such is the matter of excommunication being the denouncing of that against a man which he will most hardly beleeue being the wayghtiest poynt of discipline Therefore it may not be done by one man 4 Those must excommunicate that are to deale in the other partes of discipline as shall appear in the resons following and as I think no man will denie But the other partes of discipline are exercized not by one but by the Church as hath bene prooued Therefore not one but the Church is to excommunicate 5 As it was ministred among the Iewes so must it be in the Church for euer which appeareth by this that it is translated vnto vs from them as the Greeke word Synedrion being by a corrupt imitation called Sanedrim by the Rabbins doth import and had nothing ceremoniall in it But it was executed among them by the Church and not any one Iohn 9. 22. Therefore the Church is to excommunicate and not one man 6 Sayth he would neuer do any thing in his charge without the counsell of his Elders and consent of the people 7 The elders other church-officers haâ—e as wel power to obsolue as the byshop 8 For so much as absolution belongeth vnto all I alone dare not do it 9 If there be any that haue committed such a fault that he is to be put away from the partaking of the prayers of the Church c. There do be are rule certayne of the most approoued auncients or elders of the Church which haue obtayned this honour not by money but by good report 10 It helpeth much to make the party more ashamed that he be excommunicated by the whole Church also in his bookes of Baptiâ—me against the Donatists often 11 The Elders haue interest in other censures of the Church and the Church it selfe in excommunication 12 S. Paule accuseth the Corinthians for that the whole Church had not excommunicated the incestuous person 13 The Elders had the gouernement in excommunication 14 It is very dangerous to permit so weightie a matter to one man and therefore that tyrannie may be auoyded and this censure executed with greater fruite and grauitie the order that the Apostle there vseth is still to bee obserued 15 Hee sheweth that it pertayneth not to one man that it is a wicked fact that one should take the authoritie to himselfe that is common to others that it openeth a way to tyrannie taketh from the Church their right and abrogateth the Ecclesiasticall senate ordayned by Iesus Christ. 16 The byshops when they excommunicated of themselues alone did it ambitiously contrary to the decrees of godly cannons See Bucer against Groppet and vpon Ephes. 4. De animi Cura also Zuinglius in Ecclesiast 17 It is plentifully forbidden euen by that filthie puddle the cannon law and therefore it must needs be a haynous sinne when it findeth fault with it Therefore if excommunication be to be executed by the commaundement of Christe of the Churche if S. Paule enioyned it vnto the Church if it haue need of greatest aduice and authoritie if it belong to them that may execute the other partes of Discipline if it was so executed among the Iewes if to absolue be as well in the Elders power as the Byshops if Cyprian durst not do it alone if it was the action in Tertulians time of the most approoued Elders if to be by the whole Churche helpeth much to make the partie more ashamed if the whole Churche haue interest in it if the whole Church at Corinth was reprooued for not doing it if it be too weighty a matter for one man if the executing of it by one ouerturneth the order appoynted by Christ bringeth in tyrannie maintayneth ambition and lastly be forbidden by the cannon law it selfe Then must it needes followe that it belongeth not vnto one man to excommunicate but vnto the Eldershipp and that with the consent of the whole Church Their obiections herevnto in defence of their owne practize be these 1 Obiection The right of excommunication was in S. Paule and not in the rest Ansvvere He gaue onely direction in that as in all other matters whiche hee wrote of vnto them but if they had not throwne out the incestuous person he had remayned still vnexcommunicated for all that which S. Paule had sayd vnto them 2 Obiection Christ gaue Peter and euery Apostle power to binde and lose in earth and in heauen which interpreters expound by Matth. 18. 15. Ansvvere That power was of denouncinge Gods iudgements or pronouncing his mercie in preaching and not of this action they are expounded one by another because of the ratifying of them both in heauen alike 3 Obiection Paule did excommunicate Hymeneus and Philetus Ansvvere That is beeing moderator of the action he pronounced it not that he did it alone The same answere is to be made vnto the fathers as Ambrose c. who are said to excommunicate Therefore vpon these grounds of Scriptures Fathers Councels Emperours Lawes Histories newe writers and cleare light of reason I conclude that Christ hath prescribed vnto vs an exacte and perfect platforme of gouerning his church at all times and in all places which is this that there ought to be no ministers of the the word but pastors and teachers whiche are to be called by the people and ordained by the Eldership are of equall authoritie in their seuerall congregations muste with all faythfull diligence imploye themselues in the ministery of the worde and sacramentes that there are to be in euery congregation certaine elders whose office is to ouersee the behauiour of the people and assist their pastour in the gouernment of the church also Deacons who are to be imployed onely in receiuing and bestowing the liberallity and goods of the church to the reliefe of the poore and other necessary vses Lastly that there must be in euery congregation an eldershipp of pastour teacher if they can haue any and elders who are in common to see that the church be well gouerned not onely in maintayning the profession and practize of the worde in generall but also in admonishing reprehending or seperating froÌ„ the Lords supper them that walke offensiuely and lastly in excommunicating them that by no other meanes can be reclaimed So that all and euery gouernement contrary or besides this whether in part or in whol swarueth from that order which Christ hath set downe in his word and therefore is vnlawfull FINIS ERRATA Page 1. line 21. for 14. read 84. p. 4. l. 16. for Saâ—edoriâ— read Sanedrim p. 9. l. 11. for 43. read 43 8. l. 20 for ministerie read ministers p. 15. l. 3. blot out also p. 17. in the margent for Nepolitan read Nepotian pag. 22. l. 16. for Damascus read Damasus and so pag. 27. l. 24. pa. 23. l. 18. for the these p. 25. l. 2 for 6. read 26.
to lust the sooner 18 It was ordayned that none eyther B. or Elder should go from citie to citie Therefore if a minister haue the charge of a flocke committed vnto him to the end to feed it if God place men to the end to haue them there imploied if flocks in daunger haue need of continuall watche if the ministers dutie to his flocke requireth all that trauayle that he can performe if he cannot be fruitfully profitable vnto them without continuall residence if his residence be as strictly required as theirs vnder the law if he cannot be a patterne vnto them without he be resident if they cannot follow him nor know him if he be absent if he cannot be alwayes readie to feed his flock vnlesse he bee there if hee cannot take heede to them feede them and watche ouer them without his presence if Satan be the authour of nonresidencie if his absence abridge Gods loue to them and comfort from himselfe if absence be an hinderance to the louing familiaritie that shoulde be betwixt him and them if they haue interest in him and continuall neede of him if he may no more bee absent then the priests dwell from the Temple if the Councel of Nice did vpon good grounds forbid it if absence be like to the practize of an harlot if it be not lawfull to go from place to place then is nonresidence vnlawfull the practize therof contrary to the word of God The bellie for which nonresidencie is defended and practized hath no eares therefore it is that they heare not the euident sounds yet haue they very little to saye for it so grosse is the error thereof so much as hath any shewe of reason is here set downe and answered 1 Obiection Two parrishes may bee vnited why then may not one haue charge of them both before when they be two Ansvvere Because one shepheard may keep one flocke though it bee great but hee cannot keepe two being verye little and going in diuers pastures againe one man may haue so many flockes as he can lead in and out euerye Sabboth to the exercises of religion which is verye plaine that he cannot doe to more then one congregation 2 Obiection Parishes were deuided by men as especially by Denis the Monk Pope of Rome Ansvvere That is vntrue for the Apostles deuided the Church into congregations and placed elders ouer euery one of them as the whol course of the Acts and Epistles of the Apostles prooueth and VVhitgift confesseth page 250. Therefore these mistes notwithstanding non-residencie must needes be vnlawfull and certainely those that haue any sparkle of conscience feare of God or loue to their flockes will neuer defend it much lesse enter into the practize of it CHAP. 4. IT belongeth to the Church to make choise of those officers which Christ would haue placed in the same T. C. 2. booke 1. part page 193. Ecclesiast Discip. fol. 40. VVhitgift confesseth it page 164. They deny this as their denying of al the arguments that bee brought for it doth prooue VVhitgift page 154. 166. c. and their practize of allowing patrons and also being such themselues doth euidently declare If the former bee prooued true then the latter must returne to Antichriste which is thus declared 1 That which was the continuall and constant practize of the Church in the time of the Apostles that same is to be followed for euer which appeareth by this that the ordinaunces giuen from God by Paule 1. Tim. 6. 14. are enioyned to be kept vntill Christ come to iudgement But it was the constant and the continuall practize of the Churches them to haue a stroke in the choyse of their owne ecclesiastical officers Act. 1. and 6. where the Apostles presented two to the peoples liking wherof God was to be prayed vnto to make one an Apostle Act 6. 3. where the Church is willed to choose their Deacons and Act. 14. 25. where they gaue their consent in the choosing of their elders by the stretching forth of their handes Therefore it belongeth to the Church to choose their owne Church officers 2 If the people had an interest in the liking of their teaching Leuites which were of the tribe of Aaron then much more must the people now for there was greater likelihood that they were sent of God then any of the commō sort of men But the former is true as appereth by the manner of the setting of them a side vnto that office in the lawe Therefore must the latter needs be true also 3 That which pertayneth vnto all ought to be approoued of all the congregation But euery ministery in the Church pertayneth to all the congregation Therefore authority to approoue of them pertayneth to all the congregation 4 That election which is most effectuall to bring the people to obedience is of all other the best and to abridge it is vnlawfull But election by common consent is most effectuall to bring the people to obedience when they shall see him teache or rule whom they themselues haue chosen Therefore election by the Church is the best and all other kindes of elections vnlawfull 5 That election which procureth greatest reuerence of the people to their teachers and rulers is meetest and all others vnlawfull But for the people to cōsent in the election of their gouernours procureth greatest reuerence in their hearts towards them Therefore election by the people is the best and all others bee vnlawfull Testimonies of the ancient vvriters 6 The minister should be chosen the people being present in the eyes of all and should be by the common iudgement and testimonie approoued worthy and fit c. Therefore this is the lawfull vocation by the worde of God where those which are chosen be appoynted by the consent and approbation of the people For which also he bringeth diuers authorities out of the Scriptures 7. That is truely and certainly a diuine election of a Byshop which is made by the whole Church 8 Let the people haue authority to choose their Clarkes and ministers 9 They runne speaking of the life of the Clarkes to Byshops suffragans certaine times of the yeare and bringing some sum of money they are anoynted and ordayned being chosen of none and afterward the Byshop without any lawfull election is chosen in huggermuger of the canons or prebendaries onely without the knowledge of the people 10 In the Oration of the death of his Father approoueth the election by the people at large and confuteth them that would hinder it 11 When he appoynted Eradius to succeed him sayth it was the approoued right and custome that the whole Churche shoulde eyther choose or consent vnto their Bishop 12 Anthimius choosing a Bishopp without the peoples consent filled all Armenia with sedition 13 Why did Peter communicate the election with the disciples lest the matter should haue turned to a braule and haue fallen to
in the distributing of the goods of the Church then must it needs follow that his office is not to meddle with anye part of the ministery of the worde and sacraments but to attend onely vpon the distributing of the liberallitie of the Churche vnto them that stande in need thereof Their obiections herevnto be these two that follow 1 Obiection Phillip one of the seuen deacons did preache Actes 8. 8. therefore Deacons may preach the word Ansvvere Phillip was a deacon of the church at Ierusalem while they abode together but now he was not any more so but an Euangelist as he is euer tearmed after by vertue of which office he did preach 2 Obiection Steuen beeing a Deacon preached Act. 7. 2. Ansvver He preached not for all that is there was but his Apologie at the seat of iudgement which euery man in the like case may doe and which many of the martyrs haue done So that the former proposition beeing true vpon the groundes alleadged notwithstanding these obiections we are to proceede to the second which is this There ought to be such Deacons as are described in the former proposition in euery congregation which is thus prooued 1 That office which euerye congregation hath need of ought to be in euery congregation But euery congregation hath need of the Deacons office whiche appeareth by this that they haue poore to prouide for or els they must regarde the necessitie of others and the liberallitie of others to distribute Therefore Deacons ought to be in euery congregation 2 That which is indefinitely appointed for the good of the Church belongeth vnto euery congregatton as well as to any one But suche is the appointment of the Deacons 1. Tim. 3. 8. Therfore there must be deacons in euery congregation 3 Euery Church ought to haue their office of Deaconship 4 All the reasons or the most of them that are alleadged chap. 10. for a bishopp in euerye congregation and chap. 12. for Elders in euery congregation are forcible here vnto Therefore if there be the like neede of Deacons in one congregation that is in another if they be appointed indefinitely for the good of the Church if euery Church must haue their office of Deaconship and lastly if there be like resons to prooue thē belong to euery Church that be for bishopps and Elders then must it needes follow that there ought to be Deacons in euery congregation CHAP. 14. THere ought to be in euerye congregation an eldership consisting of a pastor or pastors doctor if there be any elders whose authoritie Christ hath ordayned to be perpetual in his church to gouerne the same onely by the rules of Gods word T. C. 1. booke page 175. Discip. Ecclesiast 123. which containeth these 3. perticular propositions defended by vs and gaine said by the BB. and their adherents 1 The Eldership ought to be in euery congregation 2 The office of the Eldership is perpetuall 3 The Church must be gouerned onely by the rules of Gods vvorde The first is denyed by them VVhitgift page 627. and by their practize in tying the gouernment of many Churches to the BB. sea it is thus prooued 1 Whatsoeuer Christe hath ordayned as a meanes to keepe men in obedience to the gospell that same must be in euery congregation for particuler men are in particuler congregations But Christ hath ordayned the Eldership for that ende as appeareth Matth. 18. 15. c. where Chrisost. expoundeth Tell the Churche that is sayth he the gouernors of the Churche Therefore the Eldershipp ought to be in euery Church 2 Where all sortes of Elders ought to bee there must be also the ioyning of their offices in one for the good of that congregation ouer which they are placed But all sorts of Elders ought to be in euery congregation as is prooued in the 10. chap. for bishopps the 12. for Elders c. Therefore there must be an Eldership in euery congregation 3 If no perticular congregation haue greater priuiledges giuen there vnto by the word of God then others haue then must there eyther be no Eldership at all which is false in that Elders are prooued to be by the worde of God in the Church or els it must be in euery congregation But euery congregation is of like priuiledge which appeareth by this that it is a perfect bodie of it selfe Therefore there must be an Eldership in euery congregation 4 The same warrant that is in the worde of God for to haue an Eldership in one place is a warrant for it in all for the word of God tyeth it not to Churches in cities but indefinitely to the church But there is warraunt for it out of the worde to be some where as appeareth by this that the Apostles are sayd to establish it make mention of it Therefore it must be in euery congregation Therefore if the Eldershipp be ordayned by Christ as a meanes to keepe men in obedience vnto the Gospell if all sorts of Elders must be in euery Church if euery congregation be of equall priuiledges lastly if there bee the lyke warraunt for it in euery Church that is in any then must it needs followe that there ought to be an Eldership in euery congregation Whatsoeuer is obiected against this that hath any shewe in it is aunswered in the 12. chap. of Elders The office of the Eldershipp is ordayned by Christ to be perpetuall and ordinarie for the gouernment of his church T. C. 1. book 177 denied by them VVhitgift 1. and by their practize in keeping it out but the trueth of it appeareth by these reasons that do follow 1 If the causes why Christe woulde haue an Eldershipp in his Churche be perpetuall then must also the thing it selfe be perpetuall But the causes are perpetuall which be to gouerne the Church by the rules of his worde and that ecclesiastically Therefore the Eldership is perpetuall 2 If Christ be the author of the Eldership left it by the Apostles to bee established in the Church then it is perpetuall for his commission giuen to the Apostles is to be obserued vnto the end of the world But Christ is the author of it as appereth both by his giuing of the gifts for the perticular members thereof the whole bodye of it as also in that the Apostles did establish it in the Church who went not frō their commission 1. cor 11. 12. Therfore the Eldership is perpetuall 3 Whatsoeuer is the commaundement of God once deliuered by him is neuer repealed againe and to be acknowledged of euery spirituall man that same is to bee receiued by the Churche of God to be perpetuall But such is the gouernment of the Church by pastors doctors and Elders and so of the whole Eldership as appeareth in that they are all mentioned in the writinges of S. Paule which are so esteemed 1. cor 14. 37. Therefore the gouernment of the Church by an Eldership is
vnto Christ if euery kingdome must be ruled by the lawes of their king and if the cannon lawe be ordained to destroy the Churche if it was inuented to persecute the churche if it strengthen the power of darkenesse and ignoraunce if it kill the Churche of God if it breede moe traiterous papistes then the Seminaries at Rome and Rhemes if it nowrishe the hope of Antichrists returne lastly if all the Churches that haue forsaken the pope haue cast it of also yea if we our selues do mislike it then must it needs follow that the Church ought to be gouerned onely by that golden rule of Gods word not by that leaden lump of the cannon law CHAP. 15. THe office of the Church gouernment is meere Ecclesiasticall and therefore the gouernors of the church may not meddle but onely in church-matters as for example vocation and abeycation deciding of controuersies in doctrine and manners so far as appertayneth to consience and the church censures T. C. booke 1. pag 206 Discipl Eccle. 126. but they thinke that church-gouernours may also meddle in ciuill causes VVhitgifte page 749 their practize that take vpon them to be Councellors of state to iudge ciuilly as punishe with imprisonment c. But this is disprooued and so the former prooued by these reasons 1 That which our sauiour Christ refused because it belonged not vnto him ruling teaching the church that same is not lawfull for any Ecclesiast person to do But christ refused to deuide the inheritance Luke 12. 14. onely because he came to buylde a spirituall kingdome for otherwise he being God had authoritye ouer all thinges Therefore it is not lawfull for Ecclesiasticall persons to bee iudges of ciuill causes 2 That which was forbidden the Apostles is vnlawfull for euery Ecclesiasticall officer for they were the chiefe vnder christ and had after a sort all offices in themselues vntil they could plant them in others But such dominion was forbidden them as the kinges of the nations other ciuill magistrates haue Luk. 22. 28. which is to rule ciuilly Therefore they may not exercise any ciuill authority 3 If necessary dueties are to be lefte rather then our duties to the Churche shoulde not be thorowly discharged then may not a churche officer deale in ciuill iurisdiction which is lesse necessary vnto him But the former is true as appeareth by the words of Christ to him that woulde haue buried his father Luke 6. 59. 60. Therefore they may not exercise any ciuil authority 4 If he that hath an office must attend vpon it then may he not meddle in another for hee cannot attend them both at once But the former is true Rom. 12. 7. Therfore may no church officer meddle with temporall iurisdiction 5 As the Souldiour is in his warfare so are church officers in the ruling of Gods church But the Soldior entangleth not himselfe in the things of this life because they are of another nature to his warfare which place Cyprian alleadgeth againste a minister that became an executour to his friendes will Therefore church-officers may not meddle with ciuill offices because they are of another nature then his calling 6 Those thinges that in themselues are of contrary quallitie cannot concurre in one subiect But the gouernments of the church and common wealth be such not onely in this that they are the next speciall members of one generall but also in that the one is spirituall and the other temporall the one respecteth the soule and the other the bodie Therefore they cannot bee in one man together and consequently c. 7 If the gouernment of the churche both in euery particular mans office and in the generall Eldership be a matter of great waight the ability of man very small in euery good action then may not a church-officer meddle in another calling whereby he is made lesse able to discharge his dutie But the former is true as all men may see that looke into the worde of God what is required of such men and knowe by the same worde the manifolde infirmities vntowardnes of man Therfore the latter must needs be true also 8 If the Apostles who were the most able of all others found themselues vnfitt for two offices which were both Ecclesiasticall then is the best church-gouernour vnfit for two which be of more difference one from another as be the gouernment of the church and commonwelth But the former is true as appeareth Actes 6. 2. Therefore the latter must needs be true also 9 That which we iustly reprooue in the papists must needs if we do like be founde more vnlawfull and intollerable in our selues But we iustly reprooue the papists for hauing in their hands both the swordes that is the Ecclesiasticall and ciuill iurisdiction Therefore it is more intollerable being found in any of vs. 10 If it be lawfull for an ecclesiasticall person to exercise the office of the ciuill magistrate then on the contrary it is lawfull for the ciuill magistrate to exercise the offices of Ecclesiasticall persons for there is as good reason for the one as the other But the latter is vnlawfull for who would like of any L. Mayor to step into the pulpit and preach c. Therefore the first is vnlawfull also 11 They may not intangle themselues with worldly offices but attende vpon their Ecclesiasticall affaires 12 None of the Clarkes or cleargie shall receiue any charge of those whiche are vnder age the cause of that decree is there said to be for that there were certain ministers that were stuards to noble men and in the 7. cannon that none of them shoulde receiue any secular honors 13 The BB. shall onely attende vnto prayer reading and preaching 14 He bringeth diuers reasons to prooue that BB. may neither vsurpe nor take being offered vnto them any ciuill office 15 He sheweth how the offices are to be distinguished and in what sort it is sayde that the fathers delt in the things of this life and howe the corporal punishments by the Apostles were perticular and extraordinary 16 When both the offices meet in one man the one hindereth the other so that he that exerciseth the one cannot minister the other 17 There is no man so wise and holy which is able to exercize both the ciuill and Ecclesiasticall power and therefore he that will exercize the one must leaue the other Therefore if Christ refused to iudge in temporall causes because it belonged not to his office if ciuill dominion was forbidden the Apostles if necessary duties are rather to be lefte vndone then our diligence in the matters of the Churche shoulde bee lessened if hee that hath an office must attende vppon it if wee may not be intangled with any hinderance if the ciuill Ecclesiasticall functions be of contrary natures if euery office in the Church be more then any one can perfectly discharge if the Apostles found themselues vnfit for two offices
worship with trembling and feare to kisse the sonne least he bee angry why did you not tell them that all states must be ruled by my worde not my word by them and their pollicies When these things shal be laid to your charge your consciences shal aunswere that if you had done so you should haue lost your dignityes whiche you loued and sought for especially then shall you wishe that the mountains would fall vpon you and the hills couer you from the presence of the lambe and from the presence of him that sitteth vppon the throne And I am perswaded that you are in league with hell and haue made a couenaunt with death yea you doe perswade your selues that there is no God neyther shall there be any such day of account or it were vnpossible that you should giue your eyes anye sleepe or take anye rest in your bedds vntill you had vnto the Lord by repentance and the Church by confession vnburdned your souls of these hellishe wayes wherein you haue so long walked Repent repent be not ashamed to amend though others haue founde you out the way iudge your selues whyle you haue time least you be made fyrebrandes of hell beyond all time Let our challenges that wee haue made in the name of the Lord be hearkened vnto Let vs bee disputed with before indifferent iudges let the holy word of God bee the touch-stone to trye our diâ—â—ntations by and then shall it easily appeare who hath the Lord on his side and who not The trueth wil preuaile in spite of your teeth and al other aduersaries vnto it for God disdaineth to be crossed by dust and ashes Therefore be not obstinate so long as vntill you be found fighters with God but preuent his wrath lest it breake foorth against you like fyre that none can quench because of the wickednes of your inuentions Venture your byshopprickes vpon a disputation and wee will venture our liues take the challenge if you dare if the truth be on your side you may hereby be restored to your dignities and be no more troubled by vs but if the trueth be against you what shal it profit you to win the whole world and afterward loose your own souls If you refuse still our offer then must you needes be guiltie eyther of this that you know your cause will not abide the tryal or of this that you wil take no pains to confute vs that keep such a sturre in the Church do not think that because you haue humane authority on your side therfore you are safe for he whose authoritie is on our side is the greatest to whose voice all the deuils in hell shall stoup much more the sillie arme of sinfull fleshe We haue sought to aduaunce this cause of God by humble suit to the parliamente by supplication to your Conuocation house by writing in defence of it and by challenging to dispute for it seeing none of these means vsed by vs haue preuailed If it come in by that meanes which wil make all your heartes to ake blame your selues for it must preuail maugre the mallice of all that stande against it or such a iudgement must ouertake this lande as shall cause the cares that heare thereof to tingle make vs be a by-word to all that pas by vs. The Lord open your eyes that you may see the confusions whereof you are the cause and giue you true repentance or confounde you in all your purposes that bee against him and the regiment of his sonne Iesus Christ. The same Lord for the loue he beareth to his poore people open the eyes of her Maiestie and the Honorable Councellers that they may see your godlesse practises and in pitie to Gods people rid vs from you and turne awaye his iudgementes which the reiecting of his holy yoke hath deserued not punnishing them that mourne for the desolation of Sion with those that spoile and make hauock of the Lords inheritaunce Amen TO THE READER INfinite and vnspeakeable Christian Reader are the miseries froÌ„ whiche Iesus Christe our Sauiour hath freed vs and the benefites and blessings wherewith in this life he beginneth and for euer will continue to adorne vs. The consideration whereof if our â—â—thankfulnes vnto his Maiesty were any way proporcionable to that which we endeuour vnto towards men shoulde make vs continually to deuise all the daies of our life to studie howe wee might shew our selues at least in some sort carefull to glorifie his blessed name aboue all thinges that we desire by how muche as his loue towardes vs excelleth whatsoeuer can else according to our wish befall vnto vs but if we do with equall ballance on the other side looke into the course of mans life howe well this dutie is performed we shal see that men declare themselues rather bent to spit in his face and to defie him then any way to honour him as their head and Soueraigne for to saye nothing of the prophane life and godlesse couersation wherewith the generall number that professeth Iesus Christ is wholy defiled wee see that many nations people and languages are very willing to receiue Iesus Christe as their priest to sacrifice for their sinnes but that he should become their king to prescribe lawes vnto them whereby they may bee ruled is of all other things the most vnsauory yea if it be offered the most grieuous tydinges and vnreasonable request wherein albeit manye nations that haue renounced that whore of Rome are heynously sinnefull against his glorious maiestie yet is there none in the whole worlde so far out of square as Englande in reteyning that popishe hierarchie firste coyned in the midst of the mistery of iniquitie and that filthie sinck of the Canon law which was inuented and patched together for the confirming and increasing of the kingdome of Antichrist Wherein as great indignitie is offered vnto Iesus Christ in coÌ„mitting his Church vnto the gouernement of the same as can be by meane vnderlings vnto a king in committing his beloued spouse vnto the direction of the mistresse of the Stewes and enforcing hir to liue after the orders of a brothelhouse For the reformatioÌ„ wherof while some haue written and others according to their callinges carefully stoode howe heynously it hath beene taken howe hardly they haue bene vsed and what shamefull reproches haue beene offered euen vnto the course of the Gospell for spyte that hath beene borne vnto reformation almost by all estates and degrees lamentable experience hath taught many of vs but our posterity shall knowe it more particulerly and the Church thoroughout the world shall discerne and iudge of it more euidently when their bodies are rotten in the dust their soules if they repent not in eternall and intollerable torments who haue reiected a request so holy profitable and reasonable yea and handled the intreaters for the same so cruelly vnchristianly and vnlawfully but they would gladly perswade themselues if their conscience would let them that they
haue onely executed iustice vpon vs as malefactours and they perswade men that we desire a thing not warranted by the worde not heard of in the Church of God vntill within this few years nor tollerable in any christian common-weal whatsoeuer The whiche monstrous slaunders albeit they haue bene manye wayes and by many men of most worthie gifts detected and made knowne in those seuerall bookes that haue bene published concerning the same yet haue I thought it necessarie in another course to write also of it The course of my enterprise is first in respect of the fauorers of the desired reformation secondly of the aduersaries of the same the fauourers of it are also of two sorts ministers of the word priuate persons both I hope may haue profit by it Concerning the former when these wofull troubles that were renewed vpon vs by that wretched subscription that was euery where vrged did begin to increase I thought it meete to betake my selfe vnto that which I had read or might any way by studie finde out concerning the cause and collected all into a briefe sum and referred euery thing vnto some head whiche beeing euer present with me might furnish me to answere in the defence of the trueth though it were of a sodden by which thorow the blessing of God I found such profite in my seuerall troubles that I thought it a course not altogether vnprofitable for others also and vpon that occasion betooke my selfe vnto a more serious meditation about the matter and communicating the thing with diuers very worthy men I found encouragement hartening on generally by all whom I made acquainted therwith so that I trust the iudgments yea and wishes also of others so iumping with mine many ministers that loue the cause and haue not so thorowly studied it as were meet they should may reape some profit therby Now concerning priuate men that loue the cause som haue great affaires in hand and haue no leasure to read the seuerall books of this argumente some when they read are not of sufficient capacity to conceiue the force of a reason or to make vse of it to enform themselues in the grounded knowledge of the cause thereby some which is the generall falt of our religious gentlemē will take no paines to read some are poore and not able to buie the books which might let them see the cause al these I hope may finde helpe in some measure hereby Nowe concerning the aduersaries vnto the cause they are of two sortes also they that know it and they that are ignoraunt of it the former if they write anye thing against it are contented to deal in so rouing a course as may rather arise vnto great volumes then soundly to saye anye thing againste the cause Wherein D. Whitgifte but especially D. Bridges haue giuen vs an euident example and these with others of their iudgment though non in these latter dayes haue written more vnlearnedly then they of any argument of diuinity whatsoeuer are cōtented to make the world belieue if mē will be so wilfully seduced that our arguments be no arguments that they be grounded vpon false foundations that we are not able to conclude our cause in any forme of reasoning The course that is here taken I trust shall shew that they are liars the other sort of aduersaries be they that be meerly ignorant of any thing either for it or against it and perswading themselues that the sway and shew of the worlde must needs cary the truth with it do like blind bayardes boldly venture to say any thing against it and think they do wel Now of all these sorts of people I haue to request some thing I hope I shall obtaine my request at the least at the hands of some of thē The first sort of fauorers which be the ministers I intreat that as they tender the glory of God and honour of the cause which they stand in so they would diligently imploy themselues in this that they may be founde able to defend the same by sounde and euident grounds out of the worde so muche the rather for that the aduersaries doe greatly triumph when they meete with one that professeth the cause and is not able to defende it and confute the gainsayers of it The secoud sort of fauourers be the priuate persons that loue the cause whom I beseech to be carefull as of all other pointes of religion of this that they growe in the knowledge of the word of God whereby they may be able vpon their owne knowledge to defend the truth and not giue the enemie any occasion to think or say that they be of that minde because such and suche ministers whom they do affect do thinke so Now concerning the former sort of aduersaries to wit they that know it I pray them to looke into their owne hearts and they shal finde they mislike it eyther because it correcteth their excessiue pompe and maintenaunce or requireth more trauaile in their ministery then they are willing to vndergo or at the least controlleth that dissolutnes of behauior wherin they willingly wallow and if it would please god to bring them to a serious meditation of this that it is the will of the mighty God before whō they must be called to giue an account whiche they doe resist they would I doubt not more carefully looke about thē And lastly for them that being ignorant of the cause speake euill of that they know not let them if they will bee admonished vouchsafe to reade this little book and wey the reasons with an vpright iudgment which shal cause thē at the least to suspend their sharpe censures which so vsually appeare in their ordinary communication concerning vs al let vs know for one day we shal be sure to feel it that the controuersie is not about goats woolle as the prouerbe sayth neither light trifling maters which may safely be folowed or reiected as in deed the enemies of this cause do confidently affirme but about no les matter thē this whether Iesus Christ shal be king or no For if none is said to be a king but he that ruleth by the scepter of his lawes then the turning out of these orders which christ hath prescribed in his word for the ruling of the Church is to giue him the tytle and denye him the authority belonging to the same and so in trueth to make him an Idol making him to cary a shew of that which he is not with the crucifiers of him to put a reede in his hand in stead of his yron rod and crowning him with thorns in stead of the crown of greatest glory which is the cause that so many Atheists spit in his face and so many godles persons do make but a iest of him but when he commeth to shew him-selfe in his glorious maiestie it shal be said vnto all these sorts of aduersaries Those mine enemies whiche would not that I should raigue ouer them
bring hither and slea them before me Luk. 19. 27. The which fearefull sentence that we may auoide let euerye one of vs as may stand with our seuerall callings carefully endeuor to aduaunce this kingdom here which among other assurances giuen vs from the Lord shal be a testimonie vnto vs that we shall haue part in that glory which shal be reuealed herafter Now concerning the order of this booke to direct thee good reader vnto thy further instructioÌ„ in the points therof Thou hast in euery chapter diuers proofs out of the holy word of God which must be the things wherewith thou mayest safely informe thy conscience then shalt thou finde also arguments drawn from reson rightly ruled by the same word and lastly because our aduersaries charge vs that we desire a thing not known vnto the olde writers nor agreed vpon among the newe thou hast here the witnes of them both in so plentifull and vniforme wise as may plainly declare that al godly learned men of al times haue giuen testimony vnto the trueth of it The most of the thinges that are here expressed I acknowledg to be gathered out of the books that haue bene published and are extant purposely concerning this argumeÌ„t as may appeare in the seueral points wherein thou art sent vnto theÌ„ Now lest either thou shouldst be deceiued with a diuers impression or think me to missealleadge the authors I am to shew thee what books I haue followed The 1. book of T. C. twise printed I folow the latter of Ecclesiast discip I folow the latine printed 1574. and the last booke of D. Whitgift which containeth all the former in it The rest as I take it haue bene but once printed and therefore cary no doubt in them If thou bee satisfied herewith giue God the glory and promote the cause by prayer and all other good meanes that thy calling may affoord and pray for vs that we may neuer shrinke nor be ouerthrowen by the strength of them that fight against it FINIS A Table of Discipline the particular heades whereof are handled in the seuerall chapters according to the number wherevvith they are noted as follovveth The Discipline of the Church is the order that GOD hath prescribed in his worde for the ruling of the same cap. 1 The offices officers of whiche are to bee considered in General the calling wherevnto to wit to A certaine office Chap. 2. Execute his office faythfully Chap. 3. how it muste be by Election whiche must be done by The people chap. 4. Examination chap. 5. Consent onely to a man fit for the place Chap. 6. ordination By whom it must be by the eldership Chap. 7. The maner howe by publike prayer with the people chap. 8. laying on of hands cap. 9. Particular the officers and offices Simple by themselues Byshops Pastours chap. 10. Doctours chap 11. Deacons or Church seruants Ouerseâ—â—â— chap. 1â— Distributers chap. 13. compound the Synode Ecclesiasticall What Be the parties Pastours Doctours and Elders Chap. 14. Is the authoritie thereof chap. 15. wherein it consisteth in placing and displacing chap. 16. Censures by Word chap. 17. deed Suspention cap. 1â— Excommunication Chap. 19. A DEMONSTRATION of Discipline CHAP. 1. The diffinition of Discipline contayneth this proposition holden by vs. THe worde of God describâ—th perfectly vnto vs that forme of gouerning the Church which is Iawfull and the officers that are to execute the same from the which no Christian Church ought to swarue Admonition in the praeface Ecclesiasticall Discip. fol. 5. T. C. first booke page 26. Counterpoyson page 8. Discourse of gouernement page 1. c. The Assertion of the BB. and their adherents THe worde of God describeth not any exacte forme of Discipline neyther are the offices and officers namely and particularly expressed in the Scriptures but in some points left to the discretion and libertie of the Churche VVhitgift in praeface and page 14. aunswere to the Abstract page 33. The proofe of the former is the disproofe of the latter which is thus declared 1. These thinges write I vnto thee c. out of whiche place I reason thus That end which Paule respected in writing vnto Timothie doth the holy ghost direct al ministers vnto for euer for it must be kept 1. Tim. 6. 14. But he wrote to directe him in the establishing and building of the Church Therefore that word must direct ministers for euer and consequently they neither may add to nor take from it but gouerne it onely by the rules that be there prescribed 2 Euery house ought to be ruled by the orders of the skilfull wise and careful householder onely But the Church is the house of God and God is such a householder Therefore the Church ought to be ruled by the orders of God onely which are no where to be had but in his worde 3 That which teacheth euery good way teacheth also how the Church must be gouerned But the word of God teacheth euery good way pro. 2. 9. therefore it teacheth how the Church must be gouerned 4 We cannot glorifie God but by obedience to his word in all that we doe we must glorifie God 1. Cor. 10. 31. Therefore in all that we doe there must be obedience to the word and consequently in gouerning his Church 5 If meat and drinke be not sanctified vnto vs but by the word prayer then much lesse is any thing holy which is done in the gouernement of the Church besides the word But the former is true by the testimonie of the Apostle 1. Tim. 4. 5 therfore the latter must be true also 6 All lawfull things are of fayth Rom. 14 23. All lawfull things that are of fayth haue a warrant from the word for the word is the foundation of fayth therefore all things lawfull haue their warrant from the word and consequently euery lawfull action in the gouernement of the Church 7 Eyther hath God left a prescript forme of gouernement for the Church vnder the newe testament or he is lesse careful for it now then he was vnder the lawe for his care is in guyding it But he is as careful now for his church as he was then Therefore hath hee left a prescript forme to gouerne it 8 He that was as faythfull as Moses left as clear instruction both for the buylding of faith and gouernment of the Churche as Moses did But Christ was as faythfull in Gods house Heb. 3. 2 therefore he lefte as cleare instruction for them both as Moses but Moses gaue direction euen for euery particular as appeareth in the buylding of the Tabernacle and order of the priesthood Therefore hath Christe also giuen particuler direction for the gouernment of the Church 9 If the word of God haue described sufficient ministers and ministeries for the buylding of the Church and keeping it in good order then is our assertion true But it hath set downe sufficient for doctrine exhortation ouerseeing distributing
whereof he is aboue other places But neyther of these haue euer bene neyther hereafter can be Therefore that office is vnlawfull Therefore if the office of the Archb. be not of God if the original of it be vnknown if in the Church it be needlesse if all the gifts that God hath bestowed vppon his ministery be appropriated vnto those Church officers whereof he is none if none may lawfully bestow such an office vpon any if it can neyther bee incident vnto any one man for his excellencie nor his place for preheminence then must it needs follow that his office is vnlawfull Caluin in his Institut booke 4. cap. 11. sect 7. alleadgeth diuers reasons to this purpose and Beza in his booke of diuorcements stretcheth the same to all the inferiour officers vnder him saying Officials proctors promotours and all that swinish filth now of long time hath wasted the Churche So doth Peter Martyr vppon the Rom. 13. speaking against ciuill Iurisdiction in Byshops doth by the same reasons condemne it in their substitutes But this being the corner stone of their building they labour to support it with many props the most special whereof are these 1 Obiection Cyprian sayth lib. 1. Epist. 3. ad Cornelium Neyther haue haeresies and schismes risen of anye other occasion then of that that the prieste of God is not obeyed neyther one priest for the time and one iudge for the time in the stead of Christ thought vpon to whome if the whole brotherhood woulde be obedient according to Gods teaching no man woulde mooue any thing against the College of priests Ansvvere This place is alleaged for the pope and the answere that M. Iewel and others make to it serueth our turne onely let this be noted that Cyprian speaketh of the people at Rome that had receiued another bishop besides Cornelius who was an haeretike for all the course of his writings condemneth this superioritie It is expounded by M. Iewel booke 1. sect 4. diuision 5. of euery bishop and so is it by M. Nowell against Dorman booke 1. page 25. and also by M. Foxe tom 1. fol. 93. See T. C. in his 1. reply page 98. c. 2 Obiection The authority of the Archb. preserueth vnitie Ansvvere Cyprian lib. 4. Epist. 9. sayth that vnitie is reserued by the agreement of bishopps that is of ministers one with another 3 Obiection It compoundeth controuersies that els would growe to many heades without any special remedie Ansvvere Cyprian lib. 1. Epist. 13. sayth that the plentifull body and company of Elders are as it were the glewe of mutual concord that if any of our companye be authour of haeresie the rest should helpe 4 Obiection 〈◊〉 Ierome vpon Tit. 1. sayth that in the beginning a bishop and priest meaning a teaching Elder were all one but when men began to say I am of Paule I am of Apollo c. It was decreed that one shoulde be chosen to beare rule ouer the rest Ansvvere From the beginning it was not so the sayinge of Tertull. Contra Prax. is fitt for this that is true whatsoeuer is firste and that is false whatsoeuer is latter and Ierome sayth in the place alleaged that this authority is by custome and not by any institution of God if it had bene the best way to take away diuisions the Apostles in whose times the controuersies did arise would haue taken the same order 5 Obiection Caluine sayth that the Apostles had one among them to gouerne the rest Ansvvere That was not in superioritie but for order to propound the matters gather the voyces and such like which is meete to be in euery wel ordered meeting but his authority is no more ouer the rest thē the speaker in the Parliament hath ouer the other knightes and Burgesses 6 Obiection Paule was superior to Timothy and Titus Ansvvere Paule and they had diuers offices whereof the Apostles office was the chiefe the like is to be sayd of Timothie and Titus hauing superiority ouer the other ministers for that they were Euangelists a degree aboue ordinarie ministers Therefore if the place alleaged out of Cyprian make nothing for Archb. if vnity be not preserued by him but by the Byshoppes among themselues if his authoritie make nothing to the taking away of controuersies if it be meerly inuented by man and not from the beginning if it be by custome and not by any ordinance of God if neyther one Apostle ouer the rest nor any of them ouer the Euangelists nor of the Euangelistes ouer the pastours and teachers wil serue to prooue their authority then must it needs follow that it is vtterly vnlawful Non man may be ordayned vnto any office in the Church vntill there be such a place voyde as he is fit for T. C. booke 1. page 61. VVhitgist page 222. 1 As was the 12. place for Matthias so is a certaine Church to euery Church officer But Matthias was not ordained vnto the place of an Apostle vntill Iudas by hanging himself had made it voyde Act. 1. 20. Therefore may none be ordained vnto any office in the Church before the place where he may be imployed be destitute of such a one 2 As the Apostles did in planting of the Churches so must it bee done in the buyldinge thereof for euer But they ordayned neyther pastour teacher elder or deacon but to some certaine Church that had neede therof Therfore may none bee ordayned vnto any office vntill a place be voyd that hath need of him 3 Those thinges that bee of one beginning continuance and ending cannot be one before or after another But a minister and the execution of his ministery in a lawfull standing be so for they be relatiues haue reference one vnto the other Therfore a minister ought not be ordained before there be a ministery whervnto he is to be allotted 4 If non ought to be called to be a shepherd that hath no flocke of sheepe to keepe neither any watchman that is not allotted to som place to watch then may none be ordayned to any office before there be a place void for him for ministers are in this sence tearmed shepheards and watchmen But the former is true as euery simple man can easily perceiue Therefore the latter is true also 5 To do contrary to the precepts and practize of the Apostles is vnlawfull But to ordain any officer without a certain place wherin he may be imployed is contrary to the precepts and practize of the Apostles as it appeareth Tit. 1. 5. Act. 14. 23. Therefore to ordayne any officer of the Churche without a certayne place wherevnto he is to be allotted is vnlawfull 6 It was ordayned that no Elder Deacon or any other Ecclesiastical officer shoulde bee ordayned a Apolelymenos that is loosely or let at randone but as afterward is expounded specially in a Church of citie or towne 7 The ordination that is made without a title let it be void and in what
perpetuall 4 That whose seuerall parts is perpetuall which hath perpetuall gifts giuen for the furnishing thereof for euer that same must needs be perpetuall But the seuerall parts of the Eldership as pastour doctour and Elders be perpetuall as is proued in the 10. 12. chap. Therfore the Eldership is perpetuall 5 Whatsoeuer is grounded vpon the generall commaundements and rules of the scriptures that same is perpetuall But the gouerning of the Church by the Eldership is such as hath partly bene prooued in election and ordination and execution of the seuerall Churche offices which is the greatest part of gouernement and shall further appeare in the censures of the Church hereafter Therfore the gouernment of the Church by the Eldership is perpetuall 6 Whatsoeuer manner of gouernment hath sufficient power and that from God to begin continue and strengthen both the gouernors of the Church in their callings and the people in the course of obedience vnto Christe that same gouernment is to be perpetual But such is the gouernment by the Eldershipp as appeareth by this that the Apostles vsed no other Therefore the Eldership is to be perpetuall 7 That gouernment which the 12. Apostles and Paule before they consulted together did vniformly agree in that same must needs be of God and consequently perpetuall vnlesse the repealing of it doe appeare but suche is the gouernement by the Eldership for all the aduersaries therevnto confesse that it was in the Apostles time Therefore it is perpetuall 8 Whatsoeuer hath the same grounds that the preaching of the word and ministration of the sacramentes haue the same is perpetuall But such is the gouernment of the Eldershipp for it is grounded vpon the commaundements of Christ and practize of the Apostles Therefore it is perpetuall 9 That which hath the like groundes to bee perpetuall that the Apostles prophets and Euangelists had to be for a time the same is perpetuall But suche is the gouernement of the Church by an Eldershipp which appeareth by this that they are therefore ceased because their gifts of imediate calling c. be gone and the gifts of these ioyntly and seuerally doe remaine Therefore it is perpetuall 10 Whatsoeuer is the perpetuall and ordinary remedie to cure diseases of the Church strengthen the health of the same that same is perpetuall But suche is the gouernement by the eldershipp as appeareth by the necessitie and profite of the seuerall offices thereof and of this that we are still to obserue in causes of extremities Tell the Church Matth. 18. 17. Therefore it is perpetuall 11 That gouernement whiche was in the Church appoynted of God vnder the Law and continued in respect of the substance by christ and his Apostles and bettered in respect of the accedents by them that same is perpetuall But such is the gouernment by the Eldership as appeareth in the 12. reason of the 1. chap Therefore it is perpetuall 12 If there be any reason why this gouernment should be alterable being once set in the Church by Christ it is eyther in respect of the extraordinary offices ceased or the addition of the magistrate But not of the former because the Churche hath neuer had any neede of extraordinary giftes but God hath giuen them so will hee euer nor of the latter for that the magistrates office is to defende the buylding of the Church by that order which Christe hath set downe and not to alter any thing therein Therefore it is perpetuall 13 Eyther this gouernement is the best and perpetuall or els there is none and so Christe should be thought to haue left his Church with out a gouernement which is disprooued in the 7. 8. reasons in the 1. chap. for this was once established by Christ and so was no other But some gouernment must needes be the best and and perpetuall Therefore this is perpetuall 14 No man may iustly forbidd speaking of the church gouernment to returne to the old constitution of the churche of God and to receiue it before the custome of men 15 Experience teacheth this order speaking of the church gouernment was not for on age but necessary to all ages 16 Though the common wealth change hir gouernement yet the church must keepe hirs still 17 Lamenteth that some were found among theÌ„ that are esteemed forwardest which would not haue the same discipline vsed now a dayes that was in the Apostles times obiecting the difference of times and men 18 The Apostles haue written these lawes speaking of Discipline not for a daye or for the firste age but to endure for all times to come and therefore haue â—atified them with a most earnest obtestation 1. Tim. 6. 14. that these commandements should be kept vntill the day of the Lord. Therefore if the causes of once or dayning an Eldership be perpetuall if Christ be the author of it and left it in the Church by the Apostles if it be Gods commandement not yet repealed if the parts of it and gifts for it be perpetuall if it bee grounded vppon the generall commandements and rules of the scriptures if it haue sufficient power from God to begin continue and confirme a church if it was agreed vpon by the 12. Apostles Paule before they met together if it haue the same grounds with the preaching of the worde if it haue as good grounds to be perpetuall as the Apostles c. to be for a time if it be the perpetuall remedie against all the diseases of the Church if it was vnder the law and inriched by Christe his Apostles vnder the Gospell if it be neyther alterable in respecte of the extraordinarie offices ceased nor the magistrate added to the Churche if it be the onely gouernement that challengeth authoritie from God if no man may iustly forbidd it if it be necessarye for all times if the common wealth may chaunge hir gouernment but not the Church if the difference of times and men be nothing against it lastly if the rules that the Apostles gaue for it be confirmed with a charge to bee kept vntill the comming of Christ then must it needs follow that the gouernment of the Church by an Eldership ought to be perpetuall They obiecte that many inconueniences would follow vpon this gouernement which are seuerally to be answered 1 Obiection By this euery parrish shal follow their Seniors and then there will be so many Elderships so many diuers fashions seeing one may not meddle with another Ansvvere The gouernement desired is vniforme for euerye Churche and admitteth no change no not in outward ceremonies without a synode of the choyce men of seuerall Elderships 2 Obiection If they being al mean men chuse an Earle he may not refuse but be at their beck and commandement Ansvvere No man that is chosen is compelled to an office against his will but he that despiseth to consult with others in Gods matters because they bee poore reprocheth God that made
them Pro. 17. 5. 3 Obiection It ouerburdeneth the parrish to prouide for the norishment of so many church officers Ansvvere It is not necessary that they should prouide for any moe of them sauing those that are exercised in the ministery of the worde vn-vnlesse any of the rest may need the liberallity of the Church 4 Obiection It bringeth in a newe popedome and tyrannie into the Church Ansvvere It is blasphemie to tearme the gouernment of Christe so because we refuse the tyranny of the pope shall we therfore doe what we list and not yeelde obedience to the scepter of Christ. 5 Obiection It is a kind of Donatisme to challenge such authoritie ouer princes Ansvvere And it is flattery to suffer princes to doe what they liste this is the obiection of Gualter who is a professed enemy to discipline 6 Obiection It taketh away princes authoritie in causes Ecclesiasticall Ansvvere No more then it did from Dauid in his time nor so much as the Bb. do nowe for the prince requireth but this to see the church well ordered which the Eldership aloweth and craueth 7 Obiection It transformeth the state of the common wealth into a meere popularitie and will alter the gouernment thereof Ansvvere It neither transformeth nor altereth any thing in it for let it be shewed what damage would come by this discipline to any magistracie from the princes throne to the office of the headborow 8 Obiection It wil breed contention and partiallity in iudgement Ansvvere Where can be greater contention then the Bb. maintaine for their kingdome or greater partiallitie then in them to their kinsfolkes seruants Sycophants c. 9 Obiection It wil be contemned and so good order neglected Aunsvvere None euer deserued more contempt then the BB. and their officers doe for all their pompe but God whose ordinaunce it is will procure sufficient awe vnto it marke how these obiections stand together in the 4. it was tyrannie and here it is too contemptible these be contrary 10 Obiection All alterations be dangerous Ansvvere Neuer where we change from the obedience of Antichriste to the seruice of the liuing God was it euer dangerous to amende things amisse by that course which is described of God if it were let the perticular of it appear this might wel haue bin Steuen Gardiners reason for popery in the time of king H. the eight The Church must be gouerned onely by the rules of Gods word this is in effect the proposition of the first chap. wherevnto all those reasons there alleadged may be referred there is aduouched generally the certayne grounds of the whole discipline against the imagined libertie left to the Church here is affirmed the perticular direction of the Churche gouernement by the authoritie of the Eldershipp to proceed according to the rules of Gods reuealed will and not by that cursed and monstrous cannon law which is made manifest vnto vs by these reasons 1 All gouernours are to execute their authoritie by the same warrant from which they haue it But the gouernours of the Church of God haue their warrant to be gouernours only from the word 1. Cor. 12. 28. Therefore they must gouerne the Church onely by the word 2 The Churche is to be gouerned by that which the ministers may teach vnto the same for they are taught to the ende that they may obey and so be gouerned by the same But the ministers may teach nothing but the worde of God 1. Cor. 11. 23. Therefore the Church is to be gouerned onely by the word of God 3 That which maketh the Churche obedient vnto Christ must be the direction whereby it is to be gouerned Onely the worde of God maketh the church obedient vnto christ Therfore it is to be gouerned by the rules of Gods worde 4 Euery kingdome or houshold must be gouerned onely by the lawes of the king or orders of the housholder The Churche is the kingdome and house of God and his worde is the onely law that he hath giuen for the same Therefore it must bee gouerned onely by the worde of God 5 That which was ordayned to destroy the Churche of God cannot be a good rule to gouerne the same by But such is the cannon law for it was ordained to strengthen the kingdom of Antichrist Abstract Therefore it cannot be a good rule to direct the church by and consequently it must be gouerned by the worde for no other rule is offered vnto vs but the one of these twaine 6 That which was inuented by the dragon that persecuteth the woman and her childe that same cānot be good for the church which is that woman But such is the cannon law for it was inuented by Antichriste which is that dragon Therefore it cannot bee good for the ruling of the church and consequently c. 7 That which strengtheneth the power of darknes ignorance cannot be good to guide them that must walke in light and knowledge But the cannon lawe strengtheneth the power of darknes and ignorance for it increaseth popery as appeareth by this that there is scarce an officer towardes it in these dayes of knowledge but he is a papist Therfore it cannot be good to guide the church of God 8 That which destroieth the church of God cannot be good to rule the same But the cannon law destroieth it for it crosseth euery faithfull minister in the discharge of his dutie and euery good christian walking in the wayes of godlines and nippeth in the head euery good action as experience teacheth vs Therefore it cannot be a good rule to gouerne the churche by 9 That which hath bred moe trayterous papists in England then the Seminaries at Rome and Rhemes that same cannot be good to gouerne the church of God But such is the cannon lawe for it hath kept cut discipline nourished ignorance and fostered superstition popery in all estates of people that neuer came at those Seminaries Therefore it cannot be a good rule to gouerne the church of God by 10 That which nourisheth the hope of Antichriste to returne hither againe cannot bee good to direct in the gouerment of the church But such is the cannon lawe for it keepeth the cages for those vncleane byrds as Archb. and L. BB. seas arches cathedral churches c therfore it cannot be a good rule for the direction of the Church 11 That which all the Churches haue cast off as vnfit for the gouernment of the Church cannot be good for the same But all the churches that haue forsaken the pope yea they that haue not receiued the discipline of Christ wholy haue cast of the cannon lawe Therefore it cannot be good for the same 12 Yea we our selues mislike it as appereth by a statute made vnder Ed. 6. Therefore if gouernours are to rule by the same authoritie whereby they are gouernours if the Church must be gouerned by that which the ministers may teache if the worde of God onely make the Church obedient
the execution of any discipline and therefore of this poynt belongeth vnto the Eldership which point is prooued in the seuerall chapters going before so that I need not saye any thing of this sauing with a reason or twayne to shewe the necessitie and benefit of it in the Church of God 1 That whiche priuate men offended are commaunded to seeke vnto for the redresse of the offender is a necessarie an ordinary way for the amendment of them that doe offend in the Church of God But such is the admonition of those that are in authoritie and cary the name of the Church Matth. 18. 15. see chap. 14. and the 1. proposition of the same Therefore admonition in such cases by the Eldership is a necessary and ordinary way for their amendment that do offend 2 That which is more auaylable to bring the offender to repentance then priuate admonition eyther by one or moe that same is verye profitable necessarie in the Church of God But such is the publike admonition by the gouernours of the Church as appeareth by this that Christe maketh it a remedy when the other two will not preuaile Mat. 18. 15. Therfore it is very profitable and necessary in the church of God 3 That which maketh men more afraide to offend then any admonition that priuate men can giue is profitable necessary in the church of God But such is the Eldership before whom men know they shal be brought if they doe not amend Therefore it is very profitable and necessary in the Church of God 4 That which hath a greater promise to do good then priuate admonition is very necessary in the Church of God But such is the admonition that is giuen by the Eldership because it preuayleth when the former doth not Therefore it is profitable in the Church of God 5 That without which all duties of charity cannot be exercised towards sinners is needful to be in the Church of God But without admonition by the Eldershipp all duties of charitie cannot be exercised towards sinners Therfore it is needfull to be in the Church of God 6 That which woulde bridle the outragious sinnes of some and keepe in the derision and mockery that priuate admonitions do receiue is needful to be in the Church of God But this would admonition by the Eldershipp doe for if men knewe that they should answere vnto the Churche for their ill demeanour to them that rebuke them for sinning they woulde refraine at least for feare from such kinde of outrage Therefore it is needful to be in the Churche of God Therefore seeing publike admonition before the Eldership is to be sought by those that are offended and cannot be satisfied seeing it is more auayleable then priuate admonition seeing it maketh men more afraid to offend seing it hath a greater promise seeing without it all duties of charity cannot be exercized towards the sinner lastly seeing it would bridle the outragious sinnes of many Therfore it must needs followe that it is very profitable and necessary to be in the Church of God CHAP. 18. THose that be not reclaimed from their faultes by admonition are by the Eldership to be suspended frō the Lords supper or being officers of the church from the execution of their office vntil they do eyther giue good testimony of their amendment or iust cause to be further proceeded against Neyther is there any controuersie betwixt them and vs about this poynt sauing that as in the former they will denie it to appertaine to the Eldership which is prooued before I will therefore for their vnderstanding that desire direction in the trueth firste shewe that it is a course that hath warrant in the scriptures secondly that it is of very profitable vse in the Church of God the first is thus proued 1 Whatsoeuer is enioyned as a duetie to be done by euery christian if he leaue it vndone he is to be compelled by the gouernours of the Church to doe it Luke 14. 17. 23. But if a mans brother haue any thing against him he make no conscience to leaue his gifte there be first reconciled Matth. 5. 24. he is to be compelled to do it Therefore separation from the Lordes supper is warranted by the word 2 If that commandement of Christe Matth. 7. 6. giue not that which is holy vnto doggs can neyther be properly vnderstood of them that were neuer of the Churche nor them that be excommunicated then is it a warraunt for such separation of the vnworthy and consequently that separation is warranted in the word But the former is true as appeareth by this that the meanest of the Iewes did knowe that holy things belonged to neyther of them and so the commandement had beene needlesse Therefore suspention is warranted by the word 3 If there be sinners that are not to be excōmunicated and yet it were offensiue to giue thē the Lords supper then is this course warranted by the word for els should Christ haue left his Church destitute of direction in common and vsuall difficulties which is prooued in the first chap. to be otherwise But such sinners there are as the notorious sinner repenting men mainly suspected of notorious transgressions c. Therfore suspention hath his warrant in the worde 4 The course that God prescribed in the shadow for corporal purifyings must in the body in respect of the substaunce be obserued in the spirituall clensing of euery member of the Church But many were separated from the publike sacrifices for a season by reason of their corporall vncleanes who yet were not worthy to be excommunicated Therefore must also some be kept from the Lordes supper for a season who yet appeare not so haynously to haue sinned as to deserue excommunication 5 The church cannot without great offence suffer one that hath fallen into some open sin or that is vehemently suspected to haue haynously offended continue in the administration of any publike function But the Churche cannot iustly displace suche a man at the first making shew of repentaunce or standing vpon his purgation Therefore he must be separated for a time 6 That which was commaunded vnder the law to be done to the priest that was vncleane in body or suspected to be a leaper that same must much more vnder the Gospell be done vnto the minister or other Church officer that hath sinned or is suspected to haue committed a great sinne But such a priest was to be separated from offring of sacrifices for a certaine time Therefore much more must the like be done to a Church officer in the like case Therefore if the Churche bee to compell a priuate man to doe his duetie if giue not holy things to doggs be vnderstood of them within the church if there be sinners that cannot with out offence be admitted to the Lords supper yet deserue not excommunication if for corporall vncleannes vnder the law they were to abstaine a certaine time and if