testimony unto the truth of it If thou be satisfied therewith give God the glory and promote the cause by prayer and all other good meanes that thy Calling may afford and pray for us that we may never shrinke nor be overthrowne by the strength of them that fight against it FINIS The true Government of the Church according to Christs first Institution and the present practices of the Reformed Churches CHAP. I. The generall Proposition THat the word of God describeth perfectly unto us thaâ— forme of Governing the Church which is lawfull and the Officers that are to execute the same from the which 〈◊〉 Christian Church ought to swerve Admonition in the Preface Ecclesiasticall Discip. fol. 5. Tho. Cartwrights first booke page 26. Discourse of Government page 1. c. The Assertion of the Bishops and their adherents THe Word of God describeth not any exact forme of Discipline neither are the Offices or Officers namely and particularly expressed in the Scriptures but in some points left to the discretion and libertie of the Church Whitgift in praeface and page â—4 answer to the Abstract page 33. The proofe of the former is the disproofe of the latter which is thus declared 1. These things write I unto thee c. out of which place I reason thus That end which Paul respected in writing unto Timothy doth the holy Ghost direct all ministers unto for ever for it must be kept 1. Tiâ— 6.14 But hee wrote to direct him in the establishing â—nd building of the Church Therefore that Word must direct Ministers for ever and consequently they neither may adde to nor take from it but Governe it onely by the rules that be there prescribed 2. Every house ought to be ruled by the orders of the skilfull wise and carefull housholders onely But the Church is the House of God and God is such a Housholder Therfore the Church ought to be ruled by the Orders of God onely which are no where to be had but in his Word 3. That which teacheth every good way teacheth also how the Church must be Governed But the Word of God teacheth every good way Pro. 2.9 Therefore it teacheth how the Church must be Governed 4. We cannot glorifie God but by obedience to his Word in all that we doe we mâ—st glorifie God 1 Cor. 10.31 Therefore in all that we doe there must bee obedience to the Word and consequently in governing his Church 5. If meat and drinke be not sanctified unto us but by the Word and Prayer then much lesse is any thing holy which is done in the Government of the Church besides the Word But the former is true by the testimonie of the Apostle 1 Tim 4.5 Therefore the latter must be true also 6. All lawfull things are of Faith Rom. 14.23 All lawfull things that are of Faith have a warrant from the Word for the Word is the foundation of Faith Therefore all things lawfull have their warrant from the Word and consequently every lawfull action in the Government of the Church 7. Either hath God left a prescript forme of Government for the Church under the New Testament or he is lesse carefull for it now then he was under the Law for his care is in Guiding it But he is as carefull now for his Church as he was then Therefore hath he left a prescript forme to Governe it 8. He that was as faithfâ—ll as Moses left as cleere instruction both for the building of Faith and Government of the Church as Moses did But Christ was as faithfull in Gods hâ—use Heb 3.2 Therefore he left as cleare instruction for them both as Moses but Moses gave direction even for every particulaâ— â—s appeareth in the building of the Tabernacle and order of the Priesthood Therefore hath Christ also given particular direction for the Government of the Church 9. If the Word of God have described sufficient Ministers and ministeries for the building of the Church and keeping it in good order then is our assertion true But it hath set downe sufficient for Doctrine Exhortation Overseeing Distributing and ordering of every particular Church or generall Synode Therefore is our Assertion true 10. That Government which the Apostles taught and planted is expressed it the Word of God But the Apostles taught and planted Pastours and Teachers for Instruction Elders for Over-sight and Deacons to distribute and that uniformly in every Church as appeareth by their writings and practises Therefore a certaine forme of Government is expressed in the Word 11. Every lawfull offiâ—â— and action in the building of the Church is from Heaven Matth. 21.25 26. Every thing that is in the ordinarie building from Heaven is revealed in the Word Therefore every lawfull office and action is revealed in the Word 12. If God continued in regard of the substance the Church administration as well as the things to bee administred then as the forme of Discipline described in the Word But the former is true as appeareth by the particularâ— for Priests Pastours for Teaching Levites or Doctors of the Law Teachers for Rulers of the Synagogue Elders for Leviticall lookers to the Treasurie Deacons for the Sanedrim the Eldership Therefore the forme of Government is prescribed in the Word 13. Every wise King that is carefull for his Subjects setteth down Lawes for the Government of the same and will have thâ—m tyed to no other But Christ is such a King unto his Châ—rch Therefore hath he prescribed Lawes unto hiâ— Church which none therein can alter or disobey and consâ—quently the certaine forme of Government of the Church is described in the Word 14. That which the Ministers must teach the People to observe is set downe in the Word of God for they may teach nothing but that which is there Matth. 28.20 But they are to teach them to observe and be obedient unto the particular forme of the Church Government Therefore the particular forme is set downe in the Word 15. Every Government consisteth in the Governours matter whereabout they are to be imployed and maâ—ner of doing it But in the Word are described all these particulars as it is shâ—wed in the 9. reason Therefore the Word prescribeth a prescript forme of Government 16. The Christian Religion shall fâ—â—d that out of this Scripture Rules of all Doctrine have sprung and that from hence doth spâ—ing and hither doth returne whatsoever the Ecclesiasticall Discipline doth containe 17. We may not give ourselves the liberty to bring in any thing that other men bring of their will we have the Apostles for Authours which themselves brought nothing of their own will but the Discipline which they received of Christ they delivered faithfully to the people 18 It is Adulterous it is Sacrilegious whatsoever is ordained by Humane fury that the Divine disposition should bee violated Therefore if Timothie was written unto that he might be directed by the Word in disposing of the
Churches if the Lawes of God onely being the Housholder must be followed in the Church his House if the Word of God teach us in every good way whereof the Government 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 is of Faith warranted by the Word if God have shewed himselfe as carefull for his Church under the Gospell as under the Law if Christ was as faithfull to give direction as Moses if in the Word be described sufficient Ministers and Ministeries to build up the Church if that Government which the Apostles taught and practâ—sed be in the Word if every lawfull office and action in an ordinary building be from Heaven and revealed thence by the Word if God continued the same forme in respect of the substance in the time of the Gospel that was under the Law if every wise carefull King doe set downe Lawes for the direction of his Subjects If the Apostles have taught us to obey that which Christ commanded if both the Governours matter of Government and manner of doing it be set downe in the Word if all that pertaineth to Ecclesiasticall Discipline spring from the Scriptures if wee may bring nothing into the Discipline of the Church but that which the Apostles have delivered us lastly if that be Adulterous and Sacrilegious that is not according to the Word then it must needs follow that God doth describe perfectly unto us out of his Word that forme of Government which is Lawfull and the Officers that are to execute the same from the which it is not lawfull for any Christian Church to swâ—rve And contrariwise that is a most untrue assertion to say That the Officers and offiâ—es are not particularly expressed but left to the discretion of the Church The reasons that they alleadge against this are in effect â—one and their objections to these reasons not worthy to be mentioned CHAP. II. EVery Officer in the Church must be placed in some Calling warranted by the word of God and some Congregation must have need of such a one before hee be called to any Function Wherein are these Propositions 1 No Calling is lawfull in the Church but that which is directly warranted out of the Word unto him that executeth it The Bishops and their adherents think otherwise as their practise in ordaining Archbishops Lord Bishops Deanes Archdeacons Chancellors Officialls c. doth plainly declare 2 The name and office of an Archbishop is contrary to the Word of God 3 No man may be ordained unto any Office in the Church untill there be such a place void as he is fit for T.C. 1 book page 61. They think otherwise as their making of so many Ministers at once proveth and as is holden Whitgift page 222. 1 The first is proved thus If Iohn was constrained to prove his Ministerâ—â— 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 priviledged the extraordinary Ministers whereof he was one are specially excepted But hee proved his Ministery by the Word as appeareth by his answer unto them in the 23 verse Therfore no Calling is lawfull in the Church that hath not his waâ—rant in the Word 2 The Callings under the Gospell must have as good warrant as they had under the Law because the light of the Gospell is at the least as cleare as that of the Law But there was never any lawfull Calling under the Law excepting those that were by miraculous manner confirmed from heaven which had not his direct warrant out of the Word Therefore no Calling is lawfull in the Church which is not directly warranted in the Word 3 If Corah Dathan and Abiram though they were Levites were punished for that they had no warrant for that which they presumed to take in hand then is every lawfull Calling both in generall warranted out of the Word and particularly layd upon the parties from the Lord But the former is true as the Historie teacheth us Therefore must the latter needs be true also 4 That which giveth comfort unto a man in the time of his troubles must have a warrant out of Gods word But every lawfull Calling giveth comfort unto a man to the time of his troubles Therfore every lawfull Calling hath a warrant out of Gods word 5 That which helpeth Gods people forward in godâ—ines must have a warrant out of Gods word for God hath promised a blessing to his owne ordinance onely But every lawfull calling in the Church helpeth Gods people forward in godlinesse Therefore every lawfull Calling hath a warrant out of Gods word Therefore if John did prove his calling out of the Scriptures if every calling under the Law was warranted out of the Scriptures if Corath c. were punished 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 every hâ—lp to godlinesse is warranted in the Scriptures then c. They confesse all these reasons to be true but doe denie that the Archbishops L. Bishops c. be distinct Ministers from others Whitgift page 303. which we hold T. C. 2. book page 438. and prove it thus 1 Those things that have divers efficient causes are divers Our Bishops and the Ministers of the Word have divers efficient causes for the one is the Ordinance of God the other the Constitution of humane Policie as themselves doe confesse Therefore they are distinct Ministers from others 2 A divers Forme maketh divers things the Ministers of the Word and the L. Bishops have divers formes for their Ordination even in the Church of England is divers seeing one L. Bishop may ordaine a Minister But there must be three to ordaine one of them Therefore they are distinct Ministers 3 Members of one division are distinct one from another the L. Bishops and ordinary Ministers be members of one division for usually the Ministâ—rs be divided into the Rulers and them that are to be ruled Therefore they are distinct Ministers 4 The things that have divers effects are divers in themselves one from another the L. Bishops and other Ministers have divers effects for the one effecteth Rule and Government the other Subjection and obedience Therefore they are divers and distinct Ministers 5 They that be imployed about divers things are divers one from another The L. Bishops and the ordinary Ministers be imployed about divers things for the one is exercised in generall view of many Congregations and the other in the particular direction of one Therefore they be distinct Ministers 6 That which is perpetuall and that which may be taken away by men are distinct one from another The office of the Minister is perpetuall Ephes. 4.13 and the Bishops may be taken away as themselves confesse Therefore they are
upon you and the hâ—lâ—s cover you â—rom the preâ—ence of the Lamâ— and from the presence of hâ—m that 〈◊〉 upon the throne And I am perswaded that you are 〈◊〉 league with Hell and have made a câ—venant with Death yea yâ—u doe peâ—swade yourselves that there is no Goâ— neither shâ—ll 〈◊〉 be any such day of â—â—count or it were 〈◊〉 that you 〈◊〉 give you 〈…〉 Disputations by and then shal it easily appeare who hath the Lord on his side and who not The Truth will prevaile in spite of your teeth and all other adversaries unto it for God disdaineth to be crossed by dust and ashes Therefore be not obstinate so long as untill you be found fighters with God but prevent his wrath lest it break forth against you like fire that none can quench because of the wickednesse of your Inventions Venture your Bishopricks upon a Disputation and wee will venture our Lives take the challenge if you dare if the Truth be on your side you may hereby be restored to your dignities and be no more troubled by us but if the Truth be against you what shall it profit you to win the whole world and afterward lose your owne soules If you refuse still our offer then must you needs be guilty either of this That you know your cause will not abide the triall or of this That you will take no paines to confute us that keepe such a stirre in the Church Doe not think that because you have humane Authority on your side therefore you are safe for hee whose authority is on our side is the greatest to whose voice all the Devils in Hell shall stoope much more the silly arme of sinfull flesh Wee have sought to advance this cause of God by humble suit to the Parliament by supplication to your Convocation house by writing in defence of it and by challenging to dispute for it seeing none of these meanes used by us have prevailed If it come in by that meanes which will make all your hearts to ake blame your selves for it must prevaile maugre the malice of all that stand against it or such a Iudgement must overtake this Land as shall cause the eares that heare thereof to tiâ—gle and make us a by-word to all that passe by us The Lord open your eyes that you may see the confusions whereof you are the cause and give you true Repentance or Confound you in all your purposes that be against Him and the regiment of his Sonne Iesus Christ The same Lord for the love hee beareth to his poore people open the eyes of his Majestie and the Honourable Councellers that they may see your godlesse practises and in pitie to Gods people rid us from you and turne away his Iudgements which the rejecting of his holy yoke hath deserved not punishing them that mourne for the desolation of Sion with those that spoil and make havock of the Lords inheriâ—ance Amen To the Reader INfinite and unspeakable Christian Reader are the miseries from which Iesus Christ our Saviour hath freed us and the benefits and blessings wherewith in this life he beginneth and for ever will continue to adorne us The consideration whereof if our thankefulnesse unto his Majestie were any way proportionable to that which wee endevour unto towards men should make us continually to devise and all the dayes of our life to studie how we might shew our selves at least in some sort carefull to glorifie his blessed name above all things that we desire by how much as his love towards us excelleth whatsoever can eâ—se according to our wish befall unto us but if we doe with equall ballance on the other side looke into the course of mans life how well this dutie is performed we shall see that men declare themselves rather bent to spit in his face and to defie him then any way to honour him as their head and Soveraigne for to say nothing of the prophane life and godlesse conversation wherewith the generall number that professeth Iesus Christ is wholly defiled we see that many Nations people and languages are very willing to receive Iesus Christ as theâ—r Priest to sacrifice for their sinnes but that he should become their King to prescribe lawes unto them whereby they may be ruled is of all other things the most unsavoury yea if it be offered the most grievous tidings and unreasonable request wherein albeit many Nations that have renounced that where of Rome are heynously sinfull against his glorious Majestie yet is there none in the whole world so farre out of square as England in reteyning that popish Hierarchie first coyned in the midst of the mistery of iniquity and that filthy sink of the Canon law which was invented and patched together for the confirming and increasing of the kingdome of Antichrist· Wherein as great indignity is offered unto Iesus Christ in committing his Church unto the government of the same as can be by meane undeâ—lings unto a King in committing his beloved Spouse unto the direction of the mistresse of the Stewes and enforcing her to live after the orders of a brothel-house For the reformation whereof while some have wâ—itten and others according to their Callings câ—â—efully stâ—od how heinously it hath beene taken how harâ—ly they have beene used and what â—hamefull reproches have beene offâ—red even unto the course of the Gospell for spite that hath been â—â—rne unto Refâ—â—mation almost by all estates and degrees lamentable exâ—â—â—iâ—nce â—â—th taâ—gâ—â— many â—f us· but our posterity shall know it more pâ—â—ticularly and the Church thâ—oughout the world shall discerne and â—udge of it more evidently when their bodyes are rotten in the dust and their â—enâ—es if they repeâ—t not in eternall and intollerable torments who have reâ—ected a request so holy profitable and reasonable yea and handled the intreaters for the same so cruelly unchristianly and unlawfully but thâ—y would gladly perswade themselves if their conscience would let them that they have onely executed justice upon us as malefactours and they perswade men that we desire a thing not warrâ—nted by the Word not heard of in the Church of God untill within this few yeares nor tollerable in any Christian Common-weale whatsoever The which monstrous slanders albeit they have beene many wayes and by many men of most worthy gifts detected and made knowne in those severall bookes that have beene published concerning the same 〈◊〉 have I thought it necessary in another course to write also of it The course of my enterprise is first in respect of the favourers of the desired reformation Secondly of the adversaries of the same the favourers of it are also of two sorts ministers of the Word and private persons and both I hope may have profit by it Concerning the former when these wofull troubles that were renewed upon us by that wretched suâ—scription that was every where urged and begin to increâ—â—e â— thought it meete to betâ—ke my selfe unto that which I had read or might any way by
study find out concerning the cause and collected all into a briefe summe and referred every thing unto some head whiâ—h being ever present with me might furnish me to answer in the defence of the truth thâ—ugh it were of a sudden by which through the blâ—ssing of God I found such profit in my severall troubles that I thought it a course not altogether unprofitable for others also and upon that occasion betooke my selâ—e unto a more seriâ—us meditaion about the matter and communicating the thing with divers very worthy men I fâ—und encouragement and heartening on generally by 〈◊〉 whom I made acquainted thâ—rewith so that I trust the iudgements yea and 〈◊〉 alâ—o of others so â—â—â—ping with mine many Minâ—stâ—rs that love the cause and have not throughly studied it as were meete they should may reape some profit thereby Now concerning private men that love the cause some have great affaires in hand and have no leasure to reade the severall bookes of this argument some when they reade are not of sufficient capacitie to conceive the force of a reason or to make use of it to enforme themselves in the grounded knowledge of the cause thereby some which is the generall fault of our religious Gentlemen will take no paines to reade some are poore and not able to buy the bookes which might let them see the cause all these I hope may find helpe in some measure hereby Now concerning the Adversaries unto the cause they are of two sorts also they that know is and they that are ignorant of it the former if they write any thing against it are contented to deale in so roving a course as may rather arise unto great volumes then sounâ—ly to say any thing against the cause Wherein D. Whithâ—ft but especially D. Bridges have given us an evident example and these with others of their judgement though none in these latter dayes have written more unlearnedly then they of any argument of divinity whatsoever are contented to make the world believe if men will be so wilfully seduced that our arguments be no arguments that they be grounded upon false foundations and 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 Adversaries be they that be meerly ignorant of any thing either for it or against it and perswading themselves that the sway and shew of the world must needs carry the truth with it doe like blind bayards boldly venture to say any thing against it and thinke they doe well Now of all these sorts of people I have to request something I hope I shall obtaine my request at the leâ—st at the hands of some of them The first sort of favourers 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 themselves in this that they may be found able to defend the same by sound and evident grounds out of the Word and so much the rather for that the Adversaries doe greatly triumph when they meet with one that professeth the cause and is not able to defend it and confute the gainsayers of it The second sort of favourers be the private persons that lâ—ve the cause whom J beseech to be carefull as of all other points of religion of this that they grow in the knowledge of the Word of God whereby they may be able upon their owne knowledge to defend the truth and not give the enemy any occasion to thinke or say that they be of that mind because such and such Ministers whom they doe affect doe thinkâ— so Now concerning the former sort of Adversaries to wit they that know it J pray them to looke into their owne hearts and they shall find they mislike it either because it correcteth their excessive pompe and maintenance or requireth more travaile in their ministerie then they are willing to undergoe or at the least controlleth that dissolâ—â—enesse of behaviour wherein 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 whom they must be called to give an account which they doe resist they would I doubt not more carefully looke about them And lastly for them that being ignorant of the cause speake evilâ— of that they know not let them if they will be admonished vouchsafe to reade this little Booke and weigh the reasons with an upright judgement which shall cause them at the least to suspend their shaâ—pe censures which so usually appeare iâ— their ordinary communication and concerning us all let us know for one day we shall be sure to feele it that the controversie is not about Goats wâ—ell as the Proverb saith neither light and â—â—â—fling matters which may safely bee followed or reâ—ected as indeed the enemies of this cause doe confidently affirme but about no lesse matter then this whether Jesus Christ shall be King or no for if none is said to bee 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 give him the tytle and deny him the authority belonging to the same and so in truth to make him an Idol making him to carry a shew of that which he is not and with the crucifiers of him to put a Reede in his hand in stead of his Jron rod and crowning him with thornes in stead of the Crowne of greatest glory which is the cause that so many Atheists spit in his face and so many godlesse persons doe make but a jest of him but when hee commeth to shew himselfe in his glorious Majestie it shall be said unto all these sorts of Adversaries Those mine enemies which would not that I should raigne over them bring hither and â—lea them before me Luke 19.27 The which fearefull sentence that wee may avoid let every one of us as may stand with our severall Callings carefully endevour to advance this kingdome here which among other assurances given us from the Lord shall be a testimonie unto us that we shall have part in that glory which shall be revealed hereafter Now concerning the order of this Booke to direct thee good Reader unto thy further instruction in the points thereof Thou hast in every Chapter divers proofes out of the holy word of God which must be the things wherewith thou mayest safely informe thy conscience then shalt thou find also arguments drawne from reason rightly ruled by the same Word and lastly because our Adversaries charge us that we desire a thing not knowne unto the old Writers nor agreed upon among the new thou hast here the witnesse of them both in so plentifull and uniforme wise as may plainely declare that all godly learned men of all times have given
divers distinct Ministers Therefore if the Ministers of the Word and L. Bishops proceed from divers causes if they have their Being by divers formes if they be members of one division which in nature cannot be one if they produce divers effects if they be exercised about divers subjects lastly if the one be perpetuall and the other but for a time then must it needs follow that they are divers and distinct Ministers one from another The name of an Archbishop and also the office that he executeth is contrary to the word of God First the reasons that prove it unlawfull to give the name unto any man in the Church are these 1 No man may have the name given him which is propeâ— to our Saviour Iesus Christ But the name of Archbishop is proper unto our Saviour Iesus Christ as appeareth in the places quoted Therefore no man may have the name of Archb. given unto him 2 If the name Pope be therefore odiouâ— because of that Antichrist who is intituled therwith then must also the name of Archb. when it is ascribed unto any mortall man forsomuch as it is the title of a speciall member of that Kingdome of Antichrist But the former is true even by their owne confession Whitgift page 300. Therefore must the latter be true also But they object divers things against this for the proving of the name Archb. to be lawfully given unto some men which together with their answers doe briefâ—y follow 1 Objection Clemens alloweth of those names as Polydor reporteth lib. 4. cap. 12. Answer Polydor is but the reporter and M â—ewell hath proved evidently against Harding that Clemens is counterfeit and worthy of no credit 2 Objection Erasmus saith that Titus was an Archbishop Answer He spake as the times were wherein hee lived but that proveth not that he held him one indeed no more then our naming of the Archbishop of Canterbury when wee speake of him proveth that we like and allow his Authority 3 Objection Anacletus saith that James was the first Archbishop of Ierusalem Answer Hee is forged as our Answers to the Papists have shewed but a witnesse of better credit calleth him onely a Bishop Euseb. lib. 2. cap. 23. and Simon Bishop after him lib. 3. cap. 22. And Iraeneus saith lib. 4 cap 63. That the Apostles ordained Bishops every where making no mention of Archb. 4 Objection The Councell of Nice Canon 6. mentioneth a Metropolitan Bishop Answer That proveth nothing for it was onely as much as to say the Bishop of the chiefe Citie Secondly the reasons that prove the Office of the Archb. unlawfull be these 1 Every Ministery that is lawfull must be of God The office of the Archb. is not of God for that â—ee is not 〈◊〉 iâ— he Word and themselves confesse that hee is of humane policie Therefore the Office of the Archb. is unlawfull 2 That Ministery whose originall is unknowne hath no warrant from Gods word and consequently is unlawfull The originall of the Archb. is unknown as they confesse Whitgift page 351. Therefore it is unlawfull 3 That Office which is needlesse in the Church is also unlawfull to be exercised in the same The Office of the Archb. is needlesse for the Ministery is perfect without it as the Apostle proveth Ephes. 4.13 Therefore the Office of an Archb. is unlawfull 4 If all the gifts needfull for the perfecting of the Church be appropriated unto other Mâ—nisteries then is his Ministery unlawfull But all the needfull gifts are appropriated unto Pâ—stors Doctors Elders and Deacons whereof he is none Therefore his Office is unlawfull 5 That Office is unlawfull which none may lawfully give But none may lawfully bestow the Office of an Archbishop because none can give any new gifts to adorne him withall Therefore his Office is unlawfull This reason being used of all sound Divines against the Pope is of the same value against the Archb. 6 If the Office of an Archb. be lawfull then it is either in respect of his excellencie above other men or the place whereof hee is above other places But neither of these have ever beene neither hereafter can be Therefore that Office is unlawfull Therefore if the Office of the Archb. be not of God if the originall of it be unknowne if in the Church it be needlesse if all the gifts that God hath bestowed upon his Ministery be appropriated unto those Church Officers whereof he is none if none may lawfully bestow such an Office upon any if it can neither be incident unto any one man for his excellencie nor his place for preheminence then must it needs follow that his Office is unlawfull Calvin in his Instit. book 4 cap 11. sect 7. alleadgeth divers reasons to this purpose and Beza in his book of Divorcements stretcheth the same to all the inferiour Officers under him saying Officials Proctors Promotours and all that swinish filth now of long time â—ath wasted the Church So doth Peter Martyr upon the Rom. 13. speaking against civill Iurisdiction in Bishops doth by the same reasons condemne it in their substâ—tutes But this being the corner stone of their building they labour to support it with many propâ— the most speciall whereof are these 1 Obâ—ection Cyprian saith lib. 1. Epist. 3. ad Cornelium Neither have â—aresies and Schismes risen of any other occasion then of that that the Priâ—st of God is not obeyed neither one Priest for the time and one Judge for the time in the stead of Châ—ist thought upon to whom if the whole Brotherhood would be obedient according to Gods teaching no man would move any thing against the Colledge of Priests Answer This place is alleaged for the Pope and the answer that M. Jewell and others make to it serveth our turne onely let this be noted that Cyprian speaketh of the people at Rome that had received another Bishop besides Cornelius who was an haeretick for all the course of his writingâ— condemneth this Superiority It is expounded by M. Jewel booke 1. sect 4. division 5. of every Bishop and so it is by M. Nowell against Dorman booke 1. page 25. and also by M. Fox tom 1. fol 93. See T. C. in his 1. reply page 98. c. 2 Obâ—ection The Authority of the Archb. preserveth unity Answer Cyprian lib. 4. Epist 9. saith that unâ—ty is reserved by the agreement of Bishops that is of Ministers one with another 3 Objection It compoundeth Controversies that else would grow to many â—eads without any speciall remedy Answer Cyprian lib. 1. Epist 13. saith that the plentifull body and company of Elders are as it were the glew of mutuall concord that if any of our company be Author of Haeresie the rest should help 4. Objection Ierome upon Tit. 1. saith that in the beginning a Bishop and Priest meaning a teaching Elder were all one but when men began to say I am of Paul I am of Apollo c. It was decreed that
one should be chosen to beare rule over the rest Answer From the beginning it was not so the saying of Tertul. Contra Prax. is fit for this That is true whatsoever is first and that is false whatsoever is latter and Ierome saith in the place alledged that this Authority is by custome and not by any Institution of God if it had beene the best way to take away divisions the Apostles in whose times the controversies did arise would have taken the same order 5. Objection Calvin saith that the Apostles had one among them to governe the rest Answ. That was not in Superioritie but for Order to propound the matters gather the voyces and such like which â—s meete to be in every well ordered meeting but his Authority is no more over the rest then the Speaker in the Parliament hath over the other Knights and Burgesses 6. Obâ—ect Paul was Superiour to Timâ—thy and Titus Answ. Paul and they had divers Offices whereof the Apostles Office was the chiefe the like is to be said of Timothy and Titus having Superiority over the other Ministers for that they were Evangelists a degree above ordinarie Ministers Therâ—fore if the place alledged out of Cyprian make nothing for Archb. if unity be not preserved by him but by the Bishops among themselves if his Authority make nothing to the taking away of Controversies if it be meerely invented by man and not from the beginning if it bee by Custome and not by any Ordinance of God if neither one Apostle over the rest nor any of them over the Evangelists nor of the Evangelists over the Pastours and Teachers will serve to prove their Authority then must it needs follow that it is utterly unlawfull No man may be Ordained unto any Office in the Church untill there be such a place voyd as he is fit for T.C. booke 1 page 61. Whitgift page 222. 1. As was the 12. place for Matthias so is a certaine Church to every Church officer But Matthias was not ordained unto the place of an Apostle untill Judas by hanging himselfe had made it void Act. 1.20 Therefore may none be ordained unto 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 be done in the building thereof for ever But they Ordained neither Pastour Teacher Elder or Deacon but to some certaine Church that had need thereof Therefore may none be ordained unto any Office untill a place be void that hath need of him 3. Those things that be of one beginning continuance and ending cannot be one before or after another But a Minister and the execution of his Ministry in a lawfull standing be so for they bee Relatives and have reference one unto the other Therefore a Minister ought not be ordained before there be a Ministery whereunto he is to be allotted 4. If none ought to be called to be a Shepheard that hath no flock of Sheepe to keepe neither any Watchman that is not allotted to some place to watch then may none be Ordained 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 every simple man can easily perceive Therefore the latter is true also 5. To doe contrary to the precepts and practize of the Apostles is unlawfull But to ordaine any officer without a certaine place wherein 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 ordaine any officer of the Church without a certaine place whereunto he is to be allotted is unlawfull 6. It was ordained that no Elder Deacon or any other Ecclesiasticall officer should be ordained a Apolelymenâ—s that is loosely or let at randone but aâ— afterward is expounded specially in a Church of Citie or Towne 7. The ordination that is made without a title let it bee void and in what Church one is intituled let him there remaine 8. He complaineth that ministers were ordained being chosen by no Church and so went here and there hâ—ving no certaine place 9. That action which never is read to be practized but by Idolaters is unlawfull To have wandring officers is onely â—ound to be in idolaters as appeareth Iudg. 17.8 Therefore it is unlawfull Therefore if the Apostles ordained not Matthias untill the place was void if in planting of Churches they ever 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 bee the one but in respect of having the other If it be unlawfull to transgresse the precepts and practice of the Apostles If no Minister in the Church be ordained at randone If the ordination that is without a title be voyd If Jerome complained of it as a great fault in his time If no example be found of it but in Idolaters then must it needs follow that to ordaine any Church officer untill there be such a place void as he is fit for is utterly unlawfull and so the Bb. making of many Ministers at once and licencing of wandring Preachers is contrary to the word of God They will have something to say for every action they doe be it never so shamefull That which they alledge for this is that Paul and Barnabas did wander The Apostles office and so the Evangelists as assistants unto them was to preach the Word and plant Churches in every part of the world but the order that they left is a president for us which is that every Church have their proper Officers and that there bee no other elsewhere to be found CHAP. III. EVery Church-officer ought to execute the office committed unto him with all faithâ—ull diligence and consequently be continually resident upon his charge T.C. book 1. page 65. They deny not the proposition but the consequent that is inferred upon it as appeareth by their writings Whitgift page 246. and by their daily practice in giving dispensations for many Benefices The reasons we alledge to prove the necessitie of perpetuall residence and the unlawfulnesse of nonresidence be these that follow 1. A Shepheard hath a flocke to the end to feed it continually The Minister is a shepheard and his charge a flocke Therefore he ought to feed it continually and consequently to bee perpetually resident for how can he feed them from whom he is absent 2. Where God doth place any man there his continuall travaile is needfull for God is most wise in disposing every thing But God placeth every right Minister over that people which is his charge Therefore his continuall travaile is needfull there and consequently he may not discontinue 3. Flockes that are in danger are by carefull Shepheards watched night and day
Luke 2.8 Every Congregation is a flock in danger for the enemy goeth about like a roaring Lyon â—Pet. 5.8 and soweth tares whilest men sleepe Matth. 13.25 Therefore every congregation is to be watched night and day by the Minister thereof and consequently he may not be non-resident 4 If his duty to them requireth so much travaile as may continuâ—lly set him on work then may he not be non-resident But it is evident that it doth so to all them that either know by the word of God what study prayer doctrine exhortation c be required of him or maketh any conscience of giving account for the souls committed to their charge Therefore may not they be non-resident 5 If the Minister cannot apply himselfe fruitfully to the capacity of his people unlesse he have particular knowledge of their disposition and capacity thâ—â— is it not lawfull for him to be non-resident for by continuall residence among them hee may know them and not else But the former is true as the small knowledge that the people get by generall teaching doth evidently declare Therefore it is not lawfull for him to be non-resident 6 If the Ministers of the Gospell be as narrowly tyed to their charges as the Priests under the law then may they not be non-resident For they were alwayes ready in the Temple to answer the doubts 1 Sam. 1.9 But it is cleare that they are because men are now as hardly trayned unto godlines and the enemie is as wrathfull as he was then Therefore they may not be non-resident 7 If the Minister must be an example to his people then must he be daily present with them that they may behold him But the former is true 1 Tim. 4 12. Therefore is the latter true also 8 He whom the sheep are to follow in and out â—nd must know by the voyce ought to be continually among them A good Minister of the word is such a one John 10.4 Therefore he must be resident among them 9 None can be alwayes â—eady to feed his flock that is absent from it Every Minister must be alwayes ready to feed his flock because it dependeth upon him 1 Pet. 5.2 Therefore every Minister is to be resident with his flock 10 He that must take heed to his flock watch over it and feed it must be resident continually with it Every Miniâ—ter must doe so Act. 20 28. Therefore c. 11 If Satan be the cause of non-residence then is it utterly unlawfull But Satan is the cause of it 1 Thes. 2.17.18 Therefore it is utterly uâ—lawfull 12 That which abridgeth the love of God to his people and comfort to the Minister that same is unlawfull But not to be resident doth both Therefore it is unlawfull 13 That which hindreth the loving familiarity that should be betwixt the Minister and his people that same is unlawfull But non-residence doth so for it maketh them strange one to another and argueth small love in him towards them Therefore it is unlawfull 14 To be absent from them that have interest in us and continuall need of us is unlawfull which wee can see to be true in our servants c But the congregation hath an interest in the Minister and continuall need of him Therefore it is unlawfull for him to be absent from them 15 If the Priests might not dwell farre from the Temple then may not Ministers be non-resident But the former is true as appeareth by this that they had houses builded 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 Clerk be placed in two charges for it is filthy merchandise and no man can serve two Masters and every one must tarry in that place whereunto he is called 17 Damasus compareth them that set over their charges to others to harlots that put out their children that they may give themselves to lust the sooner 18 It was ordained that none either Bishop or Elder should goe from Citie to Citie Therefore if a Miniâ—â—er have the charge of a flock committed unto him to the end to feed it if God place men to the end to have them there imployed if flocks in danger have need of continuall watch if the Ministers duty to his flock requireth all that travaile that hee can performe if hee cannot be fruitfully profitable unto them without continuall residence if his residence be as strictly required as theirs under the Law if hee cannot be a patterne unto them without he be resident if they cannot follow him nor know him if he be absent if he cannot be alwayes ready to feed his flock unlesse he be there if he cannot take heed to them feed them and watch over them without his presence if Satan be the Author of non-residencie if his absence abridge Gods love to them and comfort from himselfe if absence be an hinderance to the loving familiarity that should be betwiâ—t him and them if they have interest in him and continuall need of him if hee may no more be absent then the Priests dwell from the Temple if the Councel of Nice did upon good grounds forbid it if absence be like to the practise of an harlot if it be not lawfull to goe from place to place then is non-residence unlawfull and the practise thereof contrary to the word of God The belly for which non-residencie is defended and practised hath no cares therefore it is that they heare not these evident sounds yet have they very little to say for it so grosse is the error thereof so much as hath any shew of reason is here set down and answered 1 Objection Two Parishes may be united why then may not one have charge of them both before when they be two Answer Because one shepheard may keepe one flock though it be great but he cannot keepe two being very little and going in divers pastures againe one man may have so many flocks as hee can lead in and out every Sabbath to the exercises of Religion which is very plaine that hee cannot doe to more then one congregation 2 Obâ—ection Parishes were divided by men as especially by Denis the Monk Pope of Rome Answer That is untrue for the Apostles divided the Church into congregations and placed Elders over every one of them as the whole course oâ— the Acts and Epistles of the Apostles proveth and Whitgift confesseth page 250. Therefore these mists notwithstanding non-residencie must needs be unlawfull and certainly those that have any sparkle of conscience feare of God or love to their flocks will never defend it much lesse enter into the practise of it CHAP. IIII. IT belongeth to the Church to make choise of those Officers which Christ would have placed in the same T. C. 2 booke 1 part page 193. Ecclesiast Discip. fol. 40. and Whitgift confesseth it page 164. They deny this as their
that doe reade them that write oâ— this argument doe know and as is manifest by compariâ—g Pighius Hosius c. with Whitgift Therefore the latter is true also Therefore seeing the interest of the Church in choosing of their Church officers is grounded upon the word of God both in commandement and continuall practize both in the Old and Nâ—w Testament seeing it is warranted by the lâ—ght of common â—eason seeing it is commended unto us by the manifold practize of all ancient times so long as any sinceritie remained not onely in the time of persecution but also oâ— peace seeing it hath beene confirmed by so many generall Councels and ratified by the Decrees of so many Emperours seeing it hath such a cloude of witnesses both of ancient and latter times of the best approved writers seeing none doe set themselves against it but the Papists 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 unto the Church to choose their Church officers and that the taking away of this freedome abridgeth the liberty that Christ hath endowed his Church withall and bringeth her into great bondage as Musculus truly affirmeth Their obâ—ections against those things are these 1 Obâ—ect They were then under the crosse â—ew in number and therfore it was easily knowne who were fit Answ. The Gospell was dispersed thorowout all Asia Affricke and much of Europe and they could lesse keepe together or meete and therefore that maketh rather for us 2. Object Wee have many hypocrites to whom it were dangerous to commit such waighty actions Answ. It is true that we have many but it is a principle in hypocrisie to be forwardst in such publike actions that they may get fame thereby 3. Object They had knowledge to doe it but our people be ignorant Answ. We should also find our people to have knowledge if they had teaching but howsoever they choose they cannot have worse then ordinarily are chosen by the Bishops and Patrons 4. Object The Church was not then established Answ. That is untrue for though it wanted the help of Magistrates yet the Apostles could and did better establish without them then we can with the help of them but if this order might be altered it had bin fitter then for now the Magistracie may compound the differences of the Elders which help then they lacked 5. Object Drunkards Papists c. will choose them that be like themselves and we know the best disposed be alwayes the fewest Answ. Such are not of the Church but without 1 Cor. 5.12 and therefore are not â—o meddle in any holy action but if the people should choose an unmeet man the Eldership that governeth the action is to reforme them besides this if Gods order had her place the Schooles of the prophets would send them none for the Ministers especially to make choyse of but meet men that whomsoever they tooke he should be found sufficient 6. Object Paul commandeth 1 Tim. 5.22 to lay his hands on no man rashly therefore one did it Answ. He teacheth what to doe for his part and though others would be rash yet he should not joyne with them in it as appeareth in the latter end of that same verse for that is ascribed unto him which also belonged unto others because he was the director Calvin and Musculus expound the place so 7. Obâ—ect The Councell of Laodiâ—ea decreed that the people should not elect Answ. That is as Calvin taketh it upon Acts 16. they might not elect alone without the direction of some grave and good Minister which should be the manner in the elections that according to Gods word we desire CHAP. V. NOne is to be admitted unto any publike office in the Church untill he be thorowly examined by the Eldership both concerning his state of Christianity and ability to thâ—â— place whereto he is to be called T.C. 1 book page 38. Disci Ecclesiast fol. 46. They thinke one may doe it as appeareth by the Booke of oâ—dering c. Whitgift page 134. 135. and their slight passing it over thorow the Archdeacons hands The former is proved and the latter disproved thus 1. Those that are to ordaine must have particular knowledge of the parties to be ordained or else they breake the rule prâ—scribed them 1 Tim. 5.22 which cannot be without examinatâ—on But the Eldership is to ordaine every Church officer aâ— shall appeare in the chapter of Ordination Therefore it belongeth to the Eldership to examine â— 2. The matter of greatest importance in the government of the Church must be done by the most able Governours of the same The approving or disproving of Church 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 Governours in the Church as shall appeare in the Chap. of Eldership Therefore the Eldership is to examine c. 3 The way whereby a mans insufficiencie is best espied and his ability discerned is the fittest to examine them that are to be admitted But by the Eldership consisting of divers his insufficiencie is best espied and his ability best discerned for the common proverb telleth us that many eyes doe see more then one Therefore it belongeth to the Eldership c. 4 They are to examine Church Officers that are least subject to be blinded with partiality But the Eldership is least subject to partiality both for that they be many who are not so easily over-ruled by affection or favour as one as also and that especially for that it being the Lords owne ordinance as shall appeare we are to perswade our selves that his spirit shall guide them Therefore it belongeth to the Eldership c. 5 The way that was used in the Apostles time in examining is of us to be followed unlesse some reason out of the word to perswade the conscience can be alleadged to the contrary which none have ever yet done But many used in the Apostles timâ— to examine as appeareth in chosing out one to be in the place of Judas Act 1.22.23 and fit men for Deacons Act. 6.5 whereof the Governours especially were some for that they were to ordaine upon knowledge â—s 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 credit the judgement of a company of able and sufficient men which the Eldership rightly established must needs be Therefore it belongeth to the Eldership c. 7 Examination belongeth unto them which may most perswade the people of his sufficiency and so procure greatest reverence unto 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 ordaine must examine if it be
a matter of greatest wâ—ight in the government of the Church and they the most able to dispatch it if by them his sufficiency or insâ—fficiency be best found out if they be hardliest caâ—ied away with affection or partiality if the examination was such in the Apostles time if the people may in reason give most credit to the examination that is by such if that kinde of examination pâ—rswade the people best of his sufficiency and procure him greatest reverence in his place then must it needs follow that it perâ—aineth to the Eldership to examine those that are to be admitted to any office in the Church There is nothing objected against this that hath any shew of â—eason in it and therefore it were needlesse to set any thing downe CHAP. VI BEfore consent bee given to any man unto any calling in the Church it must appeare by sufficient triall and due examination that he is qualified with those gifts that the word of God requireth in one of that place Discipl Ecclesiast fol 44. T.C. 2. book 1. part page 368. and in many other places They gain-say this in two points first in maintaining their reading Ministery secondly in governing the Church by their Commissaries and Officâ—als which both shall be overthrowne â—f wee prove these two propositions following to bâ— true by the word of God No man ought to be received unto the Ministery but such as be able to teach the truth and convince the gain-sayâ—rs The Church ought not to be governed by Commissaries Officials and Chancellours 1 Hee that may be received into the Ministery must be able to teach the people whatsoever Christ hath commâ—nded Math 28.28 Onely he that is able to teach the truth and convince the gain-sayers can teach the people whatsoever Chrâ—st hath commanded Therefore none must be received into the Ministery but such as be able to tâ—â—ch c. 2 That which is to be done conditionally may not be done if that condition be not kept Men are to be received into the Ministery conditionalâ—y that is if they be unreproveable Tit. 1.5 6. Therefore if they be not such as be there described they may not bee received and consequently none may be received but such as be able to teach c. 3 That which cannot be done without the manifest breach of Gods commandement may not be done at all To receive any that be not able to teach is a manifest breach of Gods commandement 1 Tim. 3.1 Tit. 1.9 Therefore no man ought to be received into the Ministery that is not able to teach c. 4 They whom the Lord refuseth to be his Ministers may not be received into the Ministery for the Ministery being the Lords harvest we may admit none to labour therein but only such as he hath given liking of by the rules of his word The Lord refuseth to be his Ministers all these that cannot teach Hosea 4 6. Therefore such as are not able to teach may not be received and consequently none may be received but those that be able to teach c. 5 He that may be admitted into the Ministery must be able to divide the word of God aright 2 Tim. 2.15 Only he that is able to teâ—ch and convince the gain-sayers can divide the word of God aright Therefore none may be admitted into the Ministery but hee that is able to teach c. 6 He that may be admitted into the Ministery must have a treasury furnished with old things and new and must be ablâ— to â—riâ—g it forth as occasion shall serve Matth. 13.52 Onely hee that is able to teach c. is such a one Therefore onely he may be admitted c. 7 He that can espy the enemâ— give warning afore hand now to resist him may be receivâ—d into the Minisâ—â—ry â—zâ—k 33 7. None can espy the enemie and give warning afore-hanâ— how to 〈◊〉 him but both tâ—is able to 〈◊〉 c. Thâ—refâ—râ— one maâ— be adâ—itted â—nto the Ministâ—ry but he 〈…〉 to tâ—ach c. 8 〈…〉 his people into hell may not be admâ—â—teâ—â—nto the Miniâ—tery He thâ—t â—s not aâ—le to teâ—ch and convince the gaiâ—-â—ayer leaâ—eth himâ—eâ—f and his pâ—â—ple inâ—o 〈◊〉 Maâ—h 15.14 Thâ—refore 〈…〉 noâ— able to teach c. may not be admitted into the Miâ—â—steâ—y 9 He that â—reachetâ—â—ot but â—oldeth his peace murdereth 10 He tâ—at preacheth not iâ— not 〈◊〉 and so hee begâ—tteth no â—aith in man 11. In that S. Paul requireth that a Bishop should be wise he barreth thosâ— that under the name of simplicity excuse the folly of Ministers 12 We condemne all 〈◊〉 Ministers not endued with gifts necessary for a 〈…〉 that should feed his flock Therefore if a Minister muâ—â— teaâ—h unto his people all tâ—at Christ hath commanded if none may be made Ministers but conditionally if they be qualified with giâ—tâ— meet for the same if unpreaching Ministers cannot be made without the manifest breach of the commandement of God if thâ—y may not be made Ministers whom the Lord refuseth to have if every Minâ—ster must have a treasury well furnished and be able to bring forth of it when need requireth if every Mâ—nister musâ— have â—kill to see the enemie and to give warning aforehand how to resist hâ—m if unlearned Ministers draw their people to hell aâ—ter them if he that preacheth not be a murtherer if he be not sent and so doe no good if hee be barred from the Ministery lastly if hee be condemned as not to be in such a place then must it needs follow that none may be received into the Ministery but such as be able to teach the truth and to convince the gain-sayer Many are the arguments that be alleadged to this purpose and many moe may be alleadged for the whole course of the Scriptures tend thereunto the testimony of all sorts of Writers is very plentifull for this purpose yea of the very Canon law as the Author of the Abstract hath learnedly proved and yet doe not our Prelates rest in the same but have set themselves though in a silly manner against it in this sort that followeth 1 Objection There must be reading in the Church therefore a reading Ministery Whitgift page 252. Answ. By that reason we must have an Officer for every particular action for there must be breaking of bread in the Church and powring of water but it followeth not that therefore there must be one whose Office must be only to break bread or to powre water 2 Objection It is better to have Readers then none for Preachers cannot be had for every congregation Answer It is not better for if they had none they would seeke for him that they should have whereas now they that have a Reader only think themselves in case good enough but if there be such want of Preachers why are so many of the most diligent and able ones turned out 3 Objection It is impossible to have Preachers
every where and such as can be had must be taken Answer Sometimes you say all is well and is it now impossible that our State should obey the Lords ordinance this is the greatest disgrace to it that can be and yet it followeth not for no necessity may warrant us to violate the decrees of the highest 4 Objection It were uncharitablenesse to turne them out that be bare Readers for so they their wives and children might beg Answer This is to sell mens soules for morsels of brâ—ad shall wee rather feare the begging of three or foure then the damnation of a thousand but they may be otherwayes provided for they need not beg many of them may returne to their occupations againe So that all these objections notwithstanding the conclusion remaineth sure which is grounded upon so many certaine and unmoveable foundations The Church ought not to be governed by Commissaries and Officials and Chancellours 1 They which are no Elders of the Church have nothing to doe in the Government of the same 1 Tim. 5.17 These Chancellours Commissaries and Officials are no Elders in the Church whether we expound Elder for a Minister and him also that is assistant unto the Minister in overseeing the Church 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 Church ought not to be governed by them 2. They that must governe the Church of God must have a warrant for their so doing from Iesus Christ the head of the Church But Chancellors c. have no warrant so to doe from Iesus Christ the head of the Church Thereâ—ore the Church ought not to bee governed by them 3. Those whose names offices and practize bee derived from Antichrist may have nothing to do in the government of the Church for who will suffer his wife to be governed by the Master of a 〈…〉 But the names offices and practise of Chancellâ—rs 〈◊〉 â—nd Commissaries be such which is plaine by this that they have theâ—r ground in that filthy dunghill the Câ—non law Therefore they may have nothing to doe in the government of the Church 4. They that being inferiours doe proudly tyrannâ—zâ— over theâ—r superiours ought not to rule the Church of God for it is meet it should be ruled by modest humble and orderly men But sucâ—â—re they for being inferiours to the ministers of the Word as our advâ—rsaâ—iâ—s doe confesse and is plaine also by the Canon law they crow over thâ—m as â—f they were their slaves and if they doe not so 〈◊〉 can doe nothing Therefore they ought not to rule the Church of God 5. They that live by the faults of men are not fit tâ— rule the Church of God for they will rather increase offâ—nces that their 〈◊〉 mâ—y â—ncrease then orderly lessen them as experience aâ—so provâ—th But such are all Chancellours Commissaries and Officialâ— Therefore they ought not to rule the Church of God Therefore if Chancellors Commissaries and Officials bee no Elders of the Church if they have no warrant from Jesus Christ the head of the Church if their names offices and practize be derived â—rom Antichrist if their office compell them being inferiours to tyrannize over their superiours if they live onely by the faults and offences of men then it must needs follow that the Church of God ought not to be governed by them CHAP. VII EVery officer of the Church must be ordained by the laying on of the hands of the Eldership T.C. 2. booke 1. part page 274. Discip Ecclesiast fol. 53. They say if ought to be done by the Bishop alone Whitgift page 196. their daily practize doth likewise shew it The former is proved and the latter disproved by these reasons folloâ—ing 1. As Church officers were ordained in the Apostles time so must they be continually for they did lay the plot according whereunto the Church must be built unto the end but they were ordained in the Apostles time by the laying on of the hands of the Eldership Act. 6 6. 13.3 Therefore the Church officers must be ordained by laying on of the hands of the Eldership 2. Church officers must bee ordained by them that have warrant from the Word to assure the parties ordained that they are called of God Onely the Eldersâ—ip hath such a warrant 1 Tim. 4 14. Therefore they ought to be ordained by the Eldership 3. Many of the sentences alledged before out of Councels Emperours Lawes Histories and 〈◊〉 writers both old and new for election not to be by one but by divers speake also of ordination and so are forcible to this purpose 4. Eâ—agrius came to the office of a Bâ—shâ—p unlawfully because onely Paulinus ordained him contrary to the 〈◊〉 of many Canons which provide that they should not bee ordaâ—nâ—d â—ut by all the Bishops of the Provâ—nce or at the least â—y three 5. When a Bâ—shop is to be ordaiâ—ed c one Bishop shall pronounce the blessing and the rest of the Bishops with the Elders prâ—sent shall all lâ—y on their â—ands 6. When a Bishop was to be ordained the Bishops adjoyning did ordaine him Therefore if Church officers were ordained in the Apostles time not by one 〈◊〉 by the Eâ—dership consiâ—ting of many iâ— they be to ordaine that have warrant out of the Word to assure the parties ordained that they are called of God if ordination by one Bâ—shâ—p be unlawfull and contrary to many canons of Councels if the Bishops and Elders were to lay on their hâ—â—ds lastly if the Bâ—shopâ— adjoyning were to ordai◠〈…〉 needs follow that Church officâ—rs are not to be ordained 〈…〉 the laying on of the hands of the Eldership But tâ—ey fight haâ—d agaâ—nst this because it sâ—riketh at a maine pillar of their â—ingdomâ— their chiefe grounds be these 1. Object Paul and Barnabas ordained Elders where is no mention of an Eldership Answ. They are said to ordaine because they being the chiefe procured it so is Joshua 5.3 said to circumcise which was the Levites office so say we the Queene hath made a law and yet not she alone maketh any 2. Obâ—ection Though it were so then yet is it not so required now no more then the community in the Apostles time Answer 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 us 3. Obâ—ect Examples are no generall rules to be followed Answ. Examples not contrarying any rule or reason of the Scripture be to be followed as if they were commandements so that notwithstanding any thing alledged to the contrary it remaineth upon the former groâ—nds most stedfast that it belongeth to the Eldership to ordain those Church officers that are to be imployed in the publike service of God CHAP. VIII THe ordaining of Church officers must be done with humble prayer of the Eldershâ—p
and the Congregation Discip. Ecclesi â—ol 50. Their unreverent beginning and proceeding therewith iâ— a câ—rner is contrary to this which is condemned by the proofe of our asserâ—ion by these reasons 1. We are to behave our selves in these actions as they by whom we have direction to doe them have set us an example But the Apostles and Elders when they ordained Church officers did alwayes commend the action to God by prayer together with those congregations over which they placed them Act. 6 6 14. â—3 Therefore the ordaining of Church officers must bee done by humble prayer of the Eldership and Congregation 2. The greater the action iâ— that is in hand the more carefull must they bee that have it in hand to humble themselves by prayer for the Lords assiâ—tance thereâ—n Buâ— the ordaining of Church officerâ— is an action of most weighty importance â—hâ—refore they that have it in hand which be the Eldership to ordain him and Congregation to receive him ought to humâ—le themselves in earnest praâ—er before hand 3. They that shall have part in the comfort or discomfort oâ— the action are to joyne togâ—ther in prâ—yer unâ—o God for the better event and against the worsâ— but the Eldership and people shall both have part in the event â—f tâ—e action Therefore thâ—y are to joyne together in humble prayer before hand c. CHAP. IX CHurch officers must be ordained by laying on of hands in this they agree with us concerning the ceremonie it selfe albeit neither in the parties by whom nor on whom it must be conferred The profit of this Ceremonie appeareth in reasons following 1. That which stirreth up every partie to pray with more fervencie is profitable to be used But such is this Ceremonie for it affecteth the ordainers when they feele him for whom they pray and the ordained when he feeleth a calling and charge from God as it were sensibly comming upon him and the congregation when they see him separated from the rest by whom they shall reape much comfort or griefe Therefore the use 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 used Such is the imposition of hands for both it declareth unto him that he is separated of God for that purpose and also giveth him hope that his hand who allotted him thereunto will alwayes assist him in the course of that calling Therefore it is of a profitable use 3. That which worketh a more acknowledgment of Gods ordinance in the hearts of the people is profitable to be used such is the laying on of hands for it declareth unto them that the Lord hath placed him in that Calling over them Therefore it is profitable to be used Therefore seeing the Ceremonie of laying on hands is forcible to increase the fervencie of every partie when they pray seeing it assureth the calling to the party ordained and giveth him an argument of good hope for the blessing of God upon him in the course of the same and seeing it procureth a more perswasion in the people that he is allotted unto them from the Lord himselfe it is evident that it is not a vaine and idle ceremonie as many doe imagine but of good and profitable use in all ordinations CHAP. X. THe Lord hath ordained that there should bee one Bishop or Pastor at the least president over every Congregation who are of equall authority in their severall charges and in the generall government of the Church T.C. 1 boâ—ke page 22. 2 booke 1 part page 515. They maintaine contrary unto this these two 1. That one may have two or mo charges and be absent from them â—s their dispensations and practize doe prove 2. That one Minister may have a soveraigntie and Lordship over his â—â—llow Ministers which both being disproved the former â—ssertion will remaine still sure 1. One man may not have mo charges then be is able in any measure to discharge No man is able in any measure to discharge the dutie that is belonging to mo flocks then one seeing hee cannot preach unto them both in season and out of season Therefore no man may have more Charges then one 2. That which maketh an open entrance to the enemy to spoyle cannot be lawfull for one to have moe charges then one maketh open entrance for the enemy to spoile for the Woolfe watcheth to devoure whilest the shepheard is absent Therefore no man may have mo charges then one 3. The which hath neither precept nor president for it either in Gods word or any approved Writer â—ut onely from Antichrist is unlawfull But such is the having of mo charges thâ—n one Therefore it is unlawfull 4. That which declareth a Minister to be more desirous of the fleece then to profit the flocke that same is unlawfull But such is the having of moe charges then one for were it not for the gaine they would thinke one a burden as heavie as they could beare Therefore it is unlawfull 5. All the reasons that be alledged in the third chapter against non-residence are forcible to this purpose for if he may not be nonresident he may not hâ—ve mo charges unlesse he be willing to be quartered that every charge may have a piece of him He reckoneth them among theeves and their action to be theevery condemned by that commandement Therefore if one man cannot in any tollerable measure discharge mo charges then one if to have mo maketh an open entrance to the enemy to spoyle if it have neither precept nor president for it but onely in the kingdome of Antichrist if it declare the practizers to be more desirous of the fleece then to feed the Flocke If all the reasons that condemne nonresidencie be against it Lastly if it be plaine theevery then must it needs follow that one may not have two or mo charges Their objections such as they be are set downe in the 3 chapter and the answers unto them The second Proposition that they hold is thiâ— One Minister may have a soverâ—igne authoritie and Lordship over his fellow Ministers which is thus disproved 1. They that have their commission indiffâ—rently given them without difference betweene one and another are of equall authoritiâ— and may not be one over another but such is the commission of all Gods Ministers indifferently as appeareth Matth. 28.19.20 Therefore they are of equall authority and may not have any dominion one over another 2. That which Christ hath directly forbidden that may not in any case be allowed but is ever unlawfull But Christ hath directly forbidden that one Minister should have dominion over another Matth. â—0 25 Luk. 22 25. Therefore one Minister may not have superioritie or dominion over another 3. They that may not be Lords over the people of God may much lesse be Lords over the Ministers for the Ministers be in respect of the
unto the poore also Acts. 6.2 Therefore no man can in any tollerable measure dischaâ—ge the office of a Minister and Deacon also and consequently the Deacon is to attend upon distributing onely 4. If the Ministeries of the word bee perfect without the Deacon then may â—ee not meddle in the same for how may one lawfully labour in that wherein there is no neede of him But such is the ministery of the word where the severall Ministers thereof are named Ephes. 4.11 wherein the Deacon is not contained as Whitgift câ—nfesseth pag. 308. 309. Therefore the Deacon may not meddle with the Ministry of the word and consequently must be implyed onely in destributing c. 5. If there be no qualitie required in the perfect description of the Deacon which is proper to the Ministery of the word then is not be to medle with the same But the former is true as appeareth 1 Tim. 3.8 Therefore the latter is true a so and consequently hee must attend onely upon distributing c. 6. If it belong to the Deacons office to meddle with the Minestery of the word and Sacraments then it is greater then that of the pastor for that the doing of both requireth greater gifts then the one But it is not a greater but inferiour office to the pastor as appeareth by all those places wherein they are described that the Deacon is described after the Bishop therefore his office is not to meddle with both and consequently hee must attend upon distributing c. 7. Deacons are Ministers of tables and not of holy things 8. In the Ministers sicknesse the Deacons shall roade the Homilies of the Fathers 9. The Deacons have neede of great wisedome although the preaching of the word bee not committed unto them and further it is absurd that they should doe both the office of Preaching and caring for the poore concidering that they bee not able to doe both thorowly 10. Although the goods of the CHVRCH increasing there were besides the Deacons subdeacons and Archdeacons and yet the Deacons remained still in their charge for the poore and were not as yet mingled with the Bishoppes or Priests and with the order of them which taught 11. The Office of Deaconshippe was religiously kept in the CHVRCH untill it was driven out by Antichrist 12. This Office must of necessitie bee restored as it is described Acts the Sxth if England for hee speaketh it in the behalfe of our Church will receive the Discipline of Christ 13. Speaking of these Deacons lamenteth that this order is so fallen out of the Church that the name doth scarse remaine 14. Describing the Deacons of the Apostles time saith that wee after their example ought to have the like 15. The office of distributing the goods of the Church is an ordinary function in a CHVRCH lawfully constituted the which Section thirty hee calleth the Deaconship Therefore if Stephen and the rest were imployed onely in distributing the goods of the Church if the Apostle maketh the Deacons office an ordinary and distinct office from all others in the Church if the Apostles were not sufficient for the ministery of the word and distributing if the ministeries of the word be perfect without the Deacon if in the description of the Deacon no qualitie be required that is proper to a Minister of the word if to deal in both would make the Deacon a gâ—eater officer then the Pastor if the Councels ancient writers and the sound writers of latter times do declare that the Deacons were to be wholly imployed in the distributing of the goods of the Church then must it needs follow that his office is not to meddle with any part of the Ministery of the Word and Sacraments but to attend onely upon the distributing of the liberalitie of the Church unto them that stand in need thereof Their objections hereunto be these two that follow 1 Objection Philip one of the seven Deacons did preach Act. 8.8 therefore Deacons may preach the Word Answer Philip was a Deacon of the Church at Jerusalem while they abode together but now he was not any more so but an Evangelist as he is ever tearmed after by vertue of which office he did preach 2 Object Steven being a Deacon preached Act. 7.2 Answ. He preached not for all that is there was but his Apology at the seat of judgement which every man in the like case may do and which many of the Martyrs have done So that the former proposition being true upon the grounds alledged notwithstanding these objections we are to proceed to the second which is this There ought to be such Deacons as are described in the former proposition in every congregation which is thus proved 1 That office which every congregation hath need of ought to be in every congregation But every congregation hath need of the Deacons office which appeareth by this that they have poore to provide for or else they must regard the necessitie of others and the liberalitie of others to distribute Therefore Deacons ought to be in every congregation 2 That which is indefinitely appointed for the good of the Church belongeth unto every congregation as well as to any one But such is the appointment of the Deacons 1. Tim. 3.8 Therefore there must be Deacons in every congregation 3 Every Church ought to have their office of Deaconship 4 All the reasons or the most of them that are alledged chap. 10. for a Bishop in every congregation and chap. 12. for Elders in every congregation are forcible hereunto Therefore if there be the like need of Deacons in one congregation that is in another if they be appointed indefinitely for the good of the Church if every Church must have their office of Deaconship and Lâ—â—tly if there be like reasons to prove them belong to every Church that be for Bishops and Elders then must it needs follow that there ought to be Deacons in every congregation CHAP. XIIII THere ought to be in every congregation an Eldership consisting of a Pastor or Pastors Doctor if there be any and Elders whose authoritie Christ hath ordained to be perpetuall in his Church to govern the same onely by the rules of Gods Word T.C. 1. book pag. 175. Discip. Ecclesiast 123. which containeth these 3. particular propositions defended by us and gainsaid by the Bb. and their adherents 1 The Eldership ought to be in every congregation 2 The office of the Eldership is perpetuall 3 The Church must be governed onely by the rules of Gods Word The first is denied by them Whitgift pag. 627. and by their practise in tying the government of many Churches to the Bb. sea it is thus proved 1 Whatsoever Chrâ—st hath ordained as a means to keep men in obedience to the Gospel that same must be in everie congregation for particular men are in particular congregations But Christ hath ordained the Eldership for that end as
appeareth Matth. 18.15 c. where Chrysost expoundeth Tell the Church that is saith he the governours of the Church Therefore the Eldership ought to be in every Church 2 Where all sorts of Elders ought to be there must be also the joyning of their offices in one for the good of that congregation over which they are placed But all sorts of Elders ought to be in every congregation as is proved in the 10. chap. for Bishops the 12. for Elders c. Therefore there must be an Eldership in every congregation 3 If no particular congregation have greater priviledges given thereunto by the Word of God then others have then must there either be no Eldership at all which is false in that Elders are proved to be by the Word of God in the Church or else it must be in every congregation But every congregation is of like priviledge which appeareth by this that it is a perfect body of it self Therefore there must be an Eldership in everie congregation 4 The same warrant that is in the Word of God for to have 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 warrant for it out of the Word to be some where as appeareth by this thaâ— the Apostles are said to establish it and make mention of it Therefore it must be in every congregation Therefore if the Eldership be ordained by Christ as a means to keep men in obedience unto the Gospel if all sorts of Elders must be in every Church if every congregation be of equall priviledges lastly if there be the like warrant for it in every Church that is in any then must it needs follow that there ought to be an Eldership in every congregation Whatsoever is objected against this that hath any shew in it is answered in the 12. chap. of Elders The office of the Eldership is ordained by Christ to be perpetuall and ordinarie for the government of his Church T. C. 1. book 177. denied by them Whitgift 627. and by their practice in keeping it out but the truth of it appeareth by these reasons that do follow 1 If the causes why Christ would have an Eldership in his Church be perpetuall then must also the thing it self be perpetuall But the causes are perpetuall which be to govern the Church by the rules of his Word and that ecclesiastically Therefore the Eldership is perpetuall 2 If Christ be the author of the Eldership and left it by the Apostles to be established in the Church then it is perpetuall for his commission given to the Apostles is to be observed unto the end of the world But Christ is the author of it as appeareth both by his giving of the gifts for the particular members thereof and the whole body of it as also in that the Apostles did establish it in the Church who went not from their commission 1. Cor. 11.12 Therefore the Eldership is perpetuall 3 Whatsoever is the commandment of God once delivered by him is never repealed again and to be acknowledged of every spirituall man that same is to be received by the Church of God to be perpetuall But such is the government of the Church by Pastors Doctors and Elders and so of the whole Eldership as appeareth in that they are all mentioned in the writings of S. Paul which are so esteemed 1. Corinth 14.37 Therefore the government of the Church by an Eldership is perpetuall 4 That whose severall parts is perpetuall and which hath perpetuall gifts given for the furnishing thereof for ever that same must needs be perpetuall But the severall parts of the Eldership as Pastor Doctor and Elders be perpetual as is proved in the 10. 12 chap. Therfore the Eldership is perpetual 5 Whatsoever is grounded upon the generall commandments and rules of the Scriptures that same is perpetual But the governing of the Church by the Eldership is such as hath partly been proved in election and ordination and execution of the severall Church officers which is the greatest part of government and shall further appear in the censures of the Church hereafter Therefore the government of the Church by the Eldership is perpetuall 6 Whatsoever manner of government hath sufficient power and that from God to begin continue and strengthen both the governors of the Church in their callings and the people in the course of obedience unto Christ that same government is to be perpetuall But such is the government by the Eldership as appeareth by this that the Apostles used no other Therefore the Eldership is to be perpetuall 7 That government which the 12 Apostles and Paul before they consulted together did uniformly agâ—â—e in that same must needs be of God and consequently perpetuall unlesse the repealing of it do appear but such is the government by the Eldership for all the adversaries thereunto confesse that it was in the Apostles time Therefore it is perpetuall 8 Whatsoever hath the same grounds that the preaching of the Woâ—d and ministration of the Sacraments have the same is perpetuall But such is the government of the Eldership for it is grounded upon the commandments of Christ and practise of the Apostles Therefore it is perpetuall 9 That which hath the like grounds to be perpetuall that the Apostles Prophets and Evangelists had to be for a time the same is perpetuall But such is the government of the Church by an Eldership which appeareth by this that they are therefore ceased because their gifts of immediate calling c. be gone and the gifts of these joyntly and severally do remain Therefore it is perpetuall 10 Whatsoever is the perpetuall and ordinarie remedie to cure diseases of the Church and strengthen the health of the same that same is perpetuall But such is the government by the Eldership as appeareth by the necessitie and profit of the severall offices thereof and of this that we are still to observe in causes of extremities Tell the Church Matth. 18.17 Therefore it is perpetuall 11 That government which was in the Church appointed of God under the Law and continued in respect of the substance by Christ and his Apostles and bettered in respect of the accedents by them that same is perpetuall But such is the government by the Eldership as appeareth in the 12. reason of the 1 chap. Therefore it is perpetuall 12 If there be any reason why this government should be alterable being once set in the Church by Christ it is either in respect of the extraordinarie offices ceased or the addition of the Magistrate But not of the former because the Church hath never had any need of extraordinary gifts but God hath given them and so will he ever nor of the latter for that the Magistrates office is to defend the building of the Church by that order which Christ hath set downe and not to alter any thing
the word of God 3. That which maketh the Church obedient unto Christ must be the direction whereby it is to be governed Onely the Word of God maketh the Church obedient unto Christ Therfore it is to be governed by the rules of Gods Word 4. Every kingdome or houshold must be governed onely by the Lawes of the King or orders of the housholder The church is the kingdome and house of God and his Word is the onely Law that he hath given for the same Therefore it must be governed onely by the Word of God 5. That which was ordained to destroy the church of God cannot be a good rule to governe the same by But such is the cannon law for it was ordained to strengthen the kingdome of Antichrist Abstract Therefore it cannot be a good rule to direct the Church by and consequently it must be governed by the Word for no other rule is offered unto us but the one of these twaine 6. That which was invented by the Dragon that persecuteth the woman and her childe that same cannot be good for the Church which is that woman But such is the cannon law for it was invented by Antichrist which is that dragon Therefore it cannot be good for the ruling of the Church and consequently c. 7. That which strengtheneth the power of darknesse and ignorance cannot be good to guide them that must walk in light and knowledge But the cannon law strengtheneth the power of darknesse and ignorance for it increaseth Popery as appeareth by this that there is scarce an Officer towards it in these dayes of knowledge but he is a Papist Therefore it cannot be good to guide the Church of God 8. That which destroyeth the Church of God cannot be good to rule the same But the cannot law destroyeth it for it crosseth every faithfull Minister in the discharge of his dutie and every goâ—d Christian walking in the wayes of godlinesse and nippeth in the head every good action as experience teacheth us Therefore it cannot be a good rule to governe the Church by 9. That which hath bred moe trayterous Papists in England than the Seminaries at Româ— and Rhemes that same cannot be good to governe the Church of God But such is the cannon law for it hath kept out discipline nourished ignorance and fostered superstition and popery in all estates of people that never came at those Seminaries Therefore it cannot be a good rule to governe the Church of God by 10. That which nourisheth the hope of Antichrist to returne hither againe cannot be good to direct in the government of the Church But such is the cannon law for it keepeth the cages for those uncleane birds as Archb. and L. Bb. seas arches cathedrall Churches c. Therefore it cannot be a good rule for the direction of the Church 11. That which all the Churches have cast off as unfit for the government of the Church cannot be good for the same But all the Churches that have forsaken the Pope yea they that have not received the discipline of Christ wholly have cast off the cannon law Therefore it cannot be good for the same 12. Yea we our selves mislike it as appeareth by a statute made under Edw. 6. Therefore if Governours are to rule by the same authoritie whereby they are governours if the Church must be governed by that which the Ministers may teach if the Word of God onely make the Church obedient unto Christ if every Kingdome must be ruled by the lawes of their King and if the cannon law be ordained to destroy the Church if it was invented to persecute the Church if it strengthen the power of darknesse and ignorance if it kill the Church of God if it breed moe traiterous Papists than the Seminaries at Rome and Rhemes if it nourish the hope of Antichrists returne lastly if all the Churches that have forsaken the Pope have cast it off also yea if we our selves doe mislike it then must it needs follow that the Church ought to be governed onely by that golden rule of Gods Word not by that leaden lump of the cannon law CHAP. XV THe office of the Church-government is meere Ecclesiasticall and therefore the Governours of the Church may not meddle but onely in Church-matters as for example vocation and abdication deciding of controversies in doctrine and manners so far as appertaineth to conscience and the Church censures T.C. book 1. pag. 206. Discip. Eccle. 126. but they thinke that Church-governours may also meddle in civill causes Whitegift pag. 749. and their practice that take upon them to be Councellers of state to judge civilly as punish with imprisonment c. But this is disproved and so the former proved by these reasons 1. That which our Saviour Christ refused because it belonged not unto him ruling and teaching the Church that same is not lawfull for any Ecclesiast person to doe But Christ refused to divide the inheritance Luk. 12.14 onely because he came to build a spirituall kingdome for otherwise he being God had authoritie over all things Therefore it is not lawfull for Ecclesiasticall persons to be Judges of civill causes 2. That which was forbidden the Apostles is unlawfull for every Ecclesiasticall Officer for they were the chiefe under Christ and had after a sort all offices in themselves untill they could plant them in others But such dominion was forbidden them as the Kings of the nations and other civill Magistrates have Luk. 22.28 which is to rule civilly Therefore they may not exercise any civill authoritie 3. If necessary duties are to be left rather than our duties to the Church should not be thorowly discharged then may not a Church Officer deale in civill jurisdiction which is lesse necessary unto him But the former is true as appeareth by the words of Christ to him that would have buried his father Luke 9.59.60 Therefore they may not exercise any civill authoritie 4 If he that hath an office must attend upon it then may he not meddle in another for he cannot attend them both at once But the former is true Rom. 12.7 Therefore may no Church-officer meddle with temporall jurisdiction 5 As the Souldier is in his warfare so are Church officers in the ruling of Gods Church But the Souldier entangleth not himself in the things of this life because they are of another nature to his warfare which place Cyprian alledgeth against a Minister that became an Executor to his friends Will Therefore Church-officers may not meddle with Civill-officers because they are of another nature then his calling 6 Those things that in themselves are of contrarie qualitie cannot concur in one subject But the governments 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 soul and the other the body Therefore they cannot be in one man
together and consequently c. 7 If the government of the Church both in every particular mans office and in the generall Eldership be a matter of great weight and the ability of man very small in every 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 look into the Word of God what is required of such men and know by the same Word the manifold infirmities and untowardnesse of man Therefore the latter must needs be true also 8 If the Apostles who were the most able of all others found themselves unfit for two offices which were both Ecclesiastical then is the best Church-governour unfit for two which be of more difference one from another as be the government of the Church and commonwealth But the former is true as appeareth Act. 6.2 Therefore the latter must needs be true also 9 That which we justly reprove in the Papists must needs if we do like be found more unlawfull and intolerable in our selves But we justly reprove the Papists for having in their hands both the swords that is the Ecclesiasticall and civill jurisdiction Therefore it is more intolerable being found in any of us 10 If it be lawfull for an Ecclesiasticall person to exercise the office of the civill Magistrate then on the contrary it is lawfull for the civill Magistrate to exercise the offices of Ecclesiasticall persons for there is as good reason for the one as the other But the latter is unlawfull for who would like of any L. Major to step into the Pulpit and preach c. Therefore the first is unlawfull also 11 They may not intangle themselves with worldly offices but attend upon their Ecclesiasticall affairs 12 None of the Clarks or Clergie shall receive any charge of those which are under age the cause of that decree is there said to be for that there were certain Ministers that were Stewards to Noblemen and in the 7. Canon that none of them should receive any secular honours 13 The Bb. shall onely attend unto prayer reading and preaching 14 He bringeth divers reasons to prove that Bb. may neither usurpe nor take being offered unto them any civill office 15 He sheweth how the offices are to be distinguished and in what sort it is said that the Fathers dealt in the things of this life and how the corporall punishments by the Apostles were particular and extraordinarie 16 When both the offices meet in one man the one hindreth 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 exercise both the Civill and Ecclesiasticall power and therefore he that will exercise the one must leave the other Therefore if Christ refused to judge in temporall causes because it belonged not to his office if civill dominion was forbidden the Apostles if necessarie duties are rather to be left undone then our diligence in the matters of the Church should be lessened if he that hath an office must attend upon it if we may not be intangled with any hindrance if the Civill and Ecclesiasticall functions be of contrary natures if every office in the Church be more then any one can perfectly discharge if the Apostles found themselves unfit for two offices of like nature if we justly reprove the Papists for their two swords if a Magistrate may not preach if they may not meddle with worldly offices nor be tutors to Orphans but attend onely unto the ministery of the word c. if they may neither usurpe nor take being offered any civill office if they be to be distinguished to severall persons or else one hindreth the other lastly if none be able to execute both then must it needs follow that Ecclesiasticall officers may not bear civill offices and consequently the office of the Church-government is meer Ecclesiasticall Their objections hereunto be these 1 Objection It countenanceth and maintaineth Religion to have civill authoritie Answ. It is in deed the Papists reason for their two swords which M. Calvin confuteth Instit. book 4. cap. 11. sect. 9. 2 Objâ—ction It is good to punish vice by corporall punishment that Gods Word may be the better obeyed Ans. It is good to preach Gods Word to men that they may obey their Prince for conscience sake may the Magistrate therfore preach we may not do every thing that is good but onely that which is agreeable to our callings 3 Object Eli and Samuel were both Priests and Judges Answ. They were extraordinary for God separated those two offices in Moses and gave the one unto Aaron and so was Eliahs killing of the false Prophets and Christs whipping of the buyers and sellers out of the temple 4 Object Peter killed Ananias therefore Bb. may have prisone Ans. It was by his word onely and not by any civill punishment if they can do the like Peters example will serve their tuâ—nâ— if not then must it be with the former extraordinarie CHAP. XVI THe placing and displacing of Church-officers appertaineth unto the Eldership This is proved in the 7. chap. their objections are there answered for the first part which is the placing but the latter part is to be cleared by some moe reasons because the Bb. do displace the best Ministers at their pleasure which is proved to be a most wicked action by these reasons 1 Those that are called unto the Ministery by the Lord from heaven and outwardly by the means of men so long as they are blamelesse in doctrine and conversation 1. Tim. 3.10 cannot be displaced without hainous wickednesse against the manifest wil of God But such are the Ministers that the Bb. do daily displace as they confesse themselves when even in their sermons they justifie their doctrine in saying that they differ onely in outward rites and as their greatest enemies will say when they are asked of such mens lives Therefore they cannot be displaced without great wickednesse 2 Those that are carefull to discharge the dutie of Gods Ministers both in teaching and giving example to their flocks cannot be displaced without great impietie Such are these Ministers that are daily displaced as appeareth by this that they preach more diligently then any other and that they follow not the course of the world in adding living unto living but many of them being as worthy for their gifts as the worthiest live poorely rather then they will want the comfort of a good conscience Therefore they cannot be put to silence without great sin 3 To deprive Gods people of their spirituall comfort is a grievous and horrible wickednesse To put such to silence as are before mentioned is to deprive Gods people of their spirituall comfort which if any man will denie all the godly where such a one dwelleth shall tell him he lieth Therefore to displace such Ministers
for their understanding that desire direction in the truth first shew that it is a course that hath warrant in the Scriptureâ— secondly that it is of very profitable use in the Church of God the first is thus proved 1 Whatsoever is enjoyned as a dutie to be done by every Christian if he leave it undone he is to be compelled by the governours of the Church to do it Luke 14.17.23 But if a mans brother have any thing against him and he make no conscience to leave his gift there and be first reconciled Mat. 5.24 he is to be compelled to do it Therefore separation from the Lords Supper is warraâ—ted by the Word 2 If that commandment of Christ Matth. 7 5. give not that which is holy unto dogs can neither be properly understood of them that were never of the Church nor them that be excommunicated then it is a warrant for such separation of the unworthy and consequently that separation is warranted in the word But the former is true as appeareth by this that the meanest of the Jews did know that holy things belonged to neither of them and so the commandment had been needlesse Therefore suspention is warranted by the Word 3 If there be sinners that are not to be excommunicated and yet it were offensive to give them the Lords Supper then is this course warranted by the Word for else should Christ have left his Church destitute of direction in common and usuall difficulties which is proved in the first chapter to be otherwise But such sâ—â—ners there are as the notorious sinner repenting men mainly suspected of notorious transgressions c. Therefore suspention hath his warrant in the word 4 The course that God prescribed in the shadow for corporall purifyings must in the body in respect of the substance be observed in the spirituall clensing of every member of the Church But many were separated from the publike sacrifices for a season by reason of their corporall uncleannesse who yet were not worthy to be excommunicated Therefore must also some be kept from the Lords Supper for a season who yet appeare not so hainously to have sinned as to deserve excommunication 5. The Church cannot without great offence suffer one that hath fallen into some open sinne or that is vehemently sâ—spected to have hainously offended continue in the administration of any publike function But the Church cannot justly displace such a man at the first making shew of repentance or standing upon his purgation Therefore he must be separated for a time 6. That which was commanded under the Law to be done to the Priest that was uncleane in body or suspected to be a Leaper that same must much more under the Gospell be done unto the Minister or other Church-Officer that hath sinned or is suspected to have committed a great sinne But such a Priest was to be separated from offering of sacrifices for a certaine time Therefore much more must the like be done to a Church-officer in the like case Therefore if the Church be to compell a private man to doe his dutie if give not holy things to dogges be understood of them within the Church if there be sinners that cannot without offence be admitted to the Lords Supper and yet deserve not excommunication if for corporall uncleannesse under the Law they were to abstaine a certaine time and if the church cannot 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 untill the congregation be satisfied Lastly if the Priest that was uncleane 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 publique function for a time is a thing warranted by the word of God The latter part which is that this kinde of suspention hath a profitable use in the Church of God is thus proved 1. That which 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 use of the separation from the Lords Supper and from executing publike function in the Church Therefore it is profitable in the Church of God 2. That which removeth even the appearance of offence from the Church 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 unto the world that the Church of God is carefull to practice that which it professeth is very profitable But such is this separation for it sheweth that they cannot away with ungodly life no not among themselves Therefore it is profitable for the Church of God 4. That which giveth occasion to the church to be exercised in the actions of Religion with more sound comfort is profitable for the same But such is this separation for every one shall see thereby the unworthy for whose sakes God might be angry with them all Josh. 7.11 weeded from among them Therefore it is profitable for the Church of God 5. That which is a speciall meanes to procure the Lord in mercy to continue his Word unto his Church is profitable for the same such is this separation for it is a notable means to keep men in obedience to that which they professe Therefore it is profitable for the Church of God Therefore if separation of the knowne or suspected sinner from the Lords Supper and such a Church officer from the execution of his publike function doe keepe men in obedience that be godly and restraineth hypocrites from outrage if it remove the very appearance of evill if it let the world see that the Church laboureth to practice that which it doth professe if it make every member of the Church to be exercised in the actions of Religion with greater comfort lastly if it be a speciall mean to procure the Lord in mercy to continue his Word then must it needs follow that it is of very profitable use unto the Church of God CHAP. XIX WHen neither admonition nor suspention will serve to reclaim the offender but that it doth appeare that he abideth in impenitency and is incorrigible the Eldership after mature deliberation and commending of the party unto the prayers of the Church he yet remaining obstinate is to proceed to excommunication which containeth these propositions in question betwixt us and the Bb. 1. It may not be done but upon great and waightie occasion 2. It may not be done by any one man but by the Eldership the whole Church consenting thereunto The former is holden by us T. C. 1 Book pag. 183. Discip. Eccles. 130. and denied by them in their practice that send it out many times for not paying of six pence But our assertion is thus proved and their godlesse practice disproved 1. That
which Christ hath ordained for the last remedy against sinne and onely to be used when neither admonition reprehension nor separation from the externall communion of the Saints for a time will serve that same is not to be used but upon great extremitie But such is excommunication as appeareth Matth. 18.15 Therefore it may not be used but upon most waightie occasion that is in the case onely of extremitie when no other meanes will serve the turne 2. That which cutteth a man off from the Church of God and giveth him over unto Satan as one in a desperate case that same may not be used but in greatest extremitie But such is excommunication being used according as God hath left it unto his Church 1 Cor. 5.5 Therefore it may not be used but in greatest extremitie 3. That which a man will do 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 try all other wayes and will never cut off his hand or his foote untill he see it incurable and ready to infect the other parts of his body Therefore excommunication may not be used but in case of greatest extremitie 4. That which is contrary to naturall affection and worketh that which a loving heart doth tremble to thinke of that same may not be done but in greatest extremitie But such is the excommunication for it depriveth the party excommunicated of our love and throweth him into the most wretched case that can be fall unto man in this life Therefore it may not be done but in cases of greatest extremitie Therefore if excommunication be ordained of Christ as a remedy onely when all other helpes will not serve if it cut the partie from Gods Church and give him over unto Satan if it must â—e proceeded unto 〈◊〉 a man doth â—o the cutting off of his hand 〈◊〉 â—oote lastly if it be a worke contrary unto the naturall affection of man and 〈◊〉 that which a loving heart doth tremble to thinke upon then must it needs follow that it is to be proceeded unto onely in the cases of greatest extremitie and afâ—â—â— that all other meanes have beene usâ—d and doe appeare not to 〈◊〉 The latter point which is that excommunication may not 〈◊〉 done by one man but by the Eldership the whole Church consenting thereunto is holde◠〈◊〉 as T.C. book 1. pag. 183. Discip. Ecclesiast 130. c. and denied by them Whitgift pag. 662. and their continuall practise But our aâ—â—eâ—tion is thâ—â— proved and their opinion and practice found to be erroneous and ungodly 1. That which Christ commandâ—d to be done by the Church may not be done by one man unlesse you take my L. Grace for the Church 〈◊〉 Whitgift doth pag. 662. which needeth 〈◊〉 confutation But Christ commended that excommunication should 〈◊〉 done by the Church Matth. 18.15 Therefore it may not be done by one man 2. That which Paul enjoyned the Church when they were met together to doe may not be done by one man But he commanded them 〈…〉 the incestuous person when they were met together 1 Cor. 5.5 Therefore it may not â—â— done by one man 3. That which hath need of greatest advice and greatest authoritie may no 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 beleeve and being the waightiest point of discipline Therefore it may not be done by one man 4. Those must excommunicate that are to deale in the other parts of discipline as shall appeare in the Reasons following and aâ— I thinke no man will deny But the other parts of discipline are exercised not by one but by the church as hath beene proved Therefore not one but the Church is to excommunicate 5. As it was ministred among the Jewes so must it be in the Church forever which appeareth by this that it is translated unto us from them as the Greeke word Synedriâ—n 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 Joh. 9.22 Therefore the Church is to excommunicate and not one man 6. Saith he would never doe any thing in his charge without the counsell of his Elders and consent of the people 7. The Elders and other Church-officers have as well power to absolve as the Bishop 8 For so much as absolution belongeth unto all I alone dare not doe it 9. If there be any that have committed such a fault that he is to be put away from the partaking of the prayers of the Church c. There doe beare rule certaine of the most approved Ancients or Elders of the Church which have obteined 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 Books of Baptisme against the Donatists often 11. The Elders have interest in other censurâ—s of the Church and the Church it selfe in excommunication 12. S. Paul accuseth the Corinthians for that the whole Church had not excommunicated the incestuous person 13. The Elders had the government in excommunication 14. It is very dangerous to permit so weightie a matter to one man and therefore that tyranny may be avoyded and this censure executed with greater fruit and gravitie the order that the Apostle there useth is still to be observed 15. He sheweth that it pertaineth 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 tyranny taketh from the Church their right and abrogateth the Ecclesiasticall Senate ordained by Jesus Christ 16. The Bishops when they excommunicated of themselves alone did it ambitiously contrary to the decrees of godly Cannons See Bucer against Gropper and upon Ephes. 4. De animi Câ—ra also Zuinglius in Ecclesiast 17. It is plentifully forbidden even by that filthy puddle the cannon law and therefore it must needs be a hainous sinne when it findeth fault with it Therefore if excommunication be to be executed by the commandement of Christ of the Church if S. Paul enjoyned it unto the Church if it have need of greatest advice and authoritie if it belong to them that may execute the other parts of Discipline if it was so executed among the Jewes if to absolve be as well in the Elders power as the Bishops if Cyprian durst not doe it alone if it was the action in Tertullians time of the most approved Elders if to be by the whole Church helpeth much to make the partie more ashamed if the whole Church have interest in it if the whole Church at Corinth was reproved for not doing it if it be too waightie