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
conceave assurance to our soules of Gods gracious favor and everlasting goodnes if wee stande in that way which plainly is Christes Gal. 6.16 As many as walke according to this rule peace shal be vpon them mercy and vpon the Israel of God But contrariwise our adversaries allowing of two wayes in the Churches spirituall governement and administratiō the one Apostolike the other Humane both good as they say both changeable by men but neither of them any certain Ordinance or Cōmandement of Christ Againe when they make many “ Those which follow the doctrine of our Attestators before alleged thousand several Churches in the world to vse no other Calling of their Ministers but such as is of Mens institutiō and from naturall reason do they in this give assurance to mens consciences Nay it can not be At the least men standing in such state will often doubt and make question whether the spirituall blessings and graces of God in Christ bee promised or may bee instrumentally wrought in them by such a Ministerie no otherwise authorised and called then so For as it is most certain that God saveth no man Ordinarily but by Outward meanes that these Outward meanes are ordinarilie Christes Visible Church the Ordayning of Ministers and the administring of Gods Word Sacramentes and Censures therein so it is most vncertain and much to bee doubted whether God will acknowledge anie of these Outward meanes and instrumentes to be his or will give his ordinarie blessing vnto them working saith repētance sanctificatiō hereafter his heavēly glorie in vs by thē vnles the saide Outward meanes and instrumentes be simply of that forme and nature and bee exercised by the power and authoritie of such persons only as he himself hath specially ordayned and sanctifyed in his word to that purpose This doubt I say at least As also to stand vnder a Nōresidēt may breed this doubt will and must needes arise from the opinion of our adversaries And it can not but weaken the faith of many if in the end it do not wholy subvert it Which indeed may come to passe from this originall divers and sundry wayes But our vniforme cōstitution of the Church and administration thereof cutteth of all occasion of such doubting and leaveth our consciences safely resting on Christ alone And so much for this Seaventhly where this is held viz. that the peoples free consent ought to be alwayes in the Church governement there necessarily the Visible Catholike Church of Rome is ruined quite overthrowen and destroyed Yea this assertion of ours being made good her spirituall tyrannie vsurpation is easily demonstrated And there is no man who seeth not this But contrariwise many see not and many will not see till they feele that which yet is as certain and as sure a Consequence in true reason viz. that where the peoples consent in the Church governement is condemned and hated Advantage to the Pope by a Diocesan Church there the Church of Rome will get advātage and in time advancement againe notwithstanding that Civill Magistrates for a season doe what they can to resist the same I know many will at the first thinke this a Paradox yet verily it wil prove true For the Church of Rome not only in reason but by cleere rules of Divinitie and Religion must needes get ground of vs if we willingly give away this invincible Bullwarke and Fortresse against thē I meane Christes Visible Churches true and proper Nature and that both intensive Christes Visible Churches Nature Intensive which is the power of Spirituall governement receaved from Christ her Author and Founder wherein the Peoples free consent is comprehended as before I have often rehearsed Extensive and also the Extensive quantitie and Outward Body of the said Church which in the Gospell never reacheth to many Ordinarie Congregations nor to any Set circuit of ground at all as a Diocesan Church doth but to one ordinarie Congregation only as I haue “ Declarat pag. 18. elswhere plainly declared This is the true and proper Nature of Christes Visible Church in the New Testamēt And I would all men did cōsider this viz. that the effectuall defence of our faith against Poperie is must be the alleadging and pressing against them this Nature and proper Constitution of Christes saide Visible Church Without which we shall labor against them al in vaine and which our forefathers Zuinglius Luther and the rest wisely holding and maintayning as †Chapt. 3. 4. and pag. 102. 103. 104. above we have seene have easily mightily from thence by the sword of the Spirit whiche is the word of God put them to flight and quelled them And so may we do still but no otherwise In which regard it greeveth me often times when I see many of our Defenders of the truth against the Papistes being otherwise learned and godly yet dealing in this matter very vncircumspectly and I may say praeposterously Who make no great reckoning to stande with the Papistes vpon the proper Nature of Christes Visible Church A great cause why cur controversies com not to an and. or if they medle with it they do not strictly holde to that Nature forme thereof which is left vs in the N. Testament being plainly another and distinct from that of the Iewes vnder the Law This verily our men against that Adversarie do consider too little and they prosecute it lesse They treat more of Christes Invisible or Militant then of the Ministeriall Church So leaving the question in deed and labouring in things which touch not the point Whereby it cometh to passe that they resist thē not with that fruit as they might For wee must know that ordinarily the Church Ministeriall is the Meanes and instrument of true faith If the Meanes and procuring cause which is most sensible to vs be not first well cleered and mens consciences therein satisfyed and the same demonstrated plainly to bee of Divine institution the doctrine of faith besides will bee but vncertain If any say Our Forefathers overcame the Papistes by the word of God cutting downe their other foule errors Obiection viz. Purgatorie Free-will Auricular confession Reall presence Images Praying to Saints Iustification by workes c. They overcame them not by affirming that the people ought to have alwayes their free cōsent in Church governement And so may wee also overcome them still I answere Men are much deceaved that do thus thinke Answ Our Forefathers as I said by this verie assertion that the people ought to have their said free consent did vtterly overthrow the Papistes and without this they could not possibly have so done For vnles this assertion had ben true neither could the first Protestant Pastors bee truly authorised and called neither could any of the Protestants at first lawfully have forsaken the Roman Church whereof they all stood members And then I pray how could they have overcome them Nay it had
Schismatickes and peace-breakers but look vnto the word of God theÌ„ them selves will be found to bee the makers of the Schisme in departing from the said word of God by their Traditions The true cause of Vnitie We see then by this that the true iust cause of Vnitie in the churches of Christ is to cleave vnseparably to Christes Testament Which meÌ„ not willing to follow alwayes but seeking to walke rather in the wayes and customes and inventions of men thereby they give occasion indeed of much strife The true cause of dissension in Religion discord dissention This is the true cause of our differences in religion It is as fenseleâ— which D. Downame maintaineth that Diocesan and Provinciall Bishops having no Superior Ecclesiasticall can be causes of Vnitie Def. 2.114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For none of these can do any thing but each in his owne circuit Now what is that to Christian Vnitie when nevertheles there may be for all theÌ„ so many opinions as there be independent Provinciall Bishops Only a Vniversall Church and Bishop if we list to follow Mens policies and not Christes Testament may in deed cause a kinde of Vnitie But againe such Vnitie without Veritie is vnto Christian people plaine tyrannie And we professe that absolute Vnitie vnder a Visible Head is not so good as the TyraÌ„nie of such a one is mischievous Christ rather would his faithfull servantes should be prooved and exercised by Schismatikes then their consciences oppressed by tyrants Some perhaps will say that thus we seeme to desire dissentions seeing we refuse reasonable likelie meanes of Vnitie I answer First The Pope hath better colour so to obiect then Provincialls as before is said Second our meanes of Vnitie which we imbrace are far more likely to effect the same then their way For they have a Provinciall L. Bishop without the word but we have Christs written word his churches helpe also These meanes among vs will settle more vnitie and peace in truth a hundred times especially within the body of our Churches then our adversaries have or can have by their L. Bishops The Magistrats favor a speciall cause of Vnitie If our Magistrates would shew vs their favor and aide which our adversaries enioy this that I say would quickly vniversally be evident But for want of the Magistrates said favor I grant mo differences do appeare amonge vs then would otherwise In which case yet no ChristiaÌ„ ought to be offended but to consider both that vnder the Apostles it hath been so and that Allmightie God she weth heereby that it is “ See D. Downam Def. 3.67.68 better so to bee then vnder Humane tyrannie though pretending Vnitie Doct. Downame setteth vp his rest vpon a †Def. 3.4.6 Vniversall Synod for Vnitie This is his chiefest buck lar But alas how vaine is it For first a Vniversall Synode indeed is impossible to be had especially by vs in these dayes For when and where had any Christians the least benefit by a Vniversall Synod since the Pope hath ben detected What a meanes then of Vnitie is that which our Adversaries pretend Namely which is not possible to be had or howsoever most rare difficult Secondly such a Synod at the D. stands for viz. Setting downe Decreta tanquam Dictatoria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesijs Decrees as it were vncontroulable and not vnder the examination of the Churches is by the learned “ Pag. 101. c. 105. 106 c. before plainly condemned to whom I will adde M. Chemnicius †Exam. Concil Trid. part 1. pag. 3. condemning the Council of Trent for this very cause in these very wordes denying also that any of the Primitive Councills were such And yet a Vniversall Councill if it may bee had and other Councills so far as they may be had we allow and imbrace and do acknowledge great benefit by them namely so that their Decrees may bee examined and tryed by Gods worde of them to whom Gods word appertaineth This vse I say of a Generall Synod wee allow as well as he which in deed is the only true vse of Synods Certainly Provinciall and Diocesan Synods wee allow more then he doth For hee so admitteth these Synods that yet the Head Bishop in any of theÌ„ is to “ Def. 4.82.83 2.114 over rule all And what vse of them is there then The L. Bishop may have as good Counsel and advise with lesse trouble and charge But these are not that Meanes of Vnitie which hee pretendeth It is as I said the Synod Vniversall and that of supreme and absolute power spirituall over all Christians and that from Christes expresse ordinance Which verily also taketh away Soveraigne power froÌ„ all within England Note this ill Consequent to reforme our selves in religion what need so ever there be Which I leave to the wise to consider of Yea this his opinion doth in the end necessarily induce a Pope as I have said Hitherto of perverting the true intensive Nature of Christes Visible Church viz. where the people of the ordinary Congregations are barred their free consent in the Church governemeÌ„t Where we have seene what great and lamentable evills follow therevpon even to the making of a plaine path way for the Popes reentrance among vs. What extent or limit is there of a Church in the New Testam Now wee shall see that the same mischiefe cometh likewise by extending the Churches outward Body larger and further then it ought to bee The iust extent of the outward Body or the true boundes and limites of Christes Visib Church alwayes vnder the Gospell is one ordinarie Congregation only See also before pag. 10. 157. The reason is because so we finde it to bee in the whole New Testament of Christ All the which I have proved and declared plainly els where viz. before pag. 87. and Declarat pag. 10. 19. 20. c. It is to prophane and vnchristian advisedly to affirme that in the New Testament Christ or his Apostles have limited and defined no Church Oâ— that men may change those boundeâ— which Christ or his Apostles have seâ— The Papistes them selves are not 〈◊〉 grosse as †Pag. 150. before I have noted they would desire no greater hand vpon vs then that we should so answer them Some certain limites therefore and bounds of a Church questionles Chrisâ— hath set But our adversaries and namely “ Def. â— c. D. Downame refuseth the ordinary Congregation They avouch and maintayne a diocesan and Provinciall Church to be of Divine institution in the New Testament What maintaine they A Diocesan Church Nay in deed Christes Visible Church â—hen must be not only Diocesan A Diocesan Church requireth a Vniversall Church nor only Provincial no nor only Patriarâ—hall but eveÌ„ Vniversall I say where Christes Visible Church is not beleeved to bee by Christ limited only to one ordinary
is before noted Whence it is that Doct. Downame heere saith truly the succession of their owne Clergie fayling and the helpe of others wanting the right is devolved to the whole body of the Church If the Doctor will reply say that this power and right is not essentially in the whole Congregation alwayes nor at all times but sometimes only that is in the case of necessitie aforesaid I answer then the D. folly and want of true reason will be manifest to all men For what soever is essentiall to any thing at sometime is essentiall to the same alwayes and evermore That which is essentiall once is essentiall still So that if the Congregations power right to consent in making of Ministers in Censures be essentiall at sometime as he acknowledgeth it is then certainly it is essentiall therein at all times and evermore The truth heereof can never be denyed And hence it is that Luther saieth If Titus would not Luth. de Ministr Eccles instit propâ— finem the Congregation might ordaine Ministers to them selves And of Excommunication Zuinglius saith “ Artic. 31. Non quod solus Episcopus hac facere debeat quisque hoc â—â—â—est si Episcopus fuerit negligens Any man may do this if the Bishop be negligent Hee meaneth any Man appointed by the Church may do it In which respect also that senteÌ„ce of Epiphanius that †Epiph. haereâ—â— 75. Biâ—â—ops can beget Fathers to the Church but Presbyters can not is to be refused as vntrue and erroneous For before wee have seene that only the CoÌ„gregation doth beget Fathers that is maketh Ministers essentially the Bishop doth it but instrumentally and Ministerially And so a Presbyter may do it as well as he whom they name a Bishop yea any other also may do it as Luther and Zuinglius before affirme when the Church imployeth them to that vsâ— Our two Doctors before cited even aâ— the Papistes also do hold strongly with those wordes of “ â—aereâ— 75. Epephanius to the great preiudice of the Gospel But their bare opinions names are nothing to our cleere and certain reason for the contrarie before set downe Neither are the bare opinions and naked names of any other men whosoever any better worth Seventhly 〈◊〉 last of all hence it foloweth so that it can not bee denyed that seeing thâ— whole CoÌ„gregation doth always give the Calling of ordinary Ministers essentially therfore the whole Congregation ought alwayes of necessitie tâ— give their free consent to their Minister at least so farre foorth that nonâ— bee imposed on them whether they will or no. The like also is to bee saiâ— of their power in iurisdiction And these pointes wee must imagine that they are acknowledged and held by D. Downame or surely that hee ought to acknowledge them all seeing by force of true reason they al do follow from those his wordes which he affirmeth holdeth as before I have declared Now this is all that wee professe touching the pleoples right tâ— Church government For we deniâ— not but in the ordinarie peaceable and right state of the Church when al things are caried well the chief diâ—ection sway of the whole government belongeth to the Bishop or Paâ—tor the people beeing on their part â—o hearken to their Teacher to folâ—ow their Guide obediently dutieâ—ully D. Down Deâ—â— 1.41 Their power to iudge and to provide otherwise for themselves being wheÌ„ they see their Guides to faile Which seeing it is his minde also set downe in his owne words before reâ—earsed I have truly affirmed that â—ouching our present cause even this Doctor agreeth with vs sometime in â—ull effect by good consequence of â—eason from his expresse wordes Though at other times he do as some report Cicero said to Salust “ Orat. 〈◊〉 Cicer. 〈◊〉 Salust Aliud stans â—â—â—â—d sedens de repub sentis Of the common â—ealth thou thinkest one thing standing another sitting Of Christes Visible Church and the governement thereof verily our Doctor doth likewise CHAPTER VII Chap. 7. Consequences of greatest importance following vpon the peoples free coÌ„sent in their Church governement inconveniences in Religion not sufferable following from the contrary AFter the forerehearsed Witnesses for this Doctrine we wil now shewe certain cleere and necessarie Consequences which follow from the same also some true and great Inconveniences to faith and godly life and to Civill authoritie such as are not to be tolerated which yet cannot be avoyded where men professing to be Christians imbrace not this point Of all fortes I wil heere observe eight great and waightie Consequentes heerevpon First this being receaved as the Ordinance of Christ and the practise of the Apostles 1. CoÌ„sequent that the Church governement ought to be alwayes with the peoples free consent it followeth that every Church is only “ As is also shewed in the Declaration pag. 12. 13. 14. 35. one ordinarie Congregation and not any proper Diocesan or Provinciall Church or larger Vnderstanding alwayes the peoples free consent to be orderly conveniently taken and practised so as Christ intendeth that †1. Cor. 14.40 every thing should bee done in his Church For where the peoples free consent is orderly and conveniently practised alwayes in the Church governement there the Body of the Church can not be so large as a Diocese much lesse as a Province or Nation and least of all so large as a Vniversall Church Seeing all this people can not possibly by any meanes give their free consent in the ordinarie Church-governement neither can any person take it of all them iustly orderly and conveniently This to say the truth is not possible For in such a state when onely some maine partes of the Church governement are exercised it will bee alwayes with much defect and also with great disturbance and tumult oftentimes I say where it is extended so largely so wide with concurrence of such multitudes of people This is true first in very reason and withall often experience hath shewed it in former times vnder most Christian carefull Princes after the Nicen Councill as at Alexandria at Antioch at Rome at Constantinople and in infinite places mo a great part whereof the “ Euseâ— Socrat. Zozomeâ— Theodoret. Evagrius Stories doe record In which Church actions though done with to inconvenient libertie of the people yet the greatest part of the people whoÌ„ the effect of those businesses reached vnto were absent and so wanted their right those which were present were full of confusion and tumult neither could it be otherwise But God is the God of equitie of order and of peace Wherefore this disorder can nor be fit for Gods Church And so neither can a Diocesan circuit Râ—as for reform p. 26.27 or larger in which this disorder wil arise necessarilie if all that people togeather have their free consent in their Church-governement Which the whole
Congregation there all reason and rules of religion will require Christes said Church to bee no lesse then Vniversall For no man can â—hew that Christes said Church in the New Testament is limited and restrained to a Diocese or Province only No limiting of a Dioces-Church in the N. Test. that it is there forbidden to be a Vniversal church Our adversaries seeme not to desire to shewe it For as they weakely and slightly affirme Diocesan and Provinciall Churches to be in the New Testament yea even against Grammar so they openly acknowledge that Christ hath vpon earth “ See before pag 112. Hook 126.132 one whole Church being but one Body subiect to governemeÌ„t So that they yeeld the Church not to be limited to a Dioces or a Province And what can the Papistes wish more They will never desire more to be yeelded them from Protestantes if we stick to our owne wordes then to acknowledge all Christes Diocesan and Provinciall Churches and therefore our owne in England to be but Membrall Churches not intire and independent not indued with authoritie for the governement of them selves immediatly from Christ but to be partes and dependants of one whole Church being one Body subiect to governement For theÌ„ we must by Christes ordinaÌ„ce referre our selves for religion and spirituall governement to that one Body Visible whereof wee say wee are a part Heere a hundred “ Before pag. 179. difficulties will come vpon vs. The Doct. acknowledgeth also †Def. 3.5 a highest Senat of the Vniversall Church for the governement of it And certainly in all true reason there must bee so For there must bee by Christe ordinance a correspondent governement to the Body of every Church which is of Christ Maister Hooker trulie acknowledgeth it saying there “ Hook 3.132 must be a correspondent Church-polirie to every Visible Church But Doct. Downame wil perhaps turne this to a Vniversall Councill or Synod If he doe it is yet a simple evasion First I noted “ Pag. 113. 178. before that there never was right Vniversall Synode how so ever some have ben so named But if any Synod have ben helde for Vniversall yet such are exceedingly rare and extraordinarie in deed in these dayes not to be had But the Churches Body beeing ordinary and continuing alwayes it must have a correspondent governement as is said that is ordinarie dayly and continuall And this is it which we speake of If the Doctor wil grant such a highest Senat of the Vniversall Church that is ordinary constant and dayly exercising governement to this constant Body theÌ„ what is this els but a College of Cardinalls And in every such Consistorie or Senat I hope he will grant a President yea constant and during life not for a weeke or a short time And what is he but a Pope Neither is it materiall whether this President bee subiect to his Senat or not Which hee idly casteth in a little †Pag. 6. after Many Papistes do hold the Pope to be inferior to his Councill and yet they are verie Papistes And the Doct. holdeth a Provinciall Bishop to be by Divine ordinance Superior to his Provinciall Synod Why then may not the Vniversall Bishop be superior likewise to his Vniversall whether Synod or Senat Without question he ought to bee as well Thus no marvaill if Popish Walsingham who conferred with this Doctor went from him worse then hee came For holding such grounds hee can never make any sufficieÌ„t defence against Poperie as I have said His foure other reasons of difference betweene a Provinciall and a Vniversall Bishop which hee setteth downe pag. 6. are as frivolous as that which is most First he alleageth Calvins authoritie But what is that to a Papist or to one tempted that way And yet hee abuseth Calvin also For though Calvin saye “ Instit 4.6.2 There is not a like reason of one Nation and of the whole worlde yet he meaneth this vpon supposition That is if a Nation have Gods worde for their warrant as the Iewes had if the whole world have not Divine warrant as the Catholike Visible Church now in deed hath not then there is not the like reason betweene a Nation and the whole world But otherwise verily there is For a Bishop to both is necessary if both have Gods ordinance for it selfe a Bishop to neither is lawfull if neither have Gods ordinance And this Calvin him selfe plainly signifyeth in Sect. 9. Saying Nihil proficiunt Papistae nisi prius ostender in t hoc Ministerium Vniversale 〈◊〉 Christo esse ordinatum Noting by this that it is Christes ordinance that maketh the difference betweene a Nation and the whole world not the oddes of the Circuit But this the Do. wholy supprâ—sseth as also Calvins second answer to the Papistes immediatly following in the former place Saith he Est altera citamnum ratio cut illud Iudaicum in imitationem trahi non debeat The high Priest was a figure of Christ which now ceaseth Summum illum Pontificem typum fuisse Christi nemo ignorat Nune traslato Sacerdotio ius illud trasferri coÌ„venit Wherefore Calvin reiecteth the Iewes High Priestes National Ministerie and denyeth the vse of the like now for another reason which the Doct. also dissembleth So that his abusing of Calvin heerein is manifest Againe these last mentioned wordes of Calvin do confute the Do. in another place where to resist “ Reas. for reform pag. 5. me †Def. 25. hee denyeth the Iewes High Priestes Governement to have bene a type Secondly the Doct. maketh this difference betweene a Provinciall and a Vniversall Bishop saith he No mortall man is able to wield the governement of the whole Church It is true Nor yet of a Province nor of a Diocese For the least Pastor of these shall bee a huge Pluralist and Nonresident See pag. 150 and Reas. for Refor Reas. 3. which are contrary to Christ as before hath ben shewed The cause then of all this vnablenes is the want of Christes ordinance Which to both is alike as I have said and so their vnablenes is both alike Otherwise both should bee able and sufficient for such a charge well enough The Doctors third exception is as the last before Saith he it would proove dangerous and pernicious if that one Head should fall into error So also it is dangerous and pernicious to many thousands when a Provinciall Bishop falleth into error Yet the D. will not hold this a reason to proove him simply vnlawfull And therefore neither is it for the Vniversal Specially seeing a Provinciall Bishop can not make vnitie a Vniversall may as I have said His fourth exception is likewise a verie fancie viz. that it is infinit trouble much inconvenience to repaire from all partes of the world to one place There is no such matter if Christes ordinance for it were manifest If any inconvenience may seeme therein to
be it is superabundantly recompenced with far greater blessings when wee practise Christes ordinance And truly this must be so Such a Bishop to such a Church must be if the Do. opinion be true that Christ hath in the New Testamēt appointed a Vniversall Church Visible being but one Body subiect to governement as above we have seene Hee addeth These reasons may suffice Yea truly they suffice to make 10000. Papists but they wil never reclaime one Vnto this wee may adde that the very Natures of a Diocesan or Provinciall Church and of a Vniversall have no essentiall difference in them The very Forme and Order of administring thē differeth not in any substantiall point Only a Church limited to one ordinary Cōgregation differeth essentially from a Vniversall Church as also from a Diocesan and Provinciall as “ Declar. pag. 11. 12. 13. I have shewed elswhere Whence it is that where the Church is Diocesan or Provinciall as it is now in England there is an easie passage to the Vniversall and sooner they may be combined into one then where the Churches are limited each to one ordinarie Congregation the people inioying their free consent in Church-governement Nay there are many stronge seeming reasons inducing men of reason to yeelde that the Diocesan and Provinciall Formes of Churches not only may easily but also ought necessarily to bee combined to come into one Vnivers Church For whatsoever is or can bee brought by Doctor Downame or any other to maintayne Diocesan and Provinciall Churches the same is much more pregnant for a Vniversall And what warrant alloweth them to rule over the particular Congregations that same requireth them to be ruled also by a Vniversall Church If Diocesans and Provincialistes go about to produce Scripture for their origen institution they do it so weakly so vntowardly and so vnlikely that any man seeing considering it without partialitie would bee ashamed But heere the Catholikes step in boldly foorth-with they name sundrie places in the New Testament for their Vniversall Church Visible Eph. 4.4 12. 16. Math. 16.18 1 Cor. 12.28 Rev 20.9 Gal. 4.26 And in the Creed I beleeve the Catholike Church Which indeed have more shew for it then anie places have for Diocesan or Provinciall Churches independent as ours be in England Againe if Vnitie concorde and peace-making be a reason for Diocesan and Provincial churches it is much better for a Vniversal Church For it is true a Vniversall Church may cause in Christendom a kind of Vnitie peace but Diocesan Provincial Churches can never For among these there may bee easily so many opinions as there bee Provinces Their Bishops beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heads by them selves Where the D. saith †The Church was freer from Schismes before the Papacie Def. 3.66.67 then vnder it It is most vntrue and it bewrayeth in him much ignorance though he disdaine to have that once imagined in him The case being thus what resistance can be made to the subtill and mightie perswasions of Iesuites and Popish Priestes vrging tender soules consciences vpon these advātages Chiefly when they shall shew them withall that our great learned Divines Doctors confesse that Christ hath ordayned in the New Testament that his true Visible Church should be one Body subiect to governement A strange oversight in our Defenders against Poperie granting a Vniversall Church Visible in the N. Testam and that a Vniversall Church Visible is Christes ordinance now vnder the Gospell Seeing it is plaine that a Vniversall Church Visible at this day in all the world there is none but the Romane And the Roman Church in deed is a Vniversall Visible Church intending to have and having members in every Nation vnder heaven Yea it hath seemed to have bene such for these thousand yeares past but the Catholikes avouch it to have ben ever since Christ And why may not that bee likely if a Vniversall Visible Church bee Christes Ordinance Certainly Christes Visible Ministerial Church must continue “ Math. 28.20 alwayes from the time of his Ascētion vnto the Worlds end And some-where extant it must be But this hath not ben any where since in all Christendome except at Rome Whence it will follow if those our Doctors sayings be true that the Roman Church hath ben and is Christs Vniversall Church Visible It is fond to obiect as some doe that No particular Church can be Vniversall because they are opposit And so neither can the Roman Church seeing it is particular bee Vniversall I saye this is fond For a Vniversal Church Visible must have some particular Visible Church to bee their Head As from King David till Christ the Vniversall Church had the particular Church at Ierusalem for their Head So the Roman◠Church may be the Head of the Vniversall Church visible now if Christ have ordayned any such which those our D.D. seeme to grant and in that respect it may bee well called a Vniversal Church though it selfe bee but particular Thus the Catholikes will have strong advantage still vpon the Provincials And they will presse that we ought rather to imbrace the Vniversall Church then any Diocesan or Provinciall independent as ours in England is Nay they will shewe that if we will be saved simply we must be professed members of Christes Vniversal Church Visible seeing Chirst hath ordayned it And this absolutly can not be mo then only one in the world And in this case we must suspect our opinions in religion which differ from the doctrine of Christes only true Church we must thinke it at least probable that the doctrine of the said Church is the very minde of Christ though otherwise wee might make question of somewhat therein And such doubtes must be decided tryed within the saide Church not without it So that first we must provide that our selves be in the communion of the said Church And this after the former reckoning will proove as I have shewed to bee the Roman Church And so Doctor Downame and the rest have spun a faire threed Which fearfull inconvenience and mischiefe followeth by denying this true Christian Assertion viz. that Christes true Visible Church vnder the Gospel is only one Ordinary Congregation as also this that the peoples free consent in the Church governement ought to bee alwayes admitted To grant a Vniversall Church Visible vnder the Gospel is the groūd of all mischief Where may be added an other vnspeakeable and intolerable mischiefe which cometh by this magnifying of a Vniversal Visible Church against the Kings Maiesties Soveraigntie and against al other Civil Magistrates free governement A Vniversall Visible Church is the very ground and reason that so many do give their lives against the oth of allegeance to our King as now there do and as it may be feared many mo will For the Vniversal Pastor or Bishop of the said Vniversal Visible Church whom the members are bound to heare
obey in all doubtes of conscience and questions of faith will easily make a great shew that he is the common Father and that all Princes ought to bee his Sonnes and that their States are appointed of God through Christ for the said Churches inheritance And therefore that they may bee brought vnder this Churches Holy Fathers obedience “ By what meanes soever vijs modis if the saide Church and her friendes can any way effect it Yea so far they may indeavour the advancement and inlargement of this Church into the possessions which Christ hath left to his Vicar if he can get them that in procuring the same they may ordine ad Deum lawfully destroy all obstinate resisters hinderers thereof But most of all where any States or Princes have ben formerly of that Church In such case they thinke by a double right they may iustly and ought necessarily seeke their conversion or confusion But all honest and truly religious Christians do heerein plainly see the pride of Antichrist Wherefore I will vnfolde this packe of spirituall and temporal mischiefes no farther Only I would to God that Governours and people also did marke the true Origen and fountaine of all this as they feele the harme that cometh of it Last of all from the due consideratioÌ„ of the forerehearsed points which have ben heere plainly and truly laid open it followeth and it is manifest that many among vs who would seeme to see somewhat in the knowledge of the Gospell do very fondly and improvidently say that our controversies in the Church of England are but for trifles and thinges indifferent and about Circumstances only not for any Substantial matters They who have any sense of their owne good or feare of future falling away of brethren can not but perceave the vanitie yea in deed the plaine follie and vntruth of such sayings First P. Martyr saith “ P. Mart. epist ad Domin Polon Wee must confesse the Church governement to bee not the least part of Christian religion and that the Gospell seemeth to be neglected by them who put away from them so excellent a part thereof Maister Cartwright affirmeth that it is †T. C. 1. pag 48. 2 247 of the Substance of the Gospell and that “ T. C. 1.26 2.570 the kinde of governement is a matter necessary to salvation and of faith And so Calvin saith as before I noted †Calv epist ad Sadoleâ— In illa Ecclesia formâ quam Apostoli constituerunt vnicum habemus verae Ecclesia exemplar a quo si quis vel minimum deslectit aberrat In that Forme of the Church which the Apostles seâ— downe we have the only patterne of a true Church from which if any bend aside never so little he erreth And thus in another place hee saith “ Instit 4.1.1 Externa subsidia Deuâ— quoque addidit quo infirmitatâ— nostra coÌ„suleret God hath also added Outward meanes and helpes whereby he may provide for our infirmitie Shewing that eveÌ„ touching Outward means our infirmitie is not holpen but by such only as God ordaineth for vs. See the Divine beginning institution of Christes Visible Church And that it is the worke of God to institute the Outward meanes in the exercise of religion the principall whereof is the Forme of the Visible Church and Governement Men can not institute this neither ought any to attempt so much for that is to intrude in Gods office Agreeable heerevnto is that which I have written in my “ Declarat pag. 38. c. Declaration where I shew that vnder the Gospell the forme of Christes Visible Church the kinde of governement and Calling of the Ministerie are matters of substance in religion fundamentall And more fully in a proper place for this point viz. in my Exposition of the second Commandement A true and plaine Exposition of the â— Com. Where I make it manifest that Mens institutions in these matters are a direct breach and violation of Gods sacred Lawe and Divine Commandement to vs even of the â—cond Commandement in the Decalogue and withall that Christes ordinances heerein are in deed partes of Gods true worship matters of doctrine matters of faith matters of substance in religion and ordinarily necessarie to salvation For these Outward Meanes where they are right true that is of Divine institution “ Before pag. 155. they are the instrumentall worke is and causes of inward grace and life to our soules and those that are of men are contrary Nothing in religion more important no thing more waighty then the Controversies now in England For by the true Outward Meanes as by ordinary Instrumentes God coÌ„veyeth to vs his grace giveth vs faith and bringeth vs to salvation God saveth vs not without meanes nor ordinarily without these meanes before named nor with or by these meanes being of Mens institution and invention and tradition His owne ordinances only hee sanctifyeth and blesseth Hee promiseth a blessing only to them to Mens devices though they seeme never so plausible or probable in the reason of men yet he giveth nothing hee promiseth nothing we can bee assured of nothing by them vnles it be of Gods anger Which indeed we may be sure of These then are no small matters I am sure nor Circumstances in religion but matters of substance as I said and such as wee ought first to know and vnderstand in our Christian professioÌ„ before we can reape firme assurance to our soules Without our vnderstanding the truth and falshood of these Outward meanes our whole faith and religion may soone bee shaken overturned specially in these distracted times Yea the manifold ill Consequentes before noted do all hange vpon the vniustifyable form and nature of Christs Visib Church the Ministerie and their Calling Which are the special matters of controversie now in England And particularly the Church of Romes advantage against vs I have somewhat opened “ Pag. 156.157 c. before viz. because the sacred right of Christes faithfull people touching their free consent in Church governement is denyed But in this I have ben to long The waightines of this matter touching the lawfull right making of Ministers and the perill of erring therein hath drawen mee to say so much In regard of all which wee may seâ— also the great cause which they had who published the Offer of Conference disputation The Offer of ConfereÌ„ce why it was published not long since Whereby they desired a iust and equall tryall which hitherto they could never have of these thinges which do so certainly touch the safetie of our soules Chiefly considering how violently they have ben overborne afflicted and despised in this cause as also they still are Moreover by this before delivered their affirmation is shewed evidently to bee true which the Doctor so ignorantly “ Def. 1 3â— skorneth where they say that †Considerâ—tion 6. some of the
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
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
free consent and namely that it was so vnder the Apostles which I have shewed “ Pag. 68. 69 before to be certainly true hence it followeth that it is a plaine vntruth a falshood which the Doct. so often “ Def. 1.28 and 4.2.3.38.39.46 affirmeth viz. that the Bishops in the Apostles time were such for the substance of their calling as ours now in England are Ours are sole governours they were not so They admitted the Congregations consent in all important matters of their governement ours do what they please without them yea commonly against their liking Besides the Apostolike Bishops had not any addition of Civill coactive power as ours have Last they had no mo ordinarie set Congregations to their pastorall charge but only one ours are the Pastors each of thē of many hundred Congregations All which are evident substantiall differēces in the churches and Bishops estate as hath ben also observed purposely “ Divine beginning of Christs true visib Church pag. 3. 4. 5. Declarat pag. 12. 13 14. Reas. for ref p. 41. 42. 43. els where In which respect the very ground which the D. buildeth on is false his very text Rev. 1.20 is misinterpreted abused so his Sermon whole Defence standing therevpon is frustrat And he doth Equivocat plainly Fiftly where the Christian people have their free consent in Church governement there never is seene anie Pluralist nor Nonresident Pastor For they wil never indure their Pastor to be a Nonresident from them nor yet to bee distracted with mo charges of soules then their owne Which certainly al that feare God and have care of them selves theirs will esteeme to bee a most godly thing to beholde Besides also they wil never indure any Covetous nor Proud nor adulterer nor drunkard nor ignorant nor false Teacher And as their Pastor and Guide is such will they bee also in a maner alwayes every where The adversary confesseth that “ D. Bils perp gov pag. 344 The wisedom of Gods Church in taking the cōsent of the people in the Election of their Bishops hee can not but commend he findeth so great and good effectes of it in the Church stories For thence it came to passe that the people when their desires were accomplished did quietly receave willingly maintaine diligently heare heartily love their Pastors yea venter their whole estate and hazard their lives rather thē then Pastors should miscarie Verily this sheweth it to bee Gods ordinance in that he accompanyeth it with such and so great blessings Contrariwise Pluralist-Pastors and Nonresidents who of any conscience can allow Who that hath any sparke of religion or care of good life doth not detest and abhorre them and most worthily as being in deed of the reliques of Antichrist and instruments of Satan All blindnes in the people and wicked conversation floweth from these as frō fountaines Continual iarres and warres betwene the Pastor and his flocke And therehence groweth contempt of Religion Yea questionles that which the Pest is in mans body the same are Nonresidents and Pluralitie-men in Christes Church Whose fruits are too plentifull among vs. Archb. Whitgift saith “ Answ to the Admon pag. 44. 45. Now the Church is full of hypocrites dissemblers drunk ands whoremongers Ignorant Papistes Atheistes and such like D. Bilson also †Perp. gov pag. 155. Toom Church comes all sortes Atheistes Hypocrites c. All which filth ought verilie to be imputed chiefly to Nonresidentes and Pluralists Now in Diocesan and Provinciall Churches and larger where the people have not their free consent in the Church governement there must of necessitie be Nonresidents and Pluralitie-men First the chief and best Pastor of a verie large Countrey hee whom they call the Angell of such a Church is no other indeede then a great Pluralist and Nonresident For he hath the proper charge of soules over “ Def. 3.145 2.67 all his Circuit as D. Down professeth they all holde That is to say over manie hundred ordinary set Congregations where for the most part they themselves are never present and never do fo much as see the faces of so many people of whom yet they vndertake to bee their proper Pastors Are not these huge Pluralists Nonresidents in the time of the Gospell And thus hee †Def. 2.127 approoveth Theodorets taking to him selfe to be Pastor of 800. parishes Yea it cometh to passe that some Bishops are Pastors to many mo Againe note how Do. Belson shrinketh not to make Pluralistes and Nonresidentes a Divine Ordinance and Apostolike which he doth to the end that Diocesan Bishops might seeme to be Divine Saith he against the mislikers of Pluralitie and Nonresidencie “ Perp gov pag. 328. Saint Paul him selfe knew not these curious positions when he appointed Titus to take charge and oversight of the whole Island of Crete and saw no cause why one man might not performe many Pastorall and Episcopall duties to all that were in the same Countrey with him And this touching the chiefe and best and †Pag. 247. only proper Pastor in a Diocesan Church and larger Secondly his Substitutes will all seeke to bee in proportion like their Superiors Whereof in deede there is great cause For if the most Angelike Pastor he who in his Office cometh nearest vnto Christ bee such that is so great a Pluralist and Nonresident then who in conscience can mislike Nōresidents Who would not desire to be plurifyed abundantly Who would not iudge the greatest Pluralist the worthiest Pastor most excellent servant of Christ I say even inferior Nonresidents and Pluralistes in such Church estates must needes not only aboūd but also superaboūd True reason requireth it and experience among our selves doth shew it Whereby what wofull wrack and havocke of mens soules is happened in our Lande every-where any that looke about consider may see And hee that seeth can not have so flintie a heart as not to sorrow and mourne for it Against which Spirituall desolation yea rather ruine and destruction no remedie can bee had without giving the Christian people their free consent in their spirituall governement For none have that care of other mens soules as Christian people would have of their owne Sixtly heere are other Consequents of a most high nature both in respect of God and also in respect of our selves First in respect of God thus I gather and conclude If this opinion be false viz. that the peoples consent in the Church governement is the Apostles ordinance and Christes immutable commaundement for vs then Christ in his New Testament is not the Teacher Institutor Framer “ Impious opinions Lord and Lawgiver of his Visible Church which is the Kingdome of heaven vpon earth At least hee only is not And the New Testament is not compleat nor all-sufficient for matters of Religion Nor so compleat as the Old Testament was And Christes divine Offices of Prophesie
and Kingdome are not absolut and perfect toward vs but are diminished and changed now in respect as they were to the Iewes of old And the very forme of Christes saide Visible Church is changeable by men and may be instituted first by men Whence it also followeth that a noble part of Christes divine honor glory may bee by men diminished and taken from him and may lawfully bee attributed to men Every one of these consequents is certain neyther can any of them be denyed nor shifted off by our adversaries who reiect the said opinion of the peoples necessary Consent in the Church governement Now this I earnestly desire all men to take notice of that they may see what it is that hath mooved mee and still doth to imbrace the opinion contrarie to the course of the Church governement in England God is my witnes that were it not for these vnavoydable Consequents which touch the very life and soule of all true religion and godlynes I should long since have conformed now would in this bebalfe For otherwise what reason have I to care for the people But because my heart and conscience can not indure to admit these Consequentes which I hope is both honest yea necessarie and Christianlike and so will bee acknowledged by every good man that considereth it therefore doe I beleeve this said opinion as an Evangelicall truth viz. that the peoples coÌ„sent in church government is an Apostolike ordinance and Christes immutable Commandement to vs. And therefore principally did I write that Treatise which I intituled The Divine beginning and institution of Christes true Visible or Ministeriall Church Also the Vnchangeablenes of the same by men viz. 〈◊〉 the forme and essentiall Constitution thereof Which is all the matter that I have regard vnto even that I may in no wise be guiltie of that fearfull sacrilege of spoyling God of his Honor and of giving his glory to another which be so mainly “ Isa 42.8 forbiddeth Which I am sure is not don by acknowledging the foresaide right of the Christian people I am sure that thus all the fore named wicked and impious Consequentes †As by ouâ— Attestators beforâ— may bee seene are avoyded and the whole glory and honor of Christ our Savior iâ— preserved safe and sound For thus we easily holde him even in respect of instituting the forme of his Visible Church and governement therof vnder the Gospell to be our absolut Prophet and King and his New Testament to bee intire and perfect yea fully so perfect for vs as the Old Testament was for the Iewes and so the forme of his said Church and governement to be absolutly vnchangeable by men Even altogether no lesse then it was vnder the Law All this in holdinge our opinion I say wre are sure of Wherefore let me reason thus That opinion which yeeldeth CoÌ„sequents so godly and pious must needes it self be godly and pious questionles cometh from God But our opinion aforesaid yeeldeth CoÌ„sequents so godly and pious yea such in deed as are principles and fundamental grounds of Christian faith Therefore this our opinion it self is right godly pious and proceeding from God Contrarie-wise That opinion which necessarily forceth men to such impietie and vnchristian Consequentes as “ Pag. 133. 134. before I noted eveÌ„ to the overthrow of principles of faith the same it selfe is not of God neither standeth with truth What autors and fautors so ever it have But the opinion of our adversaries verily is such It forceth men of necessitie to those impious vnchristian Consequents as I shewed They can not possibly avoyd them Therefore the opinion of our adversaries viz. who deny the Christian peoples consent in Church governement to be an Apostolike Ordinance and an immutable coÌ„mandement of Christ and so do hold the forme of a proper Diocesan Church and governement to be lawfull and good their opinion I say is not of God neither standeth with truth Now the case standing thus as most cleerly it doth no man can deny but that in coÌ„sideratioÌ„ of these certain coÌ„sequents aforenamed as also in other iust respectes that faithfull man of God whosoever hee was that made that “ An humble Supplication c. An. 1609 Petition to the Kings Maiestie for a Toleration of our way and profession with peace and quietnes in England had great reason so to do and also his Excellent Maiestie bee it spoken with reverence to his Royall Estate to admit of it For what evill can ensue from vs when wee strictly hold fast as we do such holy and Divine principles of Christian faith as before are mentioned and when our inconformitic to the common course in England is only for these causes as I for my part do call God to witnes to my soule it is I say in regard of Religion thus what evill can probably be thought wil ensue from vs And as touching our tractablenes vnder the Kings authoritie and governement Doc. Downame our bitter adversarie “ Def. 1.66 acknowledgeth that wee submit our selves enough Nay he holdeth it to bee too much and proudly he calleth it a desperate or frantike minde in vs so to do But wee holde it our bounden dutie in the presence of God to submit our selves to any Civil Magistrat be he never so meane if the King appoint him over vs. But saith he †Def. 1.83 The summe of our suite in that petition is that we may be tolerated Schismatikes I challenge this rude Doctor and will prove that we seeing we holde only those fundamental Grounds of ChristiaÌ„ faith above meÌ„tioned and that which is evidently built vpon the same are not Schismaâ—â—kes Againe I will prove and make it manifest that indeed him selfe and his consortes are Schismaticks Who are the Schismatiks in England seeing he and they deny those foresaid fundamentall grounds of faith for which only wee contende They therefore them selves are the Schismatikes and “ Rom. 16.17 1. Tim. 6.3 the makerâ— of the division which is now in England All wise men know that not the difference but the cause maketh a Schismatike Let mee once againe therefore presse them with Augustinâ— sentence against the Donatistes which once already †Ang contra Peril 2.25 I did heretofore But they love not to heare of it Saith Augustine “ Reas. for ref pag 77. Virum Schismatici nos sumus an vos nee ego nec tu sed Christus interrogetur vt indicet Eeclesiam suam Lege ergo Evangelium respondet tibe c. Whether we or you be Schismarikes aske not me nor yourselves but aske Christ that hee may shewe his owne Church Read the Gospell therefore and 〈◊〉 answereth thee c. Our Doctor hath an absurd and profane distinction which though he apply it to another matter yet peradventure hee would vse it in this cause against vs if hee could finde that it would bee taken as currant Hee
Ecclesiae forniam quam Apostols constituerunt in quà tamen vnicum habemus verae Ecclesiae exemplar à quo si quis vel minimùm deflectit abâ—rat I will not presse you so precisely as to call you backe to that forme of the Church which the Apostles set In which forme notwithstanding we have the only patterne of a true Church From which if any decline never so little he erreth He meaneth be would take it well at the Cardinalls handes if he could reduce him to the forme of the Church which “ Instit 4.4 the Fathers vsed suppose about 200. till 300. yeares after Christ after for some while Howbeit he absolutly affirmeth that in the forme which the Apostles set in the Scriptures the only patteâ—ne of a true Church is to be had And that if any decline never so little from it hee erreth Which is all one with that where hee saith Extern◠†Instit 4.1.1 subsidia quoque Deus addidit quò infirmitati nostrae consuleret The Outward helpes and Meanes God hath added also to the end that he might provide for our weaknes If God have added them appointed them for vs what arrogancie shall it be for men to alter them And chieflie the forme of the Visible Church Like to these P. Martyr saith “ P. Mart. in Rom. 3.21 Forma reipublica quandoque variatur quod attinet ad Ecclesiam non mutat formam The Forme of a Civill state sometime is changed but as touching the Church it changeth not her forme All this is very contrary to our forenamed adversaries Nay which is to our great shame the very Papistes in this generall point are nearer to the kingdome of God then such vnworthy Protestantes are For they religiously and most strictly do holde this that †Sander Vifib Monatch â— 6 Christ only is the Teacher and Instituter of the forme of his Visible Church and that no men may ever change it from that same which is set downe in Christes Testament In the particular indeed they erre in setting vp vnder the Gospell a Vniversall church exercising governemeÌ„t which is not Christes spouse but the Queene of pride Nevertheles in the generall they holde cleerely the truth as I have shewed whereby they put many of vs to shame who beare a name of professing the Gospell And so much of the Consequentes which highly touch the Honor and Office of Christ and the Dignitie of his New Testament There are also Consequentes from our adversaries opinion which greatly touch our selves First whosoever of the Protestantes do refuse our foresaid Vniforme OpinioÌ„ of the peoples consent must of necessitie holde two distinct formes of Christes Visible Church Two wayes to heaven and two distinct formes of Church-governement to bee lawfull that is both that where the people are absolutly excluded that where they are admitted The one ordinary and best as they say the other extraordinarie and only in case of necessitie as before hath ben shewed Now to hold two distinct opposit formes of the Visible Church Church-governement is directly all one as to holde two wayes to heaven distinct and opposite in them selves Which is very scandalous in religion and that which can not stande with truth For the Visible Church and Church-governement is plainly the way to heaven and the Outward meanes which must bring vs thither or els ordinarilie we can not come there That is Ordinarily faith repentance sanctification and at last glorification in heaven cometh only by the Ministerie of Gods word and none can lawfully administer but being sent now in these dayes by the Visible Church according to their authoritie in this case given them of Christ Thus the only Outward meanes and way to heaven is Christes Visible Church and the exerciâ—ing of her authoritie in such forme and maner as Christ her Lorde hath appointed her Which is only one way it can not bee two wayes There is only one forme ordained of Christ And so only one is true one lawfull which soever it bee “ As before also I noted pag. 78. Two wayes cannot be D. Dewname answereth that there be other wayes which he alloweth which are †Def. 3.108 4.99 by necessitie and necessitie hath no law Nay him selfe is lawles Gods servants at no time are freed from Gods Law As well in necessitie as in pleÌ„tie in adversitie no lesse then in prosperitie they are so tyed to the rule of his word which is alwayes one that they professe it alwayes vnlawfull for them to take vp any invention of their owne vpon anie pretence Indeed in Humane affaires sometime Necessitie doth excuse vs ftoÌ„ following mans law And so the proverbe is verifyed Necessitie hath no law But in Gods matters and in the affaires of the Church which are causes touching our soules no necessitie nor prosperitie can free vs as I said from Gods law and ordinance appointed for vs. So far at least that we may never take vp any invention of men which in Gods Service is evermore the way of “ See my ExpositioÌ„ of the 2. Commandement error and not of truth As for Do. Dwname I remember the time when hee was stout and resolut for Vnica Methodus in Philosophie But the world is so changed with him since that in Divinitie hee is now a professed Diplodophilus one that thinketh there are two wayes to heaven Dioplodophilus two wayes and formes of administring Christes Visible Church of Calling the Ministerie of exercising holy Censures Which matters as before I shewed are the ordinarie way to heaven for every soule the Outward instrumentall Meanes sanctified of Christ to save his people by Now he professeth two formes of administring them essentially distinct and opposit the one to the other and yet both to be lawfull Which indeed is evidence enough that hee is in error For the way of truth is only one as before hath ben noted but errour is manifold Wherefore among the Protestantes seeing only wee holde a Vniforme constant opinion in this matter of Christes Visible Church which is for the peoples consent in the Ordinarie Governement it is certain that wee only have the truth and our adversaries are in error And heere withall this followeth from our opinion that we only have comfortable assurance to our consciences Comfortable assurance on Christs Ordinances not in Mens which the adversaries can not soundly have We hold only vpon the institution of Christ practise of his Apostles Of which wee have reason to be confident and wherein we may well have assurance For when wee builde the forme and frame whole administration of Christes Visible Church vpon the Rocke mentioned in the Gospell Math. 16.18 that is vpon Christ and his worde alone who can make vs to doubt but that God will crowne his owne worke and blesse his owne Ordinance and sanctify his owne way Certainly we ought with all cheerfulnes to expect and to
and princelike Prelacie which this Doctor hunteth after though in many places of his booke hee dissembleth and would not have them called Sole governors Heere hee plainly sheweth that he holdeth the Bishops may take the peoples consent and Presbyters advise if they like it if not then they may neverthelesse proceed and not stand vpon it as Princes may doe in Common wealths Truly all found writers ever have held this in Church-governement to be right “ See our Attestators pag. 23. 25. 26. 27. 29. 31. 32. 33. 35. 36. 37. 42. 45. tyrannicall wronghfull oppression of Christian Mens consciences And yet as I have oft said we grant the sway of the Ecclesiasticall governement to be indeed in the Bishop ordinarily but not absolutly The consequence of his * Pag. 83. next PropositioÌ„ I deny also viz. The things written to informe not Timothie Titus alone as extraordinarie persons but them their Successors to the end of the world were written to informe Diocesan Bishops They were not Diocesan Bishops are no Successors of Timothie and Titus nor intended by the Apostle They came after by reason of that apostasie which through Gods determinat counsaill was to come over Christendome Without which going before Antichrist could not have stood vp Hee addeth “ Pag. 84. the authoritie committed to Tim. and Tit is perpetually necessary It is true Materially not formaly as before is said Beside Tim. Tit. themselves had not the authoritie which Diocesan Bâ—shops have It was far lesse Therefore these are not their Successors Where hee would prove it first disjunctively †Pag. 86. Either they or the Presbyteries or the Congregation were their Successors I answere this disjunction is vnsufficient Hee reckoneth not Pastors or Bishops of one ordinary Congregation only They were the immediate Successors of Timothie Titus speaking of such a successioÌ„ as they had and might have being Evangelists About 200. yeares after Christ Titular Diocesans succeded them After 300. yeares These improperly succeeded viz. in place not in Office Diocesans with Maioritie of power and rule succeeded After them long came the proper and compleat Diocesan Prelats the Diocesan Lord Bishops of whom our question is indeed But among all these whosoever was a Bishop really of mo ordinary Congregations then one therein he succeeded not Timothie nor Titus nor any Aposâ—le Who never intended any such ordinary Successors And succession in place with dissent in doctrine is a false successioÌ„ Beside a Presbyterie did “ Act. 20 17.28 preceed Timothie in Ephesus Therefore they may lawfully succeed as they do now in the Dutch and French reformed Churches The people also have in act succeeded lawfully at somtimes as the D. himselfe †Pag. 99. knoweth and therefore so they may againe on occasion Then hee would “ Pag. 86. 87. name Bishops that succeeded Timothiâ— and Titus Meaneth he proper Diocesan L. Bishops If he doe not hee trifleth But who are they First the Angell of Ephesus and Onesimus Nay these were Bishops only of one ordinary Congregation and that within the City Ephesus as “ Pag. 206. 227. before I have noted That Policrates and Philip of Gortyna in Crete were such also I have shewed †Pag. 235. 231. before as also the Doct. falshood about Philip. Where hee saith “ Pag. 87. Every Metropolitan is a Diocesan it is vntrue The first Bishops were Metropolitans that is Bishops in Mother-cities yet they were not Diocesan Bishops viz. over mo ordinary CoÌ„gregations then one He saith hee readeth not any where of the next Successor to Titus indeed hee readeth of no proper Successor to Titus at all nor to Tim. c. Ordinary Pastors of Congregations succeeded these extraordinarie men as they also succeeded the Apostles viz. improperly not in their whole and proper Offices Our D. following D. Dove would prove that Timothie Titus had “ Pag 89. their ordinary residence in Ephesus in Crete because one was willed †1. Tim 1. â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide at Ephesus Tit. 1.5 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to redresse further the things which hee fouÌ„d there amisse It is true for a time each of them was so resident But not alwayes nor till they dyed For not long after Timothie was †2. Tim. 4.9 called away and Tychicus an other Evangelist was sent to “ Eph. 6 2â— Ephesus in his roome When if Timothie had bene there still it seemeth there had ben no need of Tychicus neither would Paul have left him vnsaluted and vnnamed in that epistle to the Ephesians Also the Apostle †Philip. 2 1â— intended that Timothie being come from Ephesus should vndertake the charge of Philipps Therfore he was now loose and free from Ephesus Writers also say that Iohn the Apostle afterward was at Ephesus doing a Bishoply office when surely Timothie was not Bishop there yet as may be thought he was then living Our D. addeth that Bishops other Pastors may be absent froÌ„ their cures vpon speciall and extraordinary occasion It is vntrue they may not Now residenâ—â— All religion and pietie forbiddeth it vnles it bee with their Churches expresse consent Which Timothie heere had not The Apostle as hee alone placed him at Ephesus so he alone without the Church called him away You will say and he alone might doe so True the Apostle alone might doe so with Evangelists but hee might not with Bishops and Pastors These were more in their Churches power then so Neither indeed had it ben “ Pag. 93. a matter of good report nor of good example as his refuter saith well if Timothie being the Ephesians proper Bishop had without their speciall grant gone from them chiefly so long time and so far of and to take charge of another place Neither verely had Paul any need so to take away a proper Pastor from his flocke The same likewise is to bee said of Titus his departure from Crete first to Rome then to Dalmatia But hee will prove that “ Pag. 91. they lived and dyed in Ephesus and Crete If they did yet it followeth not that therfore they were Bishops there nor yet that they had ordinary resideÌ„ce there all their life time It might happen that travayling to fro they might in the end of their dayes dy there For somwhere they must dy And yet they are not therefore Bishops of that place neither had they therefore ordinary residence there till their end But who saith they dyed there Som whose testimonies whosoever refuse to beleeve do themselves deserve no credit Yea are they so infallible Who are they Dorotheus in Synopis and on his word som other he knowes not well who TheÌ„ all this matter standeth on this Dorotheus whose credit “ Pag. 104. him self feareth Indeed iustly for hee is the most egregious fabler that ever writ Dorotheus a fabler Heere I wish it may
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
should by a Congregation signifye either Vniversall or Provinciall or Diocesan Church is a most false vnlikely conceit Can any of these bee one Visible Congregation in the singular nomber He alleageth as hee thinketh textes for his pupose Matt. 16. Ephe. 1. and 5. Which surely may well yea they are to bee vnderstood of a Visible Congregation viz. indefinitly taken See heereof the Divine beginning and institution of Christes Visible Church Argum. 26. 23. Of Mai. Beza “ Def. 4.166 hee affirmeth that hee wished with all his heart for the Diocesan Bishops governemēt in Geneva Which is as true as that which the Iesuits blazed abroad how Beza before his death recanted his religion Beza lived to cōvince the Iesuits of vntruth to their faces If hee were now alive he would do the like to this Doct. and those other of whō he saith hee heard it The like audacitie is in that his report that the most learned iudicious Divines in France and Geneva could bee content that Diocesan Bb. governement were renewed among them The most learned in France and Geneva Verily as they were who renewed it Scotland of late Most learned and most iudicious were they Laus proprio sordescit in ore And I feare rather that knowen parable to be heerein verifyed When the trees would have a King the Olive Figtree and Vine refusing the Bramble tooke it on him and said to the trees †Iudg. 9.15 Come put your trust vnder my shadow When all shiftes faile the adversaries will calumniate vs as not dutifull to the King and Civil governement Which though D. Downame saith “ Def. 1.45 hee will not dispute yet he maliciously insinuateth As touching dutifull affection to the Kings person none can say more if he list then D. Downame him selfe in my particular Yea what wordes I spake whē he held his peace to a Noble Lord of Scotl. An. 1601. when neither of vs durst be seene nor heard abroad for feare of whom Verily of those who were his best friends since If I was thē so dutifully animated toward the K. when we only hoped for his Maiestie God forbid I should bee lesse now when we have him Being so maligned traduced as I am I could not but speake of this Touching our duty generally to his Maiesties authoritie and place the evidence of reason sense plead for vs. Tertull. ad Scapul We acknowledge with Tertullian that he is Solo Deo minor Lesse then God only In Church governement we impeach not his Soveraigtie neither in matter nor manner Therefore no way at all The matter is only about Ezcommunication and Making of Ministers and such like things Of the essentiall forme whereof Christ only is institutor his Ecclesiasticall servantes bee the Ministers The King is neither Author nor Minister Vnto this I suppose all agree For the maner Seeing we holde each whole Church in the greatest extent can be no mo ordinarie Congregations then one how can these either by their comming togeather or by their consenting in any Spirituall busines only for them selves I say how can these impeach the Kings power one haire His Supreme Vniversall overseeing and ordering them and all others yea his chastising them when they do any thing amisse how can it be let how can it be hindered by such a handfull And because hee must vse Substitute Rulers in his general overseeing the Churches of his Dominions we frō our hearts do honor them also and submit to them as to Gods Lieutenants in their severall places Only we testifie that if the Kings power be committed to any Ecclesiasticall person especially Civill coactive power it draweth with it both a breach of Christes ordinance who said to such Ministers “ Luc. 22.25 Math. 20.25 2. Chro. 19.11 You shall not be so and also a torture to Christian subiects cōsciences Wherefore we desire of God that the King would be pleased to appoint as Ichosaphat did a Zebadiah to bee generall Governor vnder him in Church causes so far as it pertaineth to the King to deale in them and as King Henry 8. a L. Cromwell his Vicegerent in rebus Ecclesiasticis and as his Maiestie him selfe did as I have heard in Scotland before hee came among vs. Which may be far more easily performed with inferior subordinate Officers vnder them also for this purpose in every place in a Monarchie then in any Popular or Aristocraticall Cōmon wealth Vnitie how And verily this is it and not a Diocesan Bishop which would bring great vnitie and that according to God If D. Downame wil vrge which he grateth vpon in this said †Def. 1.45 pag. 45. that the Churches indepēdent authoritie standeth not with the Kings Supremacie in causes Ecclesiasticall and that which els where wee say viz. nothing may be obtruded on the Church against their willes I answer indeed every Churches power is independent spiritually and immediat vnder Christ our meaning therefore is that by ptetended Spirituall authoritie Chap. 9. nothing may be obtruded imposed on any true Church against their willes But we grant that Civill Magistrates may and sometime ought to impose good things on a true Church against their willes if they stifly erre as somtime they may And me thinks Doct. Downame also should bee of this minde with vs. This is thus answered often before pag. 115. c. Hitherto our answer to some of our Adversaries chiefest obiections and evill wordes And so I draw to an end CHAP. IX A short advertisement to the vpright hearted and Christian Reader touching this Writing Cause YET first I desire the Christian Reader to be advertised of a few things pertayning to this Cause Seavē things I intreat him to take notice of First how great a blame and shame it is to D. Downame a principall Logician to treate so largely as in his Sermon defenc he hath done concerning the Nature Forme and Constitution of Christs true Visible Church and yet in all this not once to define the same Which defect of D. Bilson also is to be noted in his perpetuall governement of the Church Surely this one matter viz. a Definition of Christes true Visible Church vnder the Gospell well performed would have saved a great deale of paines and trouble would have prevēted much error And thus it is wiselie taught by Cicero that “ Cicer. Offic. 1. all purposes reasonable ought to be begū with a Definitiō of the matter in band For the avoyding therefore of this imputation I have in †The Divine beginning institution of Christs Visible Church another Treatise defined the said Visible Church of Christ Which I did and rested not on some others who have Defined the Church heertofor because I desired to distinguish cleerly betweene the Iewish Church and the Christian which verily differ not in Accidentes alone but in kinde of governement and in essentiall constitution The Iewish Christian Church