denying of all the arguments that bee brought for it doth prove Whitgift page 154.166 c. and their practise of allowing patrons and also being such themselves doth evidently declaâ—e If the former be proved true then the latter must return to Antichrist which â—s thus declared 1 That which was the continuall and constant practise of the Church in the time of the Apostles that same is to be followed for ever which appeareth by this that the ordinances given from God by Paul 1 Tim. 6.14 are enjoyned to be kept untill Christ come to judgement But it was the constant and the continuall practise of the Churches then to have a stroke in the choise of their owne ecclesiasticall Officers Act. 1.26 where the Apostles presented two to the peoples liking whereof God was to be prayed unto to make one an Apostle Act. 6.3 where the Church is willed to choose their Deacons and Act. 14 25. where they gave their consent in the choosing of their Elders by the stretching forth of their hands Therefore it belongeth to the Church to choose their own Church Officers 2 If the people had an interest in the liking of their teaching Levites which were of the tribe of Aaron then much more must the people now for there was greater likelihood that they were sent of God then any of the common sort of men But the former is true as appeareth by the manner of the setting of them aside unto that office in the law Therefore must the latter needs be true also 3 That which pertaineth unto all ought to be approved of all the congregation But every Ministery in the Church pertaineth to all the congregation Therefore authority to approve of them pertaineth to all the congregation 4 That election which is most effectuall to bring the people to obedience is of all other the best and to abridge it is unlawfull But election by common consent is most effectuall to bring the people to obedience when they shall see him teach or rule whom they themselves have chosen Therefore election by the Church is the best and all other kinds of elections unlawfull 5 That election which procureth greatest reverence of the people to their teachers and rulers is meetest and all others unlawfull But for the people to consent in the election of their Governours procureth greatest reverence in their hearts towards them Therefore election by the people is the best and all others be unlawfull Testimonies of the ancient Writers 6 The Minister should be chosen the people being present in the eyes of all and should be by the common judgement and testimony approved worthy and fit c. Therefore this is the lawfull vocation by the word of God where those which are chosen be appointed by the consent and approbation of the people For which also he bringeth divers authorities out of the Scriptures 7. That is truly and certainly a Divine election of a Bishop which is made by the whole Church 8. Let the people have authority to choose their Clerkes and Ministers 9. They runne speaking of the life of the Clerkes to Bishops suffraâ—aâ—â— certaine times of the yeare and bringing some summe of money they are anoynted and ordained being chosen of none and afterward the Bishop without any lawfull election is chosen in huggermuger of the Canons or Prebendaries onely without the knowledge of the people 10. In the Oration of the death of his Father approveth the election by the people at large and confuteth them that would hinder it 11. When he appointed Eradius to succeed him faith it was the approved right and custome that the whole Church should either choose oâ— consent unto their Bishop 12. Anthimius choosing a Bishop without the peoples consent filled all Armenia with sedition 13. Why did Peter communicate the election with the Disciples left the matter should have turned to a braule and have fallen to a contention Testimonies of generall Councells 14. It is meete that you should have power both to choose and to give their names that are worthy to be among the Clergie and to doe all things absolutely according to the lawes and decrees of the Church and if it happen any to dye in the Church then those which were last taken are to be promoted to the honour of him that is dead if they be worthy and if the people choose them 15. Let the people choose and the Bishop approve and seale up the election with them 16. In an Epâ—stle to Damasus Ambrose c. saith wee have ordained Nectarius Bishop of Constantinople c. the whole Citie decreeing the same and Flaviarus was appointed Bishop of Antioch the whole Citie appointing him 17. When he hath beene examined in all these and found fully instructed then let him be ordained Bishop by the common consent of the Clerkes and lay people 18. Let not him be counted a Priest in the Church whom the Clergie and people of that Citie where he is doe not choose 19. If any Bishop after the death of his Predecessor be chosen of any but of the Bishops of the same Province and of the Clergie and Citizens let another be chosen and if it be otherwise let the ordination be void and of none effect Testimonies out of the Emperours Lawes 20. Following the doctrine of the holy Apostles c. wee ordaine that as oft as it shall fall out that the Ministers place shall be void in any Citie that voyces be given of the Inhabiters of that Citie that he of three which for their right faith holinesse of life and other things are most approved bee chosen to the Bishopricke which is most meete oâ— them 21. Being not ignorant of the holy Canons that the holy Church should use her honour the more freely we assert unto the Ecclesiasticall order that the Bishops be chosen by the election of the Clergie and people 22. He decreed that he should be Bishop of Rome whom all the people of Rome should consent to choose 23. Lodovicke the second commanded by hâ—s Letters the Romans to choose their owne Bishâ—p not looking for other mens voyces which being strangers could not so well tell whâ—t was done in the Common-wealth where they were strangers and that it appertained to the Citizens 24. Let the people saith Otho the Emperour choose and I will approve it The testimonies of the new Writers 25. The new Writers as Musculus in his common places in the tâ—tle of Magistrates Bullinger upon 1 Tim. 4. Calvin Justitut Boâ—ke 4 chap. 3. sect 15 Harmon confes. Helvet cap. 18. and many others are on our side in this behalfe 26. If there be none that write against it but the Papiâ—â—s and no arguments usâ—d against it but those which bâ— borrowed out of the Popish writers then doth it belong to the Church to choose their owne Church officers but the former is true as aâ—l
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
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
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
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
of the Pastour The latter part of this proposition is the thing which especially they doe deny which is thus prooved to be true 1. Those which the Apostle in speaking of distinct officers doth distinguish one from another are severall and distinct one from another But the Apostle doth distinguish the Pastour and teacher one from another Rom. 12.7.8 and Ephes. 4.11 Even as he distinguisheth man and woman Gal. 3.28 See the Greek of them both Therefore the office of pastour and Doctor are distinct one from another 2. As are the gifts that adorne offices so are the officers themselves for the execution of the office consisteth in the employing of the gifts But the gifts of the pastour and Doctor are divers as appeareth 1. Cor. 12.8 And by experience for some hath an excellent gift in doctrine and not in application and others excell in application and exhortation that â—re very meane in delivering of doctrine Therefore the office of a pastour and teacher are distinct one from another 3. Those that are to take a divers course in teaching are divers and different in their functions for else why should they be enjoyned to take a divers course But the pastour is to take one course and the Doctor another for the one is to direct himselfe principally to exhort and the other to attend upon doctrine Rom. 12.7 8. Therefore the office of pastour and Doctor be distinct offices the one from the other 4. The Ecclesiasticall stories especially speaking of the Church of Alexandria doe usually make a difference betwixt the Bishop and the Doctor 5. Cathedrall Churches have yet some shew thereof left in them who besides the Bishop have also one that readeth a Lecture in divinity 6. If the distinguishing of them make more for the building of the Church then the uniting of them then are they to be distinguished not made all one But the formâ—â— is true as appeareth by this that hardly is a people brought to asound knowledge of godlines by him that instâ—ucteth in doctrine continually as hardly are we stirâ—ed up to a zealous care of our duetie thâ—ugh we be exâ—orted continâ—ally which both should be with lesse continuance if one man were to performe all Therefore they are to be esteemed distinct offices and not parts of one office which one is to performe Therefore if the Apostle Paul distinguisheth them one from another if God doâ— usually bestow doctrine and exhortation upon severall persons where in each is found to excell and to be no body in the other if the pastour be commanded to take one course in teaching and the Doctor another if Ecclesiasticall stories doe usually distinguish them if Cathedrall Churches have yet some steps left of the distinction if to distinguisâ— them maketh more to the building of the Church then to unite them then must it needs follow that the office of pastour and Doctor be distinct and different the one from the other CHAP. XII EVery congregation ought to have Elders to see into the manners of the people and to be assistant unto the ministers in the government Ecclesiasticall T. C. book 1. pag. 174. Disc. fol. 120. which they denie Whitgâ—ft p. 627. And their practise in keeping them out of the Church but it is proved to be true by these reasons following 1. That which the Apostles established in every congregation ought still to continue seeing the Church must be ruled by the same lawes that it was ruled by then and needeth as great furtherance now as it did then But the Apostles established Elders in every congregation Act 14.23 Which cannot be understood of preaching Elders onely considering that the scarcity of them was such as Paul was constrained to send Timothy and Titus to great cities which he could hardly spare as he often testifieth Therefore therâ— ought to be such Elders as are onely to assist in government iâ— every congregation 2. Those which God hath ordained to help forward the building of the Church ought to be in every congregation unlesse it may appeare that some congregation needeth not so much helpe as Christ hath appointed But Christ hath ordeined Elders in the Church for the helping forward of the building of the Church 1 Cor. 12.28 Therefore such Elders ought to be in every congregation 3. That which being wanting the body cannot be entire that same must be in every congregation But the Elders cannot be wanting and the Church be an entire body Rom. 12.8 Which every congregation should be Rom. 12 4. Therefore there ought to be such Elders in every congregation 5. If the word of God doe describe such Elders in the Church then ought they to be in every congregation which is cleare by this that every congregation hath need of them as well as any and that every congregation must have all the other officers of the Church and that every congregation is of equall dignity in the body of Christ but the word of God describeth unto us such Elders 1. Tim. 5.17 Therefore they ought to be in every congregation 5. There is no Church that can stand without her Eldership or councell 6. It belongeth onely to the Bishop to baptize and the Elder and Deacon may not do it but upon the Bishops licence 7. Neither Elder nor Deacon have right but upon the Bishops commandement so much as to baptize 8. Elders fell away thorough the ambition of the teachers 9. Valerius the Bishop did contrary to the custome of the Apostolicall Churches in appointing Augustine to preach being but an Elder 10. After that Arrius was convicted of haeresie it was decreed that Elders should no more preach 11. The number of the Elders of every Church ought to be encreased according to the multitude of the people 12. Speaking of the Elders that were to assist the Minister he lamenteth that it is so fallen out of the Church that the name doth scarce remaine 13. Certaine of the people were joyned with the pastour in the governement of the Church because the pastour was not able to doe all himselfe 14. There were Elders that did assist the Minister in the government of the Church c. 15. Whitgift confesseth that in the Primitive Church they had in every Church certaine Seniors pag. 638. Let it then appeare out of the word to satisfie the conscience how it may be left out 16. If the platforme set downe to Timothy and Titâ—s be for all Churches then must Elders be in all for these Elders are there described but it is a platforme for all Churches and that to the end of the world 1 Tim. 6.14 Therefore they ought to be in every congregation 17. That which is contained in every minsters commission to teach and practize must be in every congregation but the ordination and practize of that office is in every Ministers commission Mat. 28.20 Or else they ordained Elders without warrant from Christ which none dare affirme therefore
there must be Elders in every congregation 18. Wheresoever a bishop must be there must also the Elder bee which appeareth by this that where the one is described there is the other also but a Bishop must be in every congregation as I have proved sufficiently in the 10. Chap. Therefore there ought to be Elders in every congregation 19. If the Apostles laboured for uniformitie in the least things and established in all Churches one order then must there be Elders in every congregation for they were in some as all men doe confesse but the former is true as not onely the view of their practize declareth but also the Apostles expresse words Thus I teach in all Churches Therefore the latter is true also that in every congregation there must be such Elders Therefore if the Apostles established Elders in every congregation if Christ hath esteemed their helpe needfull to further the building of his Church if without them a congregation cannot be entire if the word of God say that they ought to be in the Church if it was continued so long after the Apostles time and be approved by the testimony of many very learned both old and new writers and confessed by the greatest adversary unto them if they be within the compasse of every Ministers commission if they are to be wheresoever a Bishop must be if the Apostles established uniformity even in the meanest thinges then must it needs follow that there ought to be such Elders in every congregation as are to assist the Minister in the government of the same They confesse it was so in the Apostles time but seeme to say somewhat that it cannot be under a Christian magistrate thus 1. Object God hath given the Soveraigne authoritie over his Church to the Christian magistrate which these Elders would abridge Answ. No more then the eldership abridged the soveraigntie of David over Israel for his governement is temporall and theirs spirituall 2. Object Gualter upon the 1 Cor. 5. denieth it to be needfull under a Christian Magistrate Answer Gualter denieth excommunication under a Christian Magistrate hee is as partiall in this argument at Whitgift 3. Objection The Prince hath the authority that the Elders had Answ. That is no truer then to say the Prince hath authority to preach the word c. for these be things that his high authority must see done but he may doe none of them himselfe But there bee many reasons which may bee alleadged to prove that they are at the least as necessary under a Christian Magistrate in these dayes as they were in the time of the Apostles as namely these 1. The lesse able that Ministers are to direct their people in the waies of godlinesse the more neede they have of the assistance that God hath allowed them in his word But Ministers are now lesse able especially under Christian Magistrates when men are overtaken with ease and peace which quench goâ—d things then they were in the time of the Apostles Therefore there is as great if not greater neede of Elders now then was in the time of the Apstoles 2. If Christian Magistrates bee to maintaine the order that Christ hath set downe for the governement of his Church then must there be Elders in it under a Christian Magestrate for Elders are appointed of 1 Cor. 12.8 But Christian Magestrates are to maintaine the order that Christ hath set downe for the ruling of his Church Isai. 49.23 Therefore there must be Elders in the Church under a Christian Magestrate 3. If the rule of Christ cannot bee perpetually observed tell the Church unlesse there be Elders then must there bee such under a Christian Magestrate But the former is true for by the Church is there meant the Seanate of Ministers and Elders as shall be proved in the chapter of Excommunication Therfore there must be Elders under a Christian Magistrate 4. If the whole governement of the Church described in the Epistles to Timothie and Titus bee to bee observed untill the end then must there bee Elders under Christian Magestrates for they are contained in those Epistles but the former is true 1 Tim. 6.14 Therefore there must be Elders under a Christian Magistrate 5. Where sinners ate more outragious and the best most subject to waxe cold there is greatest neede of all the helpes that God hath ordained to punish sinne and to cherish well doing But so it is under a Christian Magistrate especially in the peace of the Church as Whitgift confesseth pag. 643. Therefote there is at the least as great neede of Elders seeing they are helpers uppointed of God under a Christian Magistrate as at any other time Therefore if Mininisters be lesse able now then in the Apostles time if Christian Majestrates must maintaine the order prescribed by Christ if else the rule of Christ till the Chruâ—ch cannot be still observed if the whole goverment described by Saint Paul must be kept for ever lastly if there bee at the least as great neede of all the helpes that can be as ever there was then must it needes follow that Elders are as necessary in the Church under a Christian Magestrate as in the time of persecution CHAP. XIII THere ought to be in every congregation certaine Deacons endued with those qualities which the word of God describeth whose office is onely in receiving the liberty of the Saints and destributing it unto the needy T. C. 1 booke pag. 190. Discip. Eccles. fol. 119. This assertion hath two branches which both are gaine said by our adversaries the first whereof is this The office of the Deacon consisteth onely in receiving and distributing unto the poore the liberality of the Saints which they deny Whitgift pag. 582. The booke of ordering c. that maketh 〈◊〉 a degree of the Ministrie but the proposition being proved true maketh their opinion and practise appeare false which is thuâ— 1. That wherein Stephen and the rest were imployed is the office of a Deacon for the first institution of them by the Apostles is in that example But they were onely to attend upon the provision for the poore Acts 6.4 c. Therefore the office of the Deacon is onely to attend upon the distributing the poore from the libeâ—alliâ—y of the Saints 2. That which the Apostle maketh an ordinary and distinct office from others in the Church must be attended upon by them that are in the same office and not bee mingled with any other but the Apostle Rom. 12.8 maketh destributing in simplicity such an office as it is expounded by M. Calvin Beza Bucer Martyr c. Therefore the Deacons office must bee attended upon and consequently it consisteth onely in distâ—â—buting c. 3 That which the Apostles found themselves insufficient for that can no man now discharge in any tollerable measure for they were more adorned with gifts then any be now but they found themselves insufficient for the Ministrie of the word and destributing
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
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
THE TRUE FORM OF CHURCH GOVERNMENT FIRST INSTITVTED BY CHRIST NOW USED AND PRActised in all the reformed Churches of Germanie France and Scotland humbly presented to the High and Honourable Court of Parliament at this time most happily assembled Plainly proved by Scripture rectifide reason and the Testimonie of the Church some hundreds of yeares after the Apostles time and the generall consent of the Churches rightly reformed in these latter times contrary to the Romish and our Archiepiscopall Government Printed at London 1642. To the supposed Governours of the Church of ENGLAND the Archbishops Lord Bishops Arch-deacons and the rest of that order MAny and most evident have our declarations beene concerning the truth of that government which Christ hath prescribed in his word for the ruling of the Church which we have manifested unto you both by our writings and speeches as occasion hath beene offered never hath any one of you taken in hand to say any thing against it but it hath made his eyes to dazle as the clearest sunne-shining whereby hee hath beene driven to wander hither and thither groping for evasions and yet could not escape but hath fallen into infinite most monstrous absurdities and blasphemous assertions as by their writings yet extant it may appeare so forcible is the truth to amaze the gaine-sayers thereof and so pregnant is falshood to beget and bring forth thousands of absurdities and every one worse then other And will you still continue in your damnable and most devillish course Have you sold your selves unto Sathan to fight for him untill you be damned in Hell with him Have you morgaged the salvation of your soules and bodies for the present fruition of your pomp and pleasure is it because you see not what you should doe It may be so for many are so blinde that they grope even at noone day but mee thinks it can hardly be so unlesse you be they that have eyes and see not for the cause hath beene by the blessing of God so managed that many ploughmen artificers and children doe see it and know it and are able by the word of God to juâ—tifie it and condemne you to be adversaries unto the Gospell in resisting it But you think that government not so needfull and your fault but small if it be any in continuing your course begun The necessity of the thing is many wayes apparant both in thâ—t it hath so plentifull warrant from Gods owne word as the course of this Book doth evidently declare and also in that the Gospell can take no root nor have any free passage for want of it and the greatnesse of your fault appeareth â—y this that in so doing you are the cause of all the ignoranâ—e Atheisme schismes treasons poperie and ungodlinesse that is to be found in this Land which we challenge to prove to your faces if wee may indâ—fferently be heard and whereof in the meane whâ—le we will give you a taste for the first it is cleare that you are the cauâ—â—r of that damnable ignorance wherein the people are so generally wrapped for that you have from time to time stopped the streames of knowledge in thâ—se places where the Lord in mercy bestowed the same and in stead of able and painfull Ministers have peâ—â—ered the Church either with presumptuous proud persons that are esteemed learned and take no paines to bring the people unto the knowledge of Iesus Christ or which is the greatest â—uâ—ber such ignorant asses and filthy swine as are not worthy to live in a well ordered Common wealth and that you are the câ—usâ— of all Atheisme it is plaine for one may as in deed many doe pâ—oâ—â—sse it and you say nothing to him for it If the most filthy liver will â—awne up â—n you and bribe your servants you will not onely favour him but assist him against any godly Miniâ—ter whatsoever but if any that feare God refuse to come under the least of your Popish câ—remonies he shall be molested till his purse be empty or else â—y your tyrannous dealing hee have made shipwrack of a good conscience And are not you the cause of all Schismes that make a hâ—tch-pot of true Religion and Popery and so give some an occasion to fall into this course and others into that And it is as cleare that you are so farâ—e the cauâ—e of all treasons â—s without you they had not beene for if every Church had had her governâ—ent according to Christs iâ—stitution our young Geâ—tlemen and Studâ—nts had not beene fâ—r want of teaching and carefull oversight mad a prey unto the seducers and consequently to thâ—se practâ—sâ—s which have brought the bodies of so many unto Tyâ—orne and their soules into hell and who â—ut you be the causâ— of Popery whiâ—est you use them so wel let them doe what the liâ—t yea and keepe them in office and authority under you yea which mâ—re is give them such offices as none that 〈◊〉 Popish can execute I speake not of the ignorance which by 〈…〉 every whâ—re which as they confeâ—â—e 〈…〉 their devotâ—â—n and you are the wretched fatherâ— of that 〈…〉 whâ—râ—by you muâ—t needs â—e grandfathers 〈…〉 kind of Popery And who can without blushing denie 〈…〉 be the cause of all ungodlinesse seeing your government is that which giveth leave to a man to be any thing saving a sound Christian For certainly it is more free in these dayes to be a Papist Anabaptist of the Family of Love yea any most wicked one whatsoever then that which we should be and I could live these twenty yeares any one of these in England yea in a Bishops house it may be and never be much molested for it so true is that which you are charged with in a Dialogue lately come forth against you and since burned by you that you care for nothing but the maintenance of your dignities be it to the damnation of your owne soules and infinite millions more Enter therefore now at the last into the serious consideration of these things remember that one day you must be presented before the tribunall seat of Iesus Christ to be arraigned for all the Soules that have gone to hell seeing you will needs be the Rulers of the Church since the Gospeâ—l â—irst appeared in this Land then shall you not be excusâ—d with this The Queene and Councell will have it so nor with that Our state cannot beare it For it shall be saâ—d unto you why do you not informe them better of my will why taught you them not to worship with trembling and feare and to kisse the Son lest he 〈◊〉 angry why did you not tell them that all States must be rulâ—d 〈◊〉 my Word and not my word by them and their policâ—eâ— Wheâ— these things shall be laid to your charge your conâ—ciâ—nces shâ—ll â—nâ—wer that if you had done so you should have loâ—t your digâ—iâ—ies which you loved and sought for especially then shall you wish that the mountaines would fall
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
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
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
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
a matter for one man if the executing of it by one overturneth the order appointed by Christ bringeth in tyranny maintaineth ambition and lastly be forbidden by the cannon law it selfe Then must it needs follow that it belongeth not unto one man to excommunicate but unto the Eldership and that with the consent of the whole Church Their Objections hereunto in defence of their owne practice be these 1. Objection The right of excommunication was in S. Paul and not in the rest Answer He gave onely direction in that as in all other matters which he wrote of unto them but if they had not throwne out the incestuous person he had remained still unexcommunicated for all that which S. Paul had said unto them 2. Objection Christ gave Peter and every Apostle power to binde and loose in earth and in heaven which Interpreters expound by Matth. 18.15 Aâ—â—wer That power was of denouncing Gods judgements or pronouncing his mercy in preaching and not of this action they are expounded one by another because of the ratifying of them both in heaven alike 3. Objection Paul did excommunicate Hymeneus and Philetus Answer That is being moderator of the action he pronounced it not that he did it alone The same answer is to be made unto the Fathers as Ambrose c. who are said to excommunicate Therefore upon these grounds of Scriptures Fathers Councels Emperours Lawes Histories new Writers and cleare light of reason I conclude that a Christ hath prescribed unto us an exact and perfect platforme of governing his Church at all times and in all places which is this b that there ought to be no Ministers of the Word but pastors and teachers which are to be c called by the people and d ordained by the Eldership are of e equall authoritie in their severall Congregations must f with all faithfull diligence imploy themselves in the Ministery of the Word and Sacraments g that there are to be in every Congregation certaine Elders whose office is to oversee the behaviour of the people and assist their Pastour in the government of the Church h also Deacons who are to be imployed onely in receiving and bestowing the liberalitie and goods of the Church to the reliefe of the poore and other necessâ—ry uses i Lastly that there must be in Congregation an Eldership of pastour teacher if they can have any and Elders who are in common to see that the Church be well governed not onely in maintaining the profession and practise of the Word in generall k but also in admonishing reprehending or l separating from the Lords Supper them that walke offensively â—nd m lastly in excommunicating them that by no other meanes can be reclaimed So that all and every government contrary or besides this whether in part or in whole swarveth from that order which Christ hath set downe in his Word and therefore is unlawfull FINIS Omniâ— cum 〈…〉 bonum 1 Tim 3.14 15. Proverâ— 2 9 1 Cor. 10 31. 1 Tim. 4 5. Rom. 14 23. Heb. 3.2 Rom 12 5 6 7. 1 Cor. 12 28 Ephes 4.11 c. See Counâ—â—rp page 11. Matth. 21.25 26. Matth. 28.20 Cyâ—rian in sermâ—â—â— de baptismâ— Châ—isti Cypriâ—n de prescâ—â—p advâ—â—sus 〈◊〉 Cyprian lib. 1. Epist. 8. The Conclusion The first proposition The second proposition Reason for the first proposition Iohn 1.23 25. Numb. 16. The conclusion The conclusion The 2 pâ—oposition and reasons for the proofe of it That the name of Archb. may be given no man 1 Pet 5 41 Heb 13 20. Acts 3.15.5.31 Heb. 12.2 Obiections for the name of Archb and answers thereunto Whitgift page 318. That the office oâ— Archb. is unlawfull The conclusion Obiections for the office oâ— the Archb. and answers therunâ—o The conclusion The 3 propositâ—on and reasons for it Acts 1.20 Concil. Calcedon câ—p 6 art 15. Concil Vrbâ—num test Gratuuâ— dâ—â—tâ—0 Ierâ—m ad Nepotiaâ— The conclusion An obiection The answer Our assertion Their assertion Concil. Nice canon 15. Concil. 〈◊〉 2. Theodoret lib. 1. cap 19. The conclusion Our assertion Acts 1. â—â— Numb. 8.9 Cyprian boâ—kes Epist 3. Ambrose Epist. â—2 Ierome ad Rufâ—◠〈◊〉 Ad Nepoâ—â—â—num This is right ou◠〈◊〉 â—aâ—hion Nazianzen Augustine Basil Epistâ—8 Chrysost in act 1. Concil Nicen. 〈◊〉 Theodoret. The same Câ—â—test hist. tripâ—râ— lâ—b 2. Conâ—il Constan. â—est 〈◊〉 part hist. lib. 9. cap 14. Concil Carthag. caâ—â—â— Concil 〈◊〉 test dâ—st 51. Concil. 〈◊〉 Canon 10. â—ustiâ—iâ—n in â—od Carolus Mâ—gnâ—â— diâ—t 63 〈…〉 Lodovicâ— Caroâ—◠〈◊〉 Pâ—atinâ— in vita 〈…〉 Idem in vita Leonis 〈◊〉 The Conclusiâ—n T C. 2. booke 1 part page 212. The Conclusion The 1. proposition The 2. proposition The 1 proposition is â—hus proved August lib. de 〈…〉 Gâ—egor 1. epist. 33. 〈◊〉 ad Ocâ—â—menâ—um Consâ—â— â—elvet The 2. proposition â—s thus proved Conclusion Theodâ—â—et Book 5. cap. 3 â—Concil Cartâ—ag câ—p 23. Cypriâ—n lib. 1. Epiâ—t 4. The Conclusion Conclusion Reasons against the first propositiâ—n Hooper upon 1 command The Conclusion The second Proposition that they hold and reasons against â—t Cyprian lib. 1. Epist. 3. Luther adverâ—â—s papaâ—â— a Satanâ— funâ—â—t Muscul. loc. com de manist veâ—bi The same upon 2 Thes. 2. Coâ—fes Helvet cap. 17. The same cap. â—8 The Conclusion A Bishop should be in every congregation Ignatiu◠〈…〉 〈◊〉 lâ—b 3. 〈◊〉 1. 〈◊〉 75. 2 Câ—ncil Caâ—tâ—ag tâ—m 1. cap. 10 3. 〈…〉 4 cap 8 (a) 〈◊〉 lib. 5. cap. 16 (b) 〈◊〉 lib. 5 cap. 4. (c) 〈◊〉 4 â—6 (d) Quaest 16. 〈◊〉 â—0 〈◊〉 Evagriâ—â—â— Act aâ—d Monumâ—nts fol. 216. Hooper upon 8 commaâ—d pag. â—0 The conclusioâ— Ignat. ad Trail Tertul. de Baptist Ierome contra Lucif Ambros. upon 1 Tim. 5. Possidonius in vita Augustiâ—i Socrat. libr. 5. cap. 22. Bucer de regno Christs book 1 P. Martyr upon Rom. 1â— The same upon 1. Cor. 12. Calvin Instituâ— lib 4. cap. 3. sect. 8. The conclusiâ—n Reasons prooving Eldeâ—s as necessary under a Christian Magistrate as in the Apostles time The conclusion The first proposition 6. Council constant cap. 16. 2. Council vasens Can. 4. Chrisost. upon Acts. 6. Pulling decard â— Ser. 2. Buâ—er de reg. Christ 14. The same de reg. c. and upon Ephes. 4. P. Mart. rem 12 Calvin Insti. lib. 4. cap. 3. sect. 9. Beza Confes. cap. 5. sect. 23. The Conclusion The 2. proposition Ignâ—t ad Philadelp The Conclusion The proofe of the 11. proposition The Conclusion The 2. proposition See the answer to D. Bridges pag. 132. Conf. Helvet Tâ—â—ur Bern. Geâ—evâ— Peloâ—â—â— Hâ—rgariâ— Scotland cap. 18. Calvin Instit. lib. 4. cap. 3. sect. 8. P. Martyr upon Râ—â— 3. Buâ—er de reg. Châ—ist 15. Mr. Whitaker against Duraeas The Conclusion Objections against the perpetuitie of the Eldership and answers to the same The thiâ—d proposition The Conclusion Canon Apost. cap. 80. Concil. Calced· cap. 3. 7. 4. Concil. Carth. ca. 20. Calvin Instit. li 4. ca. 11. sect 9. Beza confesâ— ca. 5. sect. 32. 42. P. Martyr upon Rom. 1â— Bucer upon Matth. 5. The Conclusion Objections for Ciuill offices in Ecclesiasticall persons The Conclusion The Conclusion Suspention warranted by the Word being upon such grounds as the Word setteth down The Conclusion The usâ— of suspention profitable in the Church The Conclusion The proofe of the first proposition The Conclusion The proofe of the second proposition Cyprian lib. 3. epist. 10. Epist. 14. Epist. 19. Tertul. Apol. cap. 39. August lib. 3. cont. epist. perâ—â—â— Jerom. ad Demetriad Epist. 1. Bucer de regro Christi lib. 1. cap. 5â— P. Martyr in 1 Cor. 5. The same upon the same place Calvin Instit. lib 4 cap. 11. sect. 6. Chap. 12. secâ— 6 See Abstract pag. 165. The Conclusion The Conclusiâ—n of the wâ—â—le bâ—â—ke a Chap. â— b Chap. 1â— 11. c Chap. 4. d Chap 7. e Chap 10. f Chap. 10. g Chap. 12. h Chap. 13. i Chap. 14 k Chap. 17. l Chap. 18. m Chap. 1â—