hee describeth no other minister but the bishop Therefore there ought to be a bishop in euery congregation 2 S. Paules bishopps and his deacons were appoynted to one place as appeareth both in the description of them and the practize of the Apostles But the deacons were in euery congregation which appeareth Phil. 1. 1. Actes 6. â— that office being needfull euery where and in that it continued so longer then the office of bishops Athanasius Apol. 2. Ierome Contra Luciferianos c. Therefore there ought to be a byshop in euery congregation 3 That which Paule enioyned to Titus is also to be practized alwaies in the like case But he commanded him to ordaine Elders in euery citie Tit. 1. 5. which are expounded in the next verse to be bishops Therfore there must be a bishop in euery congregation 4 Euery Church should haue her Communion table and euery Church her bishop 5 Where there was found any worthy to be a bishopp there a bishopp was appointed and where there was not to furnish both bishop and preaching elder he meaneth the doctor there the Apostles made a bishop and left the elder 6 If a bishop run into a slaunder and manye bishops cannot suddenly be gathered his cause shal be heard of twelue bishops c. 7 If an elder be accused he may call sixe bishops from the places hard by 8 Stories make mention of bishops of little townes as Solicus bish of the village Cuman Mares bishop of a small towne called Solicha Gregory bishop of a smal citie called Nazianzum The bishop of a Castle 9 A minister that is to say a bishopp and a little after the Apostle doth plainly teach that a minister and a bishop is all one and vpon Titus a bishopp and a minister are the same and ad Occanum with the ancient fathers bishopps and Elders were all one 10 D. Barnes in his sixt article sayth I will neuer beleeue neyther can I euer beleeue that one man may by the law of God be a bishop of two or three cities yea of a whole countrie for that it is contrary to the doctrin of S. Paul who writing to Titus commandeth that he shoulde ordayne a bishop in euery towne 11 It is pitie to see howe 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 as the Epistle to Titus testifieth that willeth him to ordaine in euery citie c. They know the primitiue Church had no such bishops as we haue vntill the time of Siluester the first Therefore if a bishopp and a minister be all one if bishops were to be where Deacons are who were in euery congregation if Paule enioyned Titus to ordayne bishops in euery city and if euery church had her bishop a long time after the Apostles as appeareth by the testimonies of Councels Histories and learned writers both olde and newe then must it needes follow that there ought to be a bishop in euery congregation CHAP. 11. FOr the further reuealing of the trueth God hath ordayned that there shoulde be in the Churche Doctors whose office is to be employed in teaching of doctrin and is an office different from that of the Pastour The latter part of this proposition is the thing which especially they doe deny which is thus prooued to be true 1 Those whiche the Apostle in speaking of distinct officers doe distinguish one from another are seuerall distinct one from another But the Apostle distinguishe the Pastoure and teacher one from another Rom 12. 7. 8. and Ephes 4. 11. euen as hee 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 themselues for the execution of the office consisteth in the employing of the gifts But the gifts of the pastour and Doctor are diuers as appeareth 1. Cor. 12. 8. and by experience for some hath an excellent gift in doctrine and not in application and others excel in application and exhortation that are verye meane in deliuering of doctrine Therefore the office of a pastor teacher are distinct one from another 3 Those that are to take a diuers course in teaching are diuers and different in their functions for els why should they be enioyned to take a diuers course But the pastor is to take one course the Doctor another for the one is to direct himselfe principally to exhort and the other to attend vpon doctrine Rom. 12. 7. 8. Therefore the office of pastour and Doctor be distinct offices the one from the other 4 The Ecclesiastical stories especially speaking of the Church of Alexandria doe vsually make a difference betwixt the bishopp and the Doctor 5 Cathedrall Churches haue yet som shew thereof left in them who besides the bishopp haue also one that readeth a Lecture in diuinitie 6 If the distinguishing of them make more for the buylding of the Churche then the vniting of them then are they to be distinguished and not made all one But the former is true as appeareth by this that hardly is a people broght to a sounde knowledge of godlines by him that instructeth in doctrine continually as hardly are wee stirred vp to a zealous care of our duetie though we be exhorted continually which both shoulde bee with lesse continuance if one man were to performe all Therefore they are to be esteemed distinct offices not parts of one office which one is to perform Therfore if the Apostle Paul distinguisheth them one from another if God do vsually be-bestow doctrine and exhortation vpon seuerall persons wherein eche is found to excell and to be no bodie in the other if the pastor be commanded to take one course in teaching and the Doctor another if Ecclesiasticall stories doe vsually distinguish them if Cathedrall Churches haue yet some steps left of the distinction if to distinguish them maketh more to the building of the Churche then to vnite them then must it needs follow that the office of pastour and Doctour be distinct and different the one from the other CHAP. 12. EVery congregation ought to haue Elders to see into the maners of the people and to be assistaunt vnto the ministers in the gouernment Ecclesiastical T. C. book 1. pag. 174. Disc. fol. 120. which they denie VVhitgift p. 627. their practize in keeping them out of the Church but it is prooued to be true by these reasons following 1 That which the Apostles established in euery congregation ought still to continue seeing the Churche must bee 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 euery congregation Act 14 23. which cannot be vnderstood of preaching Elders onely considering
and ordering of euery particular Churche or generall Synode Therefore is our assertion true 10 That gouernement which the Apostles taught and planted is expressed in the word of God But the Apostles taught and planted pastours and teachers for instruction elders for ouersight and deacons to distribute and that vniformely in euery Churche as appeareth by their writinges and practises Therefore a certaine forme of gouernement is expressed in the worde 11 Euery lawfull office action in the building of the Churche is from heauen Matth. 21. 25. 26. Euery thing that is in the ordinarie building from heuen is reueled in the word Therfore euerye lawfull office and action is reuealed in the worde 12 If God continued in regarde of the substance the Church administration as wel as the things to be administred then is the forme of Discipline described in the word But the former is true as appeareth by the particulars for priests pastours for teaching Leuites or doctors of the law Teachers for rulers of the Synagogue Elders for Leuiticall lookers to the treasurie Deacons for the Sanedâ—rim the Eldershipp therefore the forme of gouernment is prescribed in the word 13 Euery wise king that is careful for his subiects setteth downe Lawes for the gouernment of the same and will haue them tyed to no other But Christ is such a king vnto his church Therefore hath he prescribed Lawes vnto his Church which none therein can alter or disobey and consequently the certaine forme of gouernment of the Church is described in the worde 14 That which the ministers must teach the people to obserue is set downe in the worde of god for they may teach nothing but that which is there Matth. 28. 20 But they are to teache them to obserue and be obedient vnto the particular forme of the Churche gouernement Therfore the particular forme is set downe in the word 15 Euery gouernment consisteth in the gouernours matter wherabout they are to be imployed and maner of doing it But in the word are described all these particulars as it is shewed in the 9. reason Therfore the word prescribeth a prescript forme of gouernment 16 The Christian religion shall finde that out of this Scripture rules of all doctrine haue sprong and that from hence doeth spring and hyther doth returne whatsoeuer the Ecclesiasticall Discipline doth containe 17 We may not giue our selues the libertie to bring in anye thing that other men bring of their will we haue the Apostles for authours whiche themselues brought nothing of their owne will but the Discipline which they receiued of Christe they deliuered saythfully to the people 18 It is adulterous it is sacriledgious whatsoeuer is ordayned by humane furie that the diuine disposition should be violated Therefore if Timothie was written vnto that he might be directed by the worde in disposing of the Churches if the Lawes of God onely being the housholder must be followed in the Churche his House if the word of God teache vs in euerye good way whereof the gouernement of the Church is one if God must be glorified in the ruling of his Church which cannot be but by obedience to his word if nothing be lawfull but that which iâ— of fayth warranted by the word if God haue shewed himselfe as carefull for his Church vnder the Gospell as vnder the law if Christ was as faythfull to giue direction as Moses if in the worde be described sufficient ministers ministeries to buylde vp the Churche if that gouernement which the Apostles taught and practized be in the worde if euery lawfull office and action in an ordinarie building be from heauen and reuealed thence by the worde if God continued the same forme in respect of the substance in the time of the Gospel that was vnder the law if euery wise carefull king doe set downe lawes for the direction of his subiectes if the Apostles haue taught vs to obey that which Christ commanded if both the gouernours matter of gouernment maner of doing it be set downe in the worde if all that pertayneth to Ecclesiasticall Discipline spring from the scriptures if wee may bring nothing into the Discipline of the Church but that which the Apostles haue deliuered vs lastly if that be adulterous sacriligious that is not according to the worde thâ—n it must needes followe that God doth describe perfectly vnto vs out of his worde that forme of gouernment which is lawfull and the officers that are to execute the same from the which it is not lawful for any Christian Church to swarue And contrariwise that is a most vntrue assertion to saye that the officers and offices are not particularly expressed but left to the discretion of the Church The reasons that they alleadge against this are in effect none their obiections to these reasons not worthy to be mentioned CHAP. 2. EVery officer in the Church must be placed in some calling warraunted by the worde of God and some congregation must haue neede of such a one before he be called to any function Wherein are these propositions 1 No calling is lawfull in the Churche but that whiche is directly warraunted out of the word vnto him that executeth it The BB. and their adherentes thinke otherwise as their practize in ordeyning Archbysh L. Byshops Deanes Archdeacons Chauncellors officialls c. doth plainly declare 2 The name and office of an Archb. is contrary to the word of God 3 No man may be ordeined vnto any office in the Church vntill there be such a place void as he is fit for T. C. 1. booke page 61. They thinke otherwise as their making of so many ministers at once proueth and as is holden VVhitgist page 222. 1 The first is prooued thus If Iohn was constrayned to prooue his ministerie out of the Scriptures when the Priests accused him then is no calling lawfull that hath not his warrant in the word for if any be priuiledged the extraordinarye ministers whereof he was one are specially excepted But he prooued his ministery by the word as appeareth by his aunswere vnto them in the 23. verse Therfore no calling is lawfull in the Church that hath not his warrant in the word 2 The callings vnder the Gospell must haue as good warrant as they had vnder the law because the light of the Gospell is at the least as cleare as that of the law But there was neuer any lawfull calling vnder the lawe excepting those that were by miraculous manner confirmed from heauen whiche had not his directe warrant out of the worde Therefore no calling is lawfull in the Churche whiche is not directly warranted in the word 3 If Corath Dathan and Abiram though they were Leuites were punished for that they had no warrant for that which they presumed to take in hande then is euerye lawfull calling both in generall warranted out of the worde particularly layde vppon the parties from the Lorde But the
a contention Testimonies of gennerall Councells 14 It is meete that you should haue power both to choose and to giue their names that are worthy to be among the cleargie and to do all things absolutely according to the lawes decrees of the Church and if it happen any to dye in the Church then those which were last taken are to be promoted to the honor of him that is dead if they be worthy and if the people choose them 15 Let the people choose and the Byshopp approoue and seale vp the election with them 16 In an Epistle to Damasâ—us Ambrose c. sayth we haue ordayned Nectarius Bishopp of Constantinople c. the whole citie decreeing the same and Flauianus was appoynted Bishop of Antioch the whole citie appoynting him 17 When he hath bin examined in all these and found fully instructed then let him be ordayned Bishop by the common consent of the Clarkes and lay people 18 Let not him be counted a prieste in the Church whom the cleargie and people of that citie where he is do not choose 19 If any Bishop after the death of his predecessor be chosen of any but of the Bishops of the same prouince and of the cleargie and citizens let another be chosen and if it be otherwise let the ordination be void and of none effecte Testimonies out of the Emperors lavves 20 Following the doctrine of the holy Apostles c. we ordayne that as oft as it shall fall out that the ministers place shal be voyde in any citie that voyces be giuen of the inhabiters of that citie that hee of three whiche for their right fayth holines of life and other things are most approoued be chosen to the Bishopprick which is most meete of them 21 Being not ignoraunt of the holy canons that the holy Churche should vse her honour the more freely we assent vnto the ecclesiasticall order that the Bishops be chosen by the election of the cleargie and people 22 He decreed that he should be Bishop of Rome whome all the people of Rome shoulde consent to choose 23 Lodouicke the second commaunded by his letters the Romanes to choose their owne Bishopp not looking for other mens voyces which being straungers coulde not so well tell what was done in the common-wealth where they were strangers and that it appertayned to the citizens 24 Let the people sayth Otho the Emperor choose and I will approoue it The testimonies of the nevve vvriters 25 The newe writers as Muscuâ—us in his Common places in the title of Magistrats Bullinger vpon 1. Tim. 4. Calume Institut booke 4. chap. 3. sect 15. Harmon confes Heluet. cap. 18. many others are on our side in this behalfe 26 If there bee none that write against it but the papists and no arguments vsed against it but those which be borrowed out of the popish writers then doth it belong to the Church to choose their owne Church officers But the former is true as all that doe read them that write of this argument do knowe and as is manifest by comparing Pighius Hosius c. with VVhitgift Therefore the latter is true also Therefore seeing the interest of the Church in choosing of their Church officers is grounded vpon the word of God both in commaundement and continuall practize both in the olde and newe Testament seeing it is warranted by the light of common reason seeing it is commended vnto vs by the manifold practize of all ancient times so long as any sinceritie remayned not onely in the time of persecution but also of peace seeing it hath beene confirmed by so many generall Councels and ratified by the decrees of so many Emperors seing it hath such a cloude of witnesses both of ancient and latter times of the best approoued writers seeing none doe set themselues against it but the papistes or they that invade it onely with the same weapons that are fetched out of the popes Armory it must needs follow that it belongeth vnto the Churche to choose their Churche officers and that the taking away of this freedom abridgeth the libertie that Christ hath endowed his Churche withall and bringeth her into great bondage as Musculus truely affirmeth Their obiections against those things are these 1 Obiection They were then vnder the crosse few in number and therfore it was easily knowen who were fit Ansvvere The Gospell was dispersed thorow out all Asia Affrica and much of Europe and they could lesse keepe together or meete and therefore that maketh rather for vs. 2 Obiection Wee haue many hypocrites to whome it were daungerous to committ suche waightie actions Ansvvere It is true that we haue many but it is a principle in hypocrisie to be forwardst in such publike actions that they may get fame thereby 3 Obiection They had knowledge to doe it but our people be ignoranteâ— Ansvvere We should also finde our people to haue knowledge if they had teaching but howsoeuer they choose they cannot haue worse then ordinarily are chosen by the â—ishops and patrons 4 Obiection The Church was not then established Ansvvere That is vntrue for though it wanted the helpe of Magistrates yet the Apostles coulde and did better establish without them then we can with the helpe of them but if this order might be altered it had bene fitter then for nowe the magistracie may compounde tho differences of the Elders which help then they lacked 5 Obiection Drunkards papists c. wil choose them that bee like themselues and we knowe the best disposed be alwayes the fewest Ansvvere Such are not of the Churche but without 1. Cor. 5. 12. and therefore are not to meddle in anye holy action but if the people shoulde choose an vnmeete man the eldershippe that gouerneth the action is to reforme them besides this if Gods order had hir place the schooles of the prophets would send them none for the ministers especially to make choyse of but meet men that whomsoeuer they tooke he should be found sufficient 6 Obiection Paule commandeth 1. Tim. 5. 22 to lay his handes on no man rashly therefore one did it Ansvvere Hee teacheth what to doe for his part and though others would be rashe yet he should not ioyne with them in it as appeareth in the latter ende of that same verse for that is ascribed vnto him which also belonged vnto others because he was the director Caluin and Musculus expound the place so 7 Obiection The Councell of Laodicea decreed that the people should not elect Ansvvere That is as Caluine taketh it vpon Acts 16. they might not elect alone without the direction of some graue good minister which should be the manner in the elections that according to Gods word we desire CHAP. 5. NOne is to be admitted vnto any publike office in the Church vntill he be thorowly examined by the eldership both concerning his state of Christianitie abilitie to that place where
reasons following 1 As Church officers were ordayned in the Apostles time so must they be continually for they did lay the plot according wherevnto the Churche must be built vnto the ende but they were ordayned in the Apostles time by the laying on of the hands of the Eldership Act. 6. 6. 13. 3. Therefore the Churche officers must be ordayned by laying on of the handes of the Eldership 2 Churche officers must bee ordayned by them that haue warrant from the worde to assure the parties ordayned that they are called of God Onely the Eldership hath suche a warrant 1. Tim. 4. 14. Therefore they ought to bee ordayned by the Eldership 3 Many of the sentences alleadged before out of Councells Emperors lawes histories sound writers both olde and newe for election not to be by one but by diuers speake also of ordination and so are forcible to this purpose 4 Euagrius came to the office of a Bishopp vnlawfully because onely Paulmus ordayned him contrary to the tenure of many Cannons which prouide that they should not be ordayned but by all the Bishops of the prouince or at the least by three 5 When a Bishop is to be ordayned c. one bishop shal pronounce the blessing and the rest of the bishops with the Elders present shall all lay on their hands 6 When a bishopp was to be ordayned the bishops adioyning did ordayne him Therefore if Church officers were ordained in the Apostles time not by one but by the Eldershipp consisting of many if they be to ordayne that haue warrant out of the worde to assure the parties ordayned that they are called of God if ordination by one bishop be vnlawfull and contrary to many canons of Councells if the bishops and Elders were to laye on their hands lastly if the bishops adioyning were to ordayne then must it needes followe that Church officers are not to be ordained by one man but by the laying on of the handes of the Eldership But they fight hard against this because it striketh at a maine pillar of their kingdome their chiefe grounds be these 1 Obiection Paule and Barnabas ordayned Elders where is no mention of any Eldership Ansvvere They are said to ordaine because they being the chiefe procured it so is Ioshua 5. 3. saide to circumcise which was the Leuites office so say we the Queene hath made a lawe and yet not she alone maketh any 2 Obiection Though it were so then yet is it not so required nowe no more then the communitie in the Apostles time Ansvvere There was no more communitie then for they that thinke otherwise are in that point Anabaptists then is to be required now so that instance maketh for vs. 3 Obiection Examples are no general rules to be followed Ansvvere Examples not contrarying anye rule or reason of the Scripture be to be followed as if they were commaundementes so that notwithstanding any thing aledged to the contrary it remaineth vpon the former groundes most stedfast that it belongeth to the Eldership to ordaine those Churche officers that are to be imployed in the publike seruice of God CHAP. 8. THe ordaining of Churche officers must be done with humble prayer of the Eldership and the congregation Discipl Ecclesiast fol 50. Their vnreuerent beginning proceedding therewith in a corner is contrary to this which is condemned by the proofe of our assertion by these reasons 1 We are to behaue our selues in these actions as they by whom we haue direction to doe them haue set vs an example But the Apostles and Elders when they ordayned Church officers did alwayes commende the action to God by prayer together with those congregations ouer which they placed them Act. 6. 6. 14. 23. Therefore the ordeyning of Churche officers must be done by humble prayer of the Eldership and congregation 2 The greater the action is that is in hand the more carefull must they be that haue it in hand to humble themselues by prayer for the Lords assistance therein But the ordeyning of Churche officers is an action of most weightie importance Therefore they that haue it in hand which be the Eldershipp to ordayne him congregation to receiue him ought to humble themselues in earnest prayer before hand 3 They that shall haue part in the comfort or discomfort of the action are to ioyne together in prayer vnto God for the better euent and against the worse But the Eldershipp and people shall both haue part in the euent of the action Therefore they are to ioyne together in humble prayer before hand c. CHAP. 9. CHurche officers must be ordayned by laying on of hands in this they agree with vs concerning the ceremonie it selfe albeit neyther in the parties by whome nor on whome it must be conferred The profit of this ceremonie appeareth in the reasons following 1 That which stirreth vp euerye partie to pray with more feruencie is profitable to be vsed But such is this ceremonie for it affecteth the ordeyners when they feele him for whom they pray and the ordeyned when he feeleth a calling and charge from God as it were sensiblie comming vpon him and the congregation when they see him seperated from the rest by whome they shall reape muche comfort or griefe Therefore the vse of it is very profitable 2 That which helpeth forward the party ordained in his care to walke with a good conscience in his calling is profitable to be vsed Such is the imposition of hands for both it declareth vnto him that he is separated of God for that purpose also giueth him hope that his hand who allotted him therevnto will alwayes assist him in the course of that calling Therefore it is of a profitable vse 3 That which worketh a more acknowledgment of Gods ordinance in the heartes of the people is profitable to be vsed Such is the laying on of handes for it declareth vnto them that the Lorde hath placed him in that calling ouer them Therefore it is profitable to bee vsed Therefore seeing the ceremonie of layinge on handes is forcible to increase the feruencie of euery partie when they pray seeing it assureth the calling to the partie ordayned and giueth him an argument of good hope for the blessing of God vppon him in the course of the same and seeing it procureth a more perswasion in the people that he is allotted vnto them from the Lord himselfe it is euident that it is not a vaine and idle ceremonie as manie do imagine but of good and profitable vse in al ordinations CHAP. 10. THe Lord hath ordayned that there should be one byshop or pastor at the least president ouer euery congregation who are of equall authoritie in their seuerall charges in the generall gouernement of the Churche T. C. 1. booke page 22. 2. booke 1. part page 515. They maintaine contrary vnto this these two 1 That one may haue two or mo chardges and be absent from them as their
that the scarcitie of them was suche as Paule was constrayned to sende Timothie and Titus to great cities which he could hardly spare as he often testifieth Therefore there ought to be suche Elders as are onely to assiste in gouerrment in euery congregation 2 Those which God hath ordayned to help forward the building of the Churche ought to be in euerye congregation vnlesse it may appeare that some congregation needeth not so much helpe as Christe hath appoynted But Christ hath ordayned Elders in the Churche for the helping forwarde of the building of the Churche 1. Cor. 12. 28. Therefore suche Elders ought to be in euery congregation 3 That which being wanting the bodie can not be entire that same must be in euery congregation But the Elders cannot be wanting and the Church be an entire bodie Rom. 12. 8. which euery congregation should be Rom. 12. 4 Therefore there ought to be such Elders in euery congregation 4 If the word of God doe describe such Elders in the Church then ought they to be in euery congregation which is cleare by this that euery congregation hath need of them as well as any and that euery congregation must haue all the other officers of the Churche and that euery congregation is of equall dignitie in the bodie of Christ But the worde of God describeth vnto vs such Elders 1. Tim. 5. 17. Therfore they ought to be in euery congregation 5 There is no Church that can stand without hir Eldership or councell 6 It be longeth onely to the bishopp to baptize and the Elder and Deacon may not do it but vpon the bishops licence 7 Neither Elder nor deacon haue right but vpon the bishops commandement so much as to baptize 8 Elders fell away thorow the ambition of the teachers 9 Valerius the bishopp did contrary to the custome of the Apostolicall Churches in appoynting Augustine to preache being but an Elder 10 After that Arrius was conuicted of haeresie it was decreed that elders should no more preach 11 The number of the Elders of euerye Churche 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 scarse remaine 13 Certain of the people were ioyned with the pastor in the gouernment of the Churche because the pastor was not able to doe all himselfe 14 There were elders 〈◊〉 did assist the minister in the gouernment of 〈◊〉 Church c. 15 VVhitgift confesseth that in the primitiue Church they had in euery Church certain Seniors pag. 638. Let it then appeare out of the word to satisfie the conscience how it may bee left out 16 If the platforme set downe to Timothie and Titus 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 ende of the world 1. Tim. 6. 14. Therefore they ought to be in euerye congregation 17 That which is contained in euery ministers commission to teache practize must be in euery congregation but the ordination practize of that office is in euery ministers cōmission Matth. 28. 20. or els they ordayned Elders without warrant from Christ which none dare affirme Therefore there must be Elders in euery congregation 18 Wheresoeuer a bishoppe must be there must also the Elders bee whiche appeareth by this that where the one is described there is the other also But a bishopp must be in euery congregation as I haue prooued sufficiently in the 10. Chap. Therefore there ought to be elders in euery congregation 19 If the Apostles laboured for vniformitie in the least things and established in all Churches one order then must there be Elders in euery congregation for they were in some as al men do 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 euery congregation there must be such Elders Therfore if the Apostles established Elders in euery congregation if Christe hath esteemed their helpe needfull to further the buylding of his Church if without them a congregation cannot be entire if the worde of God say that they ought to be in the Churche if it was continued so long after the Apostles time and be approoued by the testimonie of manie very learned both olde and newe writers and confessed by the greatest aduersary vnto them if they be within the compasse of euerye ministers commission if they are to be wheresoeuer a bishopp must be if the Apostles established vniformitie euen in the meanest thinges then must it needs followe that there ought to be such Elders in euery congregation as are to assiste the minister in the gouernement of the same They confesse it was so in the Apostles time but seeme to say somewhat that it cannot be vnder a christian magistrate thus 1 Obiection God hath giuen the soueraigne authoritie ouer his Church to the Christian magistrate which these Elders would abridge Ansvver No more then the eldership abridged the soueraigntie of Dauid ouer Israell for his gouernment is temporall and theirs spirituall 2 Obiection Gualter vpon the 1. Cor. 5. denieth it to be needfull vnder a christian magistrate Ansvvere Gualter denieth excommunication vnder a christian magistrate he is as partial in this argument as VVhitgift 3 Obiection The prince hath the authority that the Elders had Ansvvere That is no truer then to saye the prince hath authoritie to preach the word c. for these be thinges that his high authoritie must see done but he may doe none of them himselfe But there be many reasons which may bee alleadged to prooue that they are at the least as necessary vnder 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 wayes of godlines the more neede they haue of the assistaunce that God hath allowed them in his word But ministers are now lesse able especially vnder Christian magistrats when men are ouertaken with ease and peace which quench good things thē they were in the time of the Apostles Therefore there is as great if not greater need of Elders now then was in the time of the Apostles 2 If christian magistrates be to maintayne the order that Christ hath set down for the gouernement of his Churche then must there be Elders in it vnder a Christian magistrate for Elders are approoued of Christ 1. Cor. 12. 8. But Christian magistrates are to mayntaine the order that Christe hath set downe for the ruling of his Church Isai. 49. 23. Therefore there must be Elders in the Church vnder a christian magistrate 3 If the rule of Christe cannot be perpetually obserued tell the
A DEMONSTRATION OF the trueth of that Discipline which Christe hath prescribed in his worde for the gouernement of his Church in all times and places vntill the ende of the worlde ¶ Wherein are gathered into a plaine forme of reasoning the proofes thereof out of the scriptures the euidence of it by the light of reason rightly ruled and the testimonies that haue beene giuen therevnto by the course of the Churche certaine hundreths of yeares after the Apostles time and the generall consent of the Churches rightly reformed in these latter times according as they are alleaged and maintained in those seuerall bookes that haue bin written concerning the same MATTH 21. 38. The husbandmen said among themselues this is the heire come let vs kill him and let vs take his inheritaunce LVKE 19. 27. Those mine enemies which would not that I shoulde raigne ouer them bring hither and slea them before me ¶ TO THE SVPPOSED GOuernours of the Church of England the Archbyshops lord Byshops Archdeacons and the rest of that order MAnie and most euident haue our declarations bin concerning the truth of that gouerment which Christ hath prescribed in his word for the ruling of the Church which we haue manifested vnto you both by our writinges speches as occasion hath bin offered neuer hath any one of you taken in hand to saye any thing against it but it hath made his eyes to dazzle as the clearest sun-shining wherby he hath beene driuen to wander hyther and thyther groping for euasions and yet coulde not escape but hath fallen into infinite most monstrous absurdities and blasphemous assertions as by their writinges yet extant it may appeare so forcible is the trueth to amaze the gainesayers thereof and so pregnant is falsehood to beget and bring forth thousands of absurdities and euery one worse then other And will you still continue in your damnable and most deuellish course Haue you solde your selues vnto Sathan to fight for him vntill you be dampned in Hell with him Haue you morgaged the saluation of your soules bodies for the present fruition of your pompe and plesure is it because you see not what you should do It may be so for many are so blinde that they grope euen at noone day but me thinkes it can hardly be so vnlesse you be they that haue eyes and see not for the cause hath bene by the blessing of God so managed that many ploughmen artificers and children do see it and know it are able by the worde of God to iustifie it and condemne you to bee aduersaries vnto the gospell in resisting it But you think that gouernment not so needfull your fault but small if it be any in continuing your course begon The necessitie of the thing is many wayes apparant both in that it hath so plentiful warrant from Gods owne worde as the course of this booke doeth euidently declare and also in that the gospell can take no roote nor haue any free passage for want of it and the greatnes of your fault appeareth by this that in so doing you are the cause of all the ignorance Atheisme schismes treasons poperie and vngodlines that is to be founde in this land which we challenge to prooue to your faces if we may indifferently be heard and whereof in the meane while we will giue you a taste for the first it is cleere that you are the causers of that damnable ignoraunce wherein the people are so generally wrapped for that you haue from time to time stopped the streams of knowledge in those places where the Lord in mercie bestowed the same and in stead of able and painefull ministers haue pestered the Churche eyther with presumptuous proude persons that are esteemed learned and take no paines to bring the people vnto the knowledge of Iesus Christe or which is the greatest nomber such ignorant asses and filthy swine as are not worthy to liue in a well ordered common-wealth and that you are the cause of all atheisme it is plaine for one may as in deede many doe professe it and you saye nothing to him for it If the most filthy liuer will fawne vpon you and bribe your seruants you will not onely fauor him but assiste him against any godly minister or other but if any that feare God refuse to come vnder the leaste of your popish ceremonies he shal be molested till his pursse be empty or else by your tyrannous dealing hee haue made shipwrack of a good conscience And are not you the cause of all schismes that make a hotch-pot of true religion and poperye and so giue some an occasion to fal into this course and others into that And it is as cleare that you are so farre the cause of all treasons as without you they had not bin for if euery Church had had hir gouernement according to Christs institution our yong gentlemen and studentes had not bene for want of teaching and carefull ouersight made a prey vnto the seducers and consequently to those practises which haue broght the bodies of so manie vnto Tyborne and their soules into hell and who but you be the cause of poperye whilest you vse them so well let them doe what they list yea and keepe them in office and authoritie vnder you yea whiche more is giue them such offices as none that is not popish can execute I speake not of the ignorance which by your means raigneth euery wher which as they confes is the mother of their deuotion and you are the wretched fathers of that filthye mother whereby you muste needes bee grandfathers at the least to al kinde of popery And who can without blushing denie you to be the cause of al vngodlines seeing your gouernment is that which giueth leaue to a man to be any thing sauing a sound Christian For certainly it is more free in these dayes to be a papist anabaptist of the family of loue yea anye moste wicked one whatsoeuer then that which we should be and I could liue these twentie years any such in England yea in a Byshopps house it may be and neuer be much molested for it so true is that which you are charged with in a Dialogue lately come forth against you and since burned by you that you care for nothinge but the maintenaunce of your dignities be it to the damnation of your owne soules and infinit millions mo Enter therefore nowe at the last into the serious consideration of these things remember that one day you must be presented before the tribunall seat of Iesus Christ to be arraigned for all the soules that haue gone to hell seeing you will needes be the rulers of the Church since the gospel first appeared in this land then shall you not bee excused with this the Queene and Councell wil haue it so nor with that our state cannot beare it For it shal be sayde vnto you why do you not infourme them better of my will why taught you them not to
bring hither and slea them before me Luk. 19. 27. The which fearefull sentence that we may auoide let euerye one of vs as may stand with our seuerall callings carefully endeuor to aduaunce this kingdom here which among other assurances giuen vs from the Lord shal be a testimonie vnto vs that we shall haue part in that glory which shal be reuealed herafter Now concerning the order of this booke to direct thee good reader vnto thy further instructioÌ„ in the points therof Thou hast in euery chapter diuers proofs out of the holy word of God which must be the things wherewith thou mayest safely informe thy conscience then shalt thou finde also arguments drawn from reson rightly ruled by the same word and lastly because our aduersaries charge vs that we desire a thing not known vnto the olde writers nor agreed vpon among the newe thou hast here the witnes of them both in so plentifull and vniforme wise as may plainly declare that al godly learned men of al times haue giuen testimony vnto the trueth of it The most of the thinges that are here expressed I acknowledg to be gathered out of the books that haue bene published and are extant purposely concerning this argumeÌ„t as may appeare in the seueral points wherein thou art sent vnto theÌ„ Now lest either thou shouldst be deceiued with a diuers impression or think me to missealleadge the authors I am to shew thee what books I haue followed The 1. book of T. C. twise printed I folow the latter of Ecclesiast discip I folow the latine printed 1574. and the last booke of D. Whitgift which containeth all the former in it The rest as I take it haue bene but once printed and therefore cary no doubt in them If thou bee satisfied herewith giue God the glory and promote the cause by prayer and all other good meanes that thy calling may affoord and pray for vs that we may neuer shrinke nor be ouerthrowen by the strength of them that fight against it FINIS A Table of Discipline the particular heades whereof are handled in the seuerall chapters according to the number wherevvith they are noted as follovveth The Discipline of the Church is the order that GOD hath prescribed in his worde for the ruling of the same cap. 1 The offices officers of whiche are to bee considered in General the calling wherevnto to wit to A certaine office Chap. 2. Execute his office faythfully Chap. 3. how it muste be by Election whiche must be done by The people chap. 4. Examination chap. 5. Consent onely to a man fit for the place Chap. 6. ordination By whom it must be by the eldership Chap. 7. The maner howe by publike prayer with the people chap. 8. laying on of hands cap. 9. Particular the officers and offices Simple by themselues Byshops Pastours chap. 10. Doctours chap 11. Deacons or Church seruants Ouerseâ—â—â— chap. 1â— Distributers chap. 13. compound the Synode Ecclesiasticall What Be the parties Pastours Doctours and Elders Chap. 14. Is the authoritie thereof chap. 15. wherein it consisteth in placing and displacing chap. 16. Censures by Word chap. 17. deed Suspention cap. 1â— Excommunication Chap. 19. A DEMONSTRATION of Discipline CHAP. 1. The diffinition of Discipline contayneth this proposition holden by vs. THe worde of God describâ—th perfectly vnto vs that forme of gouerning the Church which is Iawfull and the officers that are to execute the same from the which no Christian Church ought to swarue Admonition in the praeface Ecclesiasticall Discip. fol. 5. T. C. first booke page 26. Counterpoyson page 8. Discourse of gouernement page 1. c. The Assertion of the BB. and their adherents THe worde of God describeth not any exacte forme of Discipline neyther are the offices and officers namely and particularly expressed in the Scriptures but in some points left to the discretion and libertie of the Churche VVhitgift in praeface and page 14. aunswere to the Abstract page 33. The proofe of the former is the disproofe of the latter which is thus declared 1. These thinges write I vnto thee c. out of whiche place I reason thus That end which Paule respected in writing vnto Timothie doth the holy ghost direct al ministers vnto for euer for it must be kept 1. Tim. 6. 14. But he wrote to directe him in the establishing and building of the Church Therefore that word must direct ministers for euer and consequently they neither may add to nor take from it but gouerne it onely by the rules that be there prescribed 2 Euery house ought to be ruled by the orders of the skilfull wise and careful householder onely But the Church is the house of God and God is such a householder Therefore the Church ought to be ruled by the orders of God onely which are no where to be had but in his worde 3 That which teacheth euery good way teacheth also how the Church must be gouerned But the word of God teacheth euery good way pro. 2. 9. therefore it teacheth how the Church must be gouerned 4 We cannot glorifie God but by obedience to his word in all that we doe we must glorifie God 1. Cor. 10. 31. Therefore in all that we doe there must be obedience to the word and consequently in gouerning his Church 5 If meat and drinke be not sanctified vnto vs but by the word prayer then much lesse is any thing holy which is done in the gouernement of the Church besides the word But the former is true by the testimonie of the Apostle 1. Tim. 4. 5 therfore the latter must be true also 6 All lawfull things are of fayth Rom. 14 23. All lawfull things that are of fayth haue a warrant from the word for the word is the foundation of fayth therefore all things lawfull haue their warrant from the word and consequently euery lawfull action in the gouernement of the Church 7 Eyther hath God left a prescript forme of gouernement for the Church vnder the newe testament or he is lesse careful for it now then he was vnder the lawe for his care is in guyding it But he is as careful now for his church as he was then Therefore hath hee left a prescript forme to gouerne it 8 He that was as faythfull as Moses left as clear instruction both for the buylding of faith and gouernment of the Churche as Moses did But Christ was as faythfull in Gods house Heb. 3. 2 therefore he lefte as cleare instruction for them both as Moses but Moses gaue direction euen for euery particular as appeareth in the buylding of the Tabernacle and order of the priesthood Therefore hath Christe also giuen particuler direction for the gouernment of the Church 9 If the word of God haue described sufficient ministers and ministeries for the buylding of the Church and keeping it in good order then is our assertion true But it hath set downe sufficient for doctrine exhortation ouerseeing distributing
former is true as the historie teacheth vs Therefore must the latter needes be true also 4 That which giueth comfort vnto a man in the time of his troubles must haue a warraunt out of Gods worde But euerye lawfull calling giueth comfort vnto a man in the time of his troubles Therefore euery lawfull calling hath a warrant out of Gods word 5 That which helpeth Gods people forward in godlines must haue a warraunt out of Gods word for God hath promised a blessing to his owne ordinance onely But euery lawfull calling in the Churche helpeth Gods people forward in godlines Therefore euerie lawfull calling hath a warrant out of Gods word Therefore if Iohn did prooue his calling out of the Scriptures if euerye calling vnder the lawe was warraunted out of the Scriptures if Corath c. were punnished for enterprising that which they had no warrant for out of the Scriptures if comfort in troubles commeth onely from the Scriptures and lastly if euery helpe to godlines is warraunted in the Scriptures then c. They confesse all these reasons to be true but do denie that the Archbish. L. B. c. be distinct ministers from others VVhigift page 303. which we holde T. C. 1. booke page 438 prooue it thus 1 Those thinges that haue diuers efficient causes are diuers Our BB. and the ministers of the worde haue diuers efficient causes for the one is the ordinance of God the other the constitution of humane pollicie as themselues doe confesse Therefore they are distinct ministers from others 2 A diuers forme maketh diuers things the minister◠of the word and the L. Byshops haue diuers formes for their ordination euen in the Church of England is diuers seeing one L. B. may ordaine a minister But there must bee three to ordaine one of them Therefore they are distinct ministers 3 Members of one diuision are distincte one from another the L. BB. and ordinarie ministers bee members of one diuision for vsually the ministers be diuided into the rulers them that are to be ruled therefore they are distinct ministers 4 The things that haue diuers effects are diuers in them-selues one from another the L. BB. and other ministers haue diuers effects for the one effecteth rule and gouernement the other subiection and obedience Therfore they are diuers and distinct ministers 5 They that be imploied about diuers things are diuers one from another The L. Bb. and the ordinary ministers be imployed about diuers things for the one is exercised in generall viewe of many congregations and the other in the particular direction of one Therfore they be distinct ministers 6 That which is perpetuall and that which may be taken away by men are distinct one frō another The office of the minister is perpetuall Ephes. 4. 13. and the Bb. may be taken away as themselues do confesse Therefore they are diuers and distinct ministers Therefore if the ministers of the worde and L. Bb. proceed from diuers causes if they haue their being by diuers formes if they be members of one diuision which in nature cannot be one if they produce diuers effectes if they be exercized about diuers subiectes lastly if the one be perpetuall and the other but for a time then must it needes followe that they are diuers distinct ministers one from another The name of an Archb. and also the office that he executeth is contrary to the vvord of God First the reasons that prooue it vnlawfull to giue the name vnto any man in the Churche are these 1 No man may haue the name giuen him which is proper to our Sauiour Iesus Christe But the name of Archb. is proper vnto our Sauiour Iesus Christe as appeareth in the places quoted Therfore no man may haue the name of Archb. giuen vnto him 2 If the name Pope be therefore odious because of that Antichrist who is intituled therwith then must also the name of Archb. when it is ascribed vnto any mortal man forsomuch as it is the title of a speciall member of that kingdom of Antichrist But the former is true euen by their owne confession VVhitgift page 300. Therefore must the latter be true also But they obiect diuers things against this for the proouing of the name Archb. to bee lawfully giuen vnto some men which together with their answers do briefly follow 1 Obiection Clemens aloweth of those names as Polydor reporteth lib. 4. cap. 12. Ansvvere Polydor is but the reporter and M. Iewell hath prooued euidently against Harding that Clemens is countefeite and worthy of no credite 2 Obiection Erasmus sayth that Titus was an Archbishop Ansvvere He spake as the times were wherein he liued but that prooueth not that he helde him one in deed no more then our naming of the Archb. of Canterburye when we speake of him prooueth that we like and allow his authoritie 3 Obiection Anacletus sayth that Iames was the first Archb. of Ierusalem Ansvvere He is forged as our aunswers to the papists haue shewed but a witnes of better credit calleth him onely a bishop Euseb. lib. 2. cap. 23. and Simon bishop after him lib. 3. cap. 22. Iraeneus saith lib. 4. cap. 63. that the Apostles ordayned bishops euery where making no mention of Archb. 4 Obiection The Councell of Nice Canon 6. mentioneth a Metropolitan bishop Ansvvere That prooueth nothing for it was onely as much as to say the Bish. of the chiefe Citie Secondly the reasons that prooue the office of the Archb. vnlawfull be these 1 Euery ministery that is lawful must be of God The office of the Archb. is not of God for that he is not described in the worde and themselues confesse that he is of humane pollicie Therefore the office of the Archb. is vnlawfull 2 That ministery whose original is vnknown hath no warrant from Gods worde and consequently is vnlawfull The original of the Arch. is vnknowne as they confesse VVhitgift page 351. Therefore it is vnlawfull 3 That office which is needles in the church is also vnlawful to be exercised in the same The office of the Archb. is needlesse for the ministery is perfect without it as the Apostle prooueth Ephes. 4. 13. Therefore the office of an Archb. is vnlawfull 4 If all the giftes needful for the perfecting of the Church be appropriated vnto other ministeries then is his ministery vnlawful But al the needful gifts are appropriated vnto pastors doctors elders deacons whereof he is none Therefore his office is vnlawful 5 That office is vnlawful which none may lawfully giue But none may lawfully bestowe the office of an Archb. because none can giue any newe giftes to adorne him withall Therefore his office is vnlawfull This reason being vsed of all sounde diuines against the pope is of the same valewe against the Archb. 6 If the office of an Archb. be lawfull then it is eyther in respect of his excellencie aboue other men or the place
to lust the sooner 18 It was ordayned that none eyther B. or Elder should go from citie to citie Therefore if a minister haue the charge of a flocke committed vnto him to the end to feed it if God place men to the end to haue them there imploied if flocks in daunger haue need of continuall watche if the ministers dutie to his flocke requireth all that trauayle that he can performe if he cannot be fruitfully profitable vnto them without continuall residence if his residence be as strictly required as theirs vnder the law if he cannot be a patterne vnto them without he be resident if they cannot follow him nor know him if he be absent if he cannot be alwayes readie to feed his flock vnlesse he bee there if hee cannot take heede to them feede them and watche ouer them without his presence if Satan be the authour of nonresidencie if his absence abridge Gods loue to them and comfort from himselfe if absence be an hinderance to the louing familiaritie that shoulde be betwixt him and them if they haue interest in him and continuall neede of him if he may no more bee absent then the priests dwell from the Temple if the Councel of Nice did vpon good grounds forbid it if absence be like to the practize of an harlot if it be not lawfull to go from place to place then is nonresidence vnlawfull the practize therof contrary to the word of God The bellie for which nonresidencie is defended and practized hath no eares therefore it is that they heare not the euident sounds yet haue they very little to saye for it so grosse is the error thereof so much as hath any shewe of reason is here set downe and answered 1 Obiection Two parrishes may bee vnited why then may not one haue charge of them both before when they be two Ansvvere Because one shepheard may keep one flocke though it bee great but hee cannot keepe two being verye little and going in diuers pastures againe one man may haue so many flockes as he can lead in and out euerye Sabboth to the exercises of religion which is verye plaine that he cannot doe to more then one congregation 2 Obiection Parishes were deuided by men as especially by Denis the Monk Pope of Rome Ansvvere That is vntrue for the Apostles deuided the Church into congregations and placed elders ouer euery one of them as the whol course of the Acts and Epistles of the Apostles prooueth and VVhitgift confesseth page 250. Therefore these mistes notwithstanding non-residencie must needes be vnlawfull and certainely those that haue any sparkle of conscience feare of God or loue to their flockes will neuer defend it much lesse enter into the practize of it CHAP. 4. IT belongeth to the Church to make choise of those officers which Christ would haue placed in the same T. C. 2. booke 1. part page 193. Ecclesiast Discip. fol. 40. VVhitgift confesseth it page 164. They deny this as their denying of al the arguments that bee brought for it doth prooue VVhitgift page 154. 166. c. and their practize of allowing patrons and also being such themselues doth euidently declare If the former bee prooued true then the latter must returne to Antichriste which is thus declared 1 That which was the continuall and constant practize of the Church in the time of the Apostles that same is to be followed for euer which appeareth by this that the ordinaunces giuen from God by Paule 1. Tim. 6. 14. are enioyned to be kept vntill Christ come to iudgement But it was the constant and the continuall practize of the Churches them to haue a stroke in the choyse of their owne ecclesiastical officers Act. 1. and 6. where the Apostles presented two to the peoples liking wherof God was to be prayed vnto to make one an Apostle Act 6. 3. where the Church is willed to choose their Deacons and Act. 14. 25. where they gaue their consent in the choosing of their elders by the stretching forth of their handes Therefore it belongeth to the Church to choose their owne Church officers 2 If the people had an interest in the liking of their teaching Leuites which were of the tribe of Aaron then much more must the people now for there was greater likelihood that they were sent of God then any of the commō sort of men But the former is true as appereth by the manner of the setting of them a side vnto that office in the lawe Therefore must the latter needs be true also 3 That which pertayneth vnto all ought to be approoued of all the congregation But euery ministery in the Church pertayneth to all the congregation Therefore authority to approoue of them pertayneth to all the congregation 4 That election which is most effectuall to bring the people to obedience is of all other the best and to abridge it is vnlawfull But election by common consent is most effectuall to bring the people to obedience when they shall see him teache or rule whom they themselues haue chosen Therefore election by the Church is the best and all other kindes of elections vnlawfull 5 That election which procureth greatest reuerence of the people to their teachers and rulers is meetest and all others vnlawfull But for the people to cōsent in the election of their gouernours procureth greatest reuerence in their hearts towards them Therefore election by the people is the best and all others bee vnlawfull Testimonies of the ancient vvriters 6 The minister should be chosen the people being present in the eyes of all and should be by the common iudgement and testimonie approoued worthy and fit c. Therefore this is the lawfull vocation by the worde of God where those which are chosen be appoynted by the consent and approbation of the people For which also he bringeth diuers authorities out of the Scriptures 7. That is truely and certainly a diuine election of a Byshop which is made by the whole Church 8 Let the people haue authority to choose their Clarkes and ministers 9 They runne speaking of the life of the Clarkes to Byshops suffragans certaine times of the yeare and bringing some sum of money they are anoynted and ordayned being chosen of none and afterward the Byshop without any lawfull election is chosen in huggermuger of the canons or prebendaries onely without the knowledge of the people 10 In the Oration of the death of his Father approoueth the election by the people at large and confuteth them that would hinder it 11 When he appoynted Eradius to succeed him sayth it was the approoued right and custome that the whole Churche shoulde eyther choose or consent vnto their Bishop 12 Anthimius choosing a Bishopp without the peoples consent filled all Armenia with sedition 13 Why did Peter communicate the election with the disciples lest the matter should haue turned to a braule and haue fallen to
dispensations and practize do prooue 2 That one minister may haue a soueraigntie and Lordshipp ouer his fellowe ministers which both being disprooued the former assertion will remaine still sure 1 One man may not haue mo charges then he is able in any measure to discharge No man is able in anye measure to discharge the dutie that is belonging vnto mo flocks then one seeing he cannot preach vnto them both in season and out of season Therefore no man may haue mo charges then one 2 That which maketh an open entrance to the enemie to spoile cannot be lawfull for one to haue mo charges then one maketh open entrance for the enemie to spoyle for the wolffe watcheth to deuoure whilest the shepheard is absent Therfore no man may haue mo charges then one 3 That whiche hath neither precepte nor president for it eyther in Gods worde or anye approoued writer but onely from Antichriste is vnlawfull But such is the hauing of mo charges then one Therefore it is vnlawfull 4 That which declareth a minister to bee more desirous of the fleece then to profite the flocke that same is vnlawfull But such is the hauing of mo charges then one for were it not for the gaine they would thinke one a burden as heauie as they could beare Therefore it is vnlawfull 5 All the reasons that bee alleadged in the third chapter against nonresidence are forcible to this purpose for if he may not be nonresident he may not haue mo charges vnlesse he be willing to be quartered that euery chardge may haue a piece of him He reckoneth them among theeues their action to be the euery condemned by that commandement Therefore if one man cannot in any tollerable measure discharge mo charges then one if to haue mo maketh an open entrance to the enemie to spoyle if it haue neyther precept nor president for it but onely in the kingdome of Antichrist if it declare the practize to be more desirous of the fleece then to feede the flocke if all the reasons that condemne nonresidency be against it lastly if it be playne the euery then must it needes followe that one may not haue two or mo charges Their obiections such as they be are set downe in the 3. chapter and the answers vnto them The second proposition that they hold is thus One minister may haue a soueraigne authoritie and Lordshipp ouer his fellowe ministers which is thus disprooued 1 They that haue their commission indifferently giuen them without difference betweene one and another are of equall authoritie and may not be one ouer another But such is the commission of all Gods ministers indifferently as appeareth Matth. 28. 19. 20. Therfore they are of equall authoritie and may not haue any dominion one ouer another 2 That which Christe hath directly forbidden that may not in any case be allowed but is euer vnlawfull But Christe hath directly forbidden that one minister should haue dominion ouer another Matth. 20. 25. Luk. 22. 25. Therfore one minister may not haue superiority or dominion ouer another 3 They that may not bee Lordes ouer the people of God may much lesse be Lordes ouer the ministers for the ministers be in respect of the ministery aboue the people But a minister may not be Lordly ouer Gods people as is testified by him on whome they woulde father the greatest lordlines 1. Pet. 5. 3. Therefore one minister may not be Lord or haue superiority ouer another 4 It is ordayned is equall and right that euery mans cause be heard where the fault was committed and it is meete to handle the matter there where they may haue both the accusers and witnesses of the fault which sheweth that euery minister had autoritie ouer his own flocke and no other to meddle 5 Bishopps wheresoeuer they be in all the world are equall to our bishops or parrishe ministers and preachers of none it can be sayde one is Lorde another is seruaunt whatsoeuer belongeth to the Churche belongeth equally to all sauing that some are of better giftes then others howbeit such gifts cause no inequallitie or Lordship in the Church 6 In the Apostoilke Churche the ministers of the word were none aboue another were subiect to no head or president c. 7 The honor of a bishopp being taken from the rest of the ministers and giuen to one was the first step to papacie 8 Christ did most seuerely forbid vnto the Apostles and their successors primacie and dominion 9 Equall power and function is giuen to all ministers of the Church and that from the beginning no one preferred himselfe before another sauing onely that for order some one did call them together propounded the matters that were to be consulted off and gathered the voyces Therefore if all ministers haue their cōmission indifferently giuen vnto them if Christe haue forbidden that one minister should haue dominion ouer another if no minister may exercise dominion ouer Gods people if authoritie to handle controuersies belonged to euery seuerall congregation if a bishopp and parrish minister be all one if in the Apostles time no minister was aboue another if the superioritie of one aboue another was the first step to the papacie lastly if they haue equall power and function from the beginning then must it needs followe that no minister may haue superioritie or exercise dominion ouer another Their obiections herevnto so many as are worthy any answere be these 1 Obiection Christ Matth. 20. 25. forbiddeth onely ambition and not dominion as Musculus expoundeth it Ansvvere Musculus his iudgment appeareth in the 6. 7. reasons the place is expounded against superioritie by Caluin Bullinger Zwinglius Gualter Hemingius c. But let it bee so expounded that dominion is ambition because it causeth a man to aspire aboue his fellowe ministers 2 Obiection The Greeke word signifieth rule with oppression which is the thing that is forbidden Ansvvere That is not so for Luk. 22. 25. vseth the single verbe Keurieuem which signifieth simplie to rule the sonnes of Zebedeus desired not to oppresse but to rule which desire he reprooued 3 Obiection Christ sayth not no man shal be so but he that will be so desiring it Ansvvere But Luke saith let the greatest be as your seruant and therefore that is but a silly shifte So that their assertions beeinge ouerthrown and their obiections answered it remayneth that we prooue yet more directly that the Lorde hath ordayned that there should be a bishop resident ouer euery congregation which is thus prooued 1 If a bishop and minister be all one then must there be a bishop in euery congregation for euery man will confesse that euery congregation ought to haue a minister But a bishopp and a minister is all one as appeareth by this that S. Paule discribeth not one quallity for the bishop but it is also the quallitie of euery good minister and also in that
Church vnlesse there be Elders then must there be such vnder a christian magistrate But the former is true for by the Churche is there ment the Senate of ministers and Elders as shall be prooued in the chapter of Excommunication Therfore there must be Elders vnder a Christian magistrate 4 If the whole gouernement of the Churche described in the Epistles to Timothie Titus be to bee obserued vntill the ende then must there bee Elders vnder Christian magistrates for they are contayned in those Epistles But the former is true 1. Tim. 6. 14. Therefore there must be Elders vnder a christian magistrate 5 Where sinners are more outragious and the best most subiect to wax cold there is greatest neede of all the helpes that God hath ordayned to punish sinne and to cherish well doing But so it is vnder a christian magistrate especially in the peace of the Church as VVhitgift confesseth page 643. Therefore there is at the least as great neede of Elders seeing they are helpers appointed of God vnder a Christian magistrate as at any other time Therfore if ministers be lesse able now then in the Apostles time if Christian magistrates must maintaine the order prescribed by Christ if els the rule of Christ tel the church cannot be still obserued if the whole gouernment described by S. Paule must be kept for euer lastly if there be at the least as great neede of all the helpes that can be as euer there was then must it needs follow that Elders are as necessary in the Churche vnder a christian magistrate as in the time of persecution CHAP. 13. THere ought to be in euery congregation certaine Deacons endued with those quallities whiche the worde of God describeth whose office is onely in receiuinge the liberallitie of the Saints and distributing it vnto the needie T. C. 1. booke page 190. Discip. Eccles. fol. 119. This assertion hath two braunches whiche both are gaine saide by our aduersaries the first whereof is this The office of the Deacon consisteth onely in receiuing and distâ—ibuting vnto the poore the liberallitie of the saints which they denie VVhitgift page 582. The booke of ordering c. that maketh it a degree of the ministery but the proposition being prooued true maketh their opinion and practize appeare false which is thus 1 That wherein Steuen 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 vpon the prouision for the poore Act. 6. 4. c Therefore the office of the Deacon is only to attend vpon the distributing vnto the poore from the liberallitie of the saints 2 That which the Apostle maketh an ordinarye and distincte office from others in the Churche must be attended vpon by them that are in the same office and not be mingled with any other But the Apostle Rom. 12. 8. maketh distributing in simplicitie such an office as it is expounded by M. Caluin Beza Bucer Martyr c. Therefore the Deacons office must be attended vppon and consequently it consisteth onely in distributing c. 3 That which the Apostles founde themselues 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 themselues insufficient for the ministery of the worde and distributing vnto the poore also Act. 6. 2. Therefore no man can in any tollerable measure discharge the office of a minister and Deacon also consequently the Deacon is to attend vpon distributing onely 4 If the ministeries of the worde be perfect without the Deacon then may he not meddle in the same for how may one lawfully labor in that wherein there is no need of him But such is the ministery of the word where the seuerall ministers thereof are named Ephes. 4. 11. wherin the Deacon is not contayned as VVhitgifte confesseth page 308. 309. Therefore the Deacon may not meddle with the ministery of the word and consequently must be imployed onely in distributing c. 5 If there bee no quallitie required in the perfect description of the deacon which is proper to the ministery of the word then is not he to medle with the same But the former is true as appeareth 1. Tim. 3. 8. Therefore the latter is true also and consequently he must attend only vpon distributing c. 6 If it belong to the deacons office to meddle with the ministery of the worde and Sacramentes then is it greater then that of the pastor for that the doing of both requireth greater giftes 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 bishopp Therfore his office is not to meddle with both and consequently he must attende vpon distributing c. 7 Deacons are ministers of tables and not of holy things 8 In the ministers sicknes the Deacons shal read the Homilies of the Fathers 9 The Deacons haue need of great wisdom although the preaching of the worde bee not coÌ„mitted vnto them further it is absurd that they should do both the office of preaching caring for the poore considering that they be not able to do both thorowly 10 Although the goodes of the Church increasing there were besides the Deacons subdeacons and Archdeacons yet the Deacons remained still in their charge for the poor and were not as yet mingled with the bishopps or priestes and with the order of them whiche taught 11 The office of Deaconship was religiously kept in the Churche vntill it was driuen out by Antichrist 12 This office muste of necessitie be restored as it is described Act. 6. if England for hee speaketh it in the behalfe of our Churche will receiue the Discipline of Christ. 13 Speaking of these Deacons lamenteth that this order is so fallen out of the Churche that the name doth scarce remaine 14 Describing the Deacons of the Apostles time sayth that we after their example ought to haue the like 15 The office of distributing the goodes of the church is an ordinarie function in a church lawfully constituted the which sect 30. he calleth the Deaconship Therefore if Steuen and the rest were imployed onely in distributing the goodes of the Church if the Apostle maketh the Deacons office an ordinary distinct office froÌ„ al others in the Churche if the Apostles were not sufficient for the ministery of the worde and distributing if the ministeries of the worde be perfect without the deacon if in the description of the Deacon no quallitie bee required that is proper to a minister of the word if to deale in both would make the Deacon a greater officer then the pastor if the Councels auncient writers and the sounde writers of latter times do declare that the Deacons were to be wholy imployed
in the distributing of the goods of the Church then must it needs follow that his office is not to meddle with anye part of the ministery of the worde and sacraments but to attend onely vpon the distributing of the liberallitie of the Churche vnto them that stande in need thereof Their obiections herevnto be these two that follow 1 Obiection Phillip one of the seuen deacons did preache Actes 8. 8. therefore Deacons may preach the word Ansvvere Phillip was a deacon of the church at Ierusalem while they abode together but now he was not any more so but an Euangelist as he is euer tearmed after by vertue of which office he did preach 2 Obiection Steuen beeing a Deacon preached Act. 7. 2. Ansvver He preached not for all that is there was but his Apologie at the seat of iudgement which euery man in the like case may doe and which many of the martyrs haue done So that the former proposition beeing true vpon the groundes alleadged notwithstanding these obiections we are to proceede to the second which is this There ought to be such Deacons as are described in the former proposition in euery congregation which is thus prooued 1 That office which euerye congregation hath need of ought to be in euery congregation But euery congregation hath need of the Deacons office whiche appeareth by this that they haue poore to prouide for or els they must regarde the necessitie of others and the liberallitie of others to distribute Therefore Deacons ought to be in euery congregation 2 That which is indefinitely appointed for the good of the Church belongeth vnto euery congregatton as well as to any one But suche is the appointment of the Deacons 1. Tim. 3. 8. Therfore there must be deacons in euery congregation 3 Euery Church ought to haue their office of Deaconship 4 All the reasons or the most of them that are alleadged chap. 10. for a bishopp in euerye congregation and chap. 12. for Elders in euery congregation are forcible here vnto Therefore if there be the like neede of Deacons in one congregation that is in another if they be appointed indefinitely for the good of the Church if euery Church must haue their office of Deaconship and lastly if there be like resons to prooue thē belong to euery Church that be for bishopps and Elders then must it needes follow that there ought to be Deacons in euery congregation CHAP. 14. THere ought to be in euerye congregation an eldership consisting of a pastor or pastors doctor if there be any elders whose authoritie Christ hath ordayned to be perpetual in his church to gouerne the same onely by the rules of Gods word T. C. 1. booke page 175. Discip. Ecclesiast 123. which containeth these 3. perticular propositions defended by vs and gaine said by the BB. and their adherents 1 The Eldership ought to be in euery congregation 2 The office of the Eldership is perpetuall 3 The Church must be gouerned onely by the rules of Gods vvorde The first is denyed by them VVhitgift page 627. and by their practize in tying the gouernment of many Churches to the BB. sea it is thus prooued 1 Whatsoeuer Christe hath ordayned as a meanes to keepe men in obedience to the gospell that same must be in euery congregation for particuler men are in particuler congregations But Christ hath ordayned the Eldership for that ende as appeareth Matth. 18. 15. c. where Chrisost. expoundeth Tell the Churche that is sayth he the gouernors of the Churche Therefore the Eldershipp ought to be in euery Church 2 Where all sortes of Elders ought to bee there must be also the ioyning of their offices in one for the good of that congregation ouer which they are placed But all sorts of Elders ought to be in euery congregation as is prooued in the 10. chap. for bishopps the 12. for Elders c. Therefore there must be an Eldership in euery congregation 3 If no perticular congregation haue greater priuiledges giuen there vnto by the word of God then others haue then must there eyther be no Eldership at all which is false in that Elders are prooued to be by the worde of God in the Church or els it must be in euery congregation But euery congregation is of like priuiledge which appeareth by this that it is a perfect bodie of it selfe Therefore there must be an Eldership in euery congregation 4 The same warrant that is in the worde of God for to haue an Eldership in one place is a warrant for it in all for the word of God tyeth it not to Churches in cities but indefinitely to the church But there is warraunt for it out of the worde to be some where as appeareth by this that the Apostles are sayd to establish it make mention of it Therefore it must be in euery congregation Therefore if the Eldershipp be ordayned by Christ as a meanes to keepe men in obedience vnto the Gospell if all sorts of Elders must be in euery Church if euery congregation be of equall priuiledges lastly if there bee the lyke warraunt for it in euery Church that is in any then must it needs followe that there ought to be an Eldership in euery congregation Whatsoeuer is obiected against this that hath any shewe in it is aunswered in the 12. chap. of Elders The office of the Eldershipp is ordayned by Christ to be perpetuall and ordinarie for the gouernment of his church T. C. 1. book 177 denied by them VVhitgift 1. and by their practize in keeping it out but the trueth of it appeareth by these reasons that do follow 1 If the causes why Christe woulde haue an Eldershipp in his Churche be perpetuall then must also the thing it selfe be perpetuall But the causes are perpetuall which be to gouerne the Church by the rules of his worde and that ecclesiastically Therefore the Eldership is perpetuall 2 If Christ be the author of the Eldership left it by the Apostles to bee established in the Church then it is perpetuall for his commission giuen to the Apostles is to be obserued vnto the end of the world But Christ is the author of it as appereth both by his giuing of the gifts for the perticular members thereof the whole bodye of it as also in that the Apostles did establish it in the Church who went not frō their commission 1. cor 11. 12. Therfore the Eldership is perpetuall 3 Whatsoeuer is the commaundement of God once deliuered by him is neuer repealed againe and to be acknowledged of euery spirituall man that same is to bee receiued by the Churche of God to be perpetuall But such is the gouernment of the Church by pastors doctors and Elders and so of the whole Eldership as appeareth in that they are all mentioned in the writinges of S. Paule which are so esteemed 1. cor 14. 37. Therefore the gouernment of the Church by an Eldership is
such is the matter of excommunication being the denouncing of that against a man which he will most hardly beleeue being the wayghtiest poynt of discipline Therefore it may not be done by one man 4 Those must excommunicate that are to deale in the other partes of discipline as shall appear in the resons following and as I think no man will denie But the other partes of discipline are exercized not by one but by the Church as hath bene prooued Therefore not one but the Church is to excommunicate 5 As it was ministred among the Iewes so must it be in the Church for euer which appeareth by this that it is translated vnto vs from them as the Greeke word Synedrion being by a corrupt imitation called Sanedrim by the Rabbins doth import and had nothing ceremoniall in it But it was executed among them by the Church and not any one Iohn 9. 22. Therefore the Church is to excommunicate and not one man 6 Sayth he would neuer do any thing in his charge without the counsell of his Elders and consent of the people 7 The elders other church-officers haâ—e as wel power to obsolue as the byshop 8 For so much as absolution belongeth vnto all I alone dare not do it 9 If there be any that haue committed such a fault that he is to be put away from the partaking of the prayers of the Church c. There do be are rule certayne of the most approoued auncients or elders of the Church which haue obtayned this honour not by money but by good report 10 It helpeth much to make the party more ashamed that he be excommunicated by the whole Church also in his bookes of Baptiâ—me against the Donatists often 11 The Elders haue interest in other censures of the Church and the Church it selfe in excommunication 12 S. Paule accuseth the Corinthians for that the whole Church had not excommunicated the incestuous person 13 The Elders had the gouernement in excommunication 14 It is very dangerous to permit so weightie a matter to one man and therefore that tyrannie may be auoyded and this censure executed with greater fruite and grauitie the order that the Apostle there vseth is still to bee obserued 15 Hee sheweth that it pertayneth not to one man that it is a wicked fact that one should take the authoritie to himselfe that is common to others that it openeth a way to tyrannie taketh from the Church their right and abrogateth the Ecclesiasticall senate ordayned by Iesus Christ. 16 The byshops when they excommunicated of themselues alone did it ambitiously contrary to the decrees of godly cannons See Bucer against Groppet and vpon Ephes. 4. De animi Cura also Zuinglius in Ecclesiast 17 It is plentifully forbidden euen by that filthie puddle the cannon law and therefore it must needs be a haynous sinne when it findeth fault with it Therefore if excommunication be to be executed by the commaundement of Christe of the Churche if S. Paule enioyned it vnto the Church if it haue need of greatest aduice and authoritie if it belong to them that may execute the other partes of Discipline if it was so executed among the Iewes if to absolue be as well in the Elders power as the Byshops if Cyprian durst not do it alone if it was the action in Tertulians time of the most approoued Elders if to be by the whole Churche helpeth much to make the partie more ashamed if the whole Churche haue interest in it if the whole Church at Corinth was reprooued for not doing it if it be too weighty a matter for one man if the executing of it by one ouerturneth the order appoynted by Christ bringeth in tyrannie maintayneth ambition and lastly be forbidden by the cannon law it selfe Then must it needes followe that it belongeth not vnto one man to excommunicate but vnto the Eldershipp and that with the consent of the whole Church Their obiections herevnto in defence of their owne practize be these 1 Obiection The right of excommunication was in S. Paule and not in the rest Ansvvere He gaue onely direction in that as in all other matters whiche hee wrote of vnto them but if they had not throwne out the incestuous person he had remayned still vnexcommunicated for all that which S. Paule had sayd vnto them 2 Obiection Christ gaue Peter and euery Apostle power to binde and lose in earth and in heauen which interpreters expound by Matth. 18. 15. Ansvvere That power was of denouncinge Gods iudgements or pronouncing his mercie in preaching and not of this action they are expounded one by another because of the ratifying of them both in heauen alike 3 Obiection Paule did excommunicate Hymeneus and Philetus Ansvvere That is beeing moderator of the action he pronounced it not that he did it alone The same answere is to be made vnto the fathers as Ambrose c. who are said to excommunicate Therefore vpon these grounds of Scriptures Fathers Councels Emperours Lawes Histories newe writers and cleare light of reason I conclude that Christ hath prescribed vnto vs an exacte and perfect platforme of gouerning his church at all times and in all places which is this that there ought to be no ministers of the the word but pastors and teachers whiche are to be called by the people and ordained by the Eldership are of equall authoritie in their seuerall congregations muste with all faythfull diligence imploye themselues in the ministery of the worde and sacramentes that there are to be in euery congregation certaine elders whose office is to ouersee the behauiour of the people and assist their pastour in the gouernment of the church also Deacons who are to be imployed onely in receiuing and bestowing the liberallity and goods of the church to the reliefe of the poore and other necessary vses Lastly that there must be in euery congregation an eldershipp of pastour teacher if they can haue any and elders who are in common to see that the church be well gouerned not onely in maintayning the profession and practize of the worde in generall but also in admonishing reprehending or seperating froÌ„ the Lords supper them that walke offensiuely and lastly in excommunicating them that by no other meanes can be reclaimed So that all and euery gouernement contrary or besides this whether in part or in whol swarueth from that order which Christ hath set downe in his word and therefore is vnlawfull FINIS ERRATA Page 1. line 21. for 14. read 84. p. 4. l. 16. for Saâ—edoriâ— read Sanedrim p. 9. l. 11. for 43. read 43 8. l. 20 for ministerie read ministers p. 15. l. 3. blot out also p. 17. in the margent for Nepolitan read Nepotian pag. 22. l. 16. for Damascus read Damasus and so pag. 27. l. 24. pa. 23. l. 18. for the these p. 25. l. 2 for 6. read 26.
and giue warning aforehande howe to resist him but he that is able to teach c. Therefore none may be admitted into the ministery but he that is able to teach c. 8 He that leadeth himselfe and his people into hel may not be admitted into the ministery He that is not able to teache and conuince the gainsayer leadeth himselfe and his people into hell Matth. 15. 14. Therefore he that is not able to teache c. may not be admitted into the ministery 9 Hee that preacheth not but holdeth his peace murdereth 10 Hee that preacheth not is not sent and so he begetteth no fayth in man 11 In that S. Paule requireth that a byshop should be wise he barreth those that vnder the name of simplicitye excuse the follye of ministers 12 We condemne all vnmeet ministers not endued with gifts necessary for a shepherd that should seed his flocke Therfore if a minister must teache vnto his people all that Christe hath commaunded if none may be made ministers but conditionally if they be quallified with gifts meete for the same if vnpreaching ministers cannot be made without the manifest breach of the commaundement of God if they may not bee made ministers whom the Lord refuseth to haue if euery minister must haue a treasurie well furnished and be able to bring forth of it when need requireth if euery minister must haue skill to see the enemie and to giue warning aforehand how to resist him if vnlearned ministers draw their people to hell after them if he that preacheth not be a murtherer if he be not sent so doe no good if he be barred from the ministery lastly if he be condemned as not to be in such a place then must it needes followe that none may be receiued into the ministery but such as be able to teach the trueth and to conuince the gainsayer Many are the arguments that be alleaged to this purpose and many moe may be alleadged for the whole course of the scriptures tende therevnto the testimony of all sorts of writers is very plentifull for this purpose yea of the very Canon law as the authour of the Abstracte hath learnedly prooued and yet doe not our prelates rest in the same but haue sett themselues though in a silly maner against it in this sort that followeth 1 Obiection There must bee reading in the Church therefore a reading ministery VVhitgift page 252. Ansvvere By that reason we must haue an officer for euery particular action for there must be breaking of bread in the Church and powring of water but it followeth not that therefore there must bee one whose office must bee onely to breake bread or to powre water 2 Obiection It is better to haue readers then none for preachers cannot be had for euerye congregation Ansvvere It is not better for if they had non they would seek for him that they should haue whereas nowe they that haue a reader onely thinke themselues in case good inough but if there be such want of prechers why are so many of the most diligent and able ones turned out 3 Obiection It is impossible to haue prechers euery where and suche as can be had must bee taken Ansvvere Sometimes you say all is well and is it now impossible that our state shoulde obey the Lordes ordinance this is the greatest disgrace to it that can be and yet iâ— followeth not for no necessitie may warrant vs to violate the decrees of the highest 4 Obiection It were vncharitablenes to turne them out that be bare readers for so they their wiues and children might beg Ansvvere This is to sell mens souls for morsels of bread shall we rather feare the begging of 3. or 4. then the damnation of 1000. but they may bee otherwayes prouided for they neede not beg many of them may returne to their occupations againe So that al these obiections notwithstanding the conclusion remaineth sure which is grounded vpon so many certaine and vnmooueable foundations The Churche ought not to be gouerned by Commissaries and officialls and Chauncellors 1 They which are no Elders of the Church haue nothing to do in the gouernement of the same 1. Tim 5. 17. These chauncellors commissaries officialls are no Elders in the Church whether we expound Elder for a minister and him also that is assistant vnto the minister in ouerseeing the Churche or for a minister onely as they do for none of them be ministers and if they be they doe not rule in this respect that they are ministers Therefore the Churche ought not to be gouerned by them 2 They that must gouerne the Churche of God must haue a warraunt for their so doing from Iesus Christ the head of the Church But Chauncellors c. haue no warraunt so to doe from Iesus Christe the heade of the Churche Therefore the Church ought not to be gouerned by them 3 Those whose names offices and practize be deriued from Antichrist may haue nothing to do in the gouernement of the Churche for who will suffer his wife to be gouerned by the Master of a brothelhouse But the names offices and practize of Chauncellors officialls and commissaries be such which is playne by this that they haue their grounde in that filthie dunghill the cannon law Therefore they may haue nothing to do in the gouernement of the Church 4 They that being iuferiours doe proudly tyrannize ouer their superiours ought not to rule the Church of God for it is meet it should be ruled by modest humble and orderly men But such are they for being inferiors to the ministers of the word as our aduersaries doe confesse and is plaine also by the cannon lawe they crow ouer theÌ„ as if they wer their slaues and if they doe not so they can doe nothing Therefore they ought not to rule the Churche of God 5 They that liue by the faultes of men are not fit to rule the Church of God for they wiâ—â— rather increase offences that their gayne may increase then orderly lessen them as experience also prooueth But suche are all Chauncellors commissaries and officials Therefore they ought not to rule the Church of God Therefore if chauncellors commissaries officialls be no Elders of the Churche if they haue no warraunt from Iesus Christe the head of the Church if their names offices and practize be deriued from Antichrist if their office compel them being inferiors to tyrannize ouer their superiours if they liue onely by the faults and offences of men then it must needs followe that the Churche of God ought not to be gouerned by them CHAP. 7. EVery officer of the Church must be ordayned by the laying on of the handes of the Eldershipp T. C. 2. booke 1. part page 274. Discip. Ecclesiast fol. 53. They say it ought to be done by the bishopp alone VVhitgift page 196. their dayly practize doth likewise shew it The former is prooued and the latter disprooued by these