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
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
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
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
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
is a hainous and horrible wickednesse 4 That which giveth occasion to the weake to stumble and fall away from the Gospel is a hainous and horrible sin But such is the displacing of those Ministers as appeareth by this that many doubt whether that which he hath taught be true whom the professors of the Gospel do display and by this that many who had made good beginnings by the discontinuance of their teachers do fall away Therefore to displace those Ministers is a hainous and horrible sin 5 Those whose labours God doth blesse cannot be displaced without fighting against God and consequently great impietie But such are thâ—se Ministers that the Bb. do daily displace as all that love the Gospel in every countrey can witnes Therefore to displace them is great impiety 6 That action which giveth the common enemy just cause to rejoyce and hope to get the victory is a hainous and horrible offence But such is the displacing of those Ministers as appeareth in every countrey where such Ministers are displaced and such enemies do dwell Therefore to displace such is a hainous and horrible offence 7 That action that causeth the doers thereof to be esteemed enemies to the Gospel must needs be a hainous sin But such is the putting of those Ministers to silence for it maketh the people that have any love to Religion think that they are not of God in so doing for say they he that loveth Christ cannot crosse the course of the Gospel as these men do therefore the displacing of them is a hainous sin 8 That which letteth in more wickednesse at once then the diligent preaching of the Word could drive out in divers yeers must needs be a hainous sin but such is the displacing of these Ministers for prophaning of the Sabbath and all disorder cometh into a congregation the same day that such a Minister that hath long laboured against it is displaced as experience in such places proveth therefore to displace such Ministers is a hainous sin 9 That which interrupteth the course of the Gospel without warrant either from Gods Word or the Laws of the land is a hainous and horrible sin Such is the displacing of those Ministers as is proved in all the writings on our side and lastly in the answer to D. Bridges therefore to displace such Ministers is a hainous and horrible sin Therefore if the Ministers that be usually displaced be called of God if they discharge the dutie of good Ministers both in doctrine and life if the displacing of them be to deprive Gods people of their spirituall comfort if it give occasion to some to doubt of the Gospel and to fall away if God give a blessing unto their labours if the displacing of them give the enemy matter to rejoyce and hope to overcome if it câ—â—se the displacerâ— to be esteemed enemies to the Gospel if it let in more wickednesse in one day then preaching can throw out in many yeers if it interrupt the course of the Gospel without warrant either from the Word of God or Laws of the Land thâ—n must it needs follow that the displacing of those Ministers is a most hainous and horrible sin against the Lord CHAP. XVII THe Eldership is to admonish every one by whom offence appeareth unto them to grow in the Church There is no question between us about admonition it self but this they deny that the execution of any discipline and therefore of this point belongeth unto the Eldership which point is proved in the severall Chapters going before so that I need not say any thing of this saving with a reason or twain to shew the necessitie and benefit of it in the Church of God 1 That which private men offended are commanded to seek unto for the redresse of the offender is a necessarie and an ordinarie way for the amendment of them that do offend in the Church of God But such is the admonition of those that are in authoritie and carry the name of the Church Matth. 18.15 see chap. 14. and the 1. proposition of the same Therefore admonition in such cases by the Eldership is a necessarie and ordinarie way for their amendment that do offend 2 That which is more available to bring the offender to repentance than private admonition either by one or moe that same is very profitable and necessarie in the Church of God But such is the publike admonition by the governours of the Church as appeareth by this that Christ maketh it a remedie when the other two will not prevail Matth. 18.15 Therefore it is verie profitable and necessarie in the Church of God 3 That which maketh men more afraid to offend then anâ— admonition that private men can give is profitable and necessarie in the Church of God But such is the Eldership before whom men know they shall be brought if they do not amend Therefore it is very profitable and necessarie in the Church of God 4 That which hath a greater promise to do good then private admonition is very necessarie in the Church of God But such is the admonition that is given by the Eldership because it prevaileth when the former doth not Therefore it is profitable in the Church of God 5 That without which all duties of charity cannot be exercised towards sinners is needfull to be in the Church of God But without admonition by the Eldership all duties of charitie cannot be exercised towards sinners Therefore it is needfull to be in the Church of God 6 That which would bridle the outragious sins of some and keep in the derision and mockerie that private admonitions do receive is needfull to be in the Church of God But this would admonition by the Eldership do for if men knew that they should answer unto the Church for their ill demâ—â—nour to them that rebuke them for sinning they would refrain at least for fear from such kinde of outrage Therefore it is needfull to be in the Church of God Therefore seeing publike admonition before the Eldership is to be sought by those that are offended and cannot be satisfied seeing it is more available then private admonition seeing it maketh men more afraid to offend seeing it hath a greater promise seeing without it all duties of charitie cannot be exercised towards the sinner lastly seeing it would bridle the outragious sins of many therefore it must needs follow that it is very profitable and necessarie to be in the Church of God CHAP. XVIII THose that be not reclaimed from their faults by admonition are by the Eldership to be suspended from the Lords Supper or being officers of the Church from the execution of their office untill they do either give good testimonie of their amendment or just cause to be further procâ—â—ded against Neither is there any controversie betwixt them and us about this point saving that as in the former they will denie it to appertain to the Eldership which is proved before I will therefore