolved to the whole body of the Church In which words I desire all men to observe how this Doctor graunteth vs the cause in full effect and agreeth wholy to our purpose For that which heere hee saith and which necessarilie followeth from these wordes is all that weâ— desire Wherefore I pray the Christian Reader to marke well these seaven Consequentes which follow froÌ„ these wordes of D. Downame and cannot be denyed by any honest and true-hearted Christian First in that he holdeth that the power of ordination and iurisdiction by right is seated in the particular Congregation in case of necessitie it is certain therfore that he must hold that this right and power is seated in the whole particular Congregation by Christ and by the ordinance of God For no person or persons can at any time nor in any respect have such power by Mans ordinance It can not bee either Naturally or Civilly given or receaved Wherefore in whom soever that power is seated at what time soever doubtles it is in them Supernaturally God by his speciall grace giveth it and Christ by his holy ordinance seateth it in them Yea though it bee in any case of necessitie whatsoever For thus it is written “ Iob 3. â—7 A man can receave nothing except it be given him from heaven That is No dignitie no authoritie no power in the Church can be but from God And it is spoken absolutly touching all
is before noted Whence it is that Doct. Downame heere saith truly the succession of their owne Clergie fayling and the helpe of others wanting the right is devolved to the whole body of the Church If the Doctor will reply say that this power and right is not essentially in the whole Congregation alwayes nor at all times but sometimes only that is in the case of necessitie aforesaid I answer then the D. folly and want of true reason will be manifest to all men For what soever is essentiall to any thing at sometime is essentiall to the same alwayes and evermore That which is essentiall once is essentiall still So that if the Congregations power right to consent in making of Ministers in Censures be essentiall at sometime as he acknowledgeth it is then certainly it is essentiall therein at all times and evermore The truth heereof can never be denyed And hence it is that Luther saieth If Titus would not Luth. de Ministr Eccles instit propâ— finem the Congregation might ordaine Ministers to them selves And of Excommunication Zuinglius saith “ Artic. 31. Non quod solus Episcopus hac facere debeat quisque hoc â—â—â—est si Episcopus fuerit negligens Any man may do this if the Bishop be negligent Hee meaneth any Man appointed by the Church may do it In which respect also that senteÌ„ce of Epiphanius that †Epiph. haereâ—â— 75. Biâ—â—ops can beget Fathers to the Church but Presbyters can not is to be refused as vntrue and erroneous For before wee have seene that only the CoÌ„gregation doth beget Fathers that is maketh Ministers essentially the Bishop doth it but instrumentally and Ministerially And so a Presbyter may do it as well as he whom they name a Bishop yea any other also may do it as Luther and Zuinglius before affirme when the Church imployeth them to that vsâ— Our two Doctors before cited even aâ— the Papistes also do hold strongly with those wordes of “ â—aereâ— 75. Epephanius to the great preiudice of the Gospel But their bare opinions names are nothing to our cleere and certain reason for the contrarie before set downe Neither are the bare opinions and naked names of any other men whosoever any better worth Seventhly 〈◊〉 last of all hence it foloweth so that it can not bee denyed that seeing thâ— whole CoÌ„gregation doth always give the Calling of ordinary Ministers essentially therfore the whole Congregation ought alwayes of necessitie tâ— give their free consent to their Minister at least so farre foorth that nonâ— bee imposed on them whether they will or no. The like also is to bee saiâ— of their power in iurisdiction And these pointes wee must imagine that they are acknowledged and held by D. Downame or surely that hee ought to acknowledge them all seeing by force of true reason they al do follow from those his wordes which he affirmeth holdeth as before I have declared Now this is all that wee professe touching the pleoples right tâ— Church government For we deniâ— not but in the ordinarie peaceable and right state of the Church when al things are caried well the chief diâ—ection sway of the whole government belongeth to the Bishop or Paâ—tor the people beeing on their part â—o hearken to their Teacher to folâ—ow their Guide obediently dutieâ—ully D. Down Deâ—â— 1.41 Their power to iudge and to provide otherwise for themselves being wheÌ„ they see their Guides to faile Which seeing it is his minde also set downe in his owne words before reâ—earsed I have truly affirmed that â—ouching our present cause even this Doctor agreeth with vs sometime in â—ull effect by good consequence of â—eason from his expresse wordes Though at other times he do as some report Cicero said to Salust “ Orat. 〈◊〉 Cicer. 〈◊〉 Salust Aliud stans â—â—â—â—d sedens de repub sentis Of the common â—ealth thou thinkest one thing standing another sitting Of Christes Visible Church and the governement thereof verily our Doctor doth likewise CHAPTER VII Chap. 7. Consequences of greatest importance following vpon the peoples free coÌ„sent in their Church governement inconveniences in Religion not sufferable following from the contrary AFter the forerehearsed Witnesses for this Doctrine we wil now shewe certain cleere and necessarie Consequences which follow from the same also some true and great Inconveniences to faith and godly life and to Civill authoritie such as are not to be tolerated which yet cannot be avoyded where men professing to be Christians imbrace not this point Of all fortes I wil heere observe eight great and waightie Consequentes heerevpon First this being receaved as the Ordinance of Christ and the practise of the Apostles 1. CoÌ„sequent that the Church governement ought to be alwayes with the peoples free consent it followeth that every Church is only “ As is also shewed in the Declaration pag. 12. 13. 14. 35. one ordinarie Congregation and not any proper Diocesan or Provinciall Church or larger Vnderstanding alwayes the peoples free consent to be orderly conveniently taken and practised so as Christ intendeth that †1. Cor. 14.40 every thing should bee done in his Church For where the peoples free consent is orderly and conveniently practised alwayes in the Church governement there the Body of the Church can not be so large as a Diocese much lesse as a Province or Nation and least of all so large as a Vniversall Church Seeing all this people can not possibly by any meanes give their free consent in the ordinarie Church-governement neither can any person take it of all them iustly orderly and conveniently This to say the truth is not possible For in such a state when onely some maine partes of the Church governement are exercised it will bee alwayes with much defect and also with great disturbance and tumult oftentimes I say where it is extended so largely so wide with concurrence of such multitudes of people This is true first in very reason and withall often experience hath shewed it in former times vnder most Christian carefull Princes after the Nicen Councill as at Alexandria at Antioch at Rome at Constantinople and in infinite places mo a great part whereof the “ Euseâ— Socrat. Zozomeâ— Theodoret. Evagrius Stories doe record In which Church actions though done with to inconvenient libertie of the people yet the greatest part of the people whoÌ„ the effect of those businesses reached vnto were absent and so wanted their right those which were present were full of confusion and tumult neither could it be otherwise But God is the God of equitie of order and of peace Wherefore this disorder can nor be fit for Gods Church And so neither can a Diocesan circuit Râ—as for reform p. 26.27 or larger in which this disorder wil arise necessarilie if all that people togeather have their free consent in their Church-governement Which the whole
proofe For indeed Euseb doth not avouch it Yea D. Bilson also denieth it generally saying “ D. Bils perper govern Pag. 306. Each place were it never so great had but one Church and one chiefe Pastor He speaketh of those first times Peradventure if Eusebius write true and if hee had good intelligence heereof Iulianus the tenth Bishop of Alexandria was a Diocesan Bishop in some measure For I will not deny but Churches may begin to be mulplyed in Alexandria about that time So that some small beginning shew of a Diocesan Bishop which heeretofore I called fitly a “ Rem for refor pag. 7. Titular Diocesan was in him peradventure And I say peradventure because this graunt is gotten from vs only by reason of a few wordes in * Euseb 5.9 Eusebius whose words yet alwayes are not Gospell Yea in historie †Rain confes pag. 257. he is not alwayes so sure at that we may build on him Which also before I insinuated Howbeit I will not sticke to acknowledge Iulianus to have ben such a Diocesan Bishop as I said But withall I affirme that for any thing wee finde hee was the first that ever was that by no record any DiocesaÌ„ can be shewed before him Now this was “ Vnder Commodus Emperour neare vpon 200. yeres after Christ Yet for the Westerue partes of Christendome I agree with Platina who out of one Damasus saith that Dionysius Bishop of Rome first ordained Dioceses which was about the yeare of Christ 260. Against this D. Downame excepteth vrging that †D. Down Def. 2.99 Platina saith not Dionysius did it first I answer and will avouch it that in effect he saith so much For he saith that Dionys being made Bishop of Rome †Platin. in Dionys. straightway divided Churches in the Citie of Rome Which cannot be otherwise meant but that hee did it first and that before him the Congregations there were not divided As for that he saith before of Evaristus Bishop of Rome that “ In Evaristus he divided titles to the Presbyters I answer this verily is meant of divers praecincts and quarters belonging only to one intire CoÌ„gregation and ordinarie Assemblie Reason requireth that in great Cities wheÌ„ Christians multiplied first there should be such praecinctes and quarters designed before many ordinarie churches were divided and constantly set in them The French Duch Churches in London have such praecinctes and quarters yet they have each but one ordinary Congregation And questionles so it was in Rome for divers ordinarie set Congregations were not appointed there long after this no not in the time of Cornelius B. of Rome nor in Carthage vnder Cyprian Which may well bee gathered out of their Writings They both flourished togeather about the yeare of Christ 250. Wherefore though such Titles as are praecincts beloÌ„ging to one ordinarie Congregation might well be instituted by Evaristus and multiplyed afterward Yet this nothing hindereth our assertion that Dionysius first instituted distinct Churches there and so a Diocesan Church improper And Doc. Downame presumeth too grosly where hee affirmeth that these titles signifyed “ D. Down Def. 2.100 Parish Churches then in Rome What soever the word may signifie sometime questionles heere in this busines touching Evaristus it signifieth as I have said divers quarters and praecincts of one ordinarie Congregation and nothing els And this is the cleerest most certain notice that wee have touching the first Diocesan Bishops and Churches improperly so called Which after they were erected continued in the Christian world in divers kindes and sortes as I said before They were begun and set vp at first I doubt not out of a good intent yet it as plaine as may be that errour alwayes accompanied them even from the first The best of these Bishops not waÌ„ting some ambition and partiall respect toward them selves and all of them possessed with that erroneous opinion that the peereles authoritie of one Bishop over the Churches was the best meanes of true vnitie and chieflie Gods purpose being that thus the Vniversal Papacie should at last be advaÌ„ced which otherwise never could have ben so I say it came to passe that these Diocesan Bishops and Churches and their authoritie in continuance of time grew still greater and greater yet as Ierome saith and as reason also sheweth it to bee likely it proceeded paulatim by litle and litle by small degrees and by increasings not spyed of every one till at last they all grew to be transformed into proper Diocesan Bishops and Churches and got the power of Spirituall governement absolutly into their handes cleane excluding all power of the people in the ordinarie Congregations freely to consent which formerly they had ever held more or lesse But this was not fully brought to passe till after that the great Apostasie and tyrannie of the Vniversall Bishop the Romane Antichrist was begun to be set vp as “ Pag. 06. â—â—â— 88. before I declared I graunt heere that the improper Diocesan Churches as I note them were called and named Diocesan many yeares agoe and are also at this time by many learned men But yet indeed they are such Churches viz. Diocesan or larger improperly are called so by a catachresis an abusive maner of speaking The reason is because truly these Churches are not each of them one proper and intire Diocesan Body as a proper diocesan Church is but hath so many distinct Bodies and independent as there are Ordinarie Congregations in each of them inioying their free consent in their severall governements Yet each of them is called a Diocesan Church or larger for other respectes to wit because it hath a certain kinde of Diocesan or larger consociation of so many Churches togeather and a kinde of dependance vnder one generall Presidencie or Superioritie as before I observed Againe Pag. 88. 89. both the kinds of these improper Diocesan Churches above specified that is the Synodall Episcopall do guide and rule much alike In respect of the severall Congregations vnder them they rule not absolutly nor as intire and sole governors but with relation to the saide Congregations free consent which is their ancient right and immunitie as they are Churches of Christ Which immunitie and free power they may lawfully take to them selves vse whensoever they see necessary cause for it as even our adversaries acknowledge D. Down Def. 4.99 Whence it is that both stand well beeing duly ordered with the good proceedings of the Gospell Neither did any man of vnderstanding ever deny this Howbeit yet we affirme that of these two the consociation by Synodes or Presbyteries is most convenient most profitable and most safe for vs at least wise now that is in respect of these times in which we live and of the circumstances in them The governement of Diocesan Bishops though of the best sort is not so good nor safe especially now Whereof it is easie to yeelde
many good reasons which heere I passe over But what is this to approve the governement of a proper Diocesan Church or larger of which all our question is where the peoples free consent is wholy and altogeather denyed them such as I know not cleerly either at this day to be or to have ben any where but vnder the Papacie and now in England Certainly against this that is the proper Diocesan Church and governement all our controversie at this day is intended Which also I have noted in my Declaration pag. 21. 22. So that the Diocesan Church which I absolutly speake against in “ In Reas. for reform Exposition of the a Com. The Divine beginning institution of Christes Visible Church c. other places is to bee vnderstood of this proper Dioc. Church so likewise questionles it is meant in the Offer of disputation and in the Petition for toleration also Now no proofe can be made from the law fulnes or toleration of the improper Piocesan Church for the lawfulnes or tolerablenes of the proper Dioces Church Because they differ formally essentially as elswhere “ Declarat pag. 12. 13. 34. 35. I have shewed These can not by any meanes sustifye the one the other In which respect D. Downames foule abusing of Christian people in his Defence by his perpetuall Equivocating and bringing in infinit matters which are nothing to the intent of our questioÌ„ is to be marked and confidered of all men For he taking in hand to proove our Diocesan or rather Provinciall Churches in England and our Bishops who do all things in Ecclesiasticall governement without any free consent of the severall Congregations to be for the substance of their calling and condition Apostolicall hee pleadeth only in generall for Diocesan Churches or larger and for Bishops in generall His proofes such as they be are only for the improper Diocesan Churches and larger and for their Bishops As if simply we did deny them Or as if our Diocesan Churches and Bishops in England were such What intollerable doubling and deceaving of Gods people is this What altering the question What Equivocating as bad as Iesuiticall This is all that he doth in his second booke of the said Defence where the proper place is for this point and where is the very foundation of all his writing beside Yea indeed he doth nothing els throughont his whole Defence Wherefore even this which heere is spoken is enough for a iust confutation of his saide whole Defence The very like dealing Doctor Bilson vseth also in his Perpetuall governement chapt 12.13.14 where he dealeth about Bishops and Dioceses out of the Fathers Chiefly in pag. 260. where he setteth downe 4. Ranks of Bishops which I deny not were in those foure Chiefe Churches there named viz. Ierusalem Antioch Rome Alexandria But the truth is touching his purpose these are so many Catalogues of Equivocations and changings of the question For neither were those Bishops all of one kinde and power neither were any of them of that kinde and power as ours now in England are For whose allowance and approbation they are notwithstanding by him heere produced and mightily vrged But hitherto I have digressed speaking of the divers kindes of Diocesan Churches and Bishops and of their originall likewise of the deceit of the Defenders of our Church state in England by Equivocating so palpably by changing the question The maine point heere in this place is Seeing the Church governement vnder the Gospel ought to be alwaies with the peoples free consent which before wee have sufficiently shewed therefore every true Church vnder the Gospell is only one ordinarie Congregation And consequently no proper Diocesan Church or larger is lawfull A second Consequent also is heere hence to be considered To wit This being admitted that the Church governement ought to be alwayes with the peoples free consent it followeth that such Synods or Presbyteries can not be approoved which rule imperiously over the CoÌ„gregations and impose on them whether they will or no their actes Canons vnder some spirituall penaltie as Excommunication Suspension Deprivation Degradation from the Ministerie c. To which purpose many excellent men also do speake expresly Zuinglius of all other is heerein peremptorie Saith he speaking to such Synodes “ Zuignl Artic 8. Explanat Quod Ecclesia sitis representativa libenter eredimus vera enim non estis c. Wee willingly believe that you are a representative Church for a true Church you are not But I pray you shew vs whence you fetch this name Who hath given this name Who hath given you power to meet and conspire togeather Who hath given you power to make Canons and Decrees differing from Gods word Who hath suffered you to impose these thinges on mens shoulders Who hath perswaded you to grieve mens consciences c. And a little before he saith Deistâ representativâ— Ecclefiâ in Scripturis Sanctis nihil invenis Ex hominum commentis fingere quisquis potest quidlibet Nos Scriptura netimur sacra contraquam nec tis quidquam tentabis si Christianus es Of this represeÌ„tative church I finde nothing in the holy Scriptures Our of mans devises any may faigne what they list Wee rest in the holy Scripture against which thou maist not attempt any thing if thou be a Christian And they that impose their Decrees without the peoples consent saith he tviolento imperio ius Ecclesia invadunt Ad Valent. Comp. They invade vpoÌ„ the Churches right by violent command And such are “ Artic. 64. nomine tenus Episcopi revera tyranni in name Bishops but indeed tyrants As †Pag. 31. before also is observed No lesse sharpe hee is likewise heerein els-where saying “ Epichirisis de Canon Missae Est particularis Ecclisia ea cut praceptum est vt morbidum membrum resecer Math. 18 qualis est ea Corinthi ad qua scribit Paulus aliae quarum se curam geâ—ere predicat in quibus se parâ— modo daceâ—e asseres inquiens Sollicitudo omnium Ecclesiarum Siâ—â—â— in omnibus Eeclesijs doceâ— Superest vs concursantium Eispeopor um ne dicam conspirantium Ecclesia non sit alia quam cut Propheta Malignantium nomen dedit Quod enim vlera verum est a malo est Verax autem est solus Deus omnis homo mendax Quiequitigetur à Deo est equum verum bonum est quiequid al 's homine profectum iniquum mendax malum est Hac horum Ecclesia a Deo non est a malo igitur est Siquis vberiora desideret Conclusionum nostrarum farraginem legat It is a particular Church which is commaunded to cut off the infected member Math. 18. Such as that is of Corinth to which Paul writeth and others of which he saith hes had care and in which he affirmeth that he taught alike saying The care of all Churches is I teach in all Churches It remayneth
that the Church of Bishops tunning togeather I will not save conspiring togeather is no other Church hen such as the Prophet nameth Melignant Fâ—r that which iâ— besides the truth is of evill And God only is true and every man alyar Therefore what soever is of God is iust true and good whatsoever cometh of man is vnrust false and evill This their Church is not of God it is therefore of evill If any defire more heereof let him read out Conclusions hee meaneth those Articles above cited Last of all see his iudgement of the Church of Ephesus mentioned in Act. 20.28 Saith he “ In Archirâ—â—â— Ecce gregem ecce speculatores ecce concionem pascendam non regendam ecce Concionem non homenis sed Deâ— Behold a flocke behold watchmen bâ—hold a particular Congregation to bee fed not to be rused he meaneth not to be ruled by the watchmens absolute power but with relation to the liking and consent of the flocke beholde not mans but Gods CoÌ„gâ—egation Now I desire the Reader to note that Zuinglius though he speake indeed against Popish Bishops and Synods in the places above cited yet hee speaketh directly against those points in them which some Protestant Bishops and Synods do stande vpon And therefore thus far they are al togeathet in one the same condemnation according to his doctrine Secondly note that heere he doth plainly condemne all Imperious Synods representative Churches and that also with more vehement sharpe termes then are vsed now adayes Thirdly he affirmeth here the Church in Math. 18.17 the Church of Corinth and of Ephesus vnder the Apostles yea all Churches in the world at that time to be each of them but a particular ordinary CoÌ„gregation For here he calleth the same CoÌ„cio portioâ— laris Ecclesia a particular assembly Elswhere a parish as where he saith a church is “ Ad Valent Compar Vnaquaque paraecia and * Ibid. Singula paraecie and †Artic. 31. quam paraeciam vocamus and “ Artic. 8. quo commodè in vnum locum conveniunt which meet conveniently in one place And †Pastor Episcopus Parochus Plebanus Praedicator Pastor that is a Bishop and a Parish Minister he maketh all one Fourthly he most peremptorily affirmeth that onely God may institute his Visible Church and the forme of outward governement therein And that such a forme of a Church governement as is not instituted by God or not found in his word is altogeather vnlawfull and wicked yea malignant So that heere it is manifest how hee condemneth every Diplodophilus Diplodophilus that is whosoever approveth two wayes or formes of Church-governemeÌ„t viz. every one who liketh the Divine and Apostolike ordinance where it may bee had and yet holdeth that vpon necessitie it may be altered and another forme may be vsed Which D. Downame very Divine-like “ Des 4.104 Answ to the Pres pag 3. 9. maintayneth Neither is he alone such a Diplodophilus he hath too many consorts in this prophane opinioÌ„ with him Fiftly Zuinglius here expresly teacheth that the particular Congregation is commanded in Math. 18.17 to â—â—t off the infected member So that hee holdeth it to bee Christes very Commandement not a permission only that the people should have the power of Church governement at least to consent freely therein And the truth is that the words in the text are imperative Tell the Church c. Wherefore why ought they not so to bee taken Certainly it is Christes verie Commandement in deed and therefore never to bee altered by any meanes But to returne to the matter of Synods this man of God Zuinglius heere we see reprooveth not so much Popish Synodes as the very nature of those Synods which are helde to bee a representative Church and to have power to impose their decrees on the people of their circuit whether they wil or no yea though the same grieve and burden their consciences Which very thing our adversaries at this day do holde likewise against vs. And D. Downame presumeth that hee hath “ Des 1.109 2 4. found such Synods in the New Testament which Zuinglius could finde †As above pag. 101. no where Now vnto this noble Witnesse of Iosus Christ I will ad others mo consenting in effect with him Calvin to this purpose saieth thus “ It. stit 4.9 â— Quicquid de Ecclesia dicitur id mox Papista ad Concilia transferunt quum corum opinione Ecclesiam representent Whatsoever is spoken of the Church that presently the Papistes referre to Councills because in their opinion Councills do represent the Church Where hee noteth this opinion to bee Popish viz. that a Council is a church representative Another learned Divine one Iacobus Acontius condemneth vehemently likewise this kinde of Synods or Councills in his fourth booke “ Iac. Acont lib 4. Stratagematum Satana At home Doctor Whitaker ioyneth with those abroad For coÌ„cerning Synods in these dayes whose decrees may be imposed on a NatioÌ„ or Country he saith thus †Whitak de Concil pa 35 Etsires ipsa de quibus in Concils deliberatur consultatur sint sacrae religiosae tamen hoc ipsum Congregare Episcopos est merè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the things considered consulted of in a Councill be holy and religious yet this thing to assemble Bishops or Pastors of divers Churches togeather is meerely Civill And then consequently the imposing of their Decrees is Civill Yea so such a Councill it selfe is Civill that is it standeth and hath life force by Civill power All which we willingly agree vnto Againe this learned man writeth of these Councills thus †Pag. 23. Concilia si simpliciter necessaria sint Christus alicubi precepisset celebrari aut cius saltem Apostoli Quod tamen nusquam ab illis factam esse legimur If Councills were simply necessarie Christ somewhere would have commanded that they should be kept or at least his Apostles would have so commanded Which yet we read they did no where Heere he plainly denyeth that Councills exercising spirituall iurisdiction and governement for such hee must meane of necessitie are not at all of Divine institution in the New Testament Wherein hee expresly saith as Zuinglius before said contrary to D. Downame But yet nevertheles I grauÌ„t D. Whitaker in this booke alloweth approveth Councills even spiritually exercising governement if withal the people whom it concerneth bee not bereaved of their free consent therein For so I vnderstand him where he saith “ Pag. 44. Quod omnes attingit ab omnibus approbari debet That which toucheth all ought to be approved of all And so do we also affirme Lastly Doct. Bilson saith “ Do Bils against the Semina part 2. pag 371. Also see him alleadged in Reas. for reform pag. 2â— And Perp. gov pa. 382 383. A generall Councill is not the Church And a
litle after If you would be further taught that a generall Councill is neither the Vniversall Church nor representeth the Vniversall Church c we can send you to a merchant of the same stampe that your selves are of where you shall see as much as I say debated commended with no small braverie Pigh hierarch lib 6. cap 5. 4. I graunt this man in an other place is “ Perp. gov pag. 370. 371. 372. contrarie to this But that is no newes in him For I know nothing almost which is controverted but if hee affirme it in one place he denyeth it in another As touching the Scriptures which he produceth for his warrant they are the same which D. Downame also “ Def. 2.4 meÌ„tioneth are often alleadged by many men at random For God knoweth they come nothing neare to the purpose The textes are Math. 18.17 Act. 15.22 Both which indeed are to be taken properly and literally and not improperly and figuratively as they in an idle imagination do think Their imagination I say heerein is idle because they have no reason for them in the world requiring that this word Ecclesia heere should be figurative Which is ground “ D. Down Def. â— 33 enough for vs and assurance also that it ought heere to be vnderstood as proper Besides those two Doctors are both learned in the Greeke toung Let them shew that this word was ever vsed by any good Author living in the Apostles times or before for a Confistorie of Governors only or els they ought to acknowledge they speake idly and vntruly If no such place can be shewed as I am very sure there can not shal we thinke the Apostles spake and wrote Greeke in such a phrase as none in all the world ever spake either before or in their dayes What absurditie and vnconscionable presumptioÌ„ were it so to thinke I know they and others do alleage som Greek Fathers that do take the word Ecclesia sometime for the Governours only But those Fathers lived 300. yeres after the time of writing the New Testament and later Now the Aposties framed not their laÌ„guage to the maner of speaking so longe after their owne age Many and great alterations were come in by that time by reason whereof their speach began much to alter also And we following them must needes Equivocat Some pointes therein I noted “ Reaâ— for â—ef pag. 4â— 64. â—5 herefore but our adversaties will not remember nor consider that The effect of al that I say is this Eusâ—bius beodoret Epiphanius Chrysostome and such other of those times are not our Apostles nor maisters of our faith nor equall interpreters of the true Apostles chiefâ—y in the matter of Church governement There was to much iniquitie to much anomie entered then and increased still afterward till Antichrist him selfe stood vp which was anon after â—n such case therfore let vs retire our selves as we are commaunded to the plaine and vnpartiall and syncere evidence of Christs Law and Testimonie if any speake not according this word it is because there is no light in them Sure the vniversad sense and meaning of this Greeke word Ecclesia in all pure and vncorrupt times is to signifie the whole Assemblie even the people evermore togeather wâ—th their Guides vnles their state were such that they had no Guides as at some instant happily the case might be But alwayes it signifyed the people and those asseÌ„bling together in one place Which also is the proper signification of the Latin word Concio and nothing els Concio is the iust expositioÌ„ of Ecclesia It were madnes therefore to go from the native proper sense of the Apostles wordes without cause And if the Humane Politike reasons where with Doct. Bilson “ Perp. gov pa. 370. 372. 374. 376. flourisheth were warrant for vs without Christs worde to erect such a spirituall governement as is in absolut Synods over Christendome besides that then Mens Traditions and politike inâ—entions may be receaved as spiritual instruments in the worke of the salvation of our soules which impietie I thought all good Christians had long since abhorred moreover a plaine direct way is opened for a Vniversall Papacie and for a Vniversall consistorie of Cardinalls to be placed over all Christes people I say the Humane reasons alleadged do inforce this as well yea much better then that each Christian Nation should be ordinarily left to them selves and not bee ruled Spiritually by some one generall ordinarie Superior by whom all in al Countries may be reduced to vnitie This might easily bee adorned with moe flowers of Rhetoâ—â—ke then hee there doth or can set vpon his matter Againe over besides this there is an other plaine Logical coÌ„sequence which will induce a Pope if any Representative Church bee acknowledged to be of Divine institution in the New Testament For if any Representative Church bee in the New Testament of Divine institution then such a Provinciall Representative Church is Nay then a Vniversal representative Church is of Divine institution in the New Testament ArepreseÌ„tâ—tâ—ve Church By a representative Church I meane the Guides one or moe having power to exercise Spiritual governemÌ„et without any consent of the people Which also is a Church figuratively viz. by a Syneedoche And this all men agree vnto Againe if a Vniversall representative Church be of Divine institution in the new Testament then a Vniversall church represented or such a proper Church whereof the figurative is a figure and a representation is of Divine institution also in the New Testament This sequence is of “ Relativa fuut simul Arâ—stoâ— infallible truth Some have thought the figurative Vniversall Church viz. the Vniversall Synod may represent not one Vniversall proper Church but a nomber of particular independent Churches But this is vntrue impossible as any shall see that wel considereth it As for our present adversaries they do acknowledge maintaine the effect of this Sequence at least they say it in plaine termes D. Bilson teacheth that Christ hath “ Perp. gov pa. 372. 377 one Church in generall which is a whole having all particular Churches partes to be ruled by the whole and that this one whole or generall Church is the body of Christ. Doct. Downame expreslie saith †Def. 3.4 the whole Church is but one body Thus in plaine termes they acknowledge and teach as I said One proper Church Vniversall vnder outward governement What meaning they have heerein God knoweth Now from hence I reason further If one Vniversall proper Church subiect to out ward governement bee of Divine institution in the New Testament then a Vniversall ordinarie Pastor is of Divine institution in the New Testament This consequence though in truth it be vndenyable and inevitable yet they in wordes deny it with vehemence without sense reason D. Downame saith Defenc. 1.17 and 3.4.6 He is Antichrist that assumeth to him selfe the governement
of the Vniversal Church which yet he acknowledgeth is to be governed out wardly M. Gabr. Powell like a wise maÌ„ maketh it an heresie in the Pope to holde as he doth †Gabr. Powel de Antichristo pag. 254. In Eccesia oportere esse Visibile caput That in the Visible Church there ought to be a visible head What do I heare A visible Body instituted by Christ without a Visible Head A Church and no Pastor A multitude to be governed and no Governor These are strange assertioÌ„s who soever how many soever do affirme theÌ„ For I graunt there are not a few others also which vse so to speake But in deed there is no colour of truth nor reason in these sayings Some will say D. “ Perp. gov pag. 372. Bilson D. †Def. 3.4 Downame both do shew that this one Body and Church Vniversall is to be governed by a Vniversall Synod Do they so Very well Then who shall call this Synod The calling of Provinciall Synods “ Perp. gov pa. 377 39â— they make a good reason for a Metropolitane or Archbishop Certainly the calling of a Vniversall Synod doth far better and more necessarily require a Pope A Vniversal Synod ablosute Nay â—t requireth a Pope certainly Besides it is a question whether a Vniversall Synod hath ever ben or can possibly â—e rightly and duly had At the most it is plaine that such Synodes are exceeding rare and seldom and hardly effected Math. 18.15.16.17 But the causes of the Churches governement are frequent continuall and every day What shall we thinke Hath Christ left his Body deare Spouse without helpe without governement in such dayly and continuall necessities Or can an ordinarie body be governed without an ordinarie Head To vse D. Bilsons words “ Perp. gov pag. 376. this were an heathenish if not a hellish confusion Wherefore these consequences all do follow certainly and necessarilie A Vniversall Church must have a Vniversall ordinarie Pastor And so much touching the Proposition of this reason My Assumption is this But no Vniversall Ordinarie Pastor is of Divine institution in the New Testament And this they all affirme with me constantly Therefore the Conclusion is true viz No Vniversall proper Church and consequently also no Vniversall nor any other representative Church is of Divine institution in the New Testament Hitherto I have shewed our reasons and witnesses against Synods exercising absolut power spirituall over ChristiaÌ„ people which are also churches representative To which busines I have ben forced by Do. Downames importunat flannders both generally against vs and against my selfe in particular Who heerein first compareth vs to the “ Def. 1 4â— Pope from whom he knoweth we are far enough of Where as indeed his absolut Synods do agree with the Pope too well and do make to much for him as †Pag. 110.111 112.113.114 before we saw Then he vpbraideth vs that wee will not be ruled by Synodes I answer Wee submit our selves to be ruled spiritually by Christes true visible Church instituted in his word And what would he have more Thirdly hee goeth about to deny that we subject our selves to the Kings Supremacie Whether hee doth this with more malice or foolishnes I know not For he can not be ignorant that though we affirme that the Church governement is independent and immediatly derived from Christ yet we affirme also it standeth with good reason that the Civil Magistrate is even therein Supreme Governor Civilly And though nothing may be imposed on the Christian people of a Congregation against their wills by any Spirituall authoritie for so only we intend yet we affirme withall that the Civill Magistrat may impose on them Spirituall matters by Civill power yea whether they like or dislike if hee see it good This we al gladly acknowledge Wherein we referre our selves to that which we have “ Petit. for toleration Offer c. publikly written protested in this behalfe Fourthly he falsly chargeth me by name that I in my booke of Reasons for reformation do not acknowledge in Synods any lawfull authoritie †Def. 3.4 to determine He might “ Perp. gov pa. 382.383 thus charge Doctor Bilson But I in that booke and place which hee wrangleth with do expresly say †Reas. for reform p. 31 Synods determinations are most expedient and wholesome alwayes In which respect I “ See before pag. 89. allow also the Apostles practise in Act. 15. as being both a Synod and an authentike rule and patterne for Synods Where the Apostles with others when an occasion cause was given them did not only meet togeather consult but also they did define determine and decree certain pointes yea they delivered the same to divers Churches to be kept who had no Deputies for them present in that Apostolike assembly Howbeit these Apostles delivered abroad these their Decrees only so and in such wise as informing and teaching all men thereby what they ought to do that is in maner of doctrine To the Church of Antioch whom it most concerned only this they say If ye observe these things “ Act. 15.29 ye shall do well They say not The Minister that imbraceth not these ordinaÌ„ces is deprived of his ministerie the person receyving them not is excommunicat ipso facto or he is Anathema accursed As some Synods do pronounce I grant Synods may discusse and determine of errors and may pronounce them wicked and accursed errors But actually excommunicat mens persons the Apostles never did without the concurrence and consent of that Congregation where they were members Wherefore more then this no Synod at anie time may do by the rule of the Gospell If any do impose any of their acts on a CoÌ„gregation whether they like or dislike vpon pavne of some spirituall censure yea if it be on anie one person without the same Congregations consent of which hee is certainly as I said it is more then the Apostles ever did in the Church-governement and therefore we can not out conclude that it is now vnlawful for vs so to do Also it is that point which all the forenoted sentences of those late Writers most excellent lights of the Gospell do condemne Wherefore we willingly take that Apostolike practise in Act. 15. both as being a Synod also a good patterne of Synods for ever Neither do wee in deed mislike any Christian Synods but greatly approve of them though some out of malice do obiect to vs the contrary Alwayes the Apostles practise we take for our rule And so much touching the second coÌ„sequent in this Chapter Thirdly it being admitted as Christs ordinance that the Church governement ought to bee alwayes with the peoples free coÌ„sent it followeth that Lord Bishops in severall are vnlawfull contrarie to Christ Now a Lord Bishop Who is a Spirituall Lord. and a Spirituall Lord we alwayes vnderstand him to be who exerciseth sole authoritie
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
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
saith somewhat in the Church may “ Def. 1.7 be of Apostolicall institution D Down and yet not straightwayes Divini iuris of Divine right And every * Pag. 29. Apostolicall and so Divine Ordinance is not generally perpetually and immutably necessary Which he doth often repeat in his 4. booke It seemeth to be taken from Bellarmine the Iesuit Controv. 1. lib. 4. cap. 2. I am sure it is contrary to holy Scripture whiche sheweth that the Apostles whole practise in the Churches was Christes very commaundement The Apostles practise was Christs commandemet and vnchangeable by men Christ saith to his Apost “ Math. 28.20 Teach all Nations to do whatsoever I have commaunded you And Paul testifyeth to the Church of Corinth †1 Cor. 11.23 He receaved of the Lord that which he delivered to them And he chargeth others “ 2 Thes 2.15 To stand fast and to keepe the Ordinances which they had ben taught either by word or by his Epistle Therefore whatsoever is Apostolicall is indeed Divine and it is Christes very commandement and in respect of vs generally and immutably necessarie And so we affirme that the peoples consent in Church governemeÌ„t being a practise Apostolicall as by those Scriptures “ Pag. 76. the margin of pag. 19. above specified it is proved therefore it is also Christes Commaundement and therefore also vnchangeable by men Yea touching Church Censures it is expresly Christes Commandement Math. 18.17 Therfore I conclude seeing we not they do stande with the All-sufficieÌ„cie of holy Scripture with the intire and absolute Offices of Christ our Savior viz. his Propheticall and Kingly Offices even in teaching and inioyning a certaine forme of his Church and governement absolutely and vnchangeably for ever and seeing wee not they do thus asscribe vnto Christ this Divine Honor due in deed to his owne person wholy and only it must needes bee easily perceaved that we not they have the truth also we not they are free from schisme Will any defend our adversaries heerein deny that they thus teach against the honor of Christ or of his Word in his New Testament Or that the pointes which they hold do force meÌ„ to any such impious coÌ„sequents First therefore I will shew that such Consequentes must of necessitie folâ—ow from their opinion then I will â—ote their expresse wordes Whosoever will not holde one vniforme opinion of the Church and governement thereof as we do who beleeve the peoples consent therein to be alwayes necessarie but do preferre the Diocesan and Provincial Church-governement by L. Bishops and yet do also allow of that forme of a Church and governent where are no Diocesan Bishops at all yea where the peoples free consent and voyce-giving is receaved they of necessitie must say that the forme of Christes Visible Church of the governement therof may both bee instituted and also changed by men Of force they must say that Christ in his New Testament is not the Teacher Institutor Framer Lord and Law-giver of his Visible Church as he was in the Old Testament They must deny Christes Propheticall and Kingly Offices toward vs in respect of appointing his Visible Church and governement as also they must deny that Christes Testament is a sufficient rule for vs every where and for ever But that vniforme opinion our adversaries do deny Therefore such are the Consequents which men are forced to acknowledge who will hold as our Adversaries do Now heare their words D. Downame saith “ D. Down Def. 4.104 Where the governement by Bishops can not be had another forme may be vsed Yea he affirmeth †Def. 1.29 Def. 4.103 The Apostolicall and so Divine OrdinaÌ„ce of governement “ Pag 82. by the Bishop alone as hee thinketh Timothie and Titus were * commanded to governe is changeable by men And this in his 4. booke hee often inculcateth and repeateth But he saith hee teacheth thus * Def. 3.107 Out of charitie to those Churches which have no L. Bishops and in †Pag. 108. favour of them See this Doctor how for favor of men he wil spoile Christ Iesus of his due honor glory Such is his charitie to meÌ„ that it maketh him vncharitable and vndutifull to his Savior and to his blessed Gospell But hee will say perhaps that he graunteth this change of the Apostolike Ordinances and Preceptes only Vpon necessitie Fy What necessitie may breake the Apostles Ordinances and Preceptes Yea such preceptes whereof the Apostle saith “ 1 Tim. 6.13 14. I charge thee in the sight of God who quickeneth all things and before Iesus Christ c. that thou keepe this Commandement without spot and vnrebukeable vntill the appearing of our Lord Iesus Christ. Againe what necessity have the French and Dutch Churches c. to be without Diocesan and Provinciall L. Bishops Nay how easily might they have such if they thought them Apostolike And wofull it were God knoweth if they had need of this faver and charitie of the Doctor to maintaine them selves withall against the Papistes objections But let vs go on Gabriel Pawell also in that which he punished with the great allowaÌ„ce of the L. Bb. of Canterburic and London theÌ„ being saith expresly †G. Powel a Prefat â—d Adiaph Christ is not the Law-gives of his Church Archbishop Whitgâ—fe against Maister Cartwright of blessed memorie saith that to holde the forme of the Church governement thereof to be constant alwayes one and vnchangeable by men is “ D. Whitgâ— against T. C. in the Presa a false principle and rotten pillar So rottenly writeth that great Atlas of the Prelacie in England D. Bilson maketh it the maine drift of the third Chapt. of his Perpet governement to deny this part of Christes Kingdome Hee saith “ D. Bilson Perp. gov pag. 14. 15. The Kingdome and Throne which Christ reserved to himselfe farre passeth directing and ordering of outward things in the Church which he hath left to others Nay sure he hath †Isa 42. 〈◊〉 not left it to others He still reserveth this authority dignitie to him selfe vnder the Gospell as well as hee did vnder the Law And it is more then frivolous by advauncing Christes inward kingdome by his Spirit which the Doct. doth in this Chapter to denie his Outward Kingdom which ordereth the Outward Spirituall things in his Church Such as are the instituting of Sacraments the Ordayning of the Ministerie the appointing of Excommunication the Commanding of Sacred Societies and Assemblies c. Is the power of these Outward things left to others It is not it may not be Hee saith heere indeed that “ Pag. 16. the outward face of the Church where the good and bad by the Word and Sacraments are gathered togeather may be called the kingdome of heaven and of Christ And he saith well But in this he either contradicteth his generall purpose discourse or els
he meaneth that it may bee so called but not truly Which is but double dealing For presently after he saith †Pag. 17. He separateth the true Kingdome of Christ from the externall Order and Discipline of the Church which some in these dayes more zealous then wise do not separate So he calleth the faithful worshippers of Christ But is it such wisedome I pray to seperat froÌ„ Christ this his Divine honor and glorie and to give it to others Nay this is accursed wisedome Then a Ministerie supposed to be setled by the Apostles in the Primitive Church he denyeth to bee any part of Christes Kingdome Hath hee any reason for it Yea a straÌ„ge one Saith he Christes kingdom is proper to his person As though the power and authoritie to institute setle such an ordinance might not be proper to Christes person and yet the execution thereof committed to his Officers and Deputies And nevertheles all is Christes still Christ hath a Kingdome Commissive It is the Kings authoritie which the Deputie of IrelaÌ„d executeth And may it not be Christes power and governement which his Ministers and Deputies on earth do execute Yea certainly Which this D. acknowledged before saying it may bee called the kingdome of heaven and of Christ. Yet hee doth further strive against the truth in this cause making the Minister the Maister of a familie and the Magistrate to be Gods ordinance alike Which surely never any sound Divine would say If we looke but to Moses law the falsitie heereof is soone seene Every Ministerie in the Iewes Church must have expresse and particular institution from God but naturall reason Humane contractes were sufficient to institute both the other And is not the case so with vs now also vnder the Gospell Yeas truly Wherefore these in deed are nowe Gods ordinances but not alike He concludeth that the Ministers may not arrogat any part of Christes honor and power as incident to their calling or function They may take to them the execution of that which to ordaine is only Christs right That power of his which hee hath in his word committed to them and as the D. speaketh trusted them with they may take to them viz. the Keyes and Mysteries of the kingdome of heaven Which they arrogate not but it is their right to take vse the same as Christ himselfe hath specially appointed From this dissolut opinion aforesaid and so derogatorie to the holy Offices of Christ it floweth that this D. teacheth “ Pag. 339. 348. the peoples interest in Church-governement standeth only vpon the groundes of reason and nature and is derived from the rules of Christian equitie and societie And that this is both lawfull and †Pag. 334. much to be commended And yet also that “ Pag. 349. the people may willingly forsake and worthily loose the right which they had Nay more hee holdeth the Apostolike and †Pag. 299. 300. Divine forme of Church-governement by sole governing Bishops as hee maintaineth Timotihe and Titus and the Angell of Ephesus c. to have ben may give place on occasion to those forenamed grounds of reason and nature “ Pag. 348. 334. humane governement Thus he by denying the peoples consent to be †Pag. 368. essentiall in the choice of their Pastors doth indeed make nothing essentiall to them For that which is Essentiall must evermore be had to the true being of any thing it can never be altered nor absent from it as before “ Pag. 8â— I have also noted These our adversaries say our assertions are raw and vndigested fancies but what raw and vndigested yea irreligious assertions they doe holde and maintaine it maketh me afraid even to thinke of it It shall not bee amisse to observe somewhat contrarie to their opinions out of some both of the Ancient and the late writers Cyprian noteth this in generall as an odious error in the haeretike Novatian though he aime at an other point in particular But in generall this which they holde Cyprian maketh noe lesse then haereticall in him His words are “ Cypr Epist 4.2 Ille post Dei traditionem humanam conatur Ecclesiam facere This man letting go Gods ordinance indeavorâ—th to make a Humane Church Againe touching the order and forme of the Church and administration thereof hee in another place flyeth only to Christ and his word for authoritie saith “ Epist 1.8 Quisquis alibi collegerit spargit Adulterum est impium est SacrileguÌ„ est quodâ—unque humano furoâ—e instituitur vt dispositio divina violetur Procul ab huiusmodi hominum contagione discedite Whosoever gathereth elswhere he scattereth It is adulterous it is impious it is sacrilegious whatsoever is instituted by mens madnes that Gods order should be violated Depart far away from the infectioÌ„ of such meÌ„ And a litle after Nemo vos frat res errare â Domi. viâ faciat Nemo vos Christianos ab EvaÌ„gelio Christi rapiat Brethren let no man cause you to erre from the Lords way Let no man pull you Christians from Christes Gospell Of the church coÌ„stitution and order againe hee saith †De Vnitat Eccles. Verbis Christi insistere quaecunque docuit feat discere facere debemus Crederese in Christum quomodo dicit qui non facere quod Christus facere praecepit Wee ought to insist in Christes wordes whatsoever he taught did we must learne and do How can one say hee beleeveth in Christ who doth not that which Christ commandeth Thus in the order constitution and governement of Christes Church this holy man of God layeth a necessity on vs to cleave alwayes to that which is in Christes Testament not to Humane reason nor to Civill disposition at any time Which our adversaries do “ Perp. gov pag. 339. Def. 2.73 teach and maintaine to be lawfull Augustine also of the visible Churches constitution beside that †Pag. 138.139 above cited in him elswhere writeth thus “ August contra Crescon Gram. 1.33 Ecclesiam sine vlla ambiguitate sancta Scriptura demonstrat †Ibi quaeramus Ecclesiam â— De Vnit. Eccles. cap. 3. ibi discutiamus causam nostram Nâ—lo humanis documentis sed divinis oraculis sanctaÌ„ Ecclesiam demonstrari The holy Scripture demonstrateth the Church without any doubt There let vs seeke the Church there let vs try our cause I cannot abide that the holy Church should be shewed by mens doctrines but by the Divine Oracles And in that sense Ierome calleth Christs Visible Church as it is vnder outward governement “ Hieron dâ— 7. Ordin Eccles Fabrica Deâ— a Frame which God him selfe hath builâ— Thus these Ancientes With whom heerein the godly learned of late do consent also Zuinglius said enough “ Pag. 101.102.104 before Calvin to Cardinall Sadolet saith †Calvin ad Sad. Non te adeo pracisè vrgebo vt revocem ad illam
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
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
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
Congregation there all reason and rules of religion will require Christes said Church to bee no lesse then Vniversall For no man can â—hew that Christes said Church in the New Testament is limited and restrained to a Diocese or Province only No limiting of a Dioces-Church in the N. Test. that it is there forbidden to be a Vniversal church Our adversaries seeme not to desire to shewe it For as they weakely and slightly affirme Diocesan and Provinciall Churches to be in the New Testament yea even against Grammar so they openly acknowledge that Christ hath vpon earth “ See before pag 112. Hook 126.132 one whole Church being but one Body subiect to governemeÌ„t So that they yeeld the Church not to be limited to a Dioces or a Province And what can the Papistes wish more They will never desire more to be yeelded them from Protestantes if we stick to our owne wordes then to acknowledge all Christes Diocesan and Provinciall Churches and therefore our owne in England to be but Membrall Churches not intire and independent not indued with authoritie for the governement of them selves immediatly from Christ but to be partes and dependants of one whole Church being one Body subiect to governement For theÌ„ we must by Christes ordinaÌ„ce referre our selves for religion and spirituall governement to that one Body Visible whereof wee say wee are a part Heere a hundred “ Before pag. 179. difficulties will come vpon vs. The Doct. acknowledgeth also †Def. 3.5 a highest Senat of the Vniversall Church for the governement of it And certainly in all true reason there must bee so For there must bee by Christe ordinance a correspondent governement to the Body of every Church which is of Christ Maister Hooker trulie acknowledgeth it saying there “ Hook 3.132 must be a correspondent Church-polirie to every Visible Church But Doct. Downame wil perhaps turne this to a Vniversall Councill or Synod If he doe it is yet a simple evasion First I noted “ Pag. 113. 178. before that there never was right Vniversall Synode how so ever some have ben so named But if any Synod have ben helde for Vniversall yet such are exceedingly rare and extraordinarie in deed in these dayes not to be had But the Churches Body beeing ordinary and continuing alwayes it must have a correspondent governement as is said that is ordinarie dayly and continuall And this is it which we speake of If the Doctor wil grant such a highest Senat of the Vniversall Church that is ordinary constant and dayly exercising governement to this constant Body theÌ„ what is this els but a College of Cardinalls And in every such Consistorie or Senat I hope he will grant a President yea constant and during life not for a weeke or a short time And what is he but a Pope Neither is it materiall whether this President bee subiect to his Senat or not Which hee idly casteth in a little †Pag. 6. after Many Papistes do hold the Pope to be inferior to his Councill and yet they are verie Papistes And the Doct. holdeth a Provinciall Bishop to be by Divine ordinance Superior to his Provinciall Synod Why then may not the Vniversall Bishop be superior likewise to his Vniversall whether Synod or Senat Without question he ought to bee as well Thus no marvaill if Popish Walsingham who conferred with this Doctor went from him worse then hee came For holding such grounds hee can never make any sufficieÌ„t defence against Poperie as I have said His foure other reasons of difference betweene a Provinciall and a Vniversall Bishop which hee setteth downe pag. 6. are as frivolous as that which is most First he alleageth Calvins authoritie But what is that to a Papist or to one tempted that way And yet hee abuseth Calvin also For though Calvin saye “ Instit 4.6.2 There is not a like reason of one Nation and of the whole worlde yet he meaneth this vpon supposition That is if a Nation have Gods worde for their warrant as the Iewes had if the whole world have not Divine warrant as the Catholike Visible Church now in deed hath not then there is not the like reason betweene a Nation and the whole world But otherwise verily there is For a Bishop to both is necessary if both have Gods ordinance for it selfe a Bishop to neither is lawfull if neither have Gods ordinance And this Calvin him selfe plainly signifyeth in Sect. 9. Saying Nihil proficiunt Papistae nisi prius ostender in t hoc Ministerium Vniversale 〈◊〉 Christo esse ordinatum Noting by this that it is Christes ordinance that maketh the difference betweene a Nation and the whole world not the oddes of the Circuit But this the Do. wholy supprâ—sseth as also Calvins second answer to the Papistes immediatly following in the former place Saith he Est altera citamnum ratio cut illud Iudaicum in imitationem trahi non debeat The high Priest was a figure of Christ which now ceaseth Summum illum Pontificem typum fuisse Christi nemo ignorat Nune traslato Sacerdotio ius illud trasferri coÌ„venit Wherefore Calvin reiecteth the Iewes High Priestes National Ministerie and denyeth the vse of the like now for another reason which the Doct. also dissembleth So that his abusing of Calvin heerein is manifest Againe these last mentioned wordes of Calvin do confute the Do. in another place where to resist “ Reas. for reform pag. 5. me †Def. 25. hee denyeth the Iewes High Priestes Governement to have bene a type Secondly the Doct. maketh this difference betweene a Provinciall and a Vniversall Bishop saith he No mortall man is able to wield the governement of the whole Church It is true Nor yet of a Province nor of a Diocese For the least Pastor of these shall bee a huge Pluralist and Nonresident See pag. 150 and Reas. for Refor Reas. 3. which are contrary to Christ as before hath ben shewed The cause then of all this vnablenes is the want of Christes ordinance Which to both is alike as I have said and so their vnablenes is both alike Otherwise both should bee able and sufficient for such a charge well enough The Doctors third exception is as the last before Saith he it would proove dangerous and pernicious if that one Head should fall into error So also it is dangerous and pernicious to many thousands when a Provinciall Bishop falleth into error Yet the D. will not hold this a reason to proove him simply vnlawfull And therefore neither is it for the Vniversal Specially seeing a Provinciall Bishop can not make vnitie a Vniversall may as I have said His fourth exception is likewise a verie fancie viz. that it is infinit trouble much inconvenience to repaire from all partes of the world to one place There is no such matter if Christes ordinance for it were manifest If any inconvenience may seeme therein to
propositions which they offer to maintayne are such as if they were not true wee can not iustly separat froÌ„ the Church of Rome nor stand out against it Those some Proposittions which they meane are namely the fourth eight set down in that Offer Which affirme that a Church is but one Ordinary CoÌ„gregation and that the people ought to have their free consent in the spirituall governement thereof Vnto which may be added the 5.6.7 and 10. as being all of one nature by cleere and certain consequence The soundnes and firme truth of all the which hath ben sufficiently prooved and declared heeretofore and might by such a right ChristiaÌ„ tryal as there they desire bee brought to further light Wherefore D. Downames absurd reproches against that treatise calling it most senselesly “ Def 1.382 4.81 an Vnchristian and vnmodest Offer and the Positions therein Schismatical novelties do declare with what gall of bitternes his heart over-floweth against the truth against his brethren as “ Def. 2.48 hee dissemblingly calleth vs and also against those noble Pillars of the Gospell before alleaged our Attestators who are heerein his vtter adversaries whatsoever he pretendeth to the coÌ„trary He as a cocke on his owne dunghill may crowâ— what he list But if the Offer had ben or might bee accepted in such equall order as is there tendered he would be made to eate his wordes I doubt not and all the infamie of Schisme Noveltie would fall vpon his owne head Without which acceptanc elet the Doct. know that his tedious and Sophisticall writing all other such like will be held by wise men to bee vaine boasting and no better coÌ„quest then of such Champions as draw their weapons strike fight and take on at adversaries whose handes they will bee sure them selves have firste tyed fast Yea whom they will bee sure to have in their power to imprison and persecute if any presume to move against them Neither will they indure to bee shewed the imminent danger from the common enimy till all come about their heads And so much touching the important CoÌ„sequences of our present Assertion CHAP. 8. An answer to divers chiefe Obiections of the adversaries of this cause noting also brieflie their immodest not Christianlike reproches against this Evangelicall doctrine FIRST we will consider heere D. Downames second booke of his Defence D. Downames Defence 2. Booke answereâ—â— affirming and maintaining that there were proper DiocesaÌ„ Churches vnder the Apostles Which being true the people then certainly had not a free consent in Church-governement A cleare reason whereof I shewed before pag. 85. And I willingly acknowledge it still Yea and likewise that neither now they ought to have That vnder the Apostles the Churches were properly Diocesan the D. affirmeth in the title of this second book of his Defense and doth his best to maintaine it in the whole processe thereof afterward Where indeed I coÌ„mend him above al others that ever wrote in this cause against vs D Downames commendatiors namely for that hee doth more fitly and rightly set downe the point of the controversy which hath so long troubled Christian people in England Chap. 8. then any other before him hath don Which “ Whether proper Diocesan Churches were vnder the Apostles point only if it were Christianly and plainly decided would bring great contentment and a ioyful Vnitie I am perswaded to many thousandes But the proofes of his assertion heere do all faile him Nay they are strangely abused and perverted by him specially his Scriptures And heerein he is little to bee commended Let vs examine therefore his Scriptures and then the rest Yet by the way wee will Define a proper Diocesan Church The Definition of a Diocesan Church before wee begin with him A Diocesan Church is a Societiâ— of professed Christians whose spirituall governement is practised without the peoples sieâ— consent and whose Pastor hath a pluralitie of ordinarâ—e Congregations in his charge Such a Church we deny to have ben vnder the Apostles and I pray the Reader to have recourse to those seaven Reasons of mine which I have “ Declarat pag. 20.21 c. elswhere set downe to proove this my denyall and to disprove his assertion Now what doeth the Doctor bring to proove his opinion Expect not good Reader that I should follow him in his vaine flourishes and needles amplificatioÌ„s repetitions invectives other passages more fit for ostentation to satisfy his inteÌ„perate humor then for profit My desire is so as I may with perspicuitie in the cause to vse brevitie and if not to deâ—iver multa paucis yet to take heed not to deliver pauca multis as hee doth Wherefore I will pick out that which 〈◊〉 see materiall in him the rest I will â—et passe In his first Chapter pag. 4. he â—etteth downe a most confused distriâ—ution of the divers senses of the Greeke word Ecclesia D. Down Defen 2.4 in the New Testament which we vsually translate 〈◊〉 Church Wherein hee committeth 5. errors pertinent to our question First from this in Mat. 18.17 Act. 15.22 hee â—ould make a Synod or Consistone which have answered before pa. 108. c. Seâ—ondly a Nationall Church of the Iewes Act. 7.38 Which likewise I have anâ—wered in Reas. for Reform pag. 5. in the margin Thirdly Christian Nationall Churches in the nober plurall as he speaâ—eth namely in Rom. 16.4 1. Cor. 16.1 â—9 2. Cor. 8.1 Gal. 1.2.22 Which places â—e abuseth perverteth most rudely and desperatly The wordes do exâ—resly signifie nothing but a nomâ—er of Ordinarie Congregations Such wee meane by Parishes â—ath of them assembling in one â—lace or at most contayning “ See my Declarat pa 10. and 18.19 28.29.31.32 no mo ordinary assemblies then one and he without yea contrary to the expresse â—etter fancieth to him selfe a Nationall Church from no ground nor shew of ground in these places Fourthly he bringeth Act. 5.11 and 8.1 and 11.12 and 12.1.5 and 13.1 and 14.23 20.17.28 1. Cor. 1.2 2. Cor. 8.23 2. Thes 1.1 1. Tim. 5.16 Iam. 5.14 Apoc. 1.4.11.20 and 2.1 c. to prove a Church of a Citie and Country adioyning Where his error is like to the former What should I say to this man Not one of all these signifyeth a Church of a City and Country adioyning if he meane it to be extended or intended to mo ordinarie Congregations then only one Which is his meaning It is true the Churches of these Cities heere specifyed viz. of Ierusalem Antioch Ephesus Corinth Thessalonica c. might have meÌ„bers then which dwelt scatteringly and some a good way of from the place of their ordinarie maine meeting and such also as did assemble often in divers vncertain companies as in times of trouble there is reason it often commeth to passe but yet in those primitive times they all in each Church then made no mo but “ Which
this †Pag. 65. The Apoâ—les appointed Ministers to whole Cities and Countryes adioyning to labor so far as they â—ere able the conversion of all True What â—hen Therefore they appointed them â—o stande Ministers still to whole Ciâ—ies and Countryes adioyning I deny â—his consequence It is a plaine fallacie â—b eo quod est secundum quâ—d Fallaciâ— ad simpliciter 〈◊〉 pray Sir when Logike fayleth you play not the Sophister The Apostles appointed Ministers to convert what they could in great Cities and Countries adioyning yea and in the whole “ Math. 13.33 world but not to stand Ministers Pastors to all them when they should be converted But only according tâ— the order and forme of a Church seâ— downe in the New Testament Which representeth to vs each Ordinarie Congregation as an entire Church Wherefore they might not remayne as Pastors to all when all were converted because so Ordinarie Pastors after the time of the New Testament should become substantially contrary to the ordinary Pastors constituted in the New Testament It i Ì„s blasphemie to avouch that the Apostles intended the Churches forme should be substantially coÌ„trary to that which is in the New Testament Which certainly was never the Apostles intent it is no lesse then blasphemie for any that will persist in saying the Apostles intended so You will aske how are Pastors so large and so generall contrary substantially to Pastors of but one ordinarie Congregation I answer they are substantially coÌ„trary in that these may and do admit the Christian peoples free consent in Church governement the other can not these caÌ„ personally administer to their whole flocke they possibly can not but by Substitutes and Curates as wee call them For there the proper Pastors them selves are of necessitie must be grand Pluralistes and NoÌ„residents Which plainly are substantiall differences in Pastors Besides that the one can execute a whole and intire Pastorall Office the other can not c. as “ Declarat Pag. 12.13.14 15 16. â— els-where I have more fully declared His 2. reason is this †Def. 2.69 In the Apostles times the Churches were not divided into Parishes â—or Presbyters assigned to their several Cures Therefore then a Church was not a Paâ—ish I answere Heere againe hee doth nothing but Equivocat Let him vnderstand a Parish in that sense as before have defined it Pa. 204.205 and so I affirme that by the very Apostles the Churches were divided into severall Parishes That is â—ach Church was it selfe a distinct Paâ—ish and severally divided from all oâ—her Also the Presbyters then were assigned to their severall cures viz. to these Parishes or Churches But if hee â—ake a Parish as it is a Congregation liâ—ited within a certaine circuit of â—round and as a Dioces is subdivided â—nto many of them as they are now so â—ve speake not of them Yet commonly â—r altogeather †Pag. 77. hee doth so speake of â—hem Wherefore heere every man may â—â—e his vanitie Hee doth fly the true â—uestion and shufleth in things that â—e never intended Then his grosse vnâ—ruth vnschollerlike assertion ought 〈◊〉 bee marked where he saith “ Pag 75. The â—ord Ecclesia is of a larger extent then to sigâ—â—fy only one assembly I appeale to all auâ—entike Greeke Authors Thucidides Deâ—osthenes Plato Aristotle Isocrates c. Out â—f whom plentifull allegations may be brought all of them shewing that this word Ecclesia did evermore signifie only one assembly and never a dispersed multitude holding many ordinary set meetings in far remote places as Diocesan and larger Churches do Now according to these and other Greekes living in the Apostles dayes doe the Apostles speake And this I have heeretofore often “ Reas. for ref pag 64. Declarat pag 31. 32. above pa. 110. propounded and affirmed as a principall ground and cause of our dissent from the Church state in England And the ground is certain it can not be with reason spoken against The D. heere †Pag. 14. 15. putteth in to the contrary the vse of the word Ecclesia in Eusebius who vseth it to signify sometimes a Diocesan and Provinciall Church Hee doth so sometimes I deny it not And so after him the Fathers do vse the word likewise as Epiphanius Theodoret Chrysostome and the Councilles and Historie writers c. All this we know well But what have wee to doe with these Authors so late and so partiall as these all were touching the exposition of the Greeke word Ecclesia The time that Eusebius wrote in When Eusebius wrote was about 340. yeares of Christ or little lesse All the rest wrote after him At which time or before viz. presently vnder Constantine the outward forme of the Church did so alter and change from that vnder the Apostles even in substantiall points of Church politie or in such points as did come neere to the substance of it that it appeared outwardly to be allmost not the same And as the state of the Church altered so the Fathers and Councills which were then much affecting that state did alter the old vse of â—he words pertaining to these matters As they practised so likewise they spake and wrote And so have most men followed after them Wherby at the last Antichrist was vndoubtedly advanced But our noble “ Our Attestators before mentioned specially pag. 104. after pag. 214. forefathers of late having discovered this mysterie of iniquitie have found out also the corruption depravation even of this word Ecclesia which hath ben extended larger and farther then Apostolically it was The which abuse of this very word doubtles was a pregnant reason and meanes among other to extend the Church and Governement thereof to that Vniversalitie which it came to and is still vehemently chalenged by the Catholiks Wherefore great cause have we ad originem reverti to go backe even vp to the first originall and beginning as Cyprian well adviseth vs. For so saith he cessat error humanus thus and not otherwise error which hath begun from men will cease Wherefore wee must refuse Eusebius Epiphanius Theodoret and all either in or after their times for iudges or interpreters of matters or words specially touching Church-governement The forme whereof inclined toward alteration yea somewhat before them as wee may perceave in “ Can 6. Nic. Concilâ— through Humane ambition and desyre of greatnes which is incident even to the godliest best men But vnder Constantin and after it degenerated much more Wherfore in “ See before pa. 125. 127. conscience to God and to his blessed word we must leave all men when they so palpably differ from the Scripture as in this cause they doe cleave only and vnseparably to the plaine and †Math 22.29 Ioh. 5.39.40 Isa 8.20 proper writing of Christs Testament Hee “ In his chap. 5. indeavoureth to make voide some of our reasons against Diocesan Churches vnder
the Apostles Which he doth very poorely 1. He sheweth that the Church of Ierusalem †Pag 84. exceeded the proportion of one particular assembly ordinarily meeting in one place I grant it and have granted it “ Reas. for ret pag. 19. 65. 66. heeretofore But he can not shew that this Church nowe had in it mo ordinary set and constant assemblyes then one Which is the point Hee addeth †Def. 2. p. 87 It was never intended to be one Parish among many but to be a Mother Church when by Gods blessing it should beget others to be severed from it in particular assemblies yet to remaine subordinate and subiect to it as children to the Mother The very same was affirmed by “ Pag 7. him before of all the Primitive Churches But all this is fall â—t was intended by the Apostles that Ierusalems Church should bee one Parish among many others and indeed to be as a Mother Church in reverence and reputation yet as a common Sister with the rest in power iurisdiction They also intended both in Ierusalem and in every other City that the Bishop and his presbyterie should bee set over no more but one particular Congregation and that as more Congregations should be constituted Every Congâ—â—gation 〈◊〉 to be an intâ—â— Church every Church buâ— a Congregation every one should have a Bishop also a Presbyterie if it might be All this I say the Apostles intended both in Ierusalem and every where els in the world And first this my reasons “ Pag. 208. Decâ—â—â— pa. 12 13. 14 15 c. before rehearsed do soundly proove Also Ignat. epistles do plainly shew that the practise was so then every where yea in the Country as wel as in the Cities wheresoever there were any Churches then Ignatius words are these †Ignat. Ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without these there is no Church no meeting togeather of the Saints no holy assembly This is Vniversally spoken So againe “ Ad Phila. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To every Church for so it may well be translated there is one Bishop with a coÌ„pany of Persbyters Deacons Where Ignat. meaning is that every wher it ought at least so to be In which Calvin likewise consenteth Saying * Calv. Instit 4.1.9 Vnaquaeque nomen authoritatem Ecclesiae iure obtinet Every one of the Congregations which were dispersed “ And 8.15 Oppidatim Vicatim in the Country townes and Villages obtaineth by right the name and authoritie of a Church Again “ Instit 4.3.6 Quod orbi Vniver so prestiterunt Apostoli id gregi suo debet Pastor vnusquisque That which the Apostles were to the whole world the same ought every Pastor be to his owne Flocke Zuinglius also before hin is heerein of all other the most cleere and resolute I touched many of his places †Pag. 102. 103. 104. before But heere I think it fit to lay forth his words more fully First to shew that every Church ought to be but one ordinary Congregation and that in the N. Testament it was so hee saith “ Zuingl ad Valentin Compar Vox Ecclesiae proprie exposita non aliud quà m cetum vel populi CoÌ„gregationem totum plebis collegium significat Vndè singulas paraecias Ecclesiae vocabulo not are licet cum per hoc cetus coÌ„gregati in vnuÌ„ populi multitudo intelligatur The word Church what it is The word Church properly expounded signifyeth no other thing then an assembly or meeting togeather of the people and the whole gathering togeather of the people Whence by the word Church wee may note and signifie every particular Parish Seeing by this word is vnderstood the multitude of an assembly of the people meeting togeather in one place Of the Church of Corinth vnder the Apostles he saith †Ad Valent Compar Non equidem negare poteris Paulum hoc loco communem totius populi fidelis Ecclesiam intelligere qui in vnum collectus Scripturae sensus ab alijs expositos attentus percipit Populus ergo fidelis Christianorum oninium Ecclesia Doctores suos dijudicat de illoruÌ„ doctrina sana ne sit vel impia pronuÌ„ciare solet Truly thou canst not deny that Paul vnderstandeth in this place the common assemby of the whole faitful people which being gathered together in one place attentively heareth the senses of the Scripture expounded by others wherefore the people and faithfull assembly of all the Christians iudgeth of their Teachers is wont to pronounce of their Doctrine whether it be found or wicked Likewise elswhere hee saith that the Corinthian Church †In Pastoâ— erat Paraecia was a Parish And again likewise The Ephesin Church theÌ„ was “ Above pag. 103. Concio a particular assembly And questioÌ„les as he thought of these so likewise he thought of IerusaleÌ„s Church yea of every true visible Church indefinitly Of which he saith “ Artic. 8 Explanat Capitur Ecclesia pro peculiaribus Congregationibus qui ad auditionem verbi ad Communionem Sacramentorum commodè in aliquem vnum locum conveniunt Graeci parikiaâ— voc 〈◊〉 De huiusmodi Ecclesiâ Christus loquitur Math. 18 Sic Paulus 1. Cor. 1. 14. The Church is taken for the particular Congregations which to the hearing of the word and reâ—eaving the Sacraments do come togeather commodiously into one place The Grecians call them Parishes Of such Christ speaketh Math. 18 17. Paul 1. Cor. 1. 14. And that every of these Churches and Parishes should have the “ See before pag. 30. 31. power of governement iudging of causes among themselves that wee must follow herein only the Scriptur he sheweth a little before that it is his meaning Where expressing what Church he speaketh of and also the very cause why there is such strife among men about the Church he saith A multis iam seculis ad nostra vsque tempora quae sit Ecclesia certamen fuit ortum nimirum ex regnanai cupiditate Nam hoc sibi quidam arrogarunt vt se dicerent esse Ecclesiam vt omnia corum manu administrarentur Omissis autem hominum commentis quibus quidam hâc in re nituntur ex Scripturis sacris mente spiritus de Ecclesiâ scribemus Quod Graeci Ecclesiam Hebraei Kahal vocant Latini Concionem There hath ben controversie of old even to our times what the Church is which riseth indeed from a greedines to rule For this some men doe arrogat to theÌ„selves that they say theÌ„selves are the Church to the end that all things may bee done by their hand But we letting go mens devises whereon in this cause some doe rest we will write of the Church out of the holy Scripturs and minde of the spirit That which the Greeks cal a Church the Hebrues call a Congregation the Latineâ— an
Assembly See how lively hee painteth out and taxeth also our Church state in England though primarily he intendeth the Papists And remember that to every of these Churches he alloweth a Bishop as “ Pag. 104. before I have noted So that the D. might have spared his proud boast that “ Pag. 7. All the Disciplinarians in the world are not able to shew that there were or ought to have ben after the division of Parishes any more then one Bishop for a whole Diocese Neither should he have called vs for this our assertion †Pag. 14. New foolish Disciplinarians His worship doubtles is wise when all these our Attestators and abbettors bee fooles Also that “ Pag. 21. his great challenge to his adversary is thus answered Now to proceed he saith it is not probable that Ierusalems Church in the Acts “ Pag. 89. did ordinarily meet in one place I answere yet it is certain they had not then many ordinary set and constant companies meeting togeather Which is the point we stand on will he never see it Further he saith †Pag. 90. The Apostles were never intended to be members all or any of them of one Parish Which is not so they were truly Members of every Church or Parish occasionally that is where when they were present though consâ—antly and necessarily they were not of any one Againe he saith The meetings Act. 6.1 15.22 26 were not Parishionall bur Synodicall They were Parishionall Indeed the later was both I take it Where the Apostles and Elders met first Synodically a part to debate the controversy but Parishionally or with the whole Church when they decreed and set down their resolutioÌ„ Before he said these meetings of the Church were “ Pag. 8 9. Panegyrical meetings Panegyricall not ordinary Which again is not true Such meetings are out of many Cities and Countries but heere the Church of Ierusalem only assembled and in the 15 of the Acts 2. or 3. out of Antioch Againe those are when sundry ordinary set assemblies doe meet in one but these all were of one Church as I said having in it not many ordinary set assemblies Lastly heere matters were haÌ„dled which pertaine to a Church to performe ordinarily so oft as occasion is Therefore they are not to be called extraordinary much lesse were they like the meetings at Pauls Crosse or at the Spittle as he saith least of all were they Panegyricall His obiection from Act. 21.20 of the many 10000. believing Iewes I have answered †Declarat pag. 30. 31 els-where The rest is of no moment In his 6. Chapter he setteth against som other of our reasons viz. touching the Churches of Corinth Ephesus Antioch vnder the Apostles Of all of them he saith “ Def. 2.103 Though it should be granted that each of these Churches in the Apostles time did ordinarily assemble togeather in one place yet would it not follow that therfore each of them was but a Parish much lesse that all Churches should be but Parishes and that every Parish should have a Bishop Verily all this doth follow neither hath hee with any true reason denyed it but all reason is for it as †Pa 208. 213 before I have shewed Then beginning with the Church of Corinth “ Pag. 104. hee dealeth deceitfully leaving out our principall proofe viz. 1. Cor. 14.23 The whole church came togeather in one Which can not bee such as might be written to the Church of England as he saith most vntruly Of this I have said more “ Declarat pag. 26. 27. elswhere To Act. 20.28 of the Church of Ephesus hee saith it needs not signifie only the Congregation of a Parish Yet the wordes are Attend or †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleave close vnto all the flocke and the Apostle nameth it also “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation Which being taken for a Visible Companie is ever more with authentike Grecians an ordinary CongregatioÌ„ only as I have oft observed So that properly and truly it can not be as he would have it either the Vniversall or a Nationall or Provinciall or Diocesan Church Neither can the Pastors of such cleave close to all such sâ—ockes nor possibly be present to the whole But they must be NoÌ„residents which questioÌ„les these Ephesin Pastors were not as hath ben said Wherefore this place still is a good argument for vs. And so is that touching Antioch also where Act. 14.27 Paul and Barnabas gathered the Church togeather into one particular assembly as the text importeth It is vntrue and against the letter of the text to say as he doth some of the chiefe perhaps not many perhaps not any beside the Clergie Theâ—e perhapses are miserable and desperat shiftes And what forbiddeth Husbandes Wives Servants and children of ripe yeares and vnderstanding to have ben there Hitherto he hath laboured to shew that the Churches mentioned in the New TestameÌ„t were not each of them only one ordinary Congregation but that they were Diocesan Churches Which how vnsufficiently hee hath done every childe may perceave By the way hee obtrudeth a foolish conceit on vs as if by “ Def. 2. pag. 102.104 these aforesaid places of the N. Testament wee intended to prove that the Churches still remained till 200. yeares of Christ such as we hold they were at the first But let him take that collection to himselfe it is none of our meaning Yet where he maketh so much a doe about the space of 200. yeares that we should say for so long time there was no Diocesan Church The truth therof is very perspicuous and certain let the D. know that I can easily maintaine it For the space of 200. yeares after Christ there was no Diocesan Church Therefore let vs see what he hath against it Where first I will note what a cavill he hath against vs for abridging and restraining the primitive Church to 200. yeares only To which I answer in respect of taking the Primitive Church as a pattern for vs to follow so we restraine it yet shorter even to the Apostles times onely yea to the times of writing the N. Testament yea to the N. Testament it selfe only And we affirme if any doe follow any authoritie beside they doe profanely irreligiously adulterously no better So that in this our D. D. Bilson likewise where beeing without all proofes in Christs Testament they heap vp Fathers vpon Fathers and most eagerly cry out that we holde against “ Def. 2.128.142 Def. 4. c. Perp. gov 25â— 259. c. the Vniversall perpetuall practise of the Church of Christ if they could make som shew hereof yet I say seeing they have not nor caÌ„ bring one sound proofe for themselves in Christs Testament therefore they vse heere but a carnall reason and contrary to the honour of God They †Ier. 17 5â— make flesh their arme and put not
their trust in the living God “ Chap. 2.13 They digge to themselves pits that can hold no water It is true the Vniversall and perpetuall practise of Christs Church is to bee held alwayes good and holy This I grant but it is because such practise evermore hath the Apostles plaine writing for it and with it Which the Churches said practise can not bee destitute of But yet suppose our adversaries had som kind of general consent of men for theÌ„ as they pretend seeing they can not indeed produce the Scripture more then the Papists do who also preteÌ„d the like Vniversal consent for their turne or suppose that they do but pretend all this Vniversalitie perpetuitie beeing far from it indeed then why I praâ— should not we answer them as D. Bilson somtime answered the said Papists Saying “ Answ to the Seminar part 4. pa. 360 If you want the foundation of faith and religion he meaneth the Scripture in vaine you do seeke to make a shew of Catholicisme with such patches and pamplets c. When you muster the Fathers to disprove the Scriptures and to establish an vnwritten faith vnder the credit of traditions you corrupt the Writers and abuse the Readers †Pag. 362. Nowe cite not only 9. but 9. skore Fathers if you will for Traditions the more you stir the worse you spcede “ Pag. 300. Truth hee meaneth the Scripture is authoritie sufficient against all the world * Pag. 301. One man with truth is warrant against all the world yea every private man for his owne person may embrace Gods Lawes whosoever say nay And as Tertullian hath against this no man may prescribe nor space of time nor patronage of persons nor privilege of places “ Pag. 299. Though the whole world pronounce againe the word yet God will bee true and all men lyars †Pag. 384. God speaketh not now but in the Scriptures How excellently are these things written if he himselfe and his associats would followe the same or would suffer vs to follow it The effect wherof is that not only wee are bound evermore to holde fast Gods word and never to admit the carnal reasoÌ„ of Humane consent in Divine matters such as our questioÌ„ of the forme of Christs Church is but also it notifyeth D. Bilsons open coÌ„tradictioÌ„ to himselfe who presseth hardly against vs that which hee denyeth to the Papists Is God an accepter of persons Is it ill for Papists to plead Vniversall consent and yet must we content our selves with it rest thereon Shall he say to vs “ Perp. gov pag. 223.235 Is not the whole Church a lawfull and sufficient witnes in that case And that it is enough †Pag. 228. if any christian persons deserve to be credited And yet shall he say to Papists “ Lib. 4 38â— It is alike Haereticall to believe without Scripture aâ— to believe against Scripture Yea even to ourselves when hee list hee can say †Perp. gov pag. 286. Make vs good proofes out of Scripturs or leave tying Gods ordinances to your appetites Wherfore we must crave leave in our cause also to answer him and all of his minde with his owne words afore rehearsed And likewise with D. Rainold that “ Cons 257. No Humane proofe is sure in Divinitie †Pag. 19â— Truth is not to be tryed by consent of Fathers “ Pag. 45â— For my selfe I assure you that neither dead nor quicke Fathers nor children shall perswade me any thing in matter of religion which they cannot prove by Moses the Prophetes or which hee meaneth by the Apostles writings Now thus the Churches Vniversall perpetuall consent beeing no good proofe in Divinitie the whole Churches consent at some time only is a proofe much worse and by no meanes to be admitted Though Augustin in a certain place it seemeth held it good yet it is his error as where hee saith “ August epist 118. Si quid tota hodiè per orbem frequentat Ecclesia hoc quin ita faciendum sit disputare insolentissimae insaniae est If the whole Church through out the world at this day observe any thing it is insolent madnes to reason against it Certainly there have ben and may be †As sometime Polygamie was Catholike errors which yet questionles may be yea ought to bee reproved by all them that vnderstaÌ„d them Well but have our adversaries a Vniversall coÌ„sent of the whole Church at any time Alas they are far from it Neither D. Bilson nor D. Downame nor they al have alleaged neither can they alleage halfe a quarter of the whole Church at any time What then Then they are to lavish of their wordes in saving they have the Vniversall consent of the whole Church They indeed come short of it by many hundred thousandes A poore fewe God knowes they cite in comparison of all It may be they name some of the chiefe most famous in their dayes Yet it followeth not that all who lived then were of their minde D. Bilson against the Seminar lib. 1. part 2. pag. 402. Neither is it necessary that all differences should bee recorded in writing nor that all Records should be preserved come to our handes So that they are far from proving a Vniversall consent at any time much lesse at all times of the Church But what speake I of Vniversalitie and perpetuitie Let our adversaries not equivocat Let them deale plainly Let them vse no deceit in wordes nor force to mens consciences And then I assure thee good reader nothing but noveltie and iniquitie is in their Defence and assertion against vs. I have shewed before that in our controversie which wee have at this day “ Above pa. 98.97 â—â— we speak against only a proper Diocesan Church and the Bishop thereof where the peoples free coÌ„sent is wholy denyed them as it is in England and our adversaries defende namely this Diocesan Church and Bishop Of this particularly and precisely is all their †Def. 2.114 Epist to the King pag. 1 great and glorious commendation and praise which they publish Nowe to the point Is this kind of Diocesan Church and this kind of Bishop Apostolicall Have they Vniversall perpetuall approbation for this Nothing lesse I appeale heerin to our right worthy Attestators before alleaged yea to all indifferent and vnpartiall witnesses yea to the partial also in times of “ Pag. 64. 65. 66. antiquitie who do stand with vs. By all true evidence it wil be as cleare as the light at noone day that this foresaid proper Diocesan Church and Bishop were not in the world till after 200. yeares of Christ which is the time limited by vs Indeed not till after 300. Nay it was after 400 and longer also As I have shewed “ Pag. 66. 67. 88. before So that both D. Bilsons and D. Downames Defences which they have made for
the present Church-state in England even in the substantiall points of governement therein are cleane frustrat Neither is the same Apostolicall neither hath it Vniversall nor perpetuall nor indeed any old approbation among Christians as they colourably pretend But it is proved to bee novell A proper Diocesan church is novell and meerely of the wit and will of men and that after the time of Antichrists rising The contrary obiectons of our adversaries I will heere observe D. Doves 3. falsifications of Euseb as neere as I can First that which D. Downame borrowed of D. Dove viz. that Marke constituted a Diocesan Church in Alexandria But this I have shewed “ Pag. 90 91. before to bee a meere forgerie of these two D. D. grounded vpon a false translation of their author Eusebius And heere I can not but remember a second and a third like falsifying of Eusebius by D. Dove in his Defence The former of these is pag. 13. where he saith Eusebius wordes be these †Euseb lib 3.4 Timothie was the first Bishop of the whole Precinct of Ephesus in as ample maner as Titus of all the Churches of Crete Eusebius saith not that Timothie was but hee saith it is reported that Timothie was the first Bishop of Ephesus as Titus of the Churches of Crete Againe Eusebius saith not of the whole precinct of Ephesus nor in as ample maner There are no such words in Eusebius This is no translating but perverting an Author Thirly that which Eusebius hath indeed viz. Timothie was said to have ben Bishop of the Parish in Ephesus this he rendreth not but perverteth For in Ephesus is not without the City much lesse the whole precinct of Ephesus containing the large Country adioyning Yea that the Church in Ephesus was but a Parish then Ignatius sheweth writing to the whole Church of Ephesus saying to them “ Iâ—nat aâ— Ephes. When you come oft togeather into the same place c. Therfore the whole then did come togeather in one place And it is not only false but absurd to say that the like may be spoken now of the †Can they all come togeather in one place Diocesan Church of London Thus therefore Eusebius is perverted twise by D. Dove His 3. falsifying of him is where Eusebius saith of Iohn the Apostle in a certain City “ Euseb lib. 3.23 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having refreshed the Brethâ—en and looked on the Bishop that was set over al the said brethren of that place hee committed a yong man to him But the D. setteth it down thus Iohn the Apostle coÌ„mitted the charge of a yong man to a Bishop †Pag. 15. 18. qui super cunstâ—s Episcopos erat constitutuâ— which was set over all the rest of the Bishops thereabout As if then there had ben an Archbishop or a Bishop over Bishops So saith this Doctor as out of Eusebius But he abuseth his author Eusebius hath not such a word And yet D. Downame also “ Def. 4.112 alleageth the same place though he cunningly forbeareth to mention the words Doct. Downame further presseth Eusebius in that hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is reported that Titus was Bishop of the Churches of Crete As also Perpet govern pag. 233. He translateth it is recorded in Histories But he can not make that good in this place For the word signifyeth any relation or narration or report of a matter And Eusebius vseth alwayes to name his author at ful to set downe the words when hee groundeth vpon any written historie So hee citeth very often Egesippus Clemens Dionysius Tertullian c. Wherefore questionâ—es heere he meaneth some other report or tradition and speach of meÌ„ I know not whom And in setting downe such matters he is nothing curious many times as “ Pag. 91. 92. before I have signifyed Not seldom he reporteth fabulous things yea wheÌ„ he nameth his author Eusebius of no absolut credit as is wel knowen And yet he is all the warrant and ground which any writer hath either young or old for Tius his being Bishop of Crete Theodoret Epiphanius Chrysostomus Ierome c. Dorotheus Synops is not worth the naming have al their inducement so to thinke from hence All these also them selves were great Prelates or lovers of Prelates and therefore wee may holde them partiall in setting downe and receaving such reportes What wisedom then is in Do. Downame to say it is an vncharitable and vnlearned part yea intolerable impudencie to deny credit to such authorities It is rather intolerable impietie and plaine idolatrie to set vp these and such like for rules of our faith and warrants to our conscience as the D. laboureth to do in this cause Howbeit further Eusebius saith not that Titus was said to be Bishop of Crete but only so as Timothie was Bishop of Ephesus Where he seemeth to meane that both of theÌ„ were then thought to bee not proper Bishops but in the generall sense and vnderstanding of the word Bishop And so he seemeth to meane also that Marke was said to be Bish of AlexaÌ„dria whom yet he nameth an Apostle and Evangelist Iames an Apostle in deed Bishop of Ierusalem I say in a generall sense but not Bishops properly And so truly the other Fathers after Eusebius do seeme to meane and we accord thus with them Otherwise we must needes deny credit to them heerein viz. if Eusebius c. say these were proper Bishops For it is not possible that they could bee so seeing they were both Superior and also Divinely distinguished from proper Bishops as anon we shall see further where further occasion will be given vs to answer D. Downame about Timothie Titus Bishoprikes Againe “ Def. 2.23 and 116. D. Downame citeth out of Councill Carthage 3. and Ephes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning and even from the Apostles as †Perpet gov pag. 324. Doct. Bilson before him avoucheth But both of theÌ„ wrest the Councilles For they say not so only they say that Dioceses should remaine such as they were from the beginning that is ever since Dioceses were appointed Not from the beginning simply but from the beginning of Dioceses which though it were loÌ„g before these Councills yet as I iudge it was not before “ About the yeare 260. See before pag. 92.93 Dionysius Bishop of Rome And touching the Apostles the Ephesin Council speaketh of the Apostles Canons Beeing strangely deceaved in attributing them to the Apostles as any one may perceave if hee see the Can. 4.5.8.17 18.27.47.49.65 68 84.25 Wherefore they are falslie fathered on the Apostles beeing but base and bastardly stuffe in respect of them And yet they intende no “ See before pag. 88. 97. 98. proper Diocesan Church viz. like ours in England Neither were these Canons before Constantines age So that our D. D. do argue from hence very vnworthily But D.
Down “ Def. 2.106 boasteth much that Ignatius calleth him selfe “ Ignat. epâ—ad Rom. Bishop of Syria Why What then Ignatius heere sheweth his Nation not the extent of his Bishoprike He sheweth hee was a Bishop of Syria or a Syrian Bishop not the Bishop of all Syria Likewise to the “ Ad Magnes Magnesians that his Church was a most famous notable Church in Syria not the only Church there much lesse extended over all Syria Neither was Philip Archbishop of Crete as the Doctor †Defenc 4.8 and 2.125 would make him seeme by perverting and abusing Eusebius againe For his words “ Euse â— â—3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Bishop are to bee referred to the Church of Gortyna mentioned a little before Not to the very next wordes which are to be vnderstood by themselves as it were in a parenthesis thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the rest of the Churches in Crete To take Eusebius thus is the right taking of him heere For presently him selfe openeth him selfe saying it was the Church of Gortyna which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder him Vnder Philip And yet more plainly after where with speciall respect to the former place in question he saith of this Philip †Cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whoÌ„ we know by Dionysius iâ—ordes to have ben Bishop of the Parish in Gortyna So then hee was not Bishop of all Creete by Eusebius testifying The Doc. in another place contradicteth him selfe and maketh Pinytus at this very time to be Bishop of “ Def. 4.9 Candie that is of all Crete as he meaneth In deed Eusebius saith that this Pinytus was †Euseb 4.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of them in Crete But all men vnderstand that hee meaneth heere to shew but his Nation not the extent of his Bishoprike For Eusebius declaresh “ Cap. 23. after that Pinytus was Gnossitaâ—â— paraciae Episcopus the Bishop of the parish in Gnossi Which certainly was not Over all Crete neither was Gnosiâ— the mother City of Crete That which the Doctor †Def. 2.93.100 presumeth of Evaristus Bishop of Rome that he there constituted a Diocesan Church and divided parishes I have answered it †Pag. 93. 94. before His testimonies out of Tertullian Cornelius of Rome and Cyprian for a Diocesan Church proove nothing Touching the “ Def. 2.97.98 first Tertullian saith not that in Rome or in any Citie then the Christians were divided into many set constant and certain companies Tertallian and so had divers such ordinarie assemblies Tertullian saith no such matter which yet is the point Indeed like a Rhetorician hee amplifieth the multitude of Christians and Christianlie affected in his dayes and that is all that he doeth Apol 37. and ad Scapul They are in truth Rhetoricall amplifications Yet I say In the Roman Empire he compreheÌ„deth in these great nombers all Christianly affected and all their favourers not only the open members of the Church Cootiarily hee saith they were one singular Cetus aggregatio Def. 2. Now such may be so many as hee there noteth Nothing of all this we deny But hee sheweth not that yet in any Citie the open resolut Christians were divided into divers ordinary set companies as I said The like do I answer to †Pag. 9â— that of the very great and innumerable people vnder Cornelius Bishop of Rome They were so many that no man among them knew the first nomber of them And so I suppose at this day the church is in Paris in Rouan c. Where yet the Church is not divided into several constant and set Meetings but all belong only to one certaine constant assembly Againe vnder Cornelius the Christian people were not so many but one Trophimus a Presbyter drew away from him “ Cypr. epist 4.2 the greater part of them after Novatian repenting he brought them backe with him againe Also the Church assembled in one place to elect * Cypr. Epi. 3.13 and 4. Cornelius and a little before “ Euseb 6.22 Fabianus to bee their Bishop Wherefore they were not absolutly innumerable But this is plaine and it can not be disprooved that yet the Church in Rome had not divers set constant ordinarie assemblies Nor yet Cyprians Church in Carthage Anno 250. All the which came togeather for “ See pag. 55.56.57.58 his election and vnder him also for all ordinarie Church busines The Do. saith vntruly of him that †Def. 2.40 he was Bishop of Afrike Nazianzen doth make him Bishop Hesperiae Vniversae of all Spaine at least as well as of Afrike And Prudentius goeth further saith he †De Passiâ—â—â— Cypr. Vsque in ortum Solis vsque obitum from the rising of the Sunne to the going downe thereof But doth any man beleeve that Cypriâ—â—s Bishoprike was so large or that these Authors meant so Nothing lesse They meant only that the example of this holy man and his doctrine did good thus far I graunt also that by his letters he admonished and informed divers other Bishops neare about Carthage and so hee did Cornelius of Rome c. But this was out of his singular zeale for the truth and love to his brethren Also hee prevayled much in so doing Howbeit this was through his great credit reverence they had of him it was not out of any Metropolitan power that hee had or superior office which he exercised over theÌ„ For he had none such though he were a Metropolitan in respect of the place where hee was Bishop And altogeather “ Defen 4 8â— so did Policrates of Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee lead or guided the Asian Bishops And no otherwise †Def. 2.115 Irenaeus B. of Lions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did looke vnto certaine Churches thereabout in France And Victor B. of Rome was a Metropolitan no otherwise also Although without any preiudice to vs wee might well grant these to have bene then such Metropolitans Diocesans †viz. with Prioritie of order not Maioritie of power as before we acknowledged Iulianus of Alexandria to have ben who was somwhat ancienter then they Other Diocesan or MetropolitaÌ„ Bishops after these whom both D. Downame and D. Bilson do name pleÌ„tifully as they hurt not our maine Assertion viz. that no proper Diocesan Church was in the world before 200. yeares after Christ so neither do wee envie their appearing which was “ See pag. 88. 94. c. so late as it was These D. D. do argue earnestly from Ierom saying that * Ierom. ad â—vagr Bishops above Presbyters were at Alexandria even from Marke the Evangelist Which we willingly agree vnto For they were not Diocesan Bishops not over many ordinarie Congregations And such also were those Angells of the Churches which are mentioned in the “ Rev. 2.1 Revelation This wee constantly avouch
if our proofes stand or subvertion if your answere be good For if this faile well may Bishops claine their authoritie by the custome of the Church by any divine precept expressed in the Scriptures they can not Saith hee so Let vs see then howe soundly this will stand But first I desire him to remember if it happen that this his proofe out of the Scripâ—â—â—◠〈◊〉 subverted and then he be forced to flie to the Churches Custom for succour that himselfe hath ruined cast downe and defaced that weake hold all ready So that there he can have no reliefe Now then to his proofes out of scripture that Titus Timothie were Bishops He frameth 4. Arguments for it 1. That power to ordaine sit Ministers to convent discharge vnsit prescribed to Titus Timothie was no power proper to Evangelists Wee grant this wholy even the Conclusion It is another point and nothing against vs. The Conclusion of his 2. argument is like to the former therefore we grant it also For this proveth not that Timothie or Titus were proper Bishops which is the question Yet in the Minor where hee saith that Presbyteries claime this power comitted to Timothie Tite even to ordain examine censure deprive Pastors I deny this to bee true Presbyteries claime not this power Neither have they it properly originally as Bucer shewed “ Pag 33. before Properly and originally the whole Church hath this power the Presbyterie hath only the authoritie of administring the same that in the name of the whole Church as Piscator and Vâ—sinus †Pag. 46. â—1 before do expresse And further I answer by that distinction above noted This power of ordayning examining censuring c. committed to Timothie and Titus the Presbyterie in deed hath and executeth Materially but not Formally Which maketh his Minor Proposition to bee false most cleerely His 3. argument is concluded in no forme But where he “ Perp. gov Pag. 391. saith The precepts of Ordayning and Censuring are delivered to Timothie and Titus and to those that should succeed them vnto the end of the world Ergo Timothies power function in this behalfe must bee perpetuall This is true likewise Materially but not Formally Their Successors are to execute the same in deed alwayes as touching the material actions Those things must be done but vnder divers formes of Ministeries or maners of administration Heere Timothie and Titus being properly Evangelistes did these actions vnder the forme of an Evangelisticall Ministerie Sometime Apostles did the same actions but vnder the forme of an Apostolicall Ministerie After them Bishops did the same actions also but vnder the forme of a proper Bishops office c. Wherefore the perpetuitie of these actions materially which Timothie and Titus did proveth not the Office and Ministerie of Timothie and Titus formally to bee perpetuall This is a very weake conclusion and very crooked His 4. argument is The whole Church of Christ since the Apostles times without exception hath so constred the Apostles wordes to Timothie and Titus touching their governement And hee names Eusebius Ierome Ambrose c. D. Rainolds answereth Hart the Priest Confer pag. 267. I perceave the Pope must fetch his Supremacie from Earth and not from Heaven You are fallen from Scripture to Eusebius Even so our adversaries when all is done they must fetch the Diocesan L. Bishops Office from earth and not from heaven They fall from Scripture to Eusebius c. And yet not Eusebius not the rest do conster those preceptes to Timothie and Titus as belonging only to Bishops much “ See before pag. â—24 â—â—5 lesse did the whole Church of Christ since the Apostles times without exception This is a strange Hyperbole But these writers acknowledged Timothie and Titus to have ben Bishops Nay not Diocesan L. Bishops they neither acknowledged nor knew any such in their times as before hath ben shewed Yet only of these our question is Againe they held Timothie Titus not to be Bishops at all properly but in a generall sense as “ Pag. 230. 238. before I observed If they meant otherwise they missed the truth saith D. Rainolds Conf. p. 267 Howbeit They suffred none but Bishops either to ordaine or degrade Presbyters Yet as I said before not absolutly with out the peoples consent as our L. Bishops do If any among them inclined to neglect the people herein they did contrary to the Canons of those times Lastly it is true these ancients to much rested on Custome Counsaills of men and humane policie in setting the Church governemeÌ„t they as Ierome inclined to much to approve Diocesan Provinciall and Patriarchall Bishops with too absolute power only grounding vpon the Custome of the Church though they knew they wanted Divine disposition Whence afterward Antichrist easily sprang vp Now then I pray with what colour can Doct. Bilson from those preceptes to Timothie and Titus plead for our Diocesan and Provinciall L. Bishops whom they nothing concerne and say The wordes be singular the charge is vehement the parties were Bishops * Perp. gov pag. 299. And how vainly doth he insult without reason charging vs that “ Pag. 30â— Fire will better agree with water then we with our selves Which is his familiar custome not ours After him let vs see what D. Downame saith for Timothie and Titus Bishoprikes Truly in effect he saith nothing more for he followeth D. Bilson most diligently Yet hee hath a Cart-load of words about this point which he knoweth well to bee his only refuge Wherein yet hee can finde no helpe First I will examine the pith of his discourse and theÌ„ I will set downe reasons of mine owne proving souÌ„dly that Timothie Titus were not proper Bishops First he saith “ Def. 4. p. 75 It is presupposed in the Epistles to Timothie and Titus that the Apostle committed to them Bishoply authoritie It is vntrue this is not presupposed Then the Epistles bee the very patternes and precedents of Bishoply function c Well what then Then Timothie and Titus were Bishops I deny this consequence There is no truth in this And T.C. answer to D. Whitgifts like argument is sounde and good though this great Logician calleth it “ Pag. 76. sleight and frivolous The directions to Timothie and Titus about Ordination and iurisdiction being not “ Pag. 77. peculiar to Bishops as hee vntruly addeth in the end For him selfe giveth this power and that rightly to other Christians †Pag. 99. in case of necessitie and the truth giveth it to Apostles and Evangelists the “ Eph 4.11 Superiors of Bishops His reason * Pag. 77. these are perpetuall directions is an excellent reason to prove that this power is indeed essentially seated by Christ in the Congregation of the people The power of Ecclesiasticall governement essenâ—ially in the people For it is certain that such Christian Congregations only are perpetuall Apostles
voice-giving which was then ordinary in Pastors calling Timothie I say came not to Ephesus by the peoples election nor Titus to Creet Paul only authorised them to that Ministrie Therfore their calling or sending thither was also extraordinary And Tâ—mothie attained giftes by extraordinary meanes viz by the Apostles miraculous laying on of hands though the D. deny it Then he addeth 3. other errors 1. The power of ordination and iurisdiction was wholy in Timothie and 〈◊〉 Titus Our Attestators “ Above pa. 23 26 36 38.4â— disprove thâ—â— 2. The function may bee the very sam where one person governeth the church wholy and alone where thâ— people do necessarily coÌ„cur with him Though his wordes bee not these yet his sense is cleerly so And all the next page hee beateth vpon the same Fearfully affirming that the difference “ Pag. 102. seemeth not to bee so essentiall Though he hold so yet see howe hee faltereth 3. Where he addeth the title or calling to a Church seemeth to be variable Which are all grosse vntruths coâ—uted in my †Pag 12 at 34 35. 38 c Declarat the 3. runneth amoÌ„g those evill opinions heere “ Pag. 133.134 before censured That which he addeth as it were a proofe for him the Iewes Church governors came to their places †Pag 103. by succession and lineall discent but in the Churches of Christ by free electioÌ„ is absolutly against â—imselfe For neither of these titles or coming to the Church-governement had bene lawfull by any meanes but because God so ordayned And it being so ordained by God in his word it was theÌ„ absolutly vnchangeable by men as in the Lawe so likewise vnder the Gospel which is the Law of Christ Where he saith the Apostles committed not the power of ordination and iurisdiction to all Ministers I answer they did as I have “ Declarar pag 25. elswhere shewed Their committing it to †Pag 104. Timothie c. denyeth it not to the other Presbyters in the several Churches neither doth the Angells power in the RevelatioÌ„ 2. exclude the ioint power of his fellow presbyters with him nor yet the peoples free concurrence with them all His last reason is If while the Apostles lived it was behoofull to substitute Bishops in the Churches then much more after their decease But the former is evident Therfore the later also This I wholy grant we mislike not Bishops In the end he falleth to the authoritie of those bastard “ Pag. 105. subscriptions namely of the epistles to Tim. and Titus Touching the which I referre him to Mr. Cudworth in his Supplement to Mr. Perkins on the * At the end of chap. 6. Galatians Where he shall finde them to be of no “ Pag. 106. greater antiquitie nor better credit then such counterfait drosse may be The †Pag. 107. testimonies of the Fathers which follow “ Pag. 244.259 have ben sufficiently answered Nowe I will gather briefly our Proofes that Timoth. or Titus were not proper Bishops Proofes that Timothie c. was no Bishop They are 8. in nomber First the H. Ghost made †Ephe. 4.11 Evangelists and Bishops or Pastors distinct persons Therefore the Apostles could not make them one And consequently Timothie and Titus being Evangelists as is known neither were nor could be made proper Bishops Sec An EvaÌ„gelist had an Office “ Ibid. superior extraordinarie temporarie and vnlimited a Bishop was inferior ordinarie perpetuall and limited to one Church Now these qualities are incoÌ„patible they can neither bee togeather nor successively in one person Therefore Timothie and Titus Evangelistes neither were nor could bee proper Bishops at any time Thirdly After Timothie had bene at Ephesus hee was an Evangelist 2. Tim. 4.5 For Paul chargeth him so to bee and cary himselfe Neither is there cause nor reason why Paul here should speake improperly and generally Therfore he spake properly “ See pag. 240. he was still a proper Evangelist and consequently not a proper Bishop And so likewise Titus Fourt Timothies Ministie at Ephesus extended to other distinct and intire Churches viz. to Smyrna to Sardis to Pergamus to Colossi to Hierapolis to Laodicea c. and not to the Church in Ephesus only But the Bishop of Ephesus ministrie was limited and appropriated to the Church in Ephesus only as also of Smyrna to Smyrna of Sardis to Sardis c. As the Angells in Rev. 2. do shew Therefore Timothie was not properly the Bishop of Ephesus And then neither Titus of Crete Fift Timothie was thesame no other at Ephesus then hee was at Philippi and Corinth at Athens and Thessalonica in Phrygia Galatia Mysia Troas But in these bee was no proper Bishop of any place Therefore neither was hee a proper Bishop at Ephesus So likewise * Declarat Pag. 29.30.6 Titus in Crete Sixt proper Bishops in those dayes were not called without the coâ—â—ent and voyces of their Church as before “ Pag. 164.251 hath bene shewed But Titus came to Crete and Timothie into Asia only by the Apostle Pauls sending vtterly without the peoples calling to whom they ministred in all those Churches Therefore Titus in Crete Timothie in Ephesus were no Bishops SeaveÌ„th If Titus were a proper Bishop in Crete then many distinct and intire Churches were not committed to him but only one But to Titus in Crete many distinct intire Churches were committed and not one only Therefore Titus in Crete was no proper Bishop The Assumption is plaine because hee had many “ Tit. 1.5 Cities in his charge And every City had a distinct and intire Church for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Act. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every City in every Church do signifie all one thing And Eusebius “ Euse 4.22 maketh them so likewise But every proper Bishop is limited and appropriated to one Church only The D. saith assigned But that word is to loose Indeed a Bishop is limited appropriated as it were confined to one Church D. Bilson saith †Perpet gov pag 227. 232. affixed Therefore Titus was no Bishop nor Timothie neither Lastly Whatsoever reason maketh Titus Timothie Provinciall Bishops in Crete and in Asia the same serveth to make Paul or Peter Vniversall Bishops and to have Vniversal Bishops their Successors at Rome But no reason is sufficient to make Paul or Peter Vniversall ordinary Bishops of Rome nor that they should have Vniversall Bishops their Successors Therefore no reason sufficient to make Titus in Crete or Timothie at Ephesus Provinciall Bishops And so much of Timothie and Titus that they were indeed no proper Bishops which point yet Doct. Bilson “ See before pag. 241. confesseth to be their only holde After this let vs now shew how D. Downame grosly †Def. 2 14â— abuseth Calvin and Beza affiâ—ming that they ioyne with the Bishops
meane that any first Presbyter in a Church was formally appointed to 〈◊〉 Diocese vnder the Apostles Some kind of †See before Pag. 89. Diocese was Apostolike But hee sheweth sufficieÌ„tly that these Bb. Dioceses began somewhile after the Apostles in that hee saith “ Bez. de grad min. 6.24 they were first framed according to the division of the Prâ—vinces vnder the Romane Empire Which verily was nor regarded in the Apostles time nor in the next age after Wherefore Beza meant the first Presbyter thus assigned formally was after the Apostles their abused name Bishop also Lastly I cannot passe how insolently the D. “ Def. 3.15 c. taunteth me for observing many sortes of Bishops and namely for †In reas for ref pag. 7. setting downe six sorts of them also for being ignorant whether Ierusalem or Caesarea had the Patriarchship for supposing Diocesan Ruling Bishops might begin with Dionysius at Aâ—exandria and for not speaking any thing of Metropolitans beginning Let the D. know I was not ignorant that Ierusalem had the Patriarchship but it is a question and that I meant to touch whether Ierusalem exercised ordinarie jurisdiction over Caeâ—area the Province thereof or not pag. 8. in margine But it is a matter of no worth thereâ—ore I passe it Metropolitans Diocesans Patriarkes all one in substance Metropolitans in his sense 〈◊〉 spake not of wheÌ„ I reckoned vp the livers sortes of Bishops because in substance of their Office they are all â—ne with Diocesans Archbishops and Patriarkes Of whom whosoever holdeth â—ne lawful will holde all so to be and â—e who holdeth one Apostolike will acknowledge them all Apostolike This therfore also is no matter what â—oever he maketh of it Touching Diâ—â—ysius of AlexaÌ„dria I confesse I was to â—lame in thinking hee might bee the â—uthor of Majoritie of power rule â—n Diocesan Bishops It was because I â—udged it to be ancienter then indeed â—t is or then reason giveth it Maioritie of power when it began Nowe â—herefore I professe it cannot bee roved to be ancienter then the Niceâ— Councill or Constantine the Emperor as I noted before Once D. Bilson was also of this minde with me where he sheweth that it was not “ Against the Seminar part 2. pag. 318. by the institution of Christ nor his Apostles but long after by the consent of the Churches the custome of the times and the will of Princes And touching my making many sortes of Bishops and my distinguishing of the word the Doct. misliking that sheweth his ignorance not a little or els he sheweth that which is worse If he mislike that I made so many sortes as six Truly it was my fault that I made so fewe Ierom witnesseth that the Bishops of his time came to that power paulatim by little litle And the Vniversall Monarch of the Roman Church came not to his greatnes at once Papacie had Papalitie going before in divers and sundrie degrees The Word reason and experience do shew in such alterations of governement at least so many distinct differeÌ„ces yea mo also Now therefore I desire the Reader to give me leave vpon better coÌ„sideration to set down the distinctioÌ„ of Bishops in 7. differeÌ„ces Seaven sorts of Bishops I affirme therefore that the name Bishop in Christian Writers is given to seaveÌ„ divers sortes Which to observe is right needfull and most profitable to end this great controversie First the name is generally given even to “ Act. 1 20. Apostles Yea Evangelistes also may so be called Bishops as †Pag. 238. 240. before is shewed Secondly it is given to Pastors equall and “ Act. 20.28 Philip 1.1 many in one ordinarie Congregation To whoÌ„ also the name of Presbyter was common Such is the Ministerie now in the Dutch French Churches Thirdly One Pastor of a Church contayning no mo ordinarie Congregations but one is by the ancientest Church Writers called a Bishop singularly As Linus was at Rome Anianus at AlexaÌ„dria Onesimus at Ephesus Ignatius at Antioch Polycarpus at Smyrna c. Such also was the “ Rev. 2.1 Angell of the Church in Ephesus and in Smyrna c. The Scripture giveth not him the name Bishop peculiarly when he hath other assistant Pastors with him but other Writers doe Which truly I will not strive against Fourthly the name Bishop is given to a Titular Diocesan Bishop Of whoÌ„ none can be proved ancienter then Iulianus the tenth Bishop in Alexandria Fiftly Diocesan Bishops with “ Declarat pag. 24. 25. Maioritie of power are called Bishops These began in the Councill of Nice or otherwise vnder Constantine Though the Councill speake of Metropolitans long before yet their power over their brethren was not ratifyed by any law Fiftly Diocesan Bishops with “ Declarat pag. 24. 25. Maioritie of power are called Bishops These began in the Councill of Nice or otherwise vnder Constantine Though the Councill speake of Metropolitans long before yet their power over their brethren was not ratifyed by any law or publike ordinnance till then it was before but arbitrary by the churches affection and no otherwise Sixtly the Diocesan L. Bishop or the Sole governing Bishop is called a Bishop Such are ours now in Englande Of the originall and first beginning of such I have spokeÌ„ * Pag. 66. 67. before Seaventhly a Pope or Vniversall Pastor hath this name Bishop Hee began at Rome about 600. yeres after Christ but came not to his absolut greatnes till divers hundred yeares after And this distinction will assuredly with case be iustifyed Reason and experience do shew such degrees in proceeding And thus far the Answer to D. Downames Defence of Diocesan Churches Obiections are made also inteÌ„sively viz. against the Christian peoples right to coÌ„sent in Church governe Obiections against the peoples power answered It is fit we should answer these likewise so far as is needfull Frst great much paines have ben taken by the adversaries of the truth to deprave the plaine and easie wordes of Matthewe 18.17 Tell the Church They are content to take them any way so it bee not the right way Doct. Bilson spendeth a “ D. Bilson perp gov chap. 4. whole Chapter to make them seeme to signifie a Senat or bench of Iewish Civill Magistrates which he learned only from a Physician Erastus But there is a sufficient refutatioÌ„ of this opinion in the third Argument of The Divine beginning and institution of Christes true Visib Church Secondly D. Bilson contradicting himself vnderstandeth these words of an Ecclesiasticall Senat or Synod Thus also Do. Downame vnderstandeth them as †Pa. 107.108 before we have seene where is a sufficient answer likewise therevnto Thirdly Maister Iohnson of the Separation since in this point he turned his opinioÌ„ vpside downe “ Treat of the exposit of Mat. 18.19 Anno. 1611. affirmeth that these wordes signifie that the Iewish forme of
governement is by Christ ordayned for the Gospell I discerne not well whether he meane that this rule for the Christian Church governement should be formed after the patterne of the Iewish Civill governement or Ecclesiastical or both Whatsoever Iewish forme of governement he meane his meaning can not bee true For first if Christ in these words meant the Iewish governors theÌ„ here is no direction at all for the Christian Church governement Heere is nothing then that soundeth to any such purpose Christ saith not heere Let my Disciples heereafter in their Churches follow the forme and order Iudaicall In this place there is no such thing But as I suppose even Mai. Iohnson him self holdeth Christ heere in this place setteth an order of governement for his Church vnder the Gospell This in deed is most certainly true Therfore his othet opinion that Christ heere sendeth his Disciples to the Iewish governors is false I grant Calvin and Beza think that Christ heere alludeth to the Iewish Church governement in their particular Synagogues but verily I cannot coÌ„ceave why or how it should be so Be it spoken with revereÌ„ce to these rare servaÌ„ts of Christ Howbeit Calâ—iâ— and Beza touching Mat. 18.17 this nevertheles they hold from this place of Matthew that the people have right so far that nothing in Church governement be obtruded on them by any Ecclesiasticall Monarchie or Oligarchie against their wills Now this is the truth and wee willingly agree vnto it Yeelding the sway of all governement to the Pastor with his assistants in ordinarie cases yet reserving still a power in the people to consent And when a Church is destitute of Guides as it hath fallen out may againe fall out on occasion then the people themselves have full power to accomplish any Ecclesiasticall action in the best order they can particularly Church censures even by vertue of this text So that then the Iewish Church-governement can not bee heere alluded vnto much lesse required to bee kept and practised by Christians Concerning which togeather with all other Iewish ordinances the Apostle teacheth and confirmeth vnto vs that all “ 2. Cor. 3.17 those old things are passed away that all things of such nature vnder the Gospell are made new and that the same things are †Hebr. 12.27 shaken and changed and remaine not now vnto vs. Wherfore fowerthly they who vnderstand these foresaid wordes Tell the Church Math. 18.17 to be meant of the whole Christian people assembled in an ordinarie assembly As our Attestators do viz. that they are to be tolde and that they are to be heard alwayes in the best and most Christian order that can be which I grant doth and must in circumstances somtime differ they I say do truly and rightly vnderstand this place according to the intent of Christ Of which D. Bilson him selfe once taught soundly saying “ Against the Seminaâ— lib. 3. pa. 70. In Math. 18.17 The whole multitude of the faithfull where hee and they the Offendor and the Offended live are signifyed And †Lib. 2. pag 170. in Act. 20.28 The Church is taken for the people Yea The Church is never taken in the New or Old Testament for the Priestes alone but generally for the whole Congregation of the faithfull Let me aske a question Was D. Bilson a Brownist was he an Anabaptist wheÌ„ he wrote thus Why then doth Mai. Downame call vs these odious names only for the same iudgement Or is he offended at vs because we can not change turne our professions to fro as they do for advantage Some will say if this sense of these wordes be true Obiect then perpetually and necessarily al scandalls c. whatsoever must be tryed in the presence vnder the iudgement and sentence of the whole multitude as they of the Separation do holde which also it seemeth was Cyprians vsuall practise of old Answ I answer this consequence is far from truth For the sense of the words in Matthew 18.17 certainly is thus no otherwise to be taken viz. plainly and literally for the whole Congregation Seeing there is “ Def. 1.226 no cause nor reason to the contrarie as elswhere is observed But yet it followeth not that that maner of hearing sentencing of causes must bee in every Church perpetually and necessarily Before pag. 108. c. I grant it may be so in some Churches at some times and so Cyprians practise was now it may be againe in some estates of a Church good and commendable But to holde those popular Circumstances in every Church †Separation it selfe is no such error as this is perpetuall and necessary absolutly as the Separation doth it was neithtr Cyprians meaning nor Chrsstes nor any well advised Christians And yet againe no maÌ„ may take from the people absolutly all maner of free consent as the L. Bishops do This is a Substantiall breach on the other hand Incidit in Scyllam qui vult vitare Charyâ—din Extremities on both sides are to be avoyded As this so other textes likewise Do. Bilson would wrest from vs in his “ Perp goâ—â— pag. 95. 8. Chap. touching jurisdiction First Act. 15.22.23.25.28 where manifestly the Apostles ioyned the people with them selves in determining a controversie It seemed good to the holy Ghost and to vs to lay no more burden on you Now this he granteth expresly saying “ Pag. 9â— The matter was handled in the audience and presence of the whole Church and with a generall consent letters were written in the names of all To which †Horne against Fecknam pa. 11â— B. Horne before him agreeth also Nay D. Bilson goeth further saying * Perp. gov pag. 373. This course the Apostle taught the Church of Christ to follow by their example Which is all that wee desire Yet he laboureth to frustrate this act of the Apostles and to make it of no vse to vs. To which intent hee hath 4. exceptions 1. “ Pag. â—7 Paul stood not in doubt of his preaching neither needed he the consent of Apostles or Elders to his doctrine I answer he doubted not of his doctrine nor submitted it to any to be censured Yet he needed the consent of other Apostles and of the Church at Ierusalem for more couÌ„tenance to his teaching And that was all Pauls purpose heere 2. “ Pag. 97. The Apostles wanted neither authoritie nor sufficiencie to determine the matter But they did in this case We must know therfore there is a twofold dertermining and deciding of questions One is particular and personall which every true Pastor may performe in his ordinarie teaching Much more the Apostles singly might And so Paul was sufficient and did him selfe resolve many doubts to the Romans to the Corinthians to others without a Council Another determining and deciding of questions is Cumulative as I may call it when it is done with more countenance and credit The former may
otherwise heere as indeed it is Beside I remeÌ„ber not above “ 1 Cor. 12.28 which is not ofteâ— one such place as he signifyeth and yet there it is in the plural nomber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers not in the singular Betweene which place and ours in hand there is apparantly very great difference Againe he saith To deliver vnto Sathan is more then to Excommunicate It is not Yea him selfe held so likewise †Against the Semina part 3. pag. 58. heeretofore He which is excommunicat and as a Heathen is out of Christes Kingdom And being out of Christes Kingdome he is in the power of Satan Therefore it is all one Neither is it true that many are secluded from the company of the godly for a time that are not yeelded to Satan or that many were delivered to Sathan by the Church assembled togeather as this was don heere without Excommunication Or that Ananias and Elymas were delivered to Satan Which him selfe “ Against the Seminar part 3. pag. 53 54. once contradicted He toucheth heere many thinges beside to no purpose viz. This Sinner was delivered to Satan that it might bring him to repentance Why and that is the proper end of Excommunication Againe the end of this action was the destruction of the flesh which in Excommunication hath no sense except it bee Metaphoricall It is not so This destruction of the flesh viz. the lustes of the flesh hath great sense in Excommunication And it seemeth rather a Metonymicall phrase then a Metaphoricall as he nameth it He addeth Excommunication indangereth the Spirit and toucheth not the flesh Nay it is intended to save the Spirit that is the Regenerat man by repentance So the Spirit is †1. Cor. 5.5 heere vnderstoode Also Excommunication toucheth the flesh for it serveth to huÌ„ble and mortifie the lustes of the flesh or the vnregenerat man Hee saith this is dome not by Excommunication but by repentance Strangely spoken I say it is done by both For these are Subordinat not opposit As well hee might say the lustes of the flesh are not destroyed by Gods worde but by repentance The truth of both is alike Here also the one of it selfe is no consequent to the other For many are preached vnto that never repent aswellas Excommunicated that never repent And yet who knoweth not that God hath ordained that repentance should follow froÌ„ both as it doth indeed in many Who would not wonder to see such dallying in such a man in a cause so serious The like is also where hee saith Excommunication is before and after in other wordes expressed Yea and this is not against our sense of Delivering to Sathan but much for it Seeing all the CircuÌ„stances coherence of the text heere both before and after speake only of Excommunication and the phrase it selfe to deliver to Satan is so fit and agreeable to expresse the same even according to Christes description of it “ Mat. 18.17 Let him be to thee as a Heathen that is without the Church Christs Kingdome vnder the power and rule of Satan in like state and coÌ„dition as the very infidelles and vnbeleevers are This therefore is much for vs. But saith he †Pag. 100. This is no such new founde or vaine exposition Chrysostome Ierome Ambrose Theodoret Occumenius Theophilact c. embrace it Wonderfull This opinion and these very testimonies hee cited “ Against the Semin part 3. pag 54.56 heeretofore as beeing the Papistes Then he * Pag â—5 resisted refuted the samâ— at large by †Ambr. in 1 Cor. 5. Ambrose “ August in queâ—t vet nov Test 49. Austin and †Ierom ad Hiliod ad Râ—par Ierome insinuating that this “ Ierom. in 1. Cor. 5. Ierome which now he grouÌ„deth on which then the Papistes alleaged was a couÌ„terfait or suspected at least Is this fidelitie is this vpright dealing For advaÌ„tage to ioyne with the Antichristian Enemies yea against him selfe to allow of the self same witnes which him selfe then branded with infamie opposing Chrysostome to Chrysostome Ierome to Ierome Ambrose there to Ambrose heere and which passeth interpreting the same wordes of Theodoret contrarie heere to that hee did “ Pag. 59. there What mutabilitie is this But to the point I answer This his sense out of Chrysostome c. heere can not be true viz. that this delivering to Satan was to be tormented corporally by Satan For then the whole Church of Corinth had this miraculous power given theÌ„ at Pauls appointement They were then the visible instrumentall doers of this Apostolike Miracle in Pauls behalfe Also then the Apostles had power and did vse to strike men whom they never saw nor spake with beeing far from them in other countries All which how absurd they are who seeth not Againe this Sinners “ 2. Cor. 2. restoring was without Miracle his casting out therefore was so likewise Neither can it be thought that “ 1. Tim. 8.20 Paul corporally tormented †Pag. 103. Hymenaus and Alexander He only excommunicated them and yet not he alone but with the Churches concurrence and consent whereof they were For so was his practise in other actions of Church-governement as we see In “ Pag. 226. another place hee readeth 2. Thess 3.14 not as it should be He readeth If any obey not our saying note him by a letter It should be †Bez. in Thes 3 1â— If any obey not our saying in the Epistle note him That is Excommunicat him withdraw your selves from him as it is in vers 6. This he requireth the whole Church of the Thessalonians to do not to signifie such a one to Paul that he might do it The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a marke on him viz. of ExcoÌ„munication For it can beare no other sense Now touching Calling to the Ministerie “ Chap. 7. pag. 66. he laboureth to take from vs quite First Act. 1. about Mathias election to be an Apostle It is true as he saith An Apostle might not be chosen by meÌ„ Yet heere Gods will was that men should and they did go about this Election and proceeded in it and managed the same so far as possibly men might That is men performed many waightie and remarkable partes therein not that there was any simple necessitie for men to concurre heerein but only it pleased God it should be so for an example to posteritie to follow to practise all that was ordinarie in the same D. Bilson excepteth it is not expressed that the Church intermedled in the choice of Mathias Which is not true For first all this action was performed “ Act. 1.15 vers 23. in the middest of the Church Secondly †vers 24. they appointed two and * vers 26. they prayed and they cast lotts and hee was accounted by common consent as it
were †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by voyces with the Eleaven He saith prayers and lotts were performed by the Apostles as the principall directors of that action therefore they also presented the two Indeed they that did the one part did the other The cohereÌ„ce of the text sheweth it wel But the truth is not as he saith For these things were performed only by Peter as the principal director of the whole action at this time The Apostles are no where mentioned in this busines there is not one tittle of theÌ„ To the point all those particular actions in this Election before “ Plurally named named are and must bee referred to all the Disciples who are heere expresly mentioned in the middest of whoÌ„ all these things were done I say Peter alone did them as the Moderator and director but iointly with him all the Disciples concurring and consenting presented these two prayed saying cast lottes All the Church ioyned with Peter and accounted the Elected with the Eleaven Thus this is decided in the text the force and coharence of the wordes convince it though the Doct. denyeth it Hee sheweth †Hom. 3. iâ— Act. Chrysostome saying “ pag. 67. Peter might most lawfully have chosen Mathias I vnderstand Chrysostomes meaning to be that he might lawfully have nominated and propounded one or mo And this is true Otherwise Chrysostomes speach is amisse the D. knoweth it to be vntrue acknowledging that an Apostle can not be chosen by men as before I noted This therefore he can not take hold of the “ Bellarm. de Cler. 1.7 Iesuits catch at it likewise as he doth but none of them all get by it Why doth hee not rest on Chrysostomes other words heere that Peter him selfe did not appoint those two but all did it And he did all by the common sentence of the Disciples nothing by his owne authoritie nothing by commaund This is true this is plaine this is for imitation for ever yet this he as also the Iesuit reiecteth though †Cypr. Epist 1.4 Cyprian also say as much and our “ Rain CoÌ„fer pa. 153 late Writers Maist Calvin iustly taxeth the Papistes pervers boasting of the Fathers and we are to taxe our present adversaries likewise Seeing they seem to draw against vs all in one line Saith hee of them to the French King Ists pij scilicet filij quâ sunt ingenij iudicij animi dexteritate Patrum tantum lapsus errores adorant Calvin ad Reg. Gall. Quae benedicta sunt vel non observant vel dissimulant vel corruÌ„punt Vt dicas prorsùs illis cura fuisse in auro legere stercora Such good children they are to these Fathers that only their faultes and errors they adore and it is all their care amongst their golde to gather dirt Next Act. 6.5 The multitude chose 7. Deacons First “ Pâ—â—pet gov pag. 67. 68. he granteth this Then he would make it void for any vse with vs as Bellarmine doth likewise Saith he That the people should very wel like and fully trust such as should be Stewards of their goods had evident reason And I pray is there not more reason that they shold very wel like fully trust such as must bee the Guides of their soules Those by whose meanes they shall go to heaven or to hell I trowe there is much more reason for this Neither is this †Pag. 82. a matter exceeding the reach of Christian people viz. to discerne and try and like their “ Ioh. 10.3.4.5 1 Ioh. 4.1 Oct. 17.11 1. Cor. 10.15 Teachers Against Act. 14.23 he †Pag. 70. obiecteth word for word out of Bellarmine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken heere for the peoples voyce-giving as the prophane Orators among the Grecians applyed it I answer it is necessarie so to bee taken Are not they the true authors of the Greeke language Do not all men try the true propertie of Greeke wordes and phrases by them Nay but the Church-writers vnderstand it for Laying on of handes in Ordination I answer they have changed the native right vse of the word they keepe not the originall propertie of it as they do not in Reas. for refor pag. 64 65 before Pa. 109.127.218.211 many other words mo Time chaÌ„geth many words from their originall veritie Wherefore the Apostles doubtles spake and wrote Greeke not like the phrase which came vp 300.4000 yeres after them but as the authentike Grecians before and in their time did speake Thus then it were folly yea madnes to interprete them by those so long after them Againe he saith this word signifyeth never to take the consents of others Which is not true as I have †Reas for refor pag. 47 shewed out of Demosthenes contra Timocrat Where hee saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the lawes the chiefe Authors shall appoint by the peoples voice-giving the same is ratifyed Heere the word plainly signifyeth the Guids taking the coÌ„sent of others Further he obiecteth that this word somtime signifyeth “ Act. 10.41 generally to apoint no more I grant there is a †Synecdoche figurative and improper vse of the word The necessitie of the CircuÌ„stance there maketh that it must be so But heere in Act. 14.23 there is no necessitie nor reason at all to take it improperly or otherwise then as al authentike Grecians do vse it viz. for appointing by the peoples voices or free consents as I have said These are D. Bilsons speciall obiections against our texts of Scripture for the peoples consent in Church governement vnder the Apostles Bellarmine dealeth against one or two more Hee saith Ioh. 10. we are coÌ„manded to heare Christs voyce and not a strangers and to try the Spirits only by atteÌ„ding to the doctrine of other Pastors holding their old custome and chieflie to the doctrine of Rome Where hee presumeth that those other Pastors can not erre and chieflie they of Rome But the Apostle telleth vs that †Rom. 3.4 Every man is a lyar that is subiect to error Wherefore the Holy Ghost biddeth the people to attend “ Isa 8.20 to the Law and to the Testimoniâ— in such cases †Ioh. 5.39 to Search the Seriptures and sheweth that in so doing “ 2. Pet. 1.19 wee do well Againe the Iesuit maketh a shew of answering viz. to 1. Pet. 5.2 that Ministers may not be Lords over the Church But he answereth not only hee saith Bishops are servants to the Church as Scholemaisters are to their Scholars and Magistrates to the people who yet do coÌ„mand and rule them solely Which is nothing to the text forbidding Ministers to be Lords over the †As also 2. Cor. 1.24 people he answereth not that point Last to this “ 1. Tim. 3 1â— The Church is the pillar and grouÌ„d of truth he saith it is true
by hearing Peter the Pope alwayes Absurd the Pope is not Peter nor Peters true Successor The text sheweth that the Ephesian Church then and every Church stil is a pillar and ground of truth to whom the members are therefore ordinarily to hearken therefore they have the Keyes Church governement “ Mat. 18.17 coÌ„mitted by Christ vnto them But D. Bilson giveth not over so Chap. 9. He hath some generall obiections against our grounds of Scripture First * Pag. 10â— None can give Imposition of handes but they that first receaved the same They must have it theÌ„selves that will bestow it on others Lay men have it not Therefore they can not give it I answer the Proposition faileth Vnder the Law some of the “ Nomb. 8.10 people Imposed their handes on the Levites in the Gospell the 12. Apostles imposed their handes in making Ministers Yet these receaved no impositioÌ„ of hands them selves Againe wee must note heere two distinctions and so the Assumption is false First Lay men as he calleth them are considered singly or iointly They have no Ecclesiasticall power singly But as they are ioyned togeather in a Visible Church which is a Spiritual Body politike and a Mysticall Body of Christ whether they be many or †Mat. 18.20 few so even these Lay men have receaved the power of all the holy things of God all Gods ordinances spirituall As the Apostle saith vnto them “ 1. Cor. 3. â—2 23 All things are yours and yee Christes and Christ Gods The whole CongregatioÌ„ is Christs Church his Spouse his Kingdome his sacred Body as I †Pag. 164. 165. 166. have said From wheÌ„ce by a necessary and vndeniable consequence it followeth that Christ hath given the power of Imposing handes of Censures of Sacramentes of Preaching the word and all vnto the Congregation to bee performed in the best order they can And so it is that our Attestators “ Pag. 32. 33. 34. before have taught that the Keyes are given the whole Church Yet consider secondly that the people thus have receaved all these spirituall things so can give theÌ„ only potestative as I may say that is they have the power of them But activè actually they only can administer them who are the Churches instruments for that purpose by them assigned Thus Tertullian may meane well saying that sometime †Tertull. de Baptis a Lay maÌ„ may Baptize namely if the Church assigne him in a case of necessitie when an ordinarie Minister can not be had Otherwise I can not iustifie his speach Yea the Ordinarie exercise of Prophesie that is Prophesie Interpreting of Scripture publikely in the Church is to be performed by the “ 1. Cor. 14.1.31.34 particular people being by the Church orderly appointed therevnto Touching the excellencie and most profitable vse of which Apostolicall exercise though now it bee every where almost out of vse I wish the Reader to see Ma †Zuingl ad Valentin Compar et Antibol advers Enâ—ser Zuinglius and “ Pet. Mart. in 1. Cor. 14. Iac. Acont Strat. Sat. 4. Calv. Inst 4 1.12 1. Cor. 14. others also Further touchinge Imposition of handes the D. seemeth heere to esteeme it as the very Ordination it selfe that it giveth the power to Preach and Baptize c. But it is not so There are two Essentiall partes of Calling to the Ministerie Election and Ordination The imposing of handes is but a Ceremonie of putting the Minister before made into possession of his right and a commending of him to the blessing of God Though all these actions belong to the people so as before I have shewed yet Imposition of handes the Ceremonie may possibly be wanting in a true Minister and sufficient Ordination may be without it Yea true Ministers have ben without it Howbeit I suppose Christs Church offendeth in omitting it for though it be but a ceremonie yet it is Apostolike Where also that which followeth in answered though to give power to preach and baptize be more then to preach and baptize yet the people have the power of both And though Imposition of hands to Ordination may be said to be a kinde of Sacrament yet the people have the power of it as I have shewed But Calvin saith †Institut 4.3.16 Only Pastors did it Be it so and let them only do it stil for they are the fittest instrumentes for that purpose which the Church can assigne viz. wheÌ„ they are to be had This theÌ„ is nothing materiall Seeing wee seeke only that the Pastor should not ordaine in his owne name power but in the churches next after Christ by their free consent Also if no Pastor can bee had that then some other the fittest they have may act the Churches godly determination for them in their name and by their right receaved froÌ„ Christ their Head For people so ioyned togeather as “ Pag. 164. before I shewed may essentially bee a Church though they want a Pastor And Maister Calvin gainsayeth nothing of this but †See before pag. 43. 164 80. 81. he ioyned in Geneva to the practise of it and in their places Luther and Zuinglius did also c. Finally we caÌ„not but note this speach of Doct. Bils more then strange “ Pag. 109. To create Ministers by imposing handes A strange speach is to give them not only power and leave to preach the word and dispense the Sacramentes but also the grace of the holy Ghost to make them able to execute both partes of their function Alas why then do they create so many vnable and vngracious Ministers in England which there do swarme Why do they so If their imposing of handes can give all this grace Where also is answered that hee would “ Pag. 110. barre the people from the power of Excommunication because they have no power to administer the Word and Sacramentes I have shewed how the people have power of all these and of all spirituall actions beside Where he saith The Pastors shall yeeld account of them to God So shall the Church also But therefore none may compell the Pastors What may not the Magistrat if he see neede I suppose he will retract that Yea and say I the Church may coÌ„pell Pastors in her maner viz. when shee seeth vrgent need And yet properly he can not bee compelled his owne will carieth him vohint as non cogitur So that how soever the Church when they see neede may inioyne him yet his owne will is it which he shal answer for Pastors therfore shall indeed give account to God for their administring the Word and Sacramentes and for their not administring Namely for their part But none of them are therfore Lords of the word and Sacramentes nor absolut arbitrary disposers of them vnder Christ Where he addeth that “ Pag. 111. the moderatioÌ„ of the Keyes and imposition of handes were at
Luther Bucer P. Martyr Viret Calvin Beza Danaeus Vrsinees Gualter c. And not the later only but the elder Christians also For all these we have seene do consent with vs in our profession And it is a slander that in Geneva or any where els the reformed Churches do substantially differ from our iudgement As may be seene through out the 3. 4. Chapters before If any thing dissonaÌ„t from those testim may now be found in some of these Churches which I will not deny then it cometh to passe with theÌ„ as with goodly and faire Houses A Similitude which being inhabited by men will neede sweeping very oft If they bee not swept cleaned they will soone become foule And so truly it may be in some of the Churches before named Which can be no preiudice to vs who seeing transgression creepe in do wish all men and even them also ad originem reverti Cyprian cont Epist StephaÌ„ De Vnit. Eccles. to returne to the originall and first Plantation both of them selves in particular and specially of all Churches at the first In the which only there is safetie As for this intemperat Doctors rayling wordes in calling this our doctrine “ Def. 1.41 4.80.99 Brownisticall Anabaptisticall †Def. 3.142 4.81 fanaticall fantasticall dotage phrensie c. We will beare it knowing as Cyprian said of some such in his dayes “ Cyprian Epist 4.2 Non possunt laudare nos qui recedunt à nobis We must looke for hatefull and â—â—â—lent wordes from them that fall from vs. Yet in the meane whyle let him know also that in this he reprocheth not so much vs as those pillars of the truth and lights of the Gospell before named zuinglius Luther Bucer Martyr Viret Calvin and the rest of whom we have directly receaved this doctrine and profession These are our Maisters heerein as in the beginning I said Our Do. obiecteth often that these are partiall that this is their owne cause And that as well we might cite “ Def. 4.30 Mai. Cartwright and Mai. Travers as some of these Yea hee will have Ierome also to be †Def. 4.137 partiall Yet we frankly acknowledge Ierome to be theirs touching the lawfulnes of Dioces Ierome not ours simply Bishops Although he and many other of the Fathers beside are with vs in this that Diocesan Bishops are not Apostolicall but Humane And this verily they teach far from partialitie Partiall they may be for the said Prelacie not against it And the truth is they were notoriously partiall for it it was indeed their owne cause Who are partiall They may be partial are wont so to be counted who are likely to get by their opinion some temporall commoditie not they who loose by it Now the Fathers Cui bono CassianuÌ„ erotema specially vnder Constantine after by approoving Diocesan Prelacie got great honor power and rule among the people and wealth and pleasure what they desired Which by opposing against it they should have lost WheÌ„ce certainly it is that D. Downame might as well cite B. Whitgift B. Bancroft and B. Bilson for his authors as some of those ancientes viz. as wel as B. Eusebius B. Epiphanius B. Theodoret B. Damasus B. Leo B. Chrysostom c. Who questionles in this point were very partiall And no les if not more may be thought of some of those Diocesan L. Bishops who began our Church reformation in England They by proceeding no further did get much temporall commoditie which by setting the Church state neerer to the forme Apostolike they must needes have lost And so they though otherwise as likewise those Ancientes were good and godly Fathers yet they were meÌ„ and might easily be partiall in this Good and godly Fathers yeâ— Men. Which and more wee may thinke of many of our Diocesan Lord Bishops since Most of all of D. Downame himselfe who besides these temporall hopes beeing a Diocesan L. Bishops fonne had neede of much grace I coÌ„fesse to cause him to degenerat But I pray then hath he done wisely to obiect as hee doth every foot against those singular instrumentes and very effectuall reformers our Attestators others like them that they were partiall and that this was their owne cause Indeed they were partiall that is they tooke part throughly with the sinceritie of the Gospell and stood against all Papall and Pontificall over-ruling of Gods people spiritually so should this Doct. and others do well if they were partiall likewise But partiall otherwise they neither were nor could be viz. they did not get but lost by this their proceeding great worldly honor much power and rule among the people large wealth daintie pleasure and ease which ours now do abound with as all the world seeth Whereby the worlde seeth likewise which side may rather plead partialitie to be in those whom they take to be their adversaries In many places D. Downame signifyeth that the godly late defenders of the Gospell do mislike only “ Def. 4.151.157.158.161 popish tyrannizing Bishops not orthodoxall Bishops as he presumeth ours to bee But let him know that those are Orthodoxall who imitate the Apostles and the patterne of the Church left vs in the New Testament And they are tyrannizing not Orthodoxe †viz. in this nor truly believing who imitate the popish though otherwise they be not papists Cicero said well to Antonie †Cicer. Philippic 2. Miror te Antoni quorum fasta imitere corum exitus non perhorrescere I wonder Antonie said hee that thou fearest not their iudgement whose deedes thou imitatest Now how wee imitate the very forme of the Popish Church-government all the world seeth and the Gospell rueth What meaneth the racke and the wracke of many consciences viz. the Oath ex officio What the Bishops depriving and imposing of Ministers without Imitation of Popish Church-governement yea contrarie to the Congregation What meane also such Excommunications What their imprisoning of Christians and punishing their purses with fees fines c. Are these the partes of Orthodoxe Bishops Are these things approved of those godly Writers Nothing lesse Likewise his vaine and frivolous seeking to avoid the Waldenses Wickliffe Hus Zuinglius Luther Oecolampadius Bucer Martyr Calvin c. our Tindal Fr. and Ioh. Lamberts Bradsord Bale c. is of no worth Some of theÌ„ signifie that they disalow not Diocesan Bishops simply Well no more do I as I have shewed “ Pag. 15.16.73.89.97 before Yet heereby appeareth no allowance of ours in England Our old English translators of the New Testament some other Writers since doe expresse the word Church by Congregation But saith our Doctor heere by they meane the †Def. 2.106.107.108 Vnivesall Church Which answer is vntrue and absurd That is where they speake of a Visible Ministe Church of which only our question is Speaking of this that they
governement differ substantially Which difference I know not who hath touched heeretofore and included in any Definition In so much that from hence hath arisen no small occasion of grievous errors Howbeit yet for the precise name of Definition or Description I strive not let men call it what they will Only I take mine to bee convertible with Christs true Visib Church vnder the Gospell and that sufficeth me Further some thinke it long For whose sakes I will heere againe set downe in effect the same Definition though in other words more short Thus it is A DefinitioÌ„ of Christs true Visible Church A Visible Church of Christ vnder the Gospell is a Spirituall Body politike of no mo ordinarie Congregations then one the people also having power of free coÌ„sent in their ordinarie governement This is shorter yet as full as the other Secondly whereas Do. Downame in his booke of his Sermon and Defence picketh out mee in particular besides his proper antagonist to traduce and calumniat I held it necessarie to Answer him in the pointes that concerne me and by the way some other adversaries now and then who oppugne this cause also which is the originall of all their il will against me Professing for my part that my purpose is heereafter to cease this manner of dealing in this matter vnles I might do it vpoÌ„ more equall conditions which I do not expect The Lord I doubt not wil raise vp others that shall more effectually beare witnes vnto this truth in due time Even vntill the Toleration heereof in England which hath ben most Christianly Supplicated for shal finde grace and favor in his Maiesties eyes for the which I shall not cease to pray continually Thirdly whereas the Writings and Disputes about this cause have ben and are very many intricat and tedious I have heere indeavoured to make the vnderstaÌ„ding thereof short easie and perspicuous Namely by reducing the whole substance of this controversie only to 2. Heads The sumnâ—â— and substance of all our controversie viz. the Peoples free consent in their ordinarie Church governement and that the extent of Christes true Visible Church vnder the Gospel containeth one and not many ordinarie Congregations Which 2. points being plainly and honestly handled will bring an end of other differences also which are vsually considered in our generall controversie I hope therefore this my indeavour will bee profitable to such as would vnderstaÌ„d this cause briefly and distinctly at least my intent was that it should be being my selfe very desirous to draw our long contention as much as I could to a short issue Fourthly I desire that this and all other my writings may be not sinisterly taken Being with much vehemencie charged that for no iust cause I have refused to conforme to the Church order in England I could therefore do no lesse but give out yea vnto posteritie the the true and most important Reasons of my dissenting heerein Also I have ben constrayned by Do. Downame and such other to cleere and confirme the said reasons And this is the only true cause as the Lord knoweth of all my writing Which how iust it is I desire all fearing God vprightly to consider Fiftly I pray all good Christians not to forget nor neglect the due consideration of this matter but to waigh with them selves how important it is indeed Which I have somwhat largely opened before in the “ CoÌ„sequent 5.6.7 8. pag. 129. c. 7. Chapter in divers and sundry respectes It preserveth Christs Honor Ordinance and casteth out Humane Tradition it bringeth to our selves true assurance and cutteth of from the Papistes and others all pretence which otherwise against vs is not little Sixtly the verie Attestation of those most worthie Divines and Churches which heere I alleage gathered out of their publike recordes shall I hope abundantly acquit both my selfe and many other faithfull servantes of Christ in the iudgement of all honest and sounde Christians from the most iniurious slanders given out by D. Downame and other adversaries to our reproach among the ignorant as namely where they call vs Shismatikes Innovators Enemies of Vnitie c. When men shall perceave that we are indeed taught these assertions which wee holde not to speake of the Scripture out of Zuinglius Luther Bucer F. Martyr Viret Musculus Bullinger Gualter Chemnieius Vrsinus Iunius Danaeus Calvin and Beza with many other like rare men of God all coÌ„senting togeather in the substance of these points as before I have shewed more at large then it will be a sufficient satisfactioÌ„ to them on our behalfes And our adversaries shall finde it to be well with them if they themselves can stande cleere of the said crimes of Schisme Noveltie Enmitie to vnitie peace and truth of the Gospell Nay verily they can not stande cleere of these crimes Last of all these our worthy Attestators Teachers shall I hope likewise yet have so much credit and honor yeelded to them in England that their Disciples shall not for their doctrine only bee afflicted imprisoned and more severely punished then those that professe to be the Disciples of the Romish Enemie An enemie indeed not conceited both to Christ to our King the Realme In which hope and full perswasion I humbly commend all this that I have Lud to Gods holy providence gracious blessing to all Christians chatable vpright iudgement To God only wise through Iesus Christ bee praise for ever and ever AMEN An Addition THAT the abusers of Mai. Beza and Mai. Calvin about Mat. 18.17 may see their ill doing I thought good to set downe heere some more of their testimonies a part by themselves Which shew plainly that howsoever they seeme sometime to speake not so warily as they might touching the word Ecclesia in this place calling it the Church-Senat or Presbyterie yet their true and right meaning indeed is that here Ecclesia signifyeth not the Church Senat only meerely as some obstinatly charge theÌ„ to meane They do heere in this word comprehend also the people and their power of free coÌ„sent in Excommunication which is the matter spokeÌ„ of by Christ in this place of Math. I say here in this word they include the people also teach that they must be tolde and that they must be hearkened vnto in a degree in a certain order viz. mediatly finally They intend not that Christ heere committeth this busines to the Presbyterie only and absolutly Thus saith Beza vpon this word “ Bez. Annotat in Mat. 18.17 Doceo Aristocratiam non esse novum institutum Dei verbo Democratiae Ecclesiastica repugnans sicut nonnulls ex vnicâ voculâ temerè arreptâ sunt arbitrati And presently before â—e saith Neque verò Oligarchiam velim in â—cclesiam Dei invehi quae illam tantopere deâ—rmavit atque adeò penitùs transformavit â—lso †In Mat. 16.18 Vocabulo Ecclesiae significari Civium â—nventum nemo
est qui ignoret Calvin saith In this place Mat. 18.17 “ Calvin Instit 4.11.1 Ius Iudaici Synedrij transfertur ad Christi â—egem And †Instit. 4.12.7 Illa est legitima in ExcoÌ„muâ—cando homine progressio si non soli Seniores â—orsum id faciant sed consciâ approbante â—cclesiâ c. * 4.1.15 Totius Ecclesia hac cognitio est Clavium potestatem Dominus fidelium soâ—etati contulit “ 4.1.22 And hee calleth Excommunication †11.2 Fidelium judicium the â—xcommunicat saith he is “ Ibidem 12.4 Fidelium â—uffragijs damnatus Thus must these â—ther worthy men of God be vnderâ—tood and not to contradict themselves Beza also of the Calling of Ministers â—aith “ Bez. CoÌ„fess 7 1â— Per quod ostium sunt ingress Quis â—os vocavit c. Vbi electio Presbyterij Vbi â—opuli suffragia By what dore entred they Who called them Where was the Election of â—he Elders Where was the peoples voice-giving By this shewing that hee helde the peoples free consent to be necessary also in the making of Ministers FINIS Math. 6.10 Thy will bee doâ— A Table of the chief matters contained in this Treatise A. HOw a true Church may bee Accidentally Pag. 306. The Angell of Ephesus a President during life pag. 237. The name Angell or Apostle given in Scripture to Ministers also Dominus in Latin c. proveth not that they may be called Lords iâ— English pag. 121. 123. c. All Apostolike Ordinances are Divine vnchangeable by men pa. 139. 142. The practise of Antiquitie for many ages with vs. pag. 53. c. Asia properly taken how large pag. 206. Comfortable Assurance where pag. 77. 154. 155. 159. Our Attestators were no Brownistes Anabaptists Schismatiks Fantastical Fanaticall doaters pag. 249. 279. 306. B. Belgike Liturgie and Synod with vs. pa. 50. Beza consenteth with vs fully in effect pag. 22. c. 49. 50. 322. Beza abused pag. 13. 22. 270. c. 322. Beza fayleth pa. 237. D. Billons chief matters in his Perp. gov answered pag. 99. 107. 108. 110. 112. 116. 120. 121. 132. 143. c. 146. 148. 239. c. 250. 261. 276. c. D. Bilsons Contradistions pa. 70. 71. 73. 107. 144. 146. 150. 225. 281. 283. 286. 288. 289. 290. 293. 302. 303. 305. We deny not Bishops simply pag. 14. 264. Seaven divers sortes of Bishops pa. 274. Bishops next after the Apostles differed from ours in substaÌ„ce of their Calling p. 98. 99. 128. A Bishop to a Parish pag. 32. 104. 213. c. Bohemian Confession for vs. pag. 48. Bucer for vs. pag. 33. Bullinger for vs. pag. 37. C. Calvin fully with vs. p. 25. c. 149. 193. 214. 269. 323. Calvin much abused p. 13. 267. c. 322. 323. Calling of Ministers must be by the Congregation or els we shall go to wracke pag. 159. 160. 161. 167. Calling of Ministers essentially by the Congregation pag. 246. 247. 78. 79. 80. 81. 164. 166. 168. The truth is not so fruitfully defended where Christs Visible Church Calling to the Ministerie is not well cleared pa. 158. 167. Circumstances in Church government changeable by men pag. 280. 247. Chemnicius for vs. pag. 47. 178. The Church-controversie in England for uâ— trifles pa. 193. 195. 269. 320. A Visible Church what See Ecclesia The dignitie and power of each Visible Church pag 164. 165. Christes Visible Churches Divine constitution pa. 74. 75. 142. c. 147. 102. 104. 154. Christes Visible Churches forme vnchangeable by men pag. 134. 135. 139. 142. 147. 149. 150. 153. 281. A true Visible Church essentially somtime with out Guides pag. 164. 165. 278. 298. 300. Why some strive to change the proper sense of the word Church Ecclesia in Mat. 18.17 pa. 216. Protestantes may iustifie their Church Calling to the Ministery soundly if they will pag. 262. 264. 266. 267. What God hath given to the Congregation men can not take away pag. 76. 77. The Offer of Conference not without necessarie cause and reason pag. 196. 250. The true cause and reason why we Conforme not pag. 137. Two maine pointes of our whole Controversie pag. 10. 303. But the chiefe of all is about the peoples free consent in Church govern pag. 10. 16. 17. Cornelius B. of Rome prooveth no Diocesan Church nor Bishop pag. 233. 234. Cyprian teacheth the peoples consent to bee juris Divini pag. 57. 59. D. Danaeus strongly with vs. pag. 41. 42. A Definition of Christes true Visible Church pag. 318. A Definition of a Diocesan Chuch pag. 200. A Diocesan Church proper improper p. 88. One kinde of improper Diocesan Church is Apostolicall pag. 89. The best sort of Diocesan Bishops not Apostolike pa. 15. 89. 90. Yet not simply evill pag. 16. 89 97. Nor yet expedient now ibid. All our question is against the proper Diocesan Church pag. 15. 88. 97. 98. 131. 225. Substantiall differences between a Church and Ministerie of one Congregation and of a Diocesse pag. 208. 128. 129. A Diocesan church but in a shadow till Constantines time p. 126. 226. c. 231. c. 253 No proper Diocesan Church can bee where the people freely consent pag. 84. 85. c. 88. Apropre Diocesan Church is new pag. 226. A proper Diocesan Church induceth the Pope pag. 157. 179. The Papistes shame Diocesans about their church constitution and calling to the Ministerie pag. 161. 167. 169. 171. 172. 183. 150. Diocesan Bb. are pluralitie men and Nonresidents pag. 131. 185. Diocesan Bd. Metropolitans in Office Archbishops Patriarkes in substance are all one pag. 273. Yea a Vniversall Bishop also pag. 181. 184. 186. 189. 191. In a proper Diocesan Church a true church may be but accidentally pag. 306. 87. Dionysius the first titular Diocesan Bishop in the West pag. 92. 93. Diplodophilus one holding two wayes to heaven pag. 104. 125. 151. 153. D. Dove turneth Eusebius falsly for his advantage 3 times pag. 226. 227. 90. D. Downames Defence answered pa. 11. c. 98. 199. c. 221. c. 245. c. D. Downame maketh Apostles and Evangelistes inferiour in iurisdiction to Bishops pag. 241. 260. 251. D. Downames levitie pag. 14. 74. 83. 313 D. Downames vaine boast pag. 217. D. Down abuseth Scripture p. 201. 202. 203. E. Ecclesia a Church Visible is only one Ordinarie CoÌ„gregatioÌ„ pa. 102. 103. 104. 108. 110. 201 202. 203. 205. 209. 213. 214. 322. 323. The question of Elders or Presbyters wholy impertinent pag. 11. 12. 62. Our adversaries still Equivocat or contradict them selves pag. 14. 15. 98. 99. Their Equivocation pag. 120. 121. 148. 204. 209. 240. Evaristus Titles were but precincts or quarters in one Congregation not Parishes pa. 93. Eusebius of no persit credtt 91. 92. 229. And yet in many things for vs. F. Fabulous and bastard writings cited by Doct. Downame pag. 257. Raw and vndigested Fancies pag. 147. Fathers after 300. yeares of Christ no fit iudges of
the sense of the word Ecclesia pa. 109. 209. 210. 211. 308. French Liturgie with vs. pag. 50. Genevian Discipline with vs. pag. 49. Giftes no calling of a Minister pag. 162. Gualter with vs. pag. 37. 38. 39. 40. H. The world Hateth our profession and why pa. 17. 18. Helvetian confession with vs. pag. 49. I. Iames no proper Bishop pag. 238. 239. The Iewish Church governement differed substantially from the Christian pag. 158. 317. The forme of the Iewish church governement is ceased pag. 184. 185. 279. Iunius with vs. pag. 43. 44. 45. Iulianus of Alexandria the first Diocesan Bishop and yet but a Titular Diocesan pag. 92. K. Christes Kingdom commissive pag. 145. L. Lord and Lordship vnlawfull for the Ministerie pag. 118. A Spirituall Lord who pag. 118. Christ only ought to be a Spiritual Lord. p. 121. Luther with vs. pag. 31. 32. c. And Lutherans pag. 51. 52. M. P. Martyr with vs. pag. 34. 35. 150. 193. The civill Magistrat advanced by our profession pag. 18. 20. 115. 137. 313. 315. Every Metropolitan not a Diocesan pa. 254. Metropolitans in place not in office pag. 231. c. 235. 213. Outward Meanes necessarie to salvation and namely Christes pag. 150. 152. 154. 155. 194 195. 269. They who make Ministers must have Divine authoritie to do it pa. 163. 74. 75. 194. 147. Musculus for vs. pag. 36. N. We desiâ—e things Necessary pag. 18. 19. 193. The grievous hurt by Nonresidents pag. 129 To mislike Pluralists and Nonresidents are curious positions with our adversaries p. 132. P. The Palatine Catechisme with vs. pag. 51. Who cause Papistes to increase in England pa. 183. 186. Papistes more sound in the generall opinion of the Church then some protestantes p. 150. 180 A Parish in our reasoning what it is pag. 201. 202. 209. A Church no more but a Parish pag. 30. 103. 104. 108. 214. See Ecclesia Partiall who are pagt 301. In Church government the Peoples consent is Apostolicall pag. 68. 69. Evident Scriptures for the Peoples consent in church censures pag. 279. 140. 281. 282. Likewise in making of Ministers pag. 70. 164 165. 291. c. Power in the People administration in their Guides pag. 33. 42. 298. 278. 82. 83. What maner of People pag. 17. Great good cometh to Religion by granting the Peoples consent in church governemeÌ„t p. 130 The Papacie not to be overthroweÌ„ but by holding the Peoples free coÌ„sent p. 18. 156. 157. c. Our maine question is about the Peoples free consent in church governement pag. 10. 16. The Peoples necessary freedom power right in church gov what and how much ordinarily pag. 18. 22. 48. 61. 73. 82. 83. 278. Piscator for vs. pag. 46. Oâ—â— Profession giveth good satisfaction chiefly to the Magistrat p. 19. 20. 191. 313. 315 In reasoning we must alwayes speak Properly pag. 240. Some Protestants opinion holding changeablenes in the Churches forme and governement not without impietie pag. 133. 141. R. Rebaptizing refuted pag. 172. Reordayning lawfull and fit pag. 173. To receave our Ministerie derivatively and successively from the church of Rome a miserable answer pag. 170. 173. S. Who are Schismatiks pag. 138. 176. The Separation how they erre pag. 249. 280. Sole governement pag. 252. Succession a popish reason pag. 238. The Archb. with vs spiritually Sapreme pa. 119. â—ynods some lawfull Apostolike necessariâ— 116. 117. 179. Some not Apostolike nor lewfull p. 31. 48. 100. c. 111. c. 117. 178. A Synod absolut induceth a Pope p. 105. 110. 111. c. 179. T. Tertullian proveth not a Diocesan church or Bishop pag. 233. Tilenus for vs. pag. 43. 164. 166. Timothie and Titus no proper Bishops pag. 241. 264. Toleration of vs not vnmeet e. pag. 137. 193. 194. 195. 318. V. Viret for vs. pa. 28. 29. No Vnitie by Diocesan or Provinciall Churches and Bishops pag. 174. 176. 188. Gods written word the true cause of Vnitie pa. 175. 176. After Gods word the Magistrates helpe is the chief cause of Vnitie pag. 177. 315. The hurtfull error of some Protest antes granting one Vniversall Visible Church vnder the Gospell pag. 112. 181. 182. 189. 190. A Vniversall Church Visible induceth a Pope pag. 112. c. 181 c. 187. 189. To deny the peoples consent in Church governement to be a Divine ordinance bringeth in a Vniversall Church Visible pag. 157. 180. 189. and by a likely consequence will set the Pope above the King pag. 191. 192. Vniversalitie a popish reason pag. 221. 222. 223. Some Vniversall errors pag. 233. W. D. Whitaker for vs. pag. 47. 106. 107. Z. Zuinglius for vs. pag. 29. 30. 214. 215. 216.