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
Ministery above the people but a Minister may not be Lordly over Gods people as is testified by him on whom they would father the greatest lordlinesse 1 Pet. 5.3 Therefore one Minister may not bee Lord or have superiority over another 4. It is ordained and is equall and right that every mans cause be heard where the fault was committed and it is meete to handle the matter there where they may have both the accusers and witnesses of the fault which sheweth that every Minister had authority over his owne flocke and no other to meddle 5. Bishops wheresoever they be in all the world are equall to our Bishops or Parish Ministers and Preachers Of none it can be said one is Lord another is Servant whatsoever belongeth to the Church belongeth equally to all saving that some are of better gifts then others howbeit such gifts cause no inequallitie or Lordship in the Church 6 In the Apostolike Church the ministers of the Word were none above another and were subject to no head or president c. 7. The honour of a Bishop being taken from the rest of the Ministers and given to one was the first step to Papacie 8. Christ did most severely forbid unto the Apostles and their successors primacie and dominion 9. Equall power and function is given to all Ministers of the Church and that from the beginning no one preferred himselfe before another saving onely that for order some one did call them together propounded the matters that were to be consulted of and gathered the voyces Therefore if all Ministers have their commission indifferently given unto them If Christ have forbidden that one Minister should have dominion over another if no minister may exercise dominion over Gods people if authoritie to handle Controversies belonged to every severall congregation if a Bishop and Parish Minister be all one if in the Apostles time no Minister was above another if the superiority of one above another was the first step to the Papacie lastly if they have equall power and function from the beginning than must it needs follow that no Minister may have superiority or exercise dominion over another Their objections hereunto so many as are worthy any answer be these 1. Object Christ Math. 20.25 forbiddeth onely ambition and not dominion as Musculus expoundeth it Ans. Musculus his judgement appeareth in the 6 and 7 reasons the place is expounded against superiority by Calvin Bulling Zwing Gâ—alter Hemingiâ—s c. But let it be so expounded that dominion is amâ—ition because it causeth a man to aspire above his â—ellow Ministers 2. Object The Greek word signifieth rule with oppression which is the thing that is forbidden Answ. That is not so for Luk. 22 25. useth the single verbe Kurieuein which signifieth simply to rule the sonnes of Zebedeus desired not to oppresse but to rule which desire â—e reproved 3 Objection Christ saith not no man shall be so but hee that will be so desiring it Answer But Luke saith let the greatest be as your servant and therefore that is but a silly shift So that their assertions being overthrown and their objections answered it remaineth that we prove yet more directly that the Lord hath ordained that there should be a Bishop resident over every congregation which is thus proved 1 If a Bishop and Minister be all one then must there be a Bishop in every congregaâ—ion for every man will confesse that every congregation ought to have a Miâ—ister But a Bishop and a Minister is all one as appeareth by this thaâ— S. Paul describeth not one quality for the Bishop but it is also the quality of every good Minister and also in that hee describeth no other Minister but the Bishop Therefore there ought to be a Bishop in every congregation 2 S. Pauls Bishops and his Deacons were appointed to one place as appeareth both in the description of them and the practise of the Apostles But the Deacons were in every Congregation which appeareth Phil. 1.1 Acts 6.2 that Office being needfull every where and in that it continued so longer then the Office of Bishops Athanasius Apol. 2. Jerome Contra 〈◊〉 c. Therefore there ought to be a Bishop in every congrâ—â—â—tâ—â—n 3 That which Paul enjoyâ—â—â— to Titus is also to be practised alwayes in the like 〈◊〉 But he commanded him to ordaine Elders in every Citie Tit. 1.5 which are expounded in the next verse to be Bishops Therefore there must be a Bishop in every congregation 4 Every Church should have her Communion Table and every Church her Bishop 5 Where there was found any worthy to be a Bishop there a Bishop was appointed and where there was not to furnish both Bishop and preaching Elâ—er hee meaneth the Doctor there the Apostles made a Bishop and left the Elder 6 If a Bishop runne into a slander and many Bishops cannot suddenly be gathered his cause shall be heard of twelve Bishops c. 7 If an Elder be accused hee may call six Bishops from the places hard by Sâ—ories make mention of Bishops of little Townes as (a) Sotiâ—us Bishop of the Village Cuman (b) Mares Bishop of a smâ—ll Towne called Solicha (c) Gregory Bishop of a small Citie called Nazianzum (d) The Bishop of a Castle 9 A Minister that is to say a Bishop â—nd a little after the Apostle doth plainly teach that a Minister and a Bishop iâ— all one and upon Titus a Bishop and a Minister are the same and ad Oceaâ—um with the ancient Fathers Bishops and Elders were all one 10 D. Barnes in his 〈◊〉 Article saith I will never beleeve neither can I ever beleeve that one man may by the law of God be a Bishop of two or three Cities yea â— a whole Country for that it is contrary to the doctrine of S. Paul who writing to Titus commandeth that â—e should ordaine a Bishop in every Towne 11 It is pitie to see how farre the Office of a Bishop is degenerated from the originall in the Scripture it was not so in the beginning when Bishops were at the best at the Epistle to Titus testifieth that willeth him to ordaine in every Citie c. They know the primitive Câ—urâ—h had no such Bishops as we have untill the time of Silvester the first Therefore if a Bishop and a Minister be all one if Bishops were to be where Deacons are who were in every congregation if Paul enjoyneâ—Titus to ordaine Bishops in every Citie and if every Church had her Bâ—shop a long time after the Apostles as appeareth by the testimonies of Councels Histories and learned Writers both old and new tâ—en muâ—â— it needs follow that there ought to be a Bishop in every Congregation CHAP. II. FOr the further revealing of the truth God hath ordained that there should be in the Church Doctors whose office is to be imployed in teaching of doctrine and is an office different from that
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
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
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
therein Therefore it is perpetuall 13 Either this government is the best and perpetuall or els there is none and so Christ should be thought to have left his Church without a government which is disproved in the 7 and 8 reasons in the first chap. for this was once established by Christ and so was no other But some government must needs be the best and perpetuall Therefore this is perpetuall 14 No man may justly forbid speaking of the Church-government to returne to the old constitution of the Church of God and to receive it before the custome of men 15 Experience teacheth this order speaking of the Church government was not for one age but necessary to all ages 16 Though the Common-wealth change her government yet the Church must keepe hers still 17 Lamenteth that some were found among them that are esteemed forwardest which would not have the same discipline used now adayes that was in the Apostles times objecting the difference of times and men 18 The Apostles have written these Lawes speaking of Discipline not for a day or for the first age but to endure for all times to come and therefore have ratified them with a most earnest obtestation 1 Tim. 6.14 that these commandements should be kept untill the day of the Lord Therefore if the causes of once ordaining an Eldership be perpetuall if Christ be the Author of it and left it in the Church by the Apostles if it be Gods commandement not yet repealed if the parts of it and gifts for it be perpetuall if it be grounded upon the generall commandements and rules of the Scriptures if it have sufficient power from God to begin continue and confirme a Church if it was agreed upon by the twelve Apostles and Paul before they met together if it have the same grounds with the preaching of the Word if it have as good grounds to be perpetuall as the Apostles c to be for a time if it be the perpetuall remedy against all the diseases of the Church if it was under the Law and inriched by Christ and his Apostles under the Gospell if it be neither alterable in respect of the extraordinary offices ceased nor the Magistrate added to the Church if it be the onely government that challengeth authoritie from God if no man may justly forbid it if it be necessary for all times if the common-wealth may change her government but not the Church if the difference of times and men be nothing against it lastly if the rules that the Apostles gave for it be confirmed with a charge to be kept untill the comming of Christ then must it needs follow that the government of the Church by an Eldership ought to be perpetuall They object that many inconveniences would follow upon this government which are severally to be answered 1 Objection By this every Parish shall follow their Seniors and then there will be so many Elderships so many divers fashions seeing one may not meddle with another Answer The government desired is uniforme for every Church and admitteth no change no not in outward ceremonies without a Synode of the choyce men of severall Elderships 2 Objection If they being all meane men chuse an Earle he may not refuse but be at their boâ—k and commandment Answer No man that is chosen is compelled to an office against his will but he that despiseth to consult with others in Gods matters because they be poore reproacheth God that made them Pro. 17.5 3 Objection It overburdeneth the Parish to provide for the nourishment of so many Church-Officers Answer It is not necessary that they should provide for any moe of them saving those that are exercised in the ministery of the Word unlesse any of the rest may need the liberalitie of the Church 4 Objection It bringeth in a new Popedome and tyranny into the Church Answer It is blasphemie to tearme the government of Christ so because we refuse the tyranny of the Pope shall we therefore doe what we list and â—oâ— yeeld obedience to the Scepter of Christ 5 Objection It is a kinde of Donatisme to challenge such authoritie over Princes Answer And it is flattery to suffer Princes to do what they list this is the objection of Gualter who is a professed enemy to discipline 6 Objection It taketh away Princes authoritie in causes Ecclesiasticall Answer No more than it did from David in his time nor so much as the Bb. doe now for the Prince requireth but this to see the Church well ordered which the Eldership alloweth and craveth 7 Objection It transformeth the state of the Common-wealth into a meere popularitie and will alter the government thereof Answer It neither transformeth nor altereth any thing in it for let it be shewed what damage would come by this discipline to any Magistracy from the Princes throne to the office of the headborough 8 Objection It will breed contention and partialitie in judgement Answer Where can be greater contention than the Bb. maintaine for their kingdome or greater partialitie than in them to their kinsfolks servants Sycophants c. 9 Objection It will be contemned and so good order neglected Answer None ever deserved more contempt than the Bb. and their officers doe for all their pompe but God whose ordinance it is will procure sufficient awe unto it mark how these Objections stand together in the fourth it was tyranny and here it is too contemptible these be contrary 10 Objection All alterations be dangerous Answer Never where we change from the obedience of Antichrist to the service of the living God was it ever dangerous to amend things amisse by that course which is described of God if it were let the particular of it appeare this might well have beene Stephen Gardiners reason for Popery in the time of King Henry the eight The Church must be governed onely by the rules of Gods Word this is in effect the proposition of the first Chapter whereunto all those reasons there alledged may be referred there is advouched generally the certain grounds of the whole discipline against the imagined libertie left to the Church here is affirmed the particular direction of the Church-government by the authoritie of the Eldership to proceed according to the rules of Gods revealed will and not by that cursed and monstrous Cannon Law which is made manifest unto us by these reasons 1. All governours are to execute their authoritie by the same warrant from which they have it But the governours of the Church of God have their warrant to be goveâ—nours onely from the Word 1 Cor. 12.28 Therefore they must governâ— the Church onely by the Word 2. The Church is to be governed by that which the Ministers may teach unto the same for they are taught to the end that they may obey and so be governed by the same But the Ministers may teach nothing but the Word of God 1 Cor. 11.23 Therefore the Church is to be governed onely by
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