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
and ordering of euery particular Churche or generall Synode Therefore is our assertion true 10 That gouernement which the Apostles taught and planted is expressed in the word of God But the Apostles taught and planted pastours and teachers for instruction elders for ouersight and deacons to distribute and that vniformely in euery Churche as appeareth by their writinges and practises Therefore a certaine forme of gouernement is expressed in the worde 11 Euery lawfull office action in the building of the Churche is from heauen Matth. 21. 25. 26. Euery thing that is in the ordinarie building from heuen is reueled in the word Therfore euerye lawfull office and action is reuealed in the worde 12 If God continued in regarde of the substance the Church administration as wel as the things to be administred then is the forme of Discipline described in the word But the former is true as appeareth by the particulars for priests pastours for teaching Leuites or doctors of the law Teachers for rulers of the Synagogue Elders for Leuiticall lookers to the treasurie Deacons for the Sanedâ—rim the Eldershipp therefore the forme of gouernment is prescribed in the word 13 Euery wise king that is careful for his subiects setteth downe Lawes for the gouernment of the same and will haue them tyed to no other But Christ is such a king vnto his church Therefore hath he prescribed Lawes vnto his Church which none therein can alter or disobey and consequently the certaine forme of gouernment of the Church is described in the worde 14 That which the ministers must teach the people to obserue is set downe in the worde of god for they may teach nothing but that which is there Matth. 28. 20 But they are to teache them to obserue and be obedient vnto the particular forme of the Churche gouernement Therfore the particular forme is set downe in the word 15 Euery gouernment consisteth in the gouernours matter wherabout they are to be imployed and maner of doing it But in the word are described all these particulars as it is shewed in the 9. reason Therfore the word prescribeth a prescript forme of gouernment 16 The Christian religion shall finde that out of this Scripture rules of all doctrine haue sprong and that from hence doeth spring and hyther doth returne whatsoeuer the Ecclesiasticall Discipline doth containe 17 We may not giue our selues the libertie to bring in anye thing that other men bring of their will we haue the Apostles for authours whiche themselues brought nothing of their owne will but the Discipline which they receiued of Christe they deliuered saythfully to the people 18 It is adulterous it is sacriledgious whatsoeuer is ordayned by humane furie that the diuine disposition should be violated Therefore if Timothie was written vnto that he might be directed by the worde in disposing of the Churches if the Lawes of God onely being the housholder must be followed in the Churche his House if the word of God teache vs in euerye good way whereof the gouernement of the Church is one if God must be glorified in the ruling of his Church which cannot be but by obedience to his word if nothing be lawfull but that which iâ— of fayth warranted by the word if God haue shewed himselfe as carefull for his Church vnder the Gospell as vnder the law if Christ was as faythfull to giue direction as Moses if in the worde be described sufficient ministers ministeries to buylde vp the Churche if that gouernement which the Apostles taught and practized be in the worde if euery lawfull office and action in an ordinarie building be from heauen and reuealed thence by the worde if God continued the same forme in respect of the substance in the time of the Gospel that was vnder the law if euery wise carefull king doe set downe lawes for the direction of his subiectes if the Apostles haue taught vs to obey that which Christ commanded if both the gouernours matter of gouernment maner of doing it be set downe in the worde if all that pertayneth to Ecclesiasticall Discipline spring from the scriptures if wee may bring nothing into the Discipline of the Church but that which the Apostles haue deliuered vs lastly if that be adulterous sacriligious that is not according to the worde thâ—n it must needes followe that God doth describe perfectly vnto vs out of his worde that forme of gouernment which is lawfull and the officers that are to execute the same from the which it is not lawful for any Christian Church to swarue And contrariwise that is a most vntrue assertion to saye that the officers and offices are not particularly expressed but left to the discretion of the Church The reasons that they alleadge against this are in effect none their obiections to these reasons not worthy to be mentioned CHAP. 2. EVery officer in the Church must be placed in some calling warraunted by the worde of God and some congregation must haue neede of such a one before he be called to any function Wherein are these propositions 1 No calling is lawfull in the Churche but that whiche is directly warraunted out of the word vnto him that executeth it The BB. and their adherentes thinke otherwise as their practize in ordeyning Archbysh L. Byshops Deanes Archdeacons Chauncellors officialls c. doth plainly declare 2 The name and office of an Archb. is contrary to the word of God 3 No man may be ordeined vnto any office in the Church vntill there be such a place void as he is fit for T. C. 1. booke page 61. They thinke otherwise as their making of so many ministers at once proueth and as is holden VVhitgist page 222. 1 The first is prooued thus If Iohn was constrayned to prooue his ministerie out of the Scriptures when the Priests accused him then is no calling lawfull that hath not his warrant in the word for if any be priuiledged the extraordinarye ministers whereof he was one are specially excepted But he prooued his ministery by the word as appeareth by his aunswere vnto them in the 23. verse Therfore no calling is lawfull in the Church that hath not his warrant in the word 2 The callings vnder the Gospell must haue as good warrant as they had vnder the law because the light of the Gospell is at the least as cleare as that of the law But there was neuer any lawfull calling vnder the lawe excepting those that were by miraculous manner confirmed from heauen whiche had not his directe warrant out of the worde Therefore no calling is lawfull in the Churche whiche is not directly warranted in the word 3 If Corath Dathan and Abiram though they were Leuites were punished for that they had no warrant for that which they presumed to take in hande then is euerye lawfull calling both in generall warranted out of the worde particularly layde vppon the parties from the Lorde But the
to he is to be called T. C. 1. book page 38. Disci Ecclesiast fol. 46 They thinke one may do it as appeareth by the book of ordering c. VVhitgist page 134. 135. and their slight passing it ouer thorow the Archdeacons hands The former is prooued and the latter disprooued thus 1 Those that are to ordayne must haue particular knowledge of the parties to bee ordayned or else they breake the rule prescribed them 1. Tim. 5. 22 which cannot be without examination But the Eldership is to ordayneeuerye Churche officer as shall appeare in the Chap. of Ordination Therefore it belongeth to the Eldership to examine c. 2 The matter of greatest importance in the gouernement of the Churche must be done by the most able gouernours of the same The approouing or disproouing of Churche officers is the matter of greatest importance because the consequence of ruling well is the best or ill the worst and the Eldership is the Senate of most able gouernours in the Church as shall appear in the Chap. of Eldership Therefore the Eldership is to examine c. 3 The way whereby a mans insufficiencie is best espyed and his abilitie discerned is the fittest to examine them that are to be admitted But by the eldership consisting of diuers his insufficiencie is best espyed and his abilitie best discerned for the common prouerbe telleth vs that many eyes do see more then one Therefore it belongeth to the Eldership c. 4 They are to examine Church officers that are least subiect to be blinded with partiallitie But the Eldership is least subiect to partiallitie both for that they be many who are not so easily ouer ruled by affection or fauour as one as also and that especially for that it being the Lords owne ordinance as shall appeare we are to perswade our selues that his spirit shal guyde them Therefore it belongeth to the Eldership c. 5 The way that was vsed in the Apostles time in examining is of vs to be folowed vnles some reason out of the word to perswade the conscience can be alleadged to the contrary which none haue euer yet done But many vsed in the Apostles time to examine as appereth in chosing out one to be in the place of Iudas Act. 1. 22. 23. and fit men for Deacons Act. 6 5. wherof the gouernours especially were some for that they were to ordayn vpon knowledge as is said in the first reason Therefore it belongeth to the Eldership c. 6 They whose testimony the people may best credit are to examine them that are to be admitted But the people may best credite the iudgement of a company of able and sufficient men which the Eldershipp rightly established must needes be Therefore it belongeth to the Eldership c. 7 Examination belongeth vnto them which may most perswade the people of his sufficiency so procure gretest reuerence vnto him in his place But the examination by the Eldership is such Therefore it belongeth to the Eldership c. Therefore if they that are to ordain must examine if it be a matter of grerest waight in the gouernment of the Churche they the most able to dispatch it if by them his sufficiency or insufficiency be best found out if they be hardliest carried away with affection or parciallitie if the examination was suche in the Apostles time if the people may in reason giue most credit to the examination that is by such if that kinde of examination perswade the people best of his sufficiencie and procure him greatest reuerence in his place then must it needs folow that it pertaineth to the Eldership to examine those that are to bee admitted to any office in the Church There is nothing obiected against this that hath any shew of reason in it and therfore it were needles to set any thing downe CHAP. 6. BEfore consent be giuen to any man vnto any calling in the Churche it must appeare by sufficient tryall and due examination that he is quallified with those giftes that the worde of God requireth in one of that place Discipl Ecclesiast fol. 44. T. C. 2. booke 1. part page 368. and in many other places They gainsay this in two points first in mainteining their reading ministery secondly in gouerning the Church by their commissaries and officialls which both shal be ouerthrown if we prooue these two propositions following to be true by the worde of God No man ought to bee receiued vnto the ministery but such as be able to teache the trueth and conuince the gainsayers The Churche ought not to be gouerned by commissaries officialls and chauncellors 1 He that may be receiued into the ministery must be able to teach the people whatsoeuer Christe hath commaunded Matth. 28. 20. Onely he that is able to teache the trueth and conuince the gainsayers can teach the people whatsoeuer Christ hath commanded Therefore none must be receiued into the ministery but such as be able to teach c. 2 That which is to be done conditionally may not be done if that condition be not kept Men are to be receiued into the ministery conditionally that is if they bee vnreproâ—â—eable Tit. 1. 5. 6. Therefore if they be not such as bee there discribed they may not be receiued and consequently none may be receiued but such as be able to teach c. 3 That which cannot be done without the manifest brech of Gods commandement may not be done at all To receiue any that be not able to teach is a manifest breach of Gods coÌ„maundement 1. Tim. 3. 1. Tit. 1. 9. Therefore no man ought to be receiued into the ministerye that is not able to teach c. 4 They whome the Lorde refuseth to be his ministers may not be receiued into the ministery for the ministery being the Lords haruest we may admit none to labour therein but onely such as he hath giuen liking of by the rules of his worde The Lorde refuseth to be his ministers all those that cannot teach Hosea 4. 6. Therefore such as are not able to teache may not be receiued and consequently none may be receiued but those that be able to teach c. 5 He that may be admitted into the ministery must be able to deuide the word of God aright 2. Tim. 2. 15. Onely he that is able to teach and conuince the gainesayers can deuide the worde of God aright Therefore none may be admitted into the ministery but he that is able to teach c. 6 He that may bee admitted into the ministery must haue a treasury furnished with olde thinges and newe and must be able to bring it forth as occasion shal serue Matth. 13. 52. Onely hee that is able to teache c. is such a one Therefore onely he may be admitted c. 7 He that can espy the enemy and giue warning aforehand how to resist him may be receiued into the ministery Ezek. 33. 7. None can espy the enemie
A DEMONSTRATION OF the trueth of that Discipline which Christe hath prescribed in his worde for the gouernement of his Church in all times and places vntill the ende of the worlde ¶ Wherein are gathered into a plaine forme of reasoning the proofes thereof out of the scriptures the euidence of it by the light of reason rightly ruled and the testimonies that haue beene giuen therevnto by the course of the Churche certaine hundreths of yeares after the Apostles time and the generall consent of the Churches rightly reformed in these latter times according as they are alleaged and maintained in those seuerall bookes that haue bin written concerning the same MATTH 21. 38. The husbandmen said among themselues this is the heire come let vs kill him and let vs take his inheritaunce LVKE 19. 27. Those mine enemies which would not that I shoulde raigne ouer them bring hither and slea them before me ¶ TO THE SVPPOSED GOuernours of the Church of England the Archbyshops lord Byshops Archdeacons and the rest of that order MAnie and most euident haue our declarations bin concerning the truth of that gouerment which Christ hath prescribed in his word for the ruling of the Church which we haue manifested vnto you both by our writinges speches as occasion hath bin offered neuer hath any one of you taken in hand to saye any thing against it but it hath made his eyes to dazzle as the clearest sun-shining wherby he hath beene driuen to wander hyther and thyther groping for euasions and yet coulde not escape but hath fallen into infinite most monstrous absurdities and blasphemous assertions as by their writinges yet extant it may appeare so forcible is the trueth to amaze the gainesayers thereof and so pregnant is falsehood to beget and bring forth thousands of absurdities and euery one worse then other And will you still continue in your damnable and most deuellish course Haue you solde your selues vnto Sathan to fight for him vntill you be dampned in Hell with him Haue you morgaged the saluation of your soules bodies for the present fruition of your pompe and plesure is it because you see not what you should do It may be so for many are so blinde that they grope euen at noone day but me thinkes it can hardly be so vnlesse you be they that haue eyes and see not for the cause hath bene by the blessing of God so managed that many ploughmen artificers and children do see it and know it are able by the worde of God to iustifie it and condemne you to bee aduersaries vnto the gospell in resisting it But you think that gouernment not so needfull your fault but small if it be any in continuing your course begon The necessitie of the thing is many wayes apparant both in that it hath so plentiful warrant from Gods owne worde as the course of this booke doeth euidently declare and also in that the gospell can take no roote nor haue any free passage for want of it and the greatnes of your fault appeareth by this that in so doing you are the cause of all the ignorance Atheisme schismes treasons poperie and vngodlines that is to be founde in this land which we challenge to prooue to your faces if we may indifferently be heard and whereof in the meane while we will giue you a taste for the first it is cleere that you are the causers of that damnable ignoraunce wherein the people are so generally wrapped for that you haue from time to time stopped the streams of knowledge in those places where the Lord in mercie bestowed the same and in stead of able and painefull ministers haue pestered the Churche eyther with presumptuous proude persons that are esteemed learned and take no paines to bring the people vnto the knowledge of Iesus Christe or which is the greatest nomber such ignorant asses and filthy swine as are not worthy to liue in a well ordered common-wealth and that you are the cause of all atheisme it is plaine for one may as in deede many doe professe it and you saye nothing to him for it If the most filthy liuer will fawne vpon you and bribe your seruants you will not onely fauor him but assiste him against any godly minister or other but if any that feare God refuse to come vnder the leaste of your popish ceremonies he shal be molested till his pursse be empty or else by your tyrannous dealing hee haue made shipwrack of a good conscience And are not you the cause of all schismes that make a hotch-pot of true religion and poperye and so giue some an occasion to fal into this course and others into that And it is as cleare that you are so farre the cause of all treasons as without you they had not bin for if euery Church had had hir gouernement according to Christs institution our yong gentlemen and studentes had not bene for want of teaching and carefull ouersight made a prey vnto the seducers and consequently to those practises which haue broght the bodies of so manie vnto Tyborne and their soules into hell and who but you be the cause of poperye whilest you vse them so well let them doe what they list yea and keepe them in office and authoritie vnder you yea whiche more is giue them such offices as none that is not popish can execute I speake not of the ignorance which by your means raigneth euery wher which as they confes is the mother of their deuotion and you are the wretched fathers of that filthye mother whereby you muste needes bee grandfathers at the least to al kinde of popery And who can without blushing denie you to be the cause of al vngodlines seeing your gouernment is that which giueth leaue to a man to be any thing sauing a sound Christian For certainly it is more free in these dayes to be a papist anabaptist of the family of loue yea anye moste wicked one whatsoeuer then that which we should be and I could liue these twentie years any such in England yea in a Byshopps house it may be and neuer be much molested for it so true is that which you are charged with in a Dialogue lately come forth against you and since burned by you that you care for nothinge but the maintenaunce of your dignities be it to the damnation of your owne soules and infinit millions mo Enter therefore nowe at the last into the serious consideration of these things remember that one day you must be presented before the tribunall seat of Iesus Christ to be arraigned for all the soules that haue gone to hell seeing you will needes be the rulers of the Church since the gospel first appeared in this land then shall you not bee excused with this the Queene and Councell wil haue it so nor with that our state cannot beare it For it shal be sayde vnto you why do you not infourme them better of my will why taught you them not to
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
former is true as the historie teacheth vs Therefore must the latter needes be true also 4 That which giueth comfort vnto a man in the time of his troubles must haue a warraunt out of Gods worde But euerye lawfull calling giueth comfort vnto a man in the time of his troubles Therefore euery lawfull calling hath a warrant out of Gods word 5 That which helpeth Gods people forward in godlines must haue a warraunt out of Gods word for God hath promised a blessing to his owne ordinance onely But euery lawfull calling in the Churche helpeth Gods people forward in godlines Therefore euerie lawfull calling hath a warrant out of Gods word Therefore if Iohn did prooue his calling out of the Scriptures if euerye calling vnder the lawe was warraunted out of the Scriptures if Corath c. were punnished for enterprising that which they had no warrant for out of the Scriptures if comfort in troubles commeth onely from the Scriptures and lastly if euery helpe to godlines is warraunted in the Scriptures then c. They confesse all these reasons to be true but do denie that the Archbish. L. B. c. be distinct ministers from others VVhigift page 303. which we holde T. C. 1. booke page 438 prooue it thus 1 Those thinges that haue diuers efficient causes are diuers Our BB. and the ministers of the worde haue diuers efficient causes for the one is the ordinance of God the other the constitution of humane pollicie as themselues doe confesse Therefore they are distinct ministers from others 2 A diuers forme maketh diuers things the minister◠of the word and the L. Byshops haue diuers formes for their ordination euen in the Church of England is diuers seeing one L. B. may ordaine a minister But there must bee three to ordaine one of them Therefore they are distinct ministers 3 Members of one diuision are distincte one from another the L. BB. and ordinarie ministers bee members of one diuision for vsually the ministers be diuided into the rulers them that are to be ruled therefore they are distinct ministers 4 The things that haue diuers effects are diuers in them-selues one from another the L. BB. and other ministers haue diuers effects for the one effecteth rule and gouernement the other subiection and obedience Therfore they are diuers and distinct ministers 5 They that be imploied about diuers things are diuers one from another The L. Bb. and the ordinary ministers be imployed about diuers things for the one is exercised in generall viewe of many congregations and the other in the particular direction of one Therfore they be distinct ministers 6 That which is perpetuall and that which may be taken away by men are distinct one frō another The office of the minister is perpetuall Ephes. 4. 13. and the Bb. may be taken away as themselues do confesse Therefore they are diuers and distinct ministers Therefore if the ministers of the worde and L. Bb. proceed from diuers causes if they haue their being by diuers formes if they be members of one diuision which in nature cannot be one if they produce diuers effectes if they be exercized about diuers subiectes lastly if the one be perpetuall and the other but for a time then must it needes followe that they are diuers distinct ministers one from another The name of an Archb. and also the office that he executeth is contrary to the vvord of God First the reasons that prooue it vnlawfull to giue the name vnto any man in the Churche are these 1 No man may haue the name giuen him which is proper to our Sauiour Iesus Christe But the name of Archb. is proper vnto our Sauiour Iesus Christe as appeareth in the places quoted Therfore no man may haue the name of Archb. giuen vnto him 2 If the name Pope be therefore odious because of that Antichrist who is intituled therwith then must also the name of Archb. when it is ascribed vnto any mortal man forsomuch as it is the title of a speciall member of that kingdom of Antichrist But the former is true euen by their owne confession VVhitgift page 300. Therefore must the latter be true also But they obiect diuers things against this for the proouing of the name Archb. to bee lawfully giuen vnto some men which together with their answers do briefly follow 1 Obiection Clemens aloweth of those names as Polydor reporteth lib. 4. cap. 12. Ansvvere Polydor is but the reporter and M. Iewell hath prooued euidently against Harding that Clemens is countefeite and worthy of no credite 2 Obiection Erasmus sayth that Titus was an Archbishop Ansvvere He spake as the times were wherein he liued but that prooueth not that he helde him one in deed no more then our naming of the Archb. of Canterburye when we speake of him prooueth that we like and allow his authoritie 3 Obiection Anacletus sayth that Iames was the first Archb. of Ierusalem Ansvvere He is forged as our aunswers to the papists haue shewed but a witnes of better credit calleth him onely a bishop Euseb. lib. 2. cap. 23. and Simon bishop after him lib. 3. cap. 22. Iraeneus saith lib. 4. cap. 63. that the Apostles ordayned bishops euery where making no mention of Archb. 4 Obiection The Councell of Nice Canon 6. mentioneth a Metropolitan bishop Ansvvere That prooueth nothing for it was onely as much as to say the Bish. of the chiefe Citie Secondly the reasons that prooue the office of the Archb. vnlawfull be these 1 Euery ministery that is lawful must be of God The office of the Archb. is not of God for that he is not described in the worde and themselues confesse that he is of humane pollicie Therefore the office of the Archb. is vnlawfull 2 That ministery whose original is vnknown hath no warrant from Gods worde and consequently is vnlawfull The original of the Arch. is vnknowne as they confesse VVhitgift page 351. Therefore it is vnlawfull 3 That office which is needles in the church is also vnlawful to be exercised in the same The office of the Archb. is needlesse for the ministery is perfect without it as the Apostle prooueth Ephes. 4. 13. Therefore the office of an Archb. is vnlawfull 4 If all the giftes needful for the perfecting of the Church be appropriated vnto other ministeries then is his ministery vnlawful But al the needful gifts are appropriated vnto pastors doctors elders deacons whereof he is none Therefore his office is vnlawful 5 That office is vnlawful which none may lawfully giue But none may lawfully bestowe the office of an Archb. because none can giue any newe giftes to adorne him withall Therefore his office is vnlawfull This reason being vsed of all sounde diuines against the pope is of the same valewe against the Archb. 6 If the office of an Archb. be lawfull then it is eyther in respect of his excellencie aboue other men or the place
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
Churche one is intituled let him there remaine 8 He complaineth that ministers were ordayned being chosen by no Churche and so went here and there hauing no certaine place 9 That action which neuer is read to be practized but by idolators is vnlawfull To haue wandring officers is onely found to be in idolaters as appeareth Iudg. 17. 8. Therefore it is vnlawfull Therefore if the Apostles ordayned not Mathias vntill the place was voide if in planting of Churches they euer alotted officers to their proper places if minister and ministery be of one beginning continuance and ending if it be with a minister and his ministery as with a shepheard and his flocke that he cannot be the one but in respect of hauing the other if it be vnlawfull to transgresse the precepts and practize of the Apostles if no minister in the Church be ordained at randone if the ordination that is without a title be voyde if Ierome complayned of it as a great faulte in his time if no example be founde of it but in Idolaters then must it needs follow that to ordayne any Church officer vntill there be such a place voyd as he is fit for is vtterly vnlawfull so the Bb. making of many ministers at once and licencing of wandring preachers is contrary to the word of God They will haue some thing to saye for euery action they doe be it neuer so shamefull that which they alleage for this is that Paule and Barnabas did wander The Apostles office and so the Euangelistes as assistants vnto them was to prech the word and plant Churches in euery part of the world but the order that they left is a president for vs which is that euery Church haue their proper officers and that there be no other elsewhere to be found CHAP. 3. EVery Church-officer ought to execute the office committed vnto him with all faythfull diligence and consequently be continually resident vppon his charge T. C. booke 1. page 65. They deny not the proposition but the consequent that is inferred vpon it as appeareth by their writinges VVhitgist page 246. and by their dayly practize in giuing diâ—pensations for many benefices The reasons we alleadge to prooue the necessitie of perpetuall residence and the vnlawfulnes of nonresidence be these that follow 1 A shepheard hath a flocke to the ende to feed it continually The minister is a shepherd and his charge a flocke Therefore he ought to feede it continually and consequently to be perpetually resident for how can he feed them from whom he is absent 2 Where God doth place anye man there his continuall trauaile is needfull for God is most wise in disposing euery thing But God placeth euery right minister ouer that people which is his charge Therefore his continuall trauaile is needfull there and consequently he may not discontinue 3 Flockes that are in danger are by carefull shepeards watched night and day Luk. 2. 8. Euery congregation is a flocke in daunger for the enemie goeth about like a roaring lyon 1. Pet. 5. 8. and soweth tares whilest men sleepe Math. 13. 25. Therefore euery congregation is to bee watched night and day by the minister therof and consenquently he may not be non-resident 4 If his dutie to them requireth so muche trauayle as may continually set him on worâ—â— then may he not be nonresident But it is euident that it doth so to all them that eyther know by the worde of God what studie prayer doctrine exhortation c. be required of him or maketh anye conscience of giuing account for the souls committed to their charge Therfore may not they be nonresident 5 If the minister cannot apply himself fruitfully to the capacitie of his people vnlesse hee haue particular knowledge of their disposition and capacitie then is it not lawfull for him to be nonresident for by continuall residence among them he may knowe them and not else But the former is true as the small knowledge that the people get by generall teaching doth euidently declare Therfore it is not lawful for him to be nonresident 6 If the ministers of the Gospell be as narrowly tyed to their charges as the priests vnder the law then may they not be nonresident For they were alwayes readie in the Temple to answere the doubts 1. Sam. 1. 9 But it is clear that they are because men are now as hardly trayned vnto godlines and the enemie is as wrathfull as he was then Therefore they may not be nonresident 7 If the minister must be an example to his people then must he be daily present with theÌ„ that they may beholde him But the former is true 1. Tim. 4. 12. Therfore is the latter true also 8 He whom the sheepe are to follow in and out and must knowe by the voyce ought to bee continually among them A good minister of the worde is such a one Iohn 10. 4. Therefore he must be resident among them 9 None can be alwayes readie to feede his flocke that is absent from it Euerye minister must be alwayes readie to feede his flocke because it dependeth vpon him 1. Pet. 5. 2. Therefore euery minister is to bee resident with his flocke 10 Hee that must take heede to his flocke watch ouer it and feed it must be resident continually with it Euery minister must do so Act. 20. 28. Therefore c. 11 If Satan be the cause of nonresidence theÌ„ is it vtterly vnlawfull But Satan is the cause of it 1. thes 2. 17. 18. Therfore it is vtterly vnlawful 12 That which abridgeth the loue of God to his people and comfort to the minister that same is vnlawfull But not to be resident doth both Therefore it is vnlawfull 13 That which hindreth the louing familiarity that shoulde be betwixt the minister and his people that same is vnlawfull But nonresidence doth so for it maketh them strange one to another and argueth small loue in him towards them Therefore it is vnlawfull 14 To be absent from them that haue interest in vs and continuall need of vs is vnlawful which we can see to be true in our seruants c But the congregation hath an interest in the minister and continuall neede of him Therefore it is vnlawfull for him to bee absent from them 15 If the priests might not dwell farre from the temple then may not ministers be nonresident But the former is true as appeareth by this that they had houses buylded close to the Temple 1. Chron. 28. 13. Therefore the latter is true also seeing the residence of the one is as needfull as the other as appeareth in the sixt reason 16 Let no Clarke be placed in two charges for it is filthie merchaundize and no man can serue two masters and euerye one must tary in that place wherevnto he is called 17 Damasâ—us compareth them that set ouer their charges to others to harlots that put out their children that they may giue themselues
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
and giue warning aforehande howe to resist him but he that is able to teach c. Therefore none may be admitted into the ministery but he that is able to teach c. 8 He that leadeth himselfe and his people into hel may not be admitted into the ministery He that is not able to teache and conuince the gainsayer leadeth himselfe and his people into hell Matth. 15. 14. Therefore he that is not able to teache c. may not be admitted into the ministery 9 Hee that preacheth not but holdeth his peace murdereth 10 Hee that preacheth not is not sent and so he begetteth no fayth in man 11 In that S. Paule requireth that a byshop should be wise he barreth those that vnder the name of simplicitye excuse the follye of ministers 12 We condemne all vnmeet ministers not endued with gifts necessary for a shepherd that should seed his flocke Therfore if a minister must teache vnto his people all that Christe hath commaunded if none may be made ministers but conditionally if they be quallified with gifts meete for the same if vnpreaching ministers cannot be made without the manifest breach of the commaundement of God if they may not bee made ministers whom the Lord refuseth to haue if euery minister must haue a treasurie well furnished and be able to bring forth of it when need requireth if euery minister must haue skill to see the enemie and to giue warning aforehand how to resist him if vnlearned ministers draw their people to hell after them if he that preacheth not be a murtherer if he be not sent so doe no good if he be barred from the ministery lastly if he be condemned as not to be in such a place then must it needes followe that none may be receiued into the ministery but such as be able to teach the trueth and to conuince the gainsayer Many are the arguments that be alleaged to this purpose and many moe may be alleadged for the whole course of the scriptures tende therevnto the testimony of all sorts of writers is very plentifull for this purpose yea of the very Canon law as the authour of the Abstracte hath learnedly prooued and yet doe not our prelates rest in the same but haue sett themselues though in a silly maner against it in this sort that followeth 1 Obiection There must bee reading in the Church therefore a reading ministery VVhitgift page 252. Ansvvere By that reason we must haue an officer for euery particular action for there must be breaking of bread in the Church and powring of water but it followeth not that therefore there must bee one whose office must bee onely to breake bread or to powre water 2 Obiection It is better to haue readers then none for preachers cannot be had for euerye congregation Ansvvere It is not better for if they had non they would seek for him that they should haue whereas nowe they that haue a reader onely thinke themselues in case good inough but if there be such want of prechers why are so many of the most diligent and able ones turned out 3 Obiection It is impossible to haue prechers euery where and suche as can be had must bee taken Ansvvere Sometimes you say all is well and is it now impossible that our state shoulde obey the Lordes ordinance this is the greatest disgrace to it that can be and yet iâ— followeth not for no necessitie may warrant vs to violate the decrees of the highest 4 Obiection It were vncharitablenes to turne them out that be bare readers for so they their wiues and children might beg Ansvvere This is to sell mens souls for morsels of bread shall we rather feare the begging of 3. or 4. then the damnation of 1000. but they may bee otherwayes prouided for they neede not beg many of them may returne to their occupations againe So that al these obiections notwithstanding the conclusion remaineth sure which is grounded vpon so many certaine and vnmooueable foundations The Churche ought not to be gouerned by Commissaries and officialls and Chauncellors 1 They which are no Elders of the Church haue nothing to do in the gouernement of the same 1. Tim 5. 17. These chauncellors commissaries officialls are no Elders in the Church whether we expound Elder for a minister and him also that is assistant vnto the minister in ouerseeing the Churche or for a minister onely as they do for none of them be ministers and if they be they doe not rule in this respect that they are ministers Therefore the Churche ought not to be gouerned by them 2 They that must gouerne the Churche of God must haue a warraunt for their so doing from Iesus Christ the head of the Church But Chauncellors c. haue no warraunt so to doe from Iesus Christe the heade of the Churche Therefore the Church ought not to be gouerned by them 3 Those whose names offices and practize be deriued from Antichrist may haue nothing to do in the gouernement of the Churche for who will suffer his wife to be gouerned by the Master of a brothelhouse But the names offices and practize of Chauncellors officialls and commissaries be such which is playne by this that they haue their grounde in that filthie dunghill the cannon law Therefore they may haue nothing to do in the gouernement of the Church 4 They that being iuferiours doe proudly tyrannize ouer their superiours ought not to rule the Church of God for it is meet it should be ruled by modest humble and orderly men But such are they for being inferiors to the ministers of the word as our aduersaries doe confesse and is plaine also by the cannon lawe they crow ouer theÌ„ as if they wer their slaues and if they doe not so they can doe nothing Therefore they ought not to rule the Churche of God 5 They that liue by the faultes of men are not fit to rule the Church of God for they wiâ—â— rather increase offences that their gayne may increase then orderly lessen them as experience also prooueth But suche are all Chauncellors commissaries and officials Therefore they ought not to rule the Church of God Therefore if chauncellors commissaries officialls be no Elders of the Churche if they haue no warraunt from Iesus Christe the head of the Church if their names offices and practize be deriued from Antichrist if their office compel them being inferiors to tyrannize ouer their superiours if they liue onely by the faults and offences of men then it must needs followe that the Churche of God ought not to be gouerned by them CHAP. 7. EVery officer of the Church must be ordayned by the laying on of the handes of the Eldershipp T. C. 2. booke 1. part page 274. Discip. Ecclesiast fol. 53. They say it ought to be done by the bishopp alone VVhitgift page 196. their dayly practize doth likewise shew it The former is prooued and the latter disprooued by these
reasons following 1 As Church officers were ordayned in the Apostles time so must they be continually for they did lay the plot according wherevnto the Churche must be built vnto the ende but they were ordayned in the Apostles time by the laying on of the hands of the Eldership Act. 6. 6. 13. 3. Therefore the Churche officers must be ordayned by laying on of the handes of the Eldership 2 Churche officers must bee ordayned by them that haue warrant from the worde to assure the parties ordayned that they are called of God Onely the Eldership hath suche a warrant 1. Tim. 4. 14. Therefore they ought to bee ordayned by the Eldership 3 Many of the sentences alleadged before out of Councells Emperors lawes histories sound writers both olde and newe for election not to be by one but by diuers speake also of ordination and so are forcible to this purpose 4 Euagrius came to the office of a Bishopp vnlawfully because onely Paulmus ordayned him contrary to the tenure of many Cannons which prouide that they should not be ordayned but by all the Bishops of the prouince or at the least by three 5 When a Bishop is to be ordayned c. one bishop shal pronounce the blessing and the rest of the bishops with the Elders present shall all lay on their hands 6 When a bishopp was to be ordayned the bishops adioyning did ordayne him Therefore if Church officers were ordained in the Apostles time not by one but by the Eldershipp consisting of many if they be to ordayne that haue warrant out of the worde to assure the parties ordayned that they are called of God if ordination by one bishop be vnlawfull and contrary to many canons of Councells if the bishops and Elders were to laye on their hands lastly if the bishops adioyning were to ordayne then must it needes followe that Church officers are not to be ordained by one man but by the laying on of the handes of the Eldership But they fight hard against this because it striketh at a maine pillar of their kingdome their chiefe grounds be these 1 Obiection Paule and Barnabas ordayned Elders where is no mention of any Eldership Ansvvere They are said to ordaine because they being the chiefe procured it so is Ioshua 5. 3. saide to circumcise which was the Leuites office so say we the Queene hath made a lawe and yet not she alone maketh any 2 Obiection Though it were so then yet is it not so required nowe no more then the communitie in the Apostles time Ansvvere There was no more communitie then for they that thinke otherwise are in that point Anabaptists then is to be required now so that instance maketh for vs. 3 Obiection Examples are no general rules to be followed Ansvvere Examples not contrarying anye rule or reason of the Scripture be to be followed as if they were commaundementes so that notwithstanding any thing aledged to the contrary it remaineth vpon the former groundes most stedfast that it belongeth to the Eldership to ordaine those Churche officers that are to be imployed in the publike seruice of God CHAP. 8. THe ordaining of Churche officers must be done with humble prayer of the Eldership and the congregation Discipl Ecclesiast fol 50. Their vnreuerent beginning proceedding therewith in a corner is contrary to this which is condemned by the proofe of our assertion by these reasons 1 We are to behaue our selues in these actions as they by whom we haue direction to doe them haue set vs an example But the Apostles and Elders when they ordayned Church officers did alwayes commende the action to God by prayer together with those congregations ouer which they placed them Act. 6. 6. 14. 23. Therefore the ordeyning of Churche officers must be done by humble prayer of the Eldership and congregation 2 The greater the action is that is in hand the more carefull must they be that haue it in hand to humble themselues by prayer for the Lords assistance therein But the ordeyning of Churche officers is an action of most weightie importance Therefore they that haue it in hand which be the Eldershipp to ordayne him congregation to receiue him ought to humble themselues in earnest prayer before hand 3 They that shall haue part in the comfort or discomfort of the action are to ioyne together in prayer vnto God for the better euent and against the worse But the Eldershipp and people shall both haue part in the euent of the action Therefore they are to ioyne together in humble prayer before hand c. CHAP. 9. CHurche officers must be ordayned by laying on of hands in this they agree with vs concerning the ceremonie it selfe albeit neyther in the parties by whome nor on whome it must be conferred The profit of this ceremonie appeareth in the reasons following 1 That which stirreth vp euerye partie to pray with more feruencie is profitable to be vsed But such is this ceremonie for it affecteth the ordeyners when they feele him for whom they pray and the ordeyned when he feeleth a calling and charge from God as it were sensiblie comming vpon him and the congregation when they see him seperated from the rest by whome they shall reape muche comfort or griefe Therefore the vse of it is very profitable 2 That which helpeth forward the party ordained in his care to walke with a good conscience in his calling is profitable to be vsed Such is the imposition of hands for both it declareth vnto him that he is separated of God for that purpose also giueth him hope that his hand who allotted him therevnto will alwayes assist him in the course of that calling Therefore it is of a profitable vse 3 That which worketh a more acknowledgment of Gods ordinance in the heartes of the people is profitable to be vsed Such is the laying on of handes for it declareth vnto them that the Lorde hath placed him in that calling ouer them Therefore it is profitable to bee vsed Therefore seeing the ceremonie of layinge on handes is forcible to increase the feruencie of euery partie when they pray seeing it assureth the calling to the partie ordayned and giueth him an argument of good hope for the blessing of God vppon him in the course of the same and seeing it procureth a more perswasion in the people that he is allotted vnto them from the Lord himselfe it is euident that it is not a vaine and idle ceremonie as manie do imagine but of good and profitable vse in al ordinations CHAP. 10. THe Lord hath ordayned that there should be one byshop or pastor at the least president ouer euery congregation who are of equall authoritie in their seuerall charges in the generall gouernement of the Churche T. C. 1. booke page 22. 2. booke 1. part page 515. They maintaine contrary vnto this these two 1 That one may haue two or mo chardges and be absent from them as their
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
of like nature if we iustly reprooue the papists for their two swordes if a magistrate may not preach if they may not meddle with worldly offices nor be tutors to Orphans but attend only vnto the ministery of the word if they may neither vsurpe nor take being offered any ciuill-office if they be to be distinguished to seuerall persons or els one hindereth the other lastly if none be able to execute both then must it needs follow that Ecclesiasticall officers may not beare ciuill offices and consequently the office of the Church-gouernment is meere ecclesiasticall Their obiections hereunto be these 1 Obiection It countenanceth and maintayneth religion to haue ciuill authoritie Ansvvere It is in deed the papists reason for their two swordes which M. Caluin confuteth Institut booke 4. cap. 11. sect 9. 2 Obiection It is good to punishe vice by corporall punishment that Gods word may be the better obeyed Ansvvere It is good to preach Gods word to men that they may obey their prince for conscience sake may the magistrate therefore preach wee may not doe euerye thing that is good but onely that which is agreeable to our callings 3 Obiection Eli and Samuel were both priests and Iudges Ansvvere They were extraordinary for God separated those two offices in Moses and gaue the one vnto Aaron and so was Eliahs killing of the false prophets and Christes whipping of the buyers and sellers out of the Temple 4 Obiection Peter killed Ananias therefore â—B may haue prisons Ansvvere It was by his worde onely and not by anye ciuill punishment if they can doe the like Peters example will serue their turnes if not then must it be with the former extraordinarie CHAP. 16. THe placing and displacing of Church-officers appertaineth vnto the Eldership This is prooued in the 7. chap. and their obiections are there aunswered for the first part which is the placing but the latter part is to be cleared by some mo reasons because the BB. do displace the best ministers at their plesure which is proued to be a most wicked action by these resons 1 Those that are called vnto the ministery by the Lord from heauen and outwardly by the meanes of men so long as they are blameles in doctrine and conuersation 1. Tim. 3. 10. cannot be displaced without hainous wikednes against the manifest will of God But suche are the ministers that the BB. do daily displace as they coÌ„fesse themselues when euen in their sermons they iustifie their doctrine in saying that they differ onely in outward rites and as their greatest enemies will saye when they are asked of such mens liues Therefore they cannot be displaced without great wickednes 2 Those that are carefull to discharge the dutie of Gods ministers both in teaching and giuing example to their flockes cannot be displaced without great impietie Such are these ministers that are daily displaced as appeareth by this that they preache more diligently then any other and that they followe not the course of the worlde in adding liuing vnto liuing but many of them being as worthy for their giftes as the worthiest liue poorely rather then they will want the comfort of a good conscience Therefore they cannot be put to silence without great sinne 3 To depriue Gods people of their spirituall comfort is a grieuous and horrible wickednes To put such to silence as are before mentioned is to depriue Gods people of their spirituall coÌ„fort which if any man will denie all the godly where such a one dwelleth shall tell him hee lyeth Therefore to displace such ministers is a haynous and horrible wickednes 4 That which giueth occasion to the weake to stumble and fall away from the Gospell is a haynous and horrible sinne But such is the displacing of those ministers as appeareth by this that many doubt whether that which he hath taught be true whom the professors of the gospell do displace and by this that many who had made good beginnings by the discontinuance of their teachers doe fall away Therefore to displace those ministers is a haynous and horrible sinne 5 Those whose labours God doth blesse can not be displaced without fighting against God and consequently great impietie But such are these ministers that the BB. doe dayly displace as all that loue the Gospell in euery countrye can witnes Therfore to displace them is great impiety 6 That action which giueth the common enemy iust cause to reioyce and hope to get the victory is a haynous and horrible offence But such is the displacing of those ministers as appeareth in euery country where such ministers are displaced and such enemies do dwell Therfore to displace such is a haynous and horrible offence 7 That action that causeth the doers therof to be esteemed enemies to the gospell must needes be a haynous sinne But such is the putting of those ministers to silence for it maketh the people that haue any loue to religion think that they are not of God in so doing for say they he that loueth Christ cannot crosse the course of the Gospel as these men doe Therefore the displacing of them is a haynous sinne 8 That which letteth in more wickednes at once then the diligent preaching of the worde could driue out in diuers yeeres must needs be a haynous sinne but suche is the displacing of these ministers for prophaning of the Saboth and all disorder commeth into a congregation the same day that such a minister that hath long labored against it is displaced as experience in suche places prooueth Therefore to displace such ministers is a haynous sinne 9 That which interrupteth the course of the Gospell without warraunt eyther from Gods word or the lawes of the land is a haynous and horrible sinne Such is the displacing of those ministers as is proued in al the writings on our side lastly in the answere to D. Bridges therfore to displace such ministers is a haynous horrible sinne Therefore if the ministers that bee vsually displaced be called of God if they discharge the dutie of good ministers both in doctrine and life if the displacing of them bee to depriue Gods people of their spiritual comfort if it giue occasion to some to doubt of the Gospel and to fall away if God giue a blessing vnto their labours if the displacing of them giue the enemy matter to reioyce and hope to ouercome if it cause the displacers to be esteemed enemies to the Gospell if it let in more wickednesse in one day then preaching can throwe out in many yeeres if it interrupt the course of the gospell without warrant eyther from the word of God or lawes of the land then must it needs follow that the displacing of those ministers is a most haynous and horrible sinne against the Lord. CHAP. 17. THe Eldership is to admonishe euery one by whome offence appeareth vnto them to grow in the Church There is no question between vs about admonition it selfe but this they deny that
the Church can not without great offence suffer him that hath committed an open sinne though he repent or that is vehemently suspected of a notorious sinne continue in the execution of his office vntil the congregation be satisfied Lastly if the priest that was vncleane or suspected of leprosie might not offer sacrifices then is it plaine that both the separation of some men from the Lords supper and other from the execution of their publik function for a time is a thing warranted by the word of God The latter part which is that this kind of suspention hath a profitable vse in the church of God is thus prooued 1 That whiche keepeth the godly in more carefull obedience and keepeth in the hypocrites that they breake not out is very profitable for the Church of God But such is the vse of the separation from the Lordes supper and from executing publike function in the church Therefore it is profitable in the church of God 2 That which remooueth euen the appearance of offence from the Churche of God is very profitable for the same But such is the separation Therefore it is profitable for the Church of God 3 That which declareth vnto the world that the Church of God is carefull to practize that which it professeth is very profitable But such is this separation for it sheweth that they cannot away with vngodly life no not among theÌ„selues Therefore it is profitable for the church of God 4 That which giueth occasion to the church to be exercised in the actions of religion with more sound comfort is profitable for the same â—ut such is this separation for euery one shall see thereby the vnworthy for whose sakes God might be angrie with them all Iosh. 7. 11. weeded from among them Therefore it is profitable for the Church of God 5 That whiche is a speciall meanes to procure the Lord in mercie to continue his word vnto his Church is profitable for the same such is this seperation for it is a notable meanes to keepe men in obedience to that which they professe Therfore it is profitable for the churh of God Therefore if separation of the knowne or suspected sinner from the Lords supper such a church officer from the execution of his publike function doe keepe men in obedience that be godly and restrayneth hypocrites from outrage if it remooue the very appearance of euil if it let the world see that the Churche laboureth to practize that which it doth professe if it make euerye member of the Churche to be exercized in the actions of religion with greater comfort lastly if it be a special mean to procure the Lord in mercie to continue his word then must it needs follow that it is of very profitable vse vnto the Church of God CHAP. 19. WHen neyther admonition nor suspention will serue to reclaym the offender but that it doth appeare that he abydeth in impenitencie and is incorrigible the Eldership after mature deliberation and commending of the party vnto the prayers of the Churche hee yet remaining obstinate is to proceed to excommunication which containeth these propositions in question betwixt vs and the BB. 1 It may not be done but vpon great and vvayghtie occasion 2 It may not be done by any one man but by the Eldership the vvhole Church consenting therevnto The former is holden by vs T. C. 1. book pag 183. Discipl Eccles. 130. and denied by them in their practize that send it out many times for not paying of sixe pence But our assertion is thus prooued and their godlesse practize disprooued 1 That which Christ hath ordayned for the last remedie against sinne and onely to be vsed when neyther admonition reprehension nor separation from the externall communion of the saynts for a time will serue that same is not to be vsed but vpon great extremitie But such is excommunication as appeareth Math. 18. 15. Therefore it may not be vsed but vppon most wayghtie occasion that is in the case onely of extremitie when no other meanes will serue the turne 2 That whiche cutteth a man of from the Church of God and giueth him ouer vnto Satan as one in a desperate case that same may not be vsed but in greatest extremitie But such is excommunication being vsed according as God hath left it vnto his Churche 1. Cor. 5. 5. Therefore it may not bee vsed but in greatest extremitie 3 That which a man will doe in the cutting off of his hand or his foote that same must the Church doe in excommunication for it is the cutting off of a member But a man will trie all other wayes and will neuer cut of his hande or his foote vntill he see it incurable and ready to infect the other parts of his bodie Therefore excommunication may not be vsed but in case of greatest extremitie 4 That which is contrary to naturall affection and worketh that whiche a louing heart doth tremble to thinke of that same may not be done but in greatest extremitie But such is the excommunication for it depriueth the party excommunicated of our loue and throweth him into the most wretched case that can befall vnto man in this life Therefore it may not be done but in cases of greatest extremity Therefore if excommunication be ordained of Christe as a remedie onely when all other helpes will not serue if it cut the partie from Gods Churche and giue him ouer vnto Satan if it must be proceeded vnto as a man doth to the cutting off of his hand or foote lastly if it be a worke contrary vnto the naturall affection of man effecteth that which a louing hart doth tremble to think vpon then must it needs follow that it is to be proceeded vnto only in the cases of greatest extremitie after that all other meanes haue bene vsed and do appeare not to preuaile The latter poynt which is that excommunication may not be done by one man but by the Eldership the whole Church consenting therevnto is holden by vs T. C. booke 1. page 183. Discipl Ecclesiast 130. c. and denyed by them VVhitgift page 662. and their continuall practise But our assertion is thus proued and their opinion and practize founde to be â—rroneous and vngodly 1 That which Christ commanded to be done by the Church may not be done by one man vnles you take my L. Grace for the Churche as VVhitgifte doth page 662. which needeth no confutation But Christe commanded that excommunication should be done by the church Matth. 18. 15. Therefore it may not be done by one man 2 That which Paule enioyned the Churche when they were met together to doe may not be done by one man But he commanded them to excommunicate the incestuous person wheÌ„ they were met together 1. Cor. 5. 5. Therefore it may not be done by one man 3 That which hath need of greatest aduice and greatest authority may not be done by one man But
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.
a contention Testimonies of gennerall Councells 14 It is meete that you should haue power both to choose and to giue their names that are worthy to be among the cleargie and to do all things absolutely according to the lawes decrees of the Church and if it happen any to dye in the Church then those which were last taken are to be promoted to the honor of him that is dead if they be worthy and if the people choose them 15 Let the people choose and the Byshopp approoue and seale vp the election with them 16 In an Epistle to Damasâ—us Ambrose c. sayth we haue ordayned Nectarius Bishopp of Constantinople c. the whole citie decreeing the same and Flauianus was appoynted Bishop of Antioch the whole citie appoynting him 17 When he hath bin examined in all these and found fully instructed then let him be ordayned Bishop by the common consent of the Clarkes and lay people 18 Let not him be counted a prieste in the Church whom the cleargie and people of that citie where he is do not choose 19 If any Bishop after the death of his predecessor be chosen of any but of the Bishops of the same prouince and of the cleargie and citizens let another be chosen and if it be otherwise let the ordination be void and of none effecte Testimonies out of the Emperors lavves 20 Following the doctrine of the holy Apostles c. we ordayne that as oft as it shall fall out that the ministers place shal be voyde in any citie that voyces be giuen of the inhabiters of that citie that hee of three whiche for their right fayth holines of life and other things are most approoued be chosen to the Bishopprick which is most meete of them 21 Being not ignoraunt of the holy canons that the holy Churche should vse her honour the more freely we assent vnto the ecclesiasticall order that the Bishops be chosen by the election of the cleargie and people 22 He decreed that he should be Bishop of Rome whome all the people of Rome shoulde consent to choose 23 Lodouicke the second commaunded by his letters the Romanes to choose their owne Bishopp not looking for other mens voyces which being straungers coulde not so well tell what was done in the common-wealth where they were strangers and that it appertayned to the citizens 24 Let the people sayth Otho the Emperor choose and I will approoue it The testimonies of the nevve vvriters 25 The newe writers as Muscuâ—us in his Common places in the title of Magistrats Bullinger vpon 1. Tim. 4. Calume Institut booke 4. chap. 3. sect 15. Harmon confes Heluet. cap. 18. many others are on our side in this behalfe 26 If there bee none that write against it but the papists and no arguments vsed against it but those which be borrowed out of the popish writers then doth it belong to the Church to choose their owne Church officers But the former is true as all that doe read them that write of this argument do knowe and as is manifest by comparing Pighius Hosius c. with VVhitgift Therefore the latter is true also Therefore seeing the interest of the Church in choosing of their Church officers is grounded vpon the word of God both in commaundement and continuall practize both in the olde and newe Testament seeing it is warranted by the light of common reason seeing it is commended vnto vs by the manifold practize of all ancient times so long as any sinceritie remayned not onely in the time of persecution but also of peace seeing it hath beene confirmed by so many generall Councels and ratified by the decrees of so many Emperors seing it hath such a cloude of witnesses both of ancient and latter times of the best approoued writers seeing none doe set themselues against it but the papistes or they that invade it onely with the same weapons that are fetched out of the popes Armory it must needs follow that it belongeth vnto the Churche to choose their Churche officers and that the taking away of this freedom abridgeth the libertie that Christ hath endowed his Churche withall and bringeth her into great bondage as Musculus truely affirmeth Their obiections against those things are these 1 Obiection They were then vnder the crosse few in number and therfore it was easily knowen who were fit Ansvvere The Gospell was dispersed thorow out all Asia Affrica and much of Europe and they could lesse keepe together or meete and therefore that maketh rather for vs. 2 Obiection Wee haue many hypocrites to whome it were daungerous to committ suche waightie actions Ansvvere It is true that we haue many but it is a principle in hypocrisie to be forwardst in such publike actions that they may get fame thereby 3 Obiection They had knowledge to doe it but our people be ignoranteâ— Ansvvere We should also finde our people to haue knowledge if they had teaching but howsoeuer they choose they cannot haue worse then ordinarily are chosen by the â—ishops and patrons 4 Obiection The Church was not then established Ansvvere That is vntrue for though it wanted the helpe of Magistrates yet the Apostles coulde and did better establish without them then we can with the helpe of them but if this order might be altered it had bene fitter then for nowe the magistracie may compounde tho differences of the Elders which help then they lacked 5 Obiection Drunkards papists c. wil choose them that bee like themselues and we knowe the best disposed be alwayes the fewest Ansvvere Such are not of the Churche but without 1. Cor. 5. 12. and therefore are not to meddle in anye holy action but if the people shoulde choose an vnmeete man the eldershippe that gouerneth the action is to reforme them besides this if Gods order had hir place the schooles of the prophets would send them none for the ministers especially to make choyse of but meet men that whomsoeuer they tooke he should be found sufficient 6 Obiection Paule commandeth 1. Tim. 5. 22 to lay his handes on no man rashly therefore one did it Ansvvere Hee teacheth what to doe for his part and though others would be rashe yet he should not ioyne with them in it as appeareth in the latter ende of that same verse for that is ascribed vnto him which also belonged vnto others because he was the director Caluin and Musculus expound the place so 7 Obiection The Councell of Laodicea decreed that the people should not elect Ansvvere That is as Caluine taketh it vpon Acts 16. they might not elect alone without the direction of some graue good minister which should be the manner in the elections that according to Gods word we desire CHAP. 5. NOne is to be admitted vnto any publike office in the Church vntill he be thorowly examined by the eldership both concerning his state of Christianitie abilitie to that place where