in a Synod but it is in the power and free liking of every Parish who only have power to exclude from the Churches communion the impudent sinner If wee looke thoroughly into the wordeâ— which are in Math 18. we may finde him only to be excommunicate whom the common consent of that Church where the man dwelleth hath shut out Againe “ Epichirifis de Ganone Missae Est particularis Ecclesia ea cuâ— preceptum est vt morbidum membrum resecet Math. 18. quales ea Corinthi ad quam seribit Paulus aliae quarum se curam gereâ—â—dicat quibus se pari modo docere asserit â—nquiens Sollicitudo omnium EcclesiaruÌ„ sicut 〈◊〉 omnibus Ecclesijs doceo That is a parti ulat Church which is commanded to cut of the infected member Math. 18. Chap. â— Such as that of Corinth is to which Paul writeth and others which he saith be hath care of and in which he affirmeth that he taught altogeather alike saying The care of all Churches and As I teach in all Churches And concerning Calling to the Ministerie he saith * Ecclesiaste◠†It seemeth that there is nothing so agreeable to the ordinance of God and to the old institution as that all the whole Church of the faithfull amongst a people togeather with certain learned and godly Bishops and other faithfull men having skill in things should choose a Pastor And after againe Let therfore these proud Bishops and foolish Abbots goe shake their â—ares For it is convenient that the right of the Election should be in the power of the church of the faithfull instructed by the counsaill of learned meÌ„ Moreover he writeth thus “ Ad Valent Compar Hee that with a Councill of Bishops shall impose on Christian people any law or observatioÌ„ at their own liking he meaneth without the peoples coÌ„sent hic violento imperio ius Ecclesiae invadit Hee invadeth the Churches right by a violent command And therefore such Bishops as thus doe absque Ecclesia without the Churches consent statuentes suâ libidine Artic. 64. decreeing at their owne pleasure he saith are nomine tenus Episcopi reverà tyranni in name Bishops but in deed tyrants And thus much out of this holy man of God and noble witnes of Christ Maister Zuinglius Maister Luther another mightie and Luther principal champion for Gods truth at the same time wrote a special treatise which hath this title * Tom. 2. pag. 374. Quod Ecclesia â—us potestatem habeat indicandi de quavis doctrinâ item vocandi Ministros Evangelij aut si fideles esse desierint deponendi That the “ In this word he signifieth the CongregatioÌ„ of the people Church hath the right power to iudge of any doctrine also of calling the Ministers of the Gospell or if they cease to be faithfull to depose them What can be more for vs then this is In another place he saith “ Pag. 369. b. Chemnic examp part 2.27 a. Claves sunt totius Ecclesia The Keyes belong to the whole Church In his booke of the Privat Masse hee speaketh to the Bishops of his time thus Spiritus Sanctus vui Civitats plures constituit Episcopos Vos singuli estis pluribus Quâ authoritate Nonne ipsius Satanae c The holy Ghost appointed to one City many Bishops but you are one Bishop to many Cities By what authoritie Is it not of Sathan him selfe by you opposing against the authoritie of the Holy Ghost We conclude therfore boldly that you according to the Scriptures the H Ghosts decree are not so much as to be called Bishops but rather adversaries and destroyers both of Bishops and of the Divine decree concerning the appointing of Bishops Againe in his booke against the falsly named Order of Bishops hee saith †pag. 322. At citra iocum vides palam c. But without iest thou seest openly that the Apostle Paul calleth only them Bishops which do preach the Gospell and Minister Sacraments to the people as in our time the parish Ministers and Preachers do Therefore I beleeve without doubt that they by fight possesse the title and name of Bishops And in another treatise “ De Ministâ— Eccles instituendâ— pag. 365. b. Donabo hoc ordmibus Papisticis quod solius Episcopi autoritate instituuntur quos vocant Sacerdotes consensu aut suffragio populi cui preficiendi sunt neque requisito nec obtento cuius tamen cum sint populus Dei maximè intererat vt non sine suffragijs suis quisquaÌ„ eis imponeretur I will yield this saith he to the popish orders that Priestes as they call them are instituted by the authoritie of the Bishop alone the câ—nsent and voyce giving of the people over whoÌ„ they are to bee set neither sought nor obtâ—yned whose chiefe right nevertheles it was seeing they are Gods people that not any one should be set over them without their voyce-giving Thus teach these Pillars of the Gospell Zuinglius and Luther To whom wee will ad our two great lightes that shined sometyme in England Maister Bucer and P. Martyr Bucer Bucer hath these wordes †In Math 16. â—9 Haec potestas penes omnem Ecclesiam est authoritas modo Ministerij penes Presbyteros Episcopos Ita vt Roma olim potestas populs fuit authoritas Senatus This power sway of the governement is in the whole Church but the authoritie only of ministration therof is in the Presbyters and Bishops So as in old time at Rome the power was in the people but the authoritie or direction was in the Senat. In an other place he saith “ De regno Chrâ—â—â— 1. â— The Apostle accuseth the Corinthianâ— for that the whole church did not cast out of their company the incestuous person P. Martyr saith 7. P Martyr †In â— Cor. 16.15 Fatemur claves Ecclesia vniversae datas We confesse the Keyes are given to the whole Church By the Keyes he meaneth Governement and Ecclesiasticall power Also hee saith “ vers 3. it is no mervaile that it is the Churches right to chose Ministers seeing we see the Civill Lawes do give power to Townes to choose their Physicians and Scholemaisters at their owne liking In an other place thus he saith “ In cap. 5.11 Quoniam in Ecclesia de negotijs gravioribus quae sunt maximi momenti ad plebem â—efertur vt patet in Actis Apostolicis ideò politâ—ae rationem habet Because in the Church matters of waight are referred to the people to determine as it is manifest in the Acâ—es therefore the Church hath a respect of the Popular governement or Democracie For so P. Martyr heere meaneth by politia as wee may see if we look in the place Also namely of Excommunication hee saieth Consentiente vniversa Eccsesia Excommunicetur Hoc debet ist ad iudicium antecedere Let Excommunication be with the consent of
if our proofes stand or subvertion if your answere be good For if this faile well may Bishops claine their authoritie by the custome of the Church by any divine precept expressed in the Scriptures they can not Saith hee so Let vs see then howe soundly this will stand But first I desire him to remember if it happen that this his proofe out of the Scripâ—â—â—◠〈◊〉 subverted and then he be forced to flie to the Churches Custom for succour that himselfe hath ruined cast downe and defaced that weake hold all ready So that there he can have no reliefe Now then to his proofes out of scripture that Titus Timothie were Bishops He frameth 4. Arguments for it 1. That power to ordaine sit Ministers to convent discharge vnsit prescribed to Titus Timothie was no power proper to Evangelists Wee grant this wholy even the Conclusion It is another point and nothing against vs. The Conclusion of his 2. argument is like to the former therefore we grant it also For this proveth not that Timothie or Titus were proper Bishops which is the question Yet in the Minor where hee saith that Presbyteries claime this power comitted to Timothie Tite even to ordain examine censure deprive Pastors I deny this to bee true Presbyteries claime not this power Neither have they it properly originally as Bucer shewed “ Pag 33. before Properly and originally the whole Church hath this power the Presbyterie hath only the authoritie of administring the same that in the name of the whole Church as Piscator and Vâ—sinus †Pag. 46. â—1 before do expresse And further I answer by that distinction above noted This power of ordayning examining censuring c. committed to Timothie and Titus the Presbyterie in deed hath and executeth Materially but not Formally Which maketh his Minor Proposition to bee false most cleerely His 3. argument is concluded in no forme But where he “ Perp. gov Pag. 391. saith The precepts of Ordayning and Censuring are delivered to Timothie and Titus and to those that should succeed them vnto the end of the world Ergo Timothies power function in this behalfe must bee perpetuall This is true likewise Materially but not Formally Their Successors are to execute the same in deed alwayes as touching the material actions Those things must be done but vnder divers formes of Ministeries or maners of administration Heere Timothie and Titus being properly Evangelistes did these actions vnder the forme of an Evangelisticall Ministerie Sometime Apostles did the same actions but vnder the forme of an Apostolicall Ministerie After them Bishops did the same actions also but vnder the forme of a proper Bishops office c. Wherefore the perpetuitie of these actions materially which Timothie and Titus did proveth not the Office and Ministerie of Timothie and Titus formally to bee perpetuall This is a very weake conclusion and very crooked His 4. argument is The whole Church of Christ since the Apostles times without exception hath so constred the Apostles wordes to Timothie and Titus touching their governement And hee names Eusebius Ierome Ambrose c. D. Rainolds answereth Hart the Priest Confer pag. 267. I perceave the Pope must fetch his Supremacie from Earth and not from Heaven You are fallen from Scripture to Eusebius Even so our adversaries when all is done they must fetch the Diocesan L. Bishops Office from earth and not from heaven They fall from Scripture to Eusebius c. And yet not Eusebius not the rest do conster those preceptes to Timothie and Titus as belonging only to Bishops much “ See before pag. â—24 â—â—5 lesse did the whole Church of Christ since the Apostles times without exception This is a strange Hyperbole But these writers acknowledged Timothie and Titus to have ben Bishops Nay not Diocesan L. Bishops they neither acknowledged nor knew any such in their times as before hath ben shewed Yet only of these our question is Againe they held Timothie Titus not to be Bishops at all properly but in a generall sense as “ Pag. 230. 238. before I observed If they meant otherwise they missed the truth saith D. Rainolds Conf. p. 267 Howbeit They suffred none but Bishops either to ordaine or degrade Presbyters Yet as I said before not absolutly with out the peoples consent as our L. Bishops do If any among them inclined to neglect the people herein they did contrary to the Canons of those times Lastly it is true these ancients to much rested on Custome Counsaills of men and humane policie in setting the Church governemeÌ„t they as Ierome inclined to much to approve Diocesan Provinciall and Patriarchall Bishops with too absolute power only grounding vpon the Custome of the Church though they knew they wanted Divine disposition Whence afterward Antichrist easily sprang vp Now then I pray with what colour can Doct. Bilson from those preceptes to Timothie and Titus plead for our Diocesan and Provinciall L. Bishops whom they nothing concerne and say The wordes be singular the charge is vehement the parties were Bishops * Perp. gov pag. 299. And how vainly doth he insult without reason charging vs that “ Pag. 30â— Fire will better agree with water then we with our selves Which is his familiar custome not ours After him let vs see what D. Downame saith for Timothie and Titus Bishoprikes Truly in effect he saith nothing more for he followeth D. Bilson most diligently Yet hee hath a Cart-load of words about this point which he knoweth well to bee his only refuge Wherein yet hee can finde no helpe First I will examine the pith of his discourse and theÌ„ I will set downe reasons of mine owne proving souÌ„dly that Timothie Titus were not proper Bishops First he saith “ Def. 4. p. 75 It is presupposed in the Epistles to Timothie and Titus that the Apostle committed to them Bishoply authoritie It is vntrue this is not presupposed Then the Epistles bee the very patternes and precedents of Bishoply function c Well what then Then Timothie and Titus were Bishops I deny this consequence There is no truth in this And T.C. answer to D. Whitgifts like argument is sounde and good though this great Logician calleth it “ Pag. 76. sleight and frivolous The directions to Timothie and Titus about Ordination and iurisdiction being not “ Pag. 77. peculiar to Bishops as hee vntruly addeth in the end For him selfe giveth this power and that rightly to other Christians †Pag. 99. in case of necessitie and the truth giveth it to Apostles and Evangelists the “ Eph 4.11 Superiors of Bishops His reason * Pag. 77. these are perpetuall directions is an excellent reason to prove that this power is indeed essentially seated by Christ in the Congregation of the people The power of Ecclesiasticall governement essenâ—ially in the people For it is certain that such Christian Congregations only are perpetuall Apostles
or to Timothie For he would not that they should do any thing by their privat authorâ—tie but he commaundeth them to take care that worthy and fit Ministers bee ordayned aâ—cording to the office of Guides and Overseers Nâ—ither is it likely that more was graunted to them then to the Apostles themselves who determined nothing in this cause at any time without the churches cousaill or witbout taking the churches advise For a little after they both chose Deacons publikly in the preseÌ„ce of the church and Paul with Barnabas are read to have ordayned Presbyters throughout every Church gathering the voyces of every maÌ„ Act 6 3.4 Arguitur exemple hoc corruptissimus idemque perniciosissimus Ministros eligends mos quem tam seculis aliquot hâc in causa imperâ—um obtinuisse constat Quofit vt non raro vâ—us aliquis in pluribus Ecclesijs privata authoritate Ministros Eligat Ordinet Quaete potissimum ab Abbatibus Episcopis Prapositis peccaiur Nec meitùs rem administrant nonnulli inter eos qui Evangelij nomine gloriantur Ecclesiarum reformatores baberi volunt Dum enim isis malè vsurpata possessione Monachos Episcopos vt par est eijeiunt Ecclesijstamen libertatem illorum tyrannide ereptam non restituunt Sed pro suâ— arbitrio administrant quae olim ab Episcopis Monachis administrari solebant Quod malum nisi brevi reprimatur Simoniâ—m exitialem omnis Ecclesiasticae Disciplina confusionem nobis pariet Atque omne boâ— Romanis Pontificibus debetur c. Maximè Calisto secundo ex quo tempore Ecclesia libertas ceu lethali morbo contabescens tandem in vniversum evanuit Quam quicunque restitutam volunt sive illi verbi Ministri sint sive Magistratus huc incumbendum sibi esse sciant vt vetus Ministrorum eligendorum consuetudo in ducatur By this example is reproved that most corrupt also most pernicious manner of chosing Ministers which it is manifest hath gotteÌ„ DominioÌ„ Lordly rule in this affaire now these certaine ages Whereby it is that not seldome one both choseth and ordayneth Ministers in many Churches by his privat authoritie Wherein chieflic the Abbots As in England c. Bishops and Rulers offende Neither do divers others among those that glorie in the name of the Gospell and would be counted Reformers of Churches order this matter better For while they put foorth the Monkes Bishops as it is meete they should out of their possession wickedly vsurped yet the libertie which they tooke away from their tyrannie they restore not to the Churches but administer those thinges at their owne will which in time past were wont to bee administred by the Bishops and Monkes Which evill vnles it bee shortly repressed it will bring foorth among vs both Simonie and also a deadly confusion of all Church Dâ—â—ciplice And all this wee have from the Bishops of Rome c. Chieflie from Calistus the second FroÌ„ which time the Churches libertie as it were languishing with a deadly sicknes at last vanished away wholy Which whosoever do desire that it may be restored whether they be Ministers or Magistrates let them know they must labour for this that the old custome of chosing Ministers bee brought in againe 11. Vrsimus Vnto these we will adde Vrsinus who teacheth thus Math. 18.17 If he refuse to heare the Church “ Catech. pa. 799.800 Printed at Oxfor An. 1589 let him be vnto thee as a Heathen a Publican In these wordes Christ expresly commaundeth all whosoever beeing after this sort admonished by the Church will not repent to bee by the common consent of the Church excommunicated vntill they repent And whosoever are excommunicated they againe professing and shewing in their actions amendment are altogeather in lake sort receaved into the Church as they were exiled from it namely by the iudgement of the Elders by the consent of the Church and the authoritie of Christ and the Scripture And that deâ—untiation whereby one is excommunicated is not in the power of the Minister of the Church but in the power of the Church and is done in the name of the Church because this Commandment was given by Christ vnto the church For he saith expresly Tel the Church 12. Danaus In 1 Tim. 5.22 Heere also Danaus is worthie to bee remembred He saith Approbatio eligendi Ministri ad plebem totum populum Ecclesia sanè pertinet The approbation of the Minister to bee chosen pertayneth truly to the whole people of the Church Againe Plebem non esse ab ordinationibâ— vocandorum preficiendorum muneribu Ecclesiasticis excludâ—ndam demonstant examplâ— veteris Ecclesiae c. That the people â—ught not to bee excluded from the ordinations of Ministers the examâ—les of the old Church do demonstrat in which without doubt the Election by voyces of the whole Church was vsed as it is easie to be shewed in Act 6. 14. Therefore they do perfidiously deprive the Church of her right Perfidie who thrust a Pastor on a people without their knowledge and consent For they do the Church the greatest iniurie when they spoile her of her iudgement and voyce giving Sacrilege or Church robbing Who therefore are truly to bee called Sacrilegious or Church-robbers Neither indeed is he a lawful Pastor which is over a flocke being ignorant of his comming or against their will or not consenting Which presently after he sticketh not to applie to the callings of the Ministers in England saying Ex his omnibus apparet quam nulla sit vel non legitima corum verbi Ministrorum Vocatio c. By all this it appeareth how that calling of Ministers is none or not lawfull which is made by the authoritie letters commaundement and iudgement of the King alone or Queene or the Patrone or Bishop or Archbishop c. veluti in mediâ Angliâ as it is vsed in England Id quod dolendum est which I speake with greefe Moreover concerning Excommunication he saith “ In vers 1. Hac iurisdictio est totuâ— quidem Ecclesia ratione potestatis Prepositotum autem ratione exercitij adminisirationis This iurisdiction is the whole Churâ—hes in respect of the power thereof but it beâ—ongeth to the Guides of the Church in respect â—f administring it namely populo assentiente with the peoples consent as hee addeth a â—ittle after And againe Executioni puâ—lica censura intervenire debet notitia conâ—ensus Ecclesia The knowledge and consent of the Church ought to be in the execution of the publike censure 13. Tilenus Neither shall Tilenus testimonie bee vnremembred who aunswering the Coâ—nt Lavl that required him to shew what calling Calvin had saith “ Respons ad Com Lavallium quest 3 The people of Geneva professing the Gospel did first call Farel to be their Pastor then he they called Calvin to be likewise Applying Ciprians sentence thervnto who avoucheth “ Epist
of the Vniversal Church which yet he acknowledgeth is to be governed out wardly M. Gabr. Powell like a wise maÌ„ maketh it an heresie in the Pope to holde as he doth †Gabr. Powel de Antichristo pag. 254. In Eccesia oportere esse Visibile caput That in the Visible Church there ought to be a visible head What do I heare A visible Body instituted by Christ without a Visible Head A Church and no Pastor A multitude to be governed and no Governor These are strange assertioÌ„s who soever how many soever do affirme theÌ„ For I graunt there are not a few others also which vse so to speake But in deed there is no colour of truth nor reason in these sayings Some will say D. “ Perp. gov pag. 372. Bilson D. †Def. 3.4 Downame both do shew that this one Body and Church Vniversall is to be governed by a Vniversall Synod Do they so Very well Then who shall call this Synod The calling of Provinciall Synods “ Perp. gov pa. 377 39â— they make a good reason for a Metropolitane or Archbishop Certainly the calling of a Vniversall Synod doth far better and more necessarily require a Pope A Vniversal Synod ablosute Nay â—t requireth a Pope certainly Besides it is a question whether a Vniversall Synod hath ever ben or can possibly â—e rightly and duly had At the most it is plaine that such Synodes are exceeding rare and seldom and hardly effected Math. 18.15.16.17 But the causes of the Churches governement are frequent continuall and every day What shall we thinke Hath Christ left his Body deare Spouse without helpe without governement in such dayly and continuall necessities Or can an ordinarie body be governed without an ordinarie Head To vse D. Bilsons words “ Perp. gov pag. 376. this were an heathenish if not a hellish confusion Wherefore these consequences all do follow certainly and necessarilie A Vniversall Church must have a Vniversall ordinarie Pastor And so much touching the Proposition of this reason My Assumption is this But no Vniversall Ordinarie Pastor is of Divine institution in the New Testament And this they all affirme with me constantly Therefore the Conclusion is true viz No Vniversall proper Church and consequently also no Vniversall nor any other representative Church is of Divine institution in the New Testament Hitherto I have shewed our reasons and witnesses against Synods exercising absolut power spirituall over ChristiaÌ„ people which are also churches representative To which busines I have ben forced by Do. Downames importunat flannders both generally against vs and against my selfe in particular Who heerein first compareth vs to the “ Def. 1 4â— Pope from whom he knoweth we are far enough of Where as indeed his absolut Synods do agree with the Pope too well and do make to much for him as †Pag. 110.111 112.113.114 before we saw Then he vpbraideth vs that wee will not be ruled by Synodes I answer Wee submit our selves to be ruled spiritually by Christes true visible Church instituted in his word And what would he have more Thirdly hee goeth about to deny that we subject our selves to the Kings Supremacie Whether hee doth this with more malice or foolishnes I know not For he can not be ignorant that though we affirme that the Church governement is independent and immediatly derived from Christ yet we affirme also it standeth with good reason that the Civil Magistrate is even therein Supreme Governor Civilly And though nothing may be imposed on the Christian people of a Congregation against their wills by any Spirituall authoritie for so only we intend yet we affirme withall that the Civill Magistrat may impose on them Spirituall matters by Civill power yea whether they like or dislike if hee see it good This we al gladly acknowledge Wherein we referre our selves to that which we have “ Petit. for toleration Offer c. publikly written protested in this behalfe Fourthly he falsly chargeth me by name that I in my booke of Reasons for reformation do not acknowledge in Synods any lawfull authoritie †Def. 3.4 to determine He might “ Perp. gov pa. 382.383 thus charge Doctor Bilson But I in that booke and place which hee wrangleth with do expresly say †Reas. for reform p. 31 Synods determinations are most expedient and wholesome alwayes In which respect I “ See before pag. 89. allow also the Apostles practise in Act. 15. as being both a Synod and an authentike rule and patterne for Synods Where the Apostles with others when an occasion cause was given them did not only meet togeather consult but also they did define determine and decree certain pointes yea they delivered the same to divers Churches to be kept who had no Deputies for them present in that Apostolike assembly Howbeit these Apostles delivered abroad these their Decrees only so and in such wise as informing and teaching all men thereby what they ought to do that is in maner of doctrine To the Church of Antioch whom it most concerned only this they say If ye observe these things “ Act. 15.29 ye shall do well They say not The Minister that imbraceth not these ordinaÌ„ces is deprived of his ministerie the person receyving them not is excommunicat ipso facto or he is Anathema accursed As some Synods do pronounce I grant Synods may discusse and determine of errors and may pronounce them wicked and accursed errors But actually excommunicat mens persons the Apostles never did without the concurrence and consent of that Congregation where they were members Wherefore more then this no Synod at anie time may do by the rule of the Gospell If any do impose any of their acts on a CoÌ„gregation whether they like or dislike vpon pavne of some spirituall censure yea if it be on anie one person without the same Congregations consent of which hee is certainly as I said it is more then the Apostles ever did in the Church-governement and therefore we can not out conclude that it is now vnlawful for vs so to do Also it is that point which all the forenoted sentences of those late Writers most excellent lights of the Gospell do condemne Wherefore we willingly take that Apostolike practise in Act. 15. both as being a Synod also a good patterne of Synods for ever Neither do wee in deed mislike any Christian Synods but greatly approve of them though some out of malice do obiect to vs the contrary Alwayes the Apostles practise we take for our rule And so much touching the second coÌ„sequent in this Chapter Thirdly it being admitted as Christs ordinance that the Church governement ought to bee alwayes with the peoples free coÌ„sent it followeth that Lord Bishops in severall are vnlawfull contrarie to Christ Now a Lord Bishop Who is a Spirituall Lord. and a Spirituall Lord we alwayes vnderstand him to be who exerciseth sole authoritie