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
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
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
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
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
An Attestation of many Learned Godly and famous Divines Lightes of Religion and pillars of the Gospell iustifying this doctrine viz. That the Church-governement ought to bee alwayes with the peoples free consent Also this That a true Church vnder the Gospell contayneth no more ordinary Congregations but one In the discourse whereof specially Doctor Downames also D. Bilsons chiefe matters in their writings against the same are answered Calvin Instit 4.3.2 Hee laboureth the destruction and ruine of the Church whosoever either seeketh to abolish this order and this kinde of government whereof we treate or maketh light of it as not so necessary ANNO DOM. 1613. To my Christian and beloved friends in London and elswhere in England Grace and peace be multiplied in IESVS CHRIST our Lord. THe great and long afflictions which it hath pleased God to call me vnto onlie for testifying his heavenly truth against the grievous corruptions of the Church in our Land are well knowen vnto you all my most deare and loving friends In the middest of which my troubles what comfort J have receaved from you though I publish not yet both a most thankefull remembrance thereof remaineth in my heart and with God a most precious recompence is laid vp for you at the last day I confesse I might â—og since have ben discouraged through many things which I finde both within and without me Besides I have not escaped the bytings of false brethren Also I am not ignorant that divers yea of those that least should doe not only distast but also speake evill of my innocencie without all cause In very deed they can not tell why But God the righteous Iudge seeth it who yet stil sustayneth and strengthenth my infirmitie by whose grace J am that I am Wherefore in his Name J do still beare witnesse to the truth denyed by many men do now take in hand to intreat heere concerning the Christian peoples power right of †Also coÌ„sequeÌ„tly that a true Church vnder the Gospell coÌ„taineth no mo ordinary Congregations theÌ„ one is not Diocesan properly free consent in their outward spirituall governement given theÌ„ by Christ Jesus in the Gospell And therefore to his gracious assistance heerein I also do trust In the which affaire I thinke it very behoofull for the better manifestation of my lawful and iust indeavour and no lesse needfull for Gods glory to speake to this matter propounded in this Treatise not my selfe alone but to shew openly vnto all who have but a sparke of love to the truth such an Attestation of faithfull and worthy Witnesses with mee in this matter being the maine foundation of our greatest controversie touchinge Church governement that I hope hereafter none will set against this my seeking both of mine owne and your soules good nor cavill at it but such as are too worldly and too earthly minded In my Discourse vpon this cause as touching obiections D Down Defenc Anno. 1611. chiefly I gather out of Doctor Downame such as seeme to any purpose J answer them Him beere J specially deale with because of a friend he is not long since turned from vs and become our adversarie yea the latest I thinkc which openly sheweth him selfe against vs and so is like to be now most in mens eyes also hee hath heaped togeather the most thinges that the best of such Defenders have heeretofore written Besides all this the maner of his writings is with such an “ Defence 1. pag. 16 17. 2. pag 122. insolent conceit of him selfe with such * Defence 2. pag 55. 15. contempt indignation and despite against vs as commonly is not seene in any but those that slide backe from the truth which they had once tacted of And withall though in his Defence he deale with another yet in many passages hee very sharply provoketh me in particular besides other wrongs that he hath done me well knowen For these causes both I write this that I do and I chieflie nominate him for our adversarie as in this treatise so also †In the Declaration elswhere My Christian and loving friends for whose sake most of all I labour and have laboured to make our said question which is long intricat trouble some to be short and plaine and to make the matter it selfe also appeare so waightie as indeed it is Now your partes are wisely and religionsly to ponder in your heartes and to make vse of this same As the Apostle spake to Timothie so do I vnto you Consider Brethren what I say and the Lord give you vnderstanding in all things Amen Iuly 18. Anno 1612. Yours ever in the Lord HENRY IACOB The contents of this Booke divided into Nine Chapters CHAP. I. The great importance of the matter heere handled viz. That the people ought to have their free consent in their owne Churche governement And the causes of publishing this Attestation to it Pag. 9. CHAP. II. The Methode and order of this Treatise Pag. 20. CHAP. III. The Testimonies of many particular late Writers of blessed memorie making for vs in this matter Pag. 21. CHAP. IIII. The publike consent of many late yet excellent Churches heerein with vs. Pag. 48. CHAP. V. The Testimonies practise of the best Antiquitie after the New Testament heerin likewise with vs. Pag. 52 CHAP. VI. Our very Adversaries sometimes do acknowledge with vs the truth of this doctrine in plaine termes and sometimes to the same full effect specially when they deale against the Papistes Pag. 70. CHAP. VII Consequences of exceeding great importance following vpon the peoples free consent in their Church-governement inconveniences intollerable following from the contrary Pag. 84. CHAP. VIII An answer to divers chiefe Obiections of the Adversaries of this cause noting also briefly their immodest not Christian like reproches against this Evangelicall doctrine Pag. 199. CHAP. IX A short Advertisement to the vpright hearted and Christian Reader touching this Writing and Cause Pag. 316. An Attestation of many Learned Godly and Famous Divines Lightes of Religion pillars of the Gospell instifying this doctrine viz. That the Church government ought to be alwayes with the peoples free consent c. CHAP. I. The great importance of the matter heere handled viz. That the people ought to have their free consent in their owne Church-governement And the causes of publishing this Attestation to it WHEREAS many thinges at divers and sundrie times heeretofore have ben writteÌ„ which prove a plaine necessitie by Gods Word to reforme the Church Church-governement now in England verily among them all there is almost no other point so evident so direct and ful to this purpose that is Chap. 1. none in a maner so absolutly importeth the saide necessitie of reformation as this doth which is vtterly wanting among vs namâ—ly That the Church-governement ought tâ—â—â—e exercised alwayes with the peoples free consent One or two maâ—â—â— grounds of our whole controversie It
in a Synod but it is in the power and free liking of every Parish who only have power to exclude from the Churches communion the impudent sinner If wee looke thoroughly into the wordeâ— which are in Math 18. we may finde him only to be excommunicate whom the common consent of that Church where the man dwelleth hath shut out Againe “ Epichirifis de Ganone Missae Est particularis Ecclesia ea cuâ— preceptum est vt morbidum membrum resecet Math. 18. quales ea Corinthi ad quam seribit Paulus aliae quarum se curam gereâ—â—dicat quibus se pari modo docere asserit â—nquiens Sollicitudo omnium EcclesiaruÌ„ sicut 〈◊〉 omnibus Ecclesijs doceo That is a parti ulat Church which is commanded to cut of the infected member Math. 18. Chap. â— Such as that of Corinth is to which Paul writeth and others which he saith be hath care of and in which he affirmeth that he taught altogeather alike saying The care of all Churches and As I teach in all Churches And concerning Calling to the Ministerie he saith * Ecclesiaste◠†It seemeth that there is nothing so agreeable to the ordinance of God and to the old institution as that all the whole Church of the faithfull amongst a people togeather with certain learned and godly Bishops and other faithfull men having skill in things should choose a Pastor And after againe Let therfore these proud Bishops and foolish Abbots goe shake their â—ares For it is convenient that the right of the Election should be in the power of the church of the faithfull instructed by the counsaill of learned meÌ„ Moreover he writeth thus “ Ad Valent Compar Hee that with a Councill of Bishops shall impose on Christian people any law or observatioÌ„ at their own liking he meaneth without the peoples coÌ„sent hic violento imperio ius Ecclesiae invadit Hee invadeth the Churches right by a violent command And therefore such Bishops as thus doe absque Ecclesia without the Churches consent statuentes suâ libidine Artic. 64. decreeing at their owne pleasure he saith are nomine tenus Episcopi reverà tyranni in name Bishops but in deed tyrants And thus much out of this holy man of God and noble witnes of Christ Maister Zuinglius Maister Luther another mightie and Luther principal champion for Gods truth at the same time wrote a special treatise which hath this title * Tom. 2. pag. 374. Quod Ecclesia â—us potestatem habeat indicandi de quavis doctrinâ item vocandi Ministros Evangelij aut si fideles esse desierint deponendi That the “ In this word he signifieth the CongregatioÌ„ of the people Church hath the right power to iudge of any doctrine also of calling the Ministers of the Gospell or if they cease to be faithfull to depose them What can be more for vs then this is In another place he saith “ Pag. 369. b. Chemnic examp part 2.27 a. Claves sunt totius Ecclesia The Keyes belong to the whole Church In his booke of the Privat Masse hee speaketh to the Bishops of his time thus Spiritus Sanctus vui Civitats plures constituit Episcopos Vos singuli estis pluribus Quâ authoritate Nonne ipsius Satanae c The holy Ghost appointed to one City many Bishops but you are one Bishop to many Cities By what authoritie Is it not of Sathan him selfe by you opposing against the authoritie of the Holy Ghost We conclude therfore boldly that you according to the Scriptures the H Ghosts decree are not so much as to be called Bishops but rather adversaries and destroyers both of Bishops and of the Divine decree concerning the appointing of Bishops Againe in his booke against the falsly named Order of Bishops hee saith †pag. 322. At citra iocum vides palam c. But without iest thou seest openly that the Apostle Paul calleth only them Bishops which do preach the Gospell and Minister Sacraments to the people as in our time the parish Ministers and Preachers do Therefore I beleeve without doubt that they by fight possesse the title and name of Bishops And in another treatise “ De Ministâ— Eccles instituendâ— pag. 365. b. Donabo hoc ordmibus Papisticis quod solius Episcopi autoritate instituuntur quos vocant Sacerdotes consensu aut suffragio populi cui preficiendi sunt neque requisito nec obtento cuius tamen cum sint populus Dei maximè intererat vt non sine suffragijs suis quisquaÌ„ eis imponeretur I will yield this saith he to the popish orders that Priestes as they call them are instituted by the authoritie of the Bishop alone the câ—nsent and voyce giving of the people over whoÌ„ they are to bee set neither sought nor obtâ—yned whose chiefe right nevertheles it was seeing they are Gods people that not any one should be set over them without their voyce-giving Thus teach these Pillars of the Gospell Zuinglius and Luther To whom wee will ad our two great lightes that shined sometyme in England Maister Bucer and P. Martyr Bucer Bucer hath these wordes †In Math 16. â—9 Haec potestas penes omnem Ecclesiam est authoritas modo Ministerij penes Presbyteros Episcopos Ita vt Roma olim potestas populs fuit authoritas Senatus This power sway of the governement is in the whole Church but the authoritie only of ministration therof is in the Presbyters and Bishops So as in old time at Rome the power was in the people but the authoritie or direction was in the Senat. In an other place he saith “ De regno Chrâ—â—â— 1. â— The Apostle accuseth the Corinthianâ— for that the whole church did not cast out of their company the incestuous person P. Martyr saith 7. P Martyr †In â— Cor. 16.15 Fatemur claves Ecclesia vniversae datas We confesse the Keyes are given to the whole Church By the Keyes he meaneth Governement and Ecclesiasticall power Also hee saith “ vers 3. it is no mervaile that it is the Churches right to chose Ministers seeing we see the Civill Lawes do give power to Townes to choose their Physicians and Scholemaisters at their owne liking In an other place thus he saith “ In cap. 5.11 Quoniam in Ecclesia de negotijs gravioribus quae sunt maximi momenti ad plebem â—efertur vt patet in Actis Apostolicis ideò politâ—ae rationem habet Because in the Church matters of waight are referred to the people to determine as it is manifest in the Acâ—es therefore the Church hath a respect of the Popular governement or Democracie For so P. Martyr heere meaneth by politia as wee may see if we look in the place Also namely of Excommunication hee saieth Consentiente vniversa Eccsesia Excommunicetur Hoc debet ist ad iudicium antecedere Let Excommunication be with the consent of
the whole Church This ought to go before that iudgement And Non absque consensu Ecclesiae quispiam excommunicari potest lus hoc ad Ecclesiam pertinet neque ab illâ eripi potest Witthout the consent of the Church not any one can bee excommunicated This right belongeth to the Church neither ought it to bee taken away from it And the consent of the people is still to be observed in Excommunication both that tyrannie may be avoyded that it may be done with greatâ—er fruit and gravitie The same worthy man greatly coÌ„mendeth the pietie of a Bishop at Troie in France who about the yeare 1561. left his Popish state and did betake him to a flocke of Christians there Epict. â—â— and taught them the word of God purely But quia ei gravis scrupulus â—iectus est de suâ vocatione quod in ed Ecclesis ac populi Elestionem seu Censirmationem uâ— is habuerit ideò c. Beâ—ause he had a great scruple in his conscience about his Calâ—aâ—g seeing hee had not therein the Elâ—ction or Confirmation of the Church and people Therefore hee sent for the Elders of the reformed Church and desired theÌ„ that they would consider godly and wisely whether they would chose confirme and haâ—e hâ—n for their Bishop Which if they thought good to do hee would doe his indeavour that as hee began so hee would go on as hee was able by teaching and exhorting to edifiâ—â— and increase the Church committed to him But if they thought him not fit for so great an Offâ—â—â— they should speake it freely and openly hee was â—eadie to give place c. And hee desired that they would speedily deâ—berate with the Church about the matter Which when it was done hee was acknowledged â—aâ— reâ—eaved of all with one consent as a true Bishop Wherefore his authoritie and pâ—â—iâ— doth much profit the Church of Chriâ—t God bee praised who governeth and gâ—ideth the kingdome of his Sonne in this manner O where shall wee see such Bishops in these dayes 8. Musculus Musculus also speaketh and reasoneth cleerely with vs heerein Hee saith †Com. plac Of Min. Elect. There is no doubt but the Apostles keâ—t that maner of ordayning viz. after the church had chosen And After fasting and praying which was wont to be done in the Congregation of the faithful They ordayned Elders which were first chosen of the faithfull And this forme of Electing and ordayning Elders and Bishops the Apostle commended vnto his fellow workman Titus and Timothie saying “ Tiâ— 1 5. For this cause I left thee in Crete c. For who would beleeve that he ordained that Titus should do otherwise then both hee and the rest of the Apostles were accustomed to do Therefore both by example and ordinace of the Apostle in the primitive church Elders Pastors Bishops and Deacons were in the Ecclesiasticall Meetings chosen of the people by lifting vp of handes Also hee saith The Forme of Election vsed in the Apostles times is conformable to the libertie and priviledge of the Church whereof Cyprian made mention and that forme of choise whereby men began to be thrust vpon the people of Christ beeing not chosen of it doth agree to a Church which is not free but subiect to bondage And this forme of electioÌ„ by the peoples choise he calleth the Old the Fittest the Divine the Apostolicall and lawfull election the other to come from the corrupt state of the Church and Religion 9. Bullinger Bullinger assirmeth thus “ Decaâ— 5.4 The Lord from the beginning gave authoritio to the Church to chose and ordayne fit Ministers And Those which thinke that the Bishop Archbishop have power to make Ministers vse these places of the Scripture * Tit. 1. Therefore I left thee at Crete that thou mightest appoint Elcers Towne by Towne And againe “ 1. Tim. 5. Take heed that thou lay not thy handes rashly on anie But we answer that the Apostles did not vse any tyranny in the Churches nor themselves alone to have don these thinges which pertayned either to Election or Ordination other men in the Church shut out For the Apostles and Elders did create Bishops and Elders in the Church but communicating their counsaill with the Churches yea and with the consent and approving of the people Yea of Ministers that governe anic Church without or against their consent thus he saith “ In 1. Coâ— 5.4 Vâ—bem prodere diâ—untur Legati qui diversum ab eo quod ab vrbe prescriptum est agunt Those embassadors are said to betray the Citie who do any thing divers from that which is prescribed them by the Citie 10. Gualter Gualter likewise is as plaine as can be Saith hee of the calling of Ministers †Hoâ—â—il in Act 13.1 Divinitùs vocatos esse censebimus quâ—scunque Dei spiritus donis necessarijs instruxerit legitiâ—â—s Ecclesiae suffragijs elegerit Aliquas enim in hac causa partes Ecclesiae mandatas esse hiâ— locus perspicuè tradit Ecclesiae calculum spiritus requirit We wil esteeme them to have a calling from God whomsoever Gods spirit hath â—â—abled with necessarie giftes and hath chosen by the Churches lawful giviâ—g of voyces For this place plainly sheweâ—h that in this cause there are some partes committed to the Church The Spirit requireth the Churches iudgâ—ment Afterward he saith “ In Act. 14. â—â— Foedá tyranâ—ide Ecclesiarum slatus opprimitur The state of the Churches is oppressed by filthy tyrannie where at this day the Churches have not this libertie to give their free consent at least For heere he respecteth that right and iust order according to the rule of the Gospell which before he had described †In Act. 1. â—â— Ministrorum verbi Ecclesiae Electiones atque ordinationes non occultè intra privatos parietes à paucis hominiâ—us sed publicè ab Ecclesia in totius Ecclesiae conspectu fieri debent Neque noâ— movet quod Paulus alibi vni Tito vel Timâ—theo ius potestatem Episcopoâ— eligendi tribuere videtur Non enim illos privata authâ—ritate quiâ—quam agere voluit sed pro antistâ—tum â—fficio iubet curare vt Ministri digni idones legittimè crdinentur Nec verisimile est illis plus concessum fu isse quà m Apostolis ipsis qui inconsulta Ecclesia nihil in hac causa vnquam statuerunt Nam paulo post Diaconos coram Ecclesia publicè eligunt Paulus oum Barnabá collectis viritim suffiagijs Presbyâ—eres per Ecclesias singulas ordinavisse leguntur Act. 6. 3.4 The Elections and ordinations of the Ministers of the word and of the Church ought not to bee made secretly within privat walls by a few men but publikly by the Church and in the face of the whole Church Neither doth it moove vs that Paul inan other place seemeth to give right power of chofing Bishops to Titus aloâ—e
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
was helde they were they which were speciallie grieved with him who yet for feare of his pride and tyrannie durst not themselves alone accuse him as it is there signified The point is we see heere at Antioch the Churches that is the peoples concurrence and consent with other Bishops and Teachers neare adioyning in the Excommunication Deposition of one and in Ordayning to them selves another Bishop After this againe the Councill of Nice decreed Concil Nicen that the people should chose their Minister as appeareth where they say Anno. 330. If any Church Minister dye let one of the Chuch succede in his place so that he seeme fit and be chosen of the people and the Bishop consent and confirme the peoples election “ Socrat. 1.6 This order was written by this Councill Theodoret. 1.9 namely to the AlexaÌ„drian Churches because of a particular occasion but it served as a rule generally for all places as the Councill was generall Which doth plainly appeare by that which afterward the Councill of Constantinople did in “ Theodores â— 9 observing this Nicen ordinance as an order belonging to them About the yeare 420. the fourth Councill of Carthage decreed thus †Concil Cartha 4 Câ—n 22 Au câ—c 420. Eâ—â—â—â—â—pus sine Concilio Clericorum suâ—rum Cleâ—â—â—s non ordinet ita vt Civium assensum â—â—â—ventiam testimonium quarat Let 〈◊〉 a Bishop ordayne any Clergie-man wichout an assemblie of his Clergie so that let him â—â—eke the peoples consent and connivence and Mimonie This Canon will have Ministers made in no wise without the peoples consent contentment testimonie of their worthines Heere D. Downame with little shew but with great falshood turneth this word Et and into Or saying assent or connivence where he should say assent and coÌ„nivence as “ Pag 24.25 before I brieflie touched Whereby he would make the Council seeme to meane that either of these was sufficient in the making of Ministers that their assent was not simply necessarie but if they did connive or hold their peace the Councill was content and required no more But both the present wordes and all circumstances of these times do plainly declare that the Councill heere requireth in making Ministers the peoples expresse consent and testimonie also of their worthines as before I noted Of these times Calvin saith thus “ Instiâ— 4.4.10 Cum parochâ—â— no vt Presbyters destinabantur tunc loci multitudinem nominatim consentire oportuit When new Presbyters were appointed to the parishes then the people of the place must consent expresly This with the rest of the Councillâ— of Carthage was confirmed in the generall Council of Constantinople holden in Trullo about the yeare of Christ 682. Conâ—ll Constantinop Aâ— 682. Wherefore so long longer also wee may well thinke particular Congregations kept their spirituall right and power in this behalfe Which Calvin saith was such that though the Governors somtimes did of them selves first chose and then brought the matter to the people yet “ Instie 4 4.1â— they the people were not bound to those foreiudgemeÌ„ts And when the Church was deprived of this her right it is by him called Impia Ecclesia spoliatie quoties alicui populâ— ingeritur Episcopus quem non petierit aut saltem liberâ voce approbarit It is an vngodly robbing of the Church so often as a Pastor is putvpon any people whom they havenot desired or at least approved by free voyce I grant by this time many great preparations were made to bring in that Antichristian apostasie and tyrannie which afterward followed and overflowed every where Howbeit yet thus long the Churches even by publike lawes retayned their life at least wise that iniurie and violence spirituall robbery tyranny which afterward prevayled against them as yet was not generall It is to no purpose heere to inquire wheÌ„ or by whom this wrong first entered I meane this withholding froÌ„ the people of God their free consent in spirituall governement It is sufficient that we see this their freedome to be Apostolicall also to bee taught and observed in the Christian Churches next succeeding the Apostles yea even till after the time that Antichrist began the desolation of abhominarion which since hath ben every-where set vp with strong hand maintayned Also that wee see the most vndoubted instruments of God in these later times so cleerely to avouch this most singular meanes of overthrowing Antichrist and so earnestly to defend it as they do viz. as if without it there were neither any way to repell him at first nor securitie afterward for vs to stand long against his vncessant indeavours labouring still to returne and tyrannise over our soules againe This I say is sufficient for our present purpose at this time and in this place Which also being well considered can not but cause every honest man to mourne and sigh before the Lord beholding this foundation of pietie and godly life to be so despised yea so maligned and resisted as by many it is now amoÌ„g our selves where the Gospell is and hath ben entertayned thankes be to God these many yeares FroÌ„ which most iust cause of griefe it proceedeth also necessarily that we cannot but opeÌ„ our mouthes as we do to beare witnes in the behalfe of this cause of Christ being also the only true and assured meanes which doeth most nearely concerne vs as we wel vnderstand in the matter of the salvation of our soules And so much touching this point Only this moreovet for a Conclusion I desire may be hoere noted the ground whereof I take out of our adversaries Namely Whatsoever the whole Church militant ever since the Apostles hath held and was not instituted by Councills but hath ben alwayes retayned that is most rightly believed to be delivered by the Apostles The whole Church Militant over since the Apostles hath held the peoples consent in then owne Church governement it was nor instituted by Councills but it bath ben alwaye retained Therefore the peoples consent in their owne Church governement is most rightly believed to bee delivered and ordained by the Apostles The first Proposition is our adversaries “ pâ—rpâ—â— govern pag. 258. D. Bilson and †D. Downame do much magnifie it out of †Serm pag. 56. 57. Defen 4 Austin And we acknowledge it to bee true The Assumption is proved heere before in this 5. Chapter so fully and plentifully as any thing can be by Humane records and testimonies For wee have none extant better theÌ„ these At least by these it is prooved so fully as our adversaries do intend in the Proposition Wherefore the Conclusion is most certain and cleere against them viz. that the peoples consent in their owne Church governement is an institution and ordinance of the Apostles Whence also consequently it will follow that those textes of Scripture vsually alleadged for proofe of the same mentioned also pag. 76. and which I
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
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
be it is superabundantly recompenced with far greater blessings when wee practise Christes ordinance And truly this must be so Such a Bishop to such a Church must be if the Do. opinion be true that Christ hath in the New Testamēt appointed a Vniversall Church Visible being but one Body subiect to governement as above we have seene Hee addeth These reasons may suffice Yea truly they suffice to make 10000. Papists but they wil never reclaime one Vnto this wee may adde that the very Natures of a Diocesan or Provinciall Church and of a Vniversall have no essentiall difference in them The very Forme and Order of administring thē differeth not in any substantiall point Only a Church limited to one ordinary Cōgregation differeth essentially from a Vniversall Church as also from a Diocesan and Provinciall as “ Declar. pag. 11. 12. 13. I have shewed elswhere Whence it is that where the Church is Diocesan or Provinciall as it is now in England there is an easie passage to the Vniversall and sooner they may be combined into one then where the Churches are limited each to one ordinarie Congregation the people inioying their free consent in Church-governement Nay there are many stronge seeming reasons inducing men of reason to yeelde that the Diocesan and Provinciall Formes of Churches not only may easily but also ought necessarily to bee combined to come into one Vnivers Church For whatsoever is or can bee brought by Doctor Downame or any other to maintayne Diocesan and Provinciall Churches the same is much more pregnant for a Vniversall And what warrant alloweth them to rule over the particular Congregations that same requireth them to be ruled also by a Vniversall Church If Diocesans and Provincialistes go about to produce Scripture for their origen institution they do it so weakly so vntowardly and so vnlikely that any man seeing considering it without partialitie would bee ashamed But heere the Catholikes step in boldly foorth-with they name sundrie places in the New Testament for their Vniversall Church Visible Eph. 4.4 12. 16. Math. 16.18 1 Cor. 12.28 Rev 20.9 Gal. 4.26 And in the Creed I beleeve the Catholike Church Which indeed have more shew for it then anie places have for Diocesan or Provinciall Churches independent as ours be in England Againe if Vnitie concorde and peace-making be a reason for Diocesan and Provincial churches it is much better for a Vniversal Church For it is true a Vniversall Church may cause in Christendom a kind of Vnitie peace but Diocesan Provincial Churches can never For among these there may bee easily so many opinions as there bee Provinces Their Bishops beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heads by them selves Where the D. saith †The Church was freer from Schismes before the Papacie Def. 3.66.67 then vnder it It is most vntrue and it bewrayeth in him much ignorance though he disdaine to have that once imagined in him The case being thus what resistance can be made to the subtill and mightie perswasions of Iesuites and Popish Priestes vrging tender soules consciences vpon these advātages Chiefly when they shall shew them withall that our great learned Divines Doctors confesse that Christ hath ordayned in the New Testament that his true Visible Church should be one Body subiect to governement A strange oversight in our Defenders against Poperie granting a Vniversall Church Visible in the N. Testam and that a Vniversall Church Visible is Christes ordinance now vnder the Gospell Seeing it is plaine that a Vniversall Church Visible at this day in all the world there is none but the Romane And the Roman Church in deed is a Vniversall Visible Church intending to have and having members in every Nation vnder heaven Yea it hath seemed to have bene such for these thousand yeares past but the Catholikes avouch it to have ben ever since Christ And why may not that bee likely if a Vniversall Visible Church bee Christes Ordinance Certainly Christes Visible Ministerial Church must continue “ Math. 28.20 alwayes from the time of his Ascētion vnto the Worlds end And some-where extant it must be But this hath not ben any where since in all Christendome except at Rome Whence it will follow if those our Doctors sayings be true that the Roman Church hath ben and is Christs Vniversall Church Visible It is fond to obiect as some doe that No particular Church can be Vniversall because they are opposit And so neither can the Roman Church seeing it is particular bee Vniversall I saye this is fond For a Vniversal Church Visible must have some particular Visible Church to bee their Head As from King David till Christ the Vniversall Church had the particular Church at Ierusalem for their Head So the Roman◠Church may be the Head of the Vniversall Church visible now if Christ have ordayned any such which those our D.D. seeme to grant and in that respect it may bee well called a Vniversal Church though it selfe bee but particular Thus the Catholikes will have strong advantage still vpon the Provincials And they will presse that we ought rather to imbrace the Vniversall Church then any Diocesan or Provinciall independent as ours in England is Nay they will shewe that if we will be saved simply we must be professed members of Christes Vniversal Church Visible seeing Chirst hath ordayned it And this absolutly can not be mo then only one in the world And in this case we must suspect our opinions in religion which differ from the doctrine of Christes only true Church we must thinke it at least probable that the doctrine of the said Church is the very minde of Christ though otherwise wee might make question of somewhat therein And such doubtes must be decided tryed within the saide Church not without it So that first we must provide that our selves be in the communion of the said Church And this after the former reckoning will proove as I have shewed to bee the Roman Church And so Doctor Downame and the rest have spun a faire threed Which fearfull inconvenience and mischiefe followeth by denying this true Christian Assertion viz. that Christes true Visible Church vnder the Gospel is only one Ordinary Congregation as also this that the peoples free consent in the Church governement ought to bee alwayes admitted To grant a Vniversall Church Visible vnder the Gospel is the groūd of all mischief Where may be added an other vnspeakeable and intolerable mischiefe which cometh by this magnifying of a Vniversal Visible Church against the Kings Maiesties Soveraigntie and against al other Civil Magistrates free governement A Vniversall Visible Church is the very ground and reason that so many do give their lives against the oth of allegeance to our King as now there do and as it may be feared many mo will For the Vniversal Pastor or Bishop of the said Vniversal Visible Church whom the members are bound to heare
are not perpetuall Evangelistes are not perpetuall also Bishops yea Presbyters are not perpetuall in Churches vnder the Gospell But a Congregation is perpetuall absolutly “ Math. 16. â—â— the gates of destruction shall never overcome it Wherefore this power is essentially in the Congregation And so the consequence is false “ Pag. 77. These directions are perpetuall therfore peculiar to Bishops I say this sequele can not bee true Wherewith is conioyned an other false reason viz. They were not common either to other Christians or other Ministers therfore peculiar to Bishops Nay they were common They may bee and are exercised by divers formes of administrations as before I shewed not all waies by Bishops And yet I grant thy are to bee exercised most commonly vsually and ordinarily by Bishops I meane true Bishops His owne distinction heere is good There is †Pa. 102. 147 potestas and forma vel modus potestatis The power the accidentall forme and maner of the power It is true the power is perpetuall the accidentall forme or maner thereof is variable In which respect the consequence also of his newe “ Pa. 77. Proposition which †Pag. 78. once againe he taketh for granted once againe I deny The proofe of his Assumption we grant yet with a distinction In the Epistles to Tim. and Tit. the office of Bishops is described generally but not as peculiar to Bishops materially not formally And only so that power was to continue in the Church till the end Also this viz. materially that power was not a higher power then Episcopall But formally it was And so his consequence is false For an Evangelists power was higher yea the Churches power by whom simply sometime both the making of Ministers and Censures are performed is “ 1. Cor. 3.22 higher then the Bishops power Againe hee saith this power of Bishops is so much of the Apostolical power as was to coÌ„tinue to the end But then hee should not make the Bishops power more then the Apostolicall as †See before pag. 240. 248 hee doth Which thus also appeareth viz. the Apostles excluded not the peoples consent but his Bishops doe Howe then saith hee it is Apostolicall Besides in all this hee Equivocateth for this power of Bishops is the Apostles as I said generally not properly materially not formally Hee would finde “ Pag. 79. a difference in his Refuter but it is easily reconciled viz. vnderstanding him of divers kindes of Bishops thus Some kinde of Bishops are in Christs Testament some absolutly have noe place there The former have power from Christ the later have none After hee maketh great outcries of †Pag. 80. 81. Schismatical novelties dreames dotages fantasticall fanaticall spirits and phrensie Right as the Papists cry out Haeretiks Haeretiks TheÌ„selves being the greatest Haeretiks of all But the ChritstiaÌ„ reader may know that this is the Doctors fury malice against our Attestators before cited and against others also who follow them Yea against “ See before pag. 73. 74. c. himselfe it is some of his frindes His slaÌ„der that we maintain such popular government as Morellius strived for is sufficieÌ„tly answered †Pag. 24. before Some of the Separation I grant are to offensive this way which I am heartily sory for They take the wordes in Math. 18.17 Tell the Church more popularly theÌ„ ther is need or then reason or good order would Howbeit in this yet they hold the substaÌ„ce of the true Church-goverm They erre but in the CircumstaÌ„ce of order though it be to “ Bera Anâ—â— cat in Math. 18.17 foule That is they will examine al scandalls c. whatsoever in the presence vnder the iudgment of the whole multitude perpetually necessarily I say perpetually necessarily Wherein I wonder they see not the many very ill Consequents which wil must insue many times As touching vs what we hold heerin I have shewed †Pag. 22. 24. 82. 83. before And our Docts doe most iniuriously “ Def. 4.81 Perp. gov pag. 355. wrong Beza the Geneva discipline if that be Geneva discipline which Viret Calvin Beza taught theÌ„ in saying they differ materially froÌ„ vs. Our D. asketh Is there any shew in Scripture or in reasoÌ„ that the sheep should rule their sheapheard or the flocke their Pastor The very voice of a Iesuit not of a Minister of the Gospel Bellarm. argueth iust so “ Bellarm. de Clersc 1. 7. against the old ProcestaÌ„ts As to the point let him know that reasonable sheep vnder the Gosp have more to do in their spiritual governmeÌ„t theÌ„ brute beastes have to doe in their governement sensuall Lastly heere hee can easily skoffe and revile the modest Christian offer of disputatioÌ„ those that favour it some of vs hee will helpe to persecute but vndertake that Offer honestly plainly he never will Hee saith †Pag. 82. wee vnderstand the speech of “ 1. Tim. 5.22 Laying on of hands as directed not to Timothie but to the people to Titus †Tit. 3.10 Avoid an haeretik or excommunicat him that is thou people Which is falfe we vnderstand it not so He doth therfore heerin slaÌ„der vs. We know these words are directed to Timothie Titus yet to them not as Lords over the people nor as Sole rulers but as Guides and directors of them As Fathers to informe them not as Maisters to overrule them and force them To them therefore by name as the principall Agents in all ordinary government the Epistles and these precepts were written And so the Apostle heere held it not needfull to mention the people though neither doth he exclude them Seeing their consent in such affaires is “ See before pag. 76. Also toward the end of this chap. elswhere in Scripture sufficiently proved And the Apostles practise in this behalfe they knew well enough Which knowen practise of the Apostles it heere behoved Timothie Titus to have regard vnto togeather with these precepts written to them For they stand togeather well enough He saith the Churches at first were governed by the Apostles c. I answere they were But not without the peoples concurrence and consent as presently before is observed But D. Downame avouched †Def. 4 8â— Our Bishops at this day have not greater authoâ—â—tie in menaging Church causes then Timothie and Titus had Which is notoriously vntrue These following the Apostles tooke the peoples consent with them our Bishops do not They only taught them perswaded them vsed spirituall power ours if they can not perswade the people or their Pastors will cast them in prison punishing their bodyes their purses He saith Timothie Titus might vse the presense or consent of the people or the counsell and advise of the Presbyters in 〈◊〉 of greatest moment as Princâ—s doe in Common-wealths I thought it was a stately
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