one should be chosen to beare rule over the rest Answer From the beginning it was not so the saying of Tertul. Contra Prax. is fit for this That is true whatsoever is first and that is false whatsoever is latter and Ierome saith in the place alledged that this Authority is by custome and not by any Institution of God if it had beene the best way to take away divisions the Apostles in whose times the controversies did arise would have taken the same order 5. Objection Calvin saith that the Apostles had one among them to governe the rest Answ. That was not in Superioritie but for Order to propound the matters gather the voyces and such like which â—s meete to be in every well ordered meeting but his Authority is no more over the rest then the Speaker in the Parliament hath over the other Knights and Burgesses 6. Obâ—ect Paul was Superiour to Timâ—thy and Titus Answ. Paul and they had divers Offices whereof the Apostles Office was the chiefe the like is to be said of Timothy and Titus having Superiority over the other Ministers for that they were Evangelists a degree above ordinarie Ministers Therâ—fore if the place alledged out of Cyprian make nothing for Archb. if unity be not preserved by him but by the Bishops among themselves if his Authority make nothing to the taking away of Controversies if it be meerely invented by man and not from the beginning if it bee by Custome and not by any Ordinance of God if neither one Apostle over the rest nor any of them over the Evangelists nor of the Evangelists over the Pastours and Teachers will serve to prove their Authority then must it needs follow that it is utterly unlawfull No man may be Ordained unto any Office in the Church untill there be such a place voyd as he is fit for T.C. booke 1 page 61. Whitgift page 222. 1. As was the 12. place for Matthias so is a certaine Church to every Church officer But Matthias was not ordained unto the place of an Apostle untill Judas by hanging himselfe had made it void Act. 1.20 Therefore may none be ordained unto any Office in the Church before the place where he may be imployed be destitute of such a one 2. As the Apostles did in planting of the Churches so must it be done in the building thereof for ever But they Ordained neither Pastour Teacher Elder or Deacon but to some certaine Church that had need thereof Therefore may none be ordained unto any Office untill a place be void that hath need of him 3. Those things that be of one beginning continuance and ending cannot be one before or after another But a Minister and the execution of his Ministry in a lawfull standing be so for they bee Relatives and have reference one unto the other Therefore a Minister ought not be ordained before there be a Ministery whereunto he is to be allotted 4. If none ought to be called to be a Shepheard that hath no flock of Sheepe to keepe neither any Watchman that is not allotted to some place to watch then may none be Ordained to any Office before there be a place void for him for Ministers are in this sence tearmed shepheards and Watchmen But the former is true as every simple man can easily perceive Therefore the latter is true also 5. To doe contrary to the precepts and practize of the Apostles is unlawfull But to ordaine any officer without a certaine place wherein he may be imployed is contrary to the precepts and practize of the Apostles as it appeareth Tit. 1.5 Act. 14.23 Therefore to ordaine any officer of the Church without a certaine place whereunto he is to be allotted is unlawfull 6. It was ordained that no Elder Deacon or any other Ecclesiasticall officer should be ordained a Apolelymenâ—s that is loosely or let at randone but aâ— afterward is expounded specially in a Church of Citie or Towne 7. The ordination that is made without a title let it bee void and in what Church one is intituled let him there remaine 8. He complaineth that ministers were ordained being chosen by no Church and so went here and there hâ—ving no certaine place 9. That action which never is read to be practized but by Idolaters is unlawfull To have wandring officers is onely â—ound to be in idolaters as appeareth Iudg. 17.8 Therefore it is unlawfull Therefore if the Apostles ordained not Matthias untill the place was void if in planting of Churches they ever alotted Officers to their proper places If Minister and ministery be of one beginning continuance and ending If it be with a Minister and his ministery as with a Shepheard and his flocke that he cannot bee the one but in respect of having the other If it be unlawfull to transgresse the precepts and practice of the Apostles If no Minister in the Church be ordained at randone If the ordination that is without a title be voyd If Jerome complained of it as a great fault in his time If no example be found of it but in Idolaters then must it needs follow that to ordaine any Church officer untill there be such a place void as he is fit for is utterly unlawfull and so the Bb. making of many Ministers at once and licencing of wandring Preachers is contrary to the word of God They will have something to say for every action they doe be it never so shamefull That which they alledge for this is that Paul and Barnabas did wander The Apostles office and so the Evangelists as assistants unto them was to preach the Word and plant Churches in every part of the world but the order that they left is a president for us which is that every Church have their proper Officers and that there bee no other elsewhere to be found CHAP. III. EVery Church-officer ought to execute the office committed unto him with all faithâ—ull diligence and consequently be continually resident upon his charge T.C. book 1. page 65. They deny not the proposition but the consequent that is inferred upon it as appeareth by their writings Whitgift page 246. and by their daily practice in giving dispensations for many Benefices The reasons we alledge to prove the necessitie of perpetuall residence and the unlawfulnesse of nonresidence be these that follow 1. A Shepheard hath a flocke to the end to feed it continually The Minister is a shepheard and his charge a flocke Therefore he ought to feed it continually and consequently to bee perpetually resident for how can he feed them from whom he is absent 2. Where God doth place any man there his continuall travaile is needfull for God is most wise in disposing every thing But God placeth every right Minister over that people which is his charge Therefore his continuall travaile is needfull there and consequently he may not discontinue 3. Flockes that are in danger are by carefull Shepheards watched night and day
every where and such as can be had must be taken Answer Sometimes you say all is well and is it now impossible that our State should obey the Lords ordinance this is the greatest disgrace to it that can be and yet it followeth not for no necessity may warrant us to violate the decrees of the highest 4 Objection It were uncharitablenesse to turne them out that be bare Readers for so they their wives and children might beg Answer This is to sell mens soules for morsels of brâ—ad shall wee rather feare the begging of three or foure then the damnation of a thousand but they may be otherwayes provided for they need not beg many of them may returne to their occupations againe So that all these objections notwithstanding the conclusion remaineth sure which is grounded upon so many certaine and unmoveable foundations The Church ought not to be governed by Commissaries and Officials and Chancellours 1 They which are no Elders of the Church have nothing to doe in the Government of the same 1 Tim. 5.17 These Chancellours Commissaries and Officials are no Elders in the Church whether we expound Elder for a Minister and him also that is assistant unto the Minister in overseeing the Church or for a Minister onely as they do for none of them be Ministers and if they be they doe not rule in this respect that they are Ministers Therefore the Church ought not to be governed by them 2. They that must governe the Church of God must have a warrant for their so doing from Iesus Christ the head of the Church But Chancellors c. have no warrant so to doe from Iesus Christ the head of the Church Thereâ—ore the Church ought not to bee governed by them 3. Those whose names offices and practize bee derived from Antichrist may have nothing to do in the government of the Church for who will suffer his wife to be governed by the Master of a 〈…〉 But the names offices and practise of Chancellâ—rs 〈◊〉 â—nd Commissaries be such which is plaine by this that they have theâ—r ground in that filthy dunghill the Câ—non law Therefore they may have nothing to doe in the government of the Church 4. They that being inferiours doe proudly tyrannâ—zâ— over theâ—r superiours ought not to rule the Church of God for it is meet it should be ruled by modest humble and orderly men But sucâ—â—re they for being inferiours to the ministers of the Word as our advâ—rsaâ—iâ—s doe confesse and is plaine also by the Canon law they crow over thâ—m as â—f they were their slaves and if they doe not so 〈◊〉 can doe nothing Therefore they ought not to rule the Church of God 5. They that live by the faults of men are not fit tâ— rule the Church of God for they will rather increase offâ—nces that their 〈◊〉 mâ—y â—ncrease then orderly lessen them as experience aâ—so provâ—th But such are all Chancellours Commissaries and Officialâ— Therefore they ought not to rule the Church of God Therefore if Chancellors Commissaries and Officials bee no Elders of the Church if they have no warrant from Jesus Christ the head of the Church if their names offices and practize be derived â—rom Antichrist if their office compell them being inferiours to tyrannize over their superiours if they live onely by the faults and offences of men then it must needs follow that the Church of God ought not to be governed by them CHAP. VII EVery officer of the Church must be ordained by the laying on of the hands of the Eldership T.C. 2. booke 1. part page 274. Discip Ecclesiast fol. 53. They say if ought to be done by the Bishop alone Whitgift page 196. their daily practize doth likewise shew it The former is proved and the latter disproved by these reasons folloâ—ing 1. As Church officers were ordained in the Apostles time so must they be continually for they did lay the plot according whereunto the Church must be built unto the end but they were ordained in the Apostles time by the laying on of the hands of the Eldership Act. 6 6. 13.3 Therefore the Church officers must be ordained by laying on of the hands of the Eldership 2. Church officers must bee ordained by them that have warrant from the Word to assure the parties ordained that they are called of God Onely the Eldersâ—ip hath such a warrant 1 Tim. 4 14. Therefore they ought to be ordained by the Eldership 3. Many of the sentences alledged before out of Councels Emperours Lawes Histories and 〈◊〉 writers both old and new for election not to be by one but by divers speake also of ordination and so are forcible to this purpose 4. Eâ—agrius came to the office of a Bâ—shâ—p unlawfully because onely Paulinus ordained him contrary to the 〈◊〉 of many Canons which provide that they should not bee ordaâ—nâ—d â—ut by all the Bishops of the Provâ—nce or at the least â—y three 5. When a Bâ—shop is to be ordaiâ—ed c one Bishop shall pronounce the blessing and the rest of the Bishops with the Elders prâ—sent shall all lâ—y on their â—ands 6. When a Bishop was to be ordained the Bishops adjoyning did ordaine him Therefore if Church officers were ordained in the Apostles time not by one 〈◊〉 by the Eâ—dership consiâ—ting of many iâ— they be to ordaine that have warrant out of the Word to assure the parties ordained that they are called of God if ordination by one Bâ—shâ—p be unlawfull and contrary to many canons of Councels if the Bishops and Elders were to lay on their hâ—â—ds lastly if the Bâ—shopâ— adjoyning were to ordai◠〈…〉 needs follow that Church officâ—rs are not to be ordained 〈…〉 the laying on of the hands of the Eldership But tâ—ey fight haâ—d agaâ—nst this because it sâ—riketh at a maine pillar of their â—ingdomâ— their chiefe grounds be these 1. Object Paul and Barnabas ordained Elders where is no mention of an Eldership Answ. They are said to ordaine because they being the chiefe procured it so is Joshua 5.3 said to circumcise which was the Levites office so say we the Queene hath made a law and yet not she alone maketh any 2. Obâ—ection Though it were so then yet is it not so required now no more then the community in the Apostles time Answer There was no more communitie then for they that thinke otherwise are in that point Anabaptists then is to be required now so that instance maketh for us 3. Obâ—ect Examples are no generall rules to be followed Answ. Examples not contrarying any rule or reason of the Scripture be to be followed as if they were commandements so that notwithstanding any thing alledged to the contrary it remaineth upon the former groâ—nds most stedfast that it belongeth to the Eldership to ordain those Church officers that are to be imployed in the publike service of God CHAP. VIII THe ordaining of Church officers must be done with humble prayer of the Eldershâ—p
that doe reade them that write oâ— this argument doe know and as is manifest by compariâ—g Pighius Hosius c. with Whitgift Therefore the latter is true also Therefore seeing the interest of the Church in choosing of their Church officers is grounded upon the word of God both in commandement and continuall practize both in the Old and Nâ—w Testament seeing it is warranted by the lâ—ght of common â—eason seeing it is commended unto us by the manifold practize of all ancient times so long as any sinceritie remained not onely in the time of persecution but also oâ— peace seeing it hath beene confirmed by so many generall Councels and ratified by the Decrees of so many Emperours seeing it hath such a cloude of witnesses both of ancient and latter times of the best approved writers seeing none doe set themselves against it but the Papists or they that invade it onely with the same weapons that are fetched out of the Popes Armory it must needs follow that it belongeth unto the Church to choose their Church officers and that the taking away of this freedome abridgeth the liberty that Christ hath endowed his Church withall and bringeth her into great bondage as Musculus truly affirmeth Their obâ—ections against those things are these 1 Obâ—ect They were then under the crosse â—ew in number and therfore it was easily knowne who were fit Answ. The Gospell was dispersed thorowout all Asia Affricke and much of Europe and they could lesse keepe together or meete and therefore that maketh rather for us 2. Object Wee have many hypocrites to whom it were dangerous to commit such waighty actions Answ. It is true that we have many but it is a principle in hypocrisie to be forwardst in such publike actions that they may get fame thereby 3. Object They had knowledge to doe it but our people be ignorant Answ. We should also find our people to have knowledge if they had teaching but howsoever they choose they cannot have worse then ordinarily are chosen by the Bishops and Patrons 4. Object The Church was not then established Answ. That is untrue for though it wanted the help of Magistrates yet the Apostles could and did better establish without them then we can with the help of them but if this order might be altered it had bin fitter then for now the Magistracie may compound the differences of the Elders which help then they lacked 5. Object Drunkards Papists c. will choose them that be like themselves and we know the best disposed be alwayes the fewest Answ. Such are not of the Church but without 1 Cor. 5.12 and therefore are not â—o meddle in any holy action but if the people should choose an unmeet man the Eldership that governeth the action is to reforme them besides this if Gods order had her place the Schooles of the prophets would send them none for the Ministers especially to make choyse of but meet men that whomsoever they tooke he should be found sufficient 6. Object Paul commandeth 1 Tim. 5.22 to lay his hands on no man rashly therefore one did it Answ. He teacheth what to doe for his part and though others would be rash yet he should not joyne with them in it as appeareth in the latter end of that same verse for that is ascribed unto him which also belonged unto others because he was the director Calvin and Musculus expound the place so 7. Obâ—ect The Councell of Laodiâ—ea decreed that the people should not elect Answ. That is as Calvin taketh it upon Acts 16. they might not elect alone without the direction of some grave and good Minister which should be the manner in the elections that according to Gods word we desire CHAP. V. NOne is to be admitted unto any publike office in the Church untill he be thorowly examined by the Eldership both concerning his state of Christianity and ability to thâ—â— place whereto he is to be called T.C. 1 book page 38. Disci Ecclesiast fol. 46. They thinke one may doe it as appeareth by the Booke of oâ—dering c. Whitgift page 134. 135. and their slight passing it over thorow the Archdeacons hands The former is proved and the latter disproved thus 1. Those that are to ordaine must have particular knowledge of the parties to be ordained or else they breake the rule prâ—scribed them 1 Tim. 5.22 which cannot be without examinatâ—on But the Eldership is to ordaine every Church officer aâ— shall appeare in the chapter of Ordination Therefore it belongeth to the Eldership to examine â— 2. The matter of greatest importance in the government of the Church must be done by the most able Governours of the same The approving or disproving of Church officers is the matter of greatest importance because the consequence of ruling well is the best or ill the worst and the Eldership is the Senate of most able Governours in the Church as shall appeare in the Chap. of Eldership Therefore the Eldership is to examine c. 3 The way whereby a mans insufficiencie is best espied and his ability discerned is the fittest to examine them that are to be admitted But by the Eldership consisting of divers his insufficiencie is best espied and his ability best discerned for the common proverb telleth us that many eyes doe see more then one Therefore it belongeth to the Eldership c. 4 They are to examine Church Officers that are least subject to be blinded with partiality But the Eldership is least subject to partiality both for that they be many who are not so easily over-ruled by affection or favour as one as also and that especially for that it being the Lords owne ordinance as shall appeare we are to perswade our selves that his spirit shall guide them Therefore it belongeth to the Eldership c. 5 The way that was used in the Apostles time in examining is of us to be followed unlesse some reason out of the word to perswade the conscience can be alleadged to the contrary which none have ever yet done But many used in the Apostles timâ— to examine as appeareth in chosing out one to be in the place of Judas Act 1.22.23 and fit men for Deacons Act. 6.5 whereof the Governours especially were some for that they were to ordaine upon knowledge â—s is said in the first reason Therefore it belongeth to the Eldership c. 6 They whose testimony the people may best credit are to examine them that are to be admitted But the people may best credit the judgement of a company of able and sufficient men which the Eldership rightly established must needs be Therefore it belongeth to the Eldership c. 7 Examination belongeth unto them which may most perswade the people of his sufficiency and so procure greatest reverence unto him in his place But the examination by the Eldership is such Therefore it belongeth to the Eldership c. Therefore if they that are to ordaine must examine if it be
and the Congregation Discip. Ecclesi â—ol 50. Their unreverent beginning and proceeding therewith iâ— a câ—rner is contrary to this which is condemned by the proofe of our asserâ—ion by these reasons 1. We are to behave our selves in these actions as they by whom we have direction to doe them have set us an example But the Apostles and Elders when they ordained Church officers did alwayes commend the action to God by prayer together with those congregations over which they placed them Act. 6 6 14. â—3 Therefore the ordaining of Church officers must bee done by humble prayer of the Eldership and Congregation 2. The greater the action iâ— that is in hand the more carefull must they bee that have it in hand to humble themselves by prayer for the Lords assiâ—tance thereâ—n Buâ— the ordaining of Church officerâ— is an action of most weighty importance â—hâ—refore they that have it in hand which be the Eldership to ordain him and Congregation to receive him ought to humâ—le themselves in earnest praâ—er before hand 3. They that shall have part in the comfort or discomfort oâ— the action are to joyne togâ—ther in prâ—yer unâ—o God for the better event and against the worsâ— but the Eldership and people shall both have part in the event â—f tâ—e action Therefore thâ—y are to joyne together in humble prayer before hand c. CHAP. IX CHurch officers must be ordained by laying on of hands in this they agree with us concerning the ceremonie it selfe albeit neither in the parties by whom nor on whom it must be conferred The profit of this Ceremonie appeareth in reasons following 1. That which stirreth up every partie to pray with more fervencie is profitable to be used But such is this Ceremonie for it affecteth the ordainers when they feele him for whom they pray and the ordained when he feeleth a calling and charge from God as it were sensibly comming upon him and the congregation when they see him separated from the rest by whom they shall reape much comfort or griefe Therefore the use of it is very profitable 2. That which helpeth forward the party ordained in his care to walke with a good conscience in his calling is profitable to be used Such is the imposition of hands for both it declareth unto him that he is separated of God for that purpose and also giveth him hope that his hand who allotted him thereunto will alwayes assist him in the course of that calling Therefore it is of a profitable use 3. That which worketh a more acknowledgment of Gods ordinance in the hearts of the people is profitable to be used such is the laying on of hands for it declareth unto them that the Lord hath placed him in that Calling over them Therefore it is profitable to be used Therefore seeing the Ceremonie of laying on hands is forcible to increase the fervencie of every partie when they pray seeing it assureth the calling to the party ordained and giveth him an argument of good hope for the blessing of God upon him in the course of the same and seeing it procureth a more perswasion in the people that he is allotted unto them from the Lord himselfe it is evident that it is not a vaine and idle ceremonie as many doe imagine but of good and profitable use in all ordinations CHAP. X. THe Lord hath ordained that there should bee one Bishop or Pastor at the least president over every Congregation who are of equall authority in their severall charges and in the generall government of the Church T.C. 1 boâ—ke page 22. 2 booke 1 part page 515. They maintaine contrary unto this these two 1. That one may have two or mo charges and be absent from them â—s their dispensations and practize doe prove 2. That one Minister may have a soveraigntie and Lordship over his â—â—llow Ministers which both being disproved the former â—ssertion will remaine still sure 1. One man may not have mo charges then be is able in any measure to discharge No man is able in any measure to discharge the dutie that is belonging to mo flocks then one seeing hee cannot preach unto them both in season and out of season Therefore no man may have more Charges then one 2. That which maketh an open entrance to the enemy to spoyle cannot be lawfull for one to have moe charges then one maketh open entrance for the enemy to spoile for the Woolfe watcheth to devoure whilest the shepheard is absent Therefore no man may have mo charges then one 3. The which hath neither precept nor president for it either in Gods word or any approved Writer â—ut onely from Antichrist is unlawfull But such is the having of mo charges thâ—n one Therefore it is unlawfull 4. That which declareth a Minister to be more desirous of the fleece then to profit the flocke that same is unlawfull But such is the having of moe charges then one for were it not for the gaine they would thinke one a burden as heavie as they could beare Therefore it is unlawfull 5. All the reasons that be alledged in the third chapter against non-residence are forcible to this purpose for if he may not be nonresident he may not hâ—ve mo charges unlesse he be willing to be quartered that every charge may have a piece of him He reckoneth them among theeves and their action to be theevery condemned by that commandement Therefore if one man cannot in any tollerable measure discharge mo charges then one if to have mo maketh an open entrance to the enemy to spoyle if it have neither precept nor president for it but onely in the kingdome of Antichrist if it declare the practizers to be more desirous of the fleece then to feed the Flocke If all the reasons that condemne nonresidencie be against it Lastly if it be plaine theevery then must it needs follow that one may not have two or mo charges Their objections such as they be are set downe in the 3 chapter and the answers unto them The second Proposition that they hold is thiâ— One Minister may have a soverâ—igne authoritie and Lordship over his fellow Ministers which is thus disproved 1. They that have their commission indiffâ—rently given them without difference betweene one and another are of equall authoritiâ— and may not be one over another but such is the commission of all Gods Ministers indifferently as appeareth Matth. 28.19.20 Therefore they are of equall authority and may not have any dominion one over another 2. That which Christ hath directly forbidden that may not in any case be allowed but is ever unlawfull But Christ hath directly forbidden that one Minister should have dominion over another Matth. â—0 25 Luk. 22 25. Therefore one Minister may not have superioritie or dominion over another 3. They that may not be Lords over the people of God may much lesse be Lords over the Ministers for the Ministers be in respect of the
of the Pastour The latter part of this proposition is the thing which especially they doe deny which is thus prooved to be true 1. Those which the Apostle in speaking of distinct officers doth distinguish one from another are severall and distinct one from another But the Apostle doth distinguish the Pastour and teacher one from another Rom. 12.7.8 and Ephes. 4.11 Even as he distinguisheth man and woman Gal. 3.28 See the Greek of them both Therefore the office of pastour and Doctor are distinct one from another 2. As are the gifts that adorne offices so are the officers themselves for the execution of the office consisteth in the employing of the gifts But the gifts of the pastour and Doctor are divers as appeareth 1. Cor. 12.8 And by experience for some hath an excellent gift in doctrine and not in application and others excell in application and exhortation that â—re very meane in delivering of doctrine Therefore the office of a pastour and teacher are distinct one from another 3. Those that are to take a divers course in teaching are divers and different in their functions for else why should they be enjoyned to take a divers course But the pastour is to take one course and the Doctor another for the one is to direct himselfe principally to exhort and the other to attend upon doctrine Rom. 12.7 8. Therefore the office of pastour and Doctor be distinct offices the one from the other 4. The Ecclesiasticall stories especially speaking of the Church of Alexandria doe usually make a difference betwixt the Bishop and the Doctor 5. Cathedrall Churches have yet some shew thereof left in them who besides the Bishop have also one that readeth a Lecture in divinity 6. If the distinguishing of them make more for the building of the Church then the uniting of them then are they to be distinguished not made all one But the formâ—â— is true as appeareth by this that hardly is a people brought to asound knowledge of godlines by him that instâ—ucteth in doctrine continually as hardly are we stirâ—ed up to a zealous care of our duetie thâ—ugh we be exâ—orted continâ—ally which both should be with lesse continuance if one man were to performe all Therefore they are to be esteemed distinct offices and not parts of one office which one is to performe Therefore if the Apostle Paul distinguisheth them one from another if God doâ— usually bestow doctrine and exhortation upon severall persons where in each is found to excell and to be no body in the other if the pastour be commanded to take one course in teaching and the Doctor another if Ecclesiasticall stories doe usually distinguish them if Cathedrall Churches have yet some steps left of the distinction if to distinguisâ— them maketh more to the building of the Church then to unite them then must it needs follow that the office of pastour and Doctor be distinct and different the one from the other CHAP. XII EVery congregation ought to have Elders to see into the manners of the people and to be assistant unto the ministers in the government Ecclesiasticall T. C. book 1. pag. 174. Disc. fol. 120. which they denie Whitgâ—ft p. 627. And their practise in keeping them out of the Church but it is proved to be true by these reasons following 1. That which the Apostles established in every congregation ought still to continue seeing the Church must be ruled by the same lawes that it was ruled by then and needeth as great furtherance now as it did then But the Apostles established Elders in every congregation Act 14.23 Which cannot be understood of preaching Elders onely considering that the scarcity of them was such as Paul was constrained to send Timothy and Titus to great cities which he could hardly spare as he often testifieth Therefore therâ— ought to be such Elders as are onely to assist in government iâ— every congregation 2. Those which God hath ordained to help forward the building of the Church ought to be in every congregation unlesse it may appeare that some congregation needeth not so much helpe as Christ hath appointed But Christ hath ordeined Elders in the Church for the helping forward of the building of the Church 1 Cor. 12.28 Therefore such Elders ought to be in every congregation 3. That which being wanting the body cannot be entire that same must be in every congregation But the Elders cannot be wanting and the Church be an entire body Rom. 12.8 Which every congregation should be Rom. 12 4. Therefore there ought to be such Elders in every congregation 5. If the word of God doe describe such Elders in the Church then ought they to be in every congregation which is cleare by this that every congregation hath need of them as well as any and that every congregation must have all the other officers of the Church and that every congregation is of equall dignity in the body of Christ but the word of God describeth unto us such Elders 1. Tim. 5.17 Therefore they ought to be in every congregation 5. There is no Church that can stand without her Eldership or councell 6. It belongeth onely to the Bishop to baptize and the Elder and Deacon may not do it but upon the Bishops licence 7. Neither Elder nor Deacon have right but upon the Bishops commandement so much as to baptize 8. Elders fell away thorough the ambition of the teachers 9. Valerius the Bishop did contrary to the custome of the Apostolicall Churches in appointing Augustine to preach being but an Elder 10. After that Arrius was convicted of haeresie it was decreed that Elders should no more preach 11. The number of the Elders of every Church ought to be encreased according to the multitude of the people 12. Speaking of the Elders that were to assist the Minister he lamenteth that it is so fallen out of the Church that the name doth scarce remaine 13. Certaine of the people were joyned with the pastour in the governement of the Church because the pastour was not able to doe all himselfe 14. There were Elders that did assist the Minister in the government of the Church c. 15. Whitgift confesseth that in the Primitive Church they had in every Church certaine Seniors pag. 638. Let it then appeare out of the word to satisfie the conscience how it may be left out 16. If the platforme set downe to Timothy and Titâ—s be for all Churches then must Elders be in all for these Elders are there described but it is a platforme for all Churches and that to the end of the world 1 Tim. 6.14 Therefore they ought to be in every congregation 17. That which is contained in every minsters commission to teach and practize must be in every congregation but the ordination and practize of that office is in every Ministers commission Mat. 28.20 Or else they ordained Elders without warrant from Christ which none dare affirme therefore
appeareth Matth. 18.15 c. where Chrysost expoundeth Tell the Church that is saith he the governours of the Church Therefore the Eldership ought to be in every Church 2 Where all sorts of Elders ought to be there must be also the joyning of their offices in one for the good of that congregation over which they are placed But all sorts of Elders ought to be in every congregation as is proved in the 10. chap. for Bishops the 12. for Elders c. Therefore there must be an Eldership in every congregation 3 If no particular congregation have greater priviledges given thereunto by the Word of God then others have then must there either be no Eldership at all which is false in that Elders are proved to be by the Word of God in the Church or else it must be in every congregation But every congregation is of like priviledge which appeareth by this that it is a perfect body of it self Therefore there must be an Eldership in everie congregation 4 The same warrant that is in the Word of God for to have an Eldership in one place is a warrant for it in all for the Word of God tyeth it not to Churches in cities but indefinitely to the Church But there is warrant for it out of the Word to be some where as appeareth by this thaâ— the Apostles are said to establish it and make mention of it Therefore it must be in every congregation Therefore if the Eldership be ordained by Christ as a means to keep men in obedience unto the Gospel if all sorts of Elders must be in every Church if every congregation be of equall priviledges lastly if there be the like warrant for it in every Church that is in any then must it needs follow that there ought to be an Eldership in every congregation Whatsoever is objected against this that hath any shew in it is answered in the 12. chap. of Elders The office of the Eldership is ordained by Christ to be perpetuall and ordinarie for the government of his Church T. C. 1. book 177. denied by them Whitgift 627. and by their practice in keeping it out but the truth of it appeareth by these reasons that do follow 1 If the causes why Christ would have an Eldership in his Church be perpetuall then must also the thing it self be perpetuall But the causes are perpetuall which be to govern the Church by the rules of his Word and that ecclesiastically Therefore the Eldership is perpetuall 2 If Christ be the author of the Eldership and left it by the Apostles to be established in the Church then it is perpetuall for his commission given to the Apostles is to be observed unto the end of the world But Christ is the author of it as appeareth both by his giving of the gifts for the particular members thereof and the whole body of it as also in that the Apostles did establish it in the Church who went not from their commission 1. Cor. 11.12 Therefore the Eldership is perpetuall 3 Whatsoever is the commandment of God once delivered by him is never repealed again and to be acknowledged of every spirituall man that same is to be received by the Church of God to be perpetuall But such is the government of the Church by Pastors Doctors and Elders and so of the whole Eldership as appeareth in that they are all mentioned in the writings of S. Paul which are so esteemed 1. Corinth 14.37 Therefore the government of the Church by an Eldership is perpetuall 4 That whose severall parts is perpetuall and which hath perpetuall gifts given for the furnishing thereof for ever that same must needs be perpetuall But the severall parts of the Eldership as Pastor Doctor and Elders be perpetual as is proved in the 10. 12 chap. Therfore the Eldership is perpetual 5 Whatsoever is grounded upon the generall commandments and rules of the Scriptures that same is perpetual But the governing of the Church by the Eldership is such as hath partly been proved in election and ordination and execution of the severall Church officers which is the greatest part of government and shall further appear in the censures of the Church hereafter Therefore the government of the Church by the Eldership is perpetuall 6 Whatsoever manner of government hath sufficient power and that from God to begin continue and strengthen both the governors of the Church in their callings and the people in the course of obedience unto Christ that same government is to be perpetuall But such is the government by the Eldership as appeareth by this that the Apostles used no other Therefore the Eldership is to be perpetuall 7 That government which the 12 Apostles and Paul before they consulted together did uniformly agâ—â—e in that same must needs be of God and consequently perpetuall unlesse the repealing of it do appear but such is the government by the Eldership for all the adversaries thereunto confesse that it was in the Apostles time Therefore it is perpetuall 8 Whatsoever hath the same grounds that the preaching of the Woâ—d and ministration of the Sacraments have the same is perpetuall But such is the government of the Eldership for it is grounded upon the commandments of Christ and practise of the Apostles Therefore it is perpetuall 9 That which hath the like grounds to be perpetuall that the Apostles Prophets and Evangelists had to be for a time the same is perpetuall But such is the government of the Church by an Eldership which appeareth by this that they are therefore ceased because their gifts of immediate calling c. be gone and the gifts of these joyntly and severally do remain Therefore it is perpetuall 10 Whatsoever is the perpetuall and ordinarie remedie to cure diseases of the Church and strengthen the health of the same that same is perpetuall But such is the government by the Eldership as appeareth by the necessitie and profit of the severall offices thereof and of this that we are still to observe in causes of extremities Tell the Church Matth. 18.17 Therefore it is perpetuall 11 That government which was in the Church appointed of God under the Law and continued in respect of the substance by Christ and his Apostles and bettered in respect of the accedents by them that same is perpetuall But such is the government by the Eldership as appeareth in the 12. reason of the 1 chap. Therefore it is perpetuall 12 If there be any reason why this government should be alterable being once set in the Church by Christ it is either in respect of the extraordinarie offices ceased or the addition of the Magistrate But not of the former because the Church hath never had any need of extraordinary gifts but God hath given them and so will he ever nor of the latter for that the Magistrates office is to defend the building of the Church by that order which Christ hath set downe and not to alter any thing
testimony unto the truth of it If thou be satisfied therewith give God the glory and promote the cause by prayer and all other good meanes that thy Calling may afford and pray for us that we may never shrinke nor be overthrowne by the strength of them that fight against it FINIS The true Government of the Church according to Christs first Institution and the present practices of the Reformed Churches CHAP. I. The generall Proposition THat the word of God describeth perfectly unto us thaâ— forme of Governing the Church which is lawfull and the Officers that are to execute the same from the which 〈◊〉 Christian Church ought to swerve Admonition in the Preface Ecclesiasticall Discip. fol. 5. Tho. Cartwrights first booke page 26. Discourse of Government page 1. c. The Assertion of the Bishops and their adherents THe Word of God describeth not any exact forme of Discipline neither are the Offices or Officers namely and particularly expressed in the Scriptures but in some points left to the discretion and libertie of the Church Whitgift in praeface and page â—4 answer to the Abstract page 33. The proofe of the former is the disproofe of the latter which is thus declared 1. These things write I unto thee c. out of which place I reason thus That end which Paul respected in writing unto Timothy doth the holy Ghost direct all ministers unto for ever for it must be kept 1. Tiâ— 6.14 But hee wrote to direct him in the establishing â—nd building of the Church Therefore that Word must direct Ministers for ever and consequently they neither may adde to nor take from it but Governe it onely by the rules that be there prescribed 2. Every house ought to be ruled by the orders of the skilfull wise and carefull housholders onely But the Church is the House of God and God is such a Housholder Therfore the Church ought to be ruled by the Orders of God onely which are no where to be had but in his Word 3. That which teacheth every good way teacheth also how the Church must be Governed But the Word of God teacheth every good way Pro. 2.9 Therefore it teacheth how the Church must be Governed 4. We cannot glorifie God but by obedience to his Word in all that we doe we mâ—st glorifie God 1 Cor. 10.31 Therefore in all that we doe there must bee obedience to the Word and consequently in governing his Church 5. If meat and drinke be not sanctified unto us but by the Word and Prayer then much lesse is any thing holy which is done in the Government of the Church besides the Word But the former is true by the testimonie of the Apostle 1 Tim 4.5 Therefore the latter must be true also 6. All lawfull things are of Faith Rom. 14.23 All lawfull things that are of Faith have a warrant from the Word for the Word is the foundation of Faith Therefore all things lawfull have their warrant from the Word and consequently every lawfull action in the Government of the Church 7. Either hath God left a prescript forme of Government for the Church under the New Testament or he is lesse carefull for it now then he was under the Law for his care is in Guiding it But he is as carefull now for his Church as he was then Therefore hath he left a prescript forme to Governe it 8. He that was as faithfâ—ll as Moses left as cleere instruction both for the building of Faith and Government of the Church as Moses did But Christ was as faithfull in Gods hâ—use Heb 3.2 Therefore he left as cleare instruction for them both as Moses but Moses gave direction even for every particulaâ— â—s appeareth in the building of the Tabernacle and order of the Priesthood Therefore hath Christ also given particular direction for the Government of the Church 9. If the Word of God have described sufficient Ministers and ministeries for the building of the Church and keeping it in good order then is our assertion true But it hath set downe sufficient for Doctrine Exhortation Overseeing Distributing and ordering of every particular Church or generall Synode Therefore is our Assertion true 10. That Government which the Apostles taught and planted is expressed it the Word of God But the Apostles taught and planted Pastours and Teachers for Instruction Elders for Over-sight and Deacons to distribute and that uniformly in every Church as appeareth by their writings and practises Therefore a certaine forme of Government is expressed in the Word 11. Every lawfull offiâ—â— and action in the building of the Church is from Heaven Matth. 21.25 26. Every thing that is in the ordinarie building from Heaven is revealed in the Word Therefore every lawfull office and action is revealed in the Word 12. If God continued in regard of the substance the Church administration as well as the things to bee administred then as the forme of Discipline described in the Word But the former is true as appeareth by the particularâ— for Priests Pastours for Teaching Levites or Doctors of the Law Teachers for Rulers of the Synagogue Elders for Leviticall lookers to the Treasurie Deacons for the Sanedrim the Eldership Therefore the forme of Government is prescribed in the Word 13. Every wise King that is carefull for his Subjects setteth down Lawes for the Government of the same and will have thâ—m tyed to no other But Christ is such a King unto his Châ—rch Therefore hath he prescribed Lawes unto hiâ— Church which none therein can alter or disobey and consâ—quently the certaine forme of Government of the Church is described in the Word 14. That which the Ministers must teach the People to observe is set downe in the Word of God for they may teach nothing but that which is there Matth. 28.20 But they are to teach them to observe and be obedient unto the particular forme of the Church Government Therefore the particular forme is set downe in the Word 15. Every Government consisteth in the Governours matter whereabout they are to be imployed and maâ—ner of doing it But in the Word are described all these particulars as it is shâ—wed in the 9. reason Therefore the Word prescribeth a prescript forme of Government 16. The Christian Religion shall fâ—â—d that out of this Scripture Rules of all Doctrine have sprung and that from hence doth spâ—ing and hither doth returne whatsoever the Ecclesiasticall Discipline doth containe 17. We may not give ourselves the liberty to bring in any thing that other men bring of their will we have the Apostles for Authours which themselves brought nothing of their own will but the Discipline which they received of Christ they delivered faithfully to the people 18 It is Adulterous it is Sacrilegious whatsoever is ordained by Humane fury that the Divine disposition should bee violated Therefore if Timothie was written unto that he might be directed by the Word in disposing of the
Churches if the Lawes of God onely being the Housholder must be followed in the Church his House if the Word of God teach us in every good way whereof the Government of the Church is one if God must be glorified in the ruling of his Church which cannot be but by obedience to his Word if nothing be lawfull but that which is of Faith warranted by the Word if God have shewed himselfe as carefull for his Church under the Gospell as under the Law if Christ was as faithfull to give direction as Moses if in the Word be described sufficient Ministers and Ministeries to build up the Church if that Government which the Apostles taught and practâ—sed be in the Word if every lawfull office and action in an ordinary building be from Heaven and revealed thence by the Word if God continued the same forme in respect of the substance in the time of the Gospel that was under the Law if every wise carefull King doe set downe Lawes for the direction of his Subjects If the Apostles have taught us to obey that which Christ commanded if both the Governours matter of Government and manner of doing it be set downe in the Word if all that pertaineth to Ecclesiasticall Discipline spring from the Scriptures if wee may bring nothing into the Discipline of the Church but that which the Apostles have delivered us lastly if that be Adulterous and Sacrilegious that is not according to the Word then it must needs follow that God doth describe perfectly unto us out of his Word that forme of Government which is Lawfull and the Officers that are to execute the same from the which it is not lawfull for any Christian Church to swâ—rve And contrariwise that is a most untrue assertion to say That the Officers and offiâ—es are not particularly expressed but left to the discretion of the Church The reasons that they alleadge against this are in effect â—one and their objections to these reasons not worthy to be mentioned CHAP. II. EVery Officer in the Church must be placed in some Calling warranted by the word of God and some Congregation must have need of such a one before hee be called to any Function Wherein are these Propositions 1 No Calling is lawfull in the Church but that which is directly warranted out of the Word unto him that executeth it The Bishops and their adherents think otherwise as their practise in ordaining Archbishops Lord Bishops Deanes Archdeacons Chancellors Officialls c. doth plainly declare 2 The name and office of an Archbishop is contrary to the Word of God 3 No man may be ordained unto any Office in the Church untill there be such a place void as he is fit for T.C. 1 book page 61. They think otherwise as their making of so many Ministers at once proveth and as is holden Whitgift page 222. 1 The first is proved thus If Iohn was constrained to prove his Ministerâ—â— out of the Scriptures when the Priests accused him then is no Calling lawfull that hath not his warrant in the Word for if any be priviledged the extraordinary Ministers whereof he was one are specially excepted But hee proved his Ministery by the Word as appeareth by his answer unto them in the 23 verse Therfore no Calling is lawfull in the Church that hath not his waâ—rant in the Word 2 The Callings under the Gospell must have as good warrant as they had under the Law because the light of the Gospell is at the least as cleare as that of the Law But there was never any lawfull Calling under the Law excepting those that were by miraculous manner confirmed from heaven which had not his direct warrant out of the Word Therefore no Calling is lawfull in the Church which is not directly warranted in the Word 3 If Corah Dathan and Abiram though they were Levites were punished for that they had no warrant for that which they presumed to take in hand then is every lawfull Calling both in generall warranted out of the Word and particularly layd upon the parties from the Lord But the former is true as the Historie teacheth us Therefore must the latter needs be true also 4 That which giveth comfort unto a man in the time of his troubles must have a warrant out of Gods word But every lawfull Calling giveth comfort unto a man to the time of his troubles Therfore every lawfull Calling hath a warrant out of Gods word 5 That which helpeth Gods people forward in godâ—ines must have a warrant out of Gods word for God hath promised a blessing to his owne ordinance onely But every lawfull calling in the Church helpeth Gods people forward in godlinesse Therefore every lawfull Calling hath a warrant out of Gods word Therefore if John did prove his calling out of the Scriptures if every calling under the Law was warranted out of the Scriptures if Corath c. were punished for enterprising that which they had no warrant for out of the Scriptures if comfort in troubles commeth onely from the Scriptures and lastly if every hâ—lp to godlinesse is warranted in the Scriptures then c. They confesse all these reasons to be true but doe denie that the Archbishops L. Bishops c. be distinct Ministers from others Whitgift page 303. which we hold T. C. 2. book page 438. and prove it thus 1 Those things that have divers efficient causes are divers Our Bishops and the Ministers of the Word have divers efficient causes for the one is the Ordinance of God the other the Constitution of humane Policie as themselves doe confesse Therefore they are distinct Ministers from others 2 A divers Forme maketh divers things the Ministers of the Word and the L. Bishops have divers formes for their Ordination even in the Church of England is divers seeing one L. Bishop may ordaine a Minister But there must be three to ordaine one of them Therefore they are distinct Ministers 3 Members of one division are distinct one from another the L. Bishops and ordinary Ministers be members of one division for usually the Ministâ—rs be divided into the Rulers and them that are to be ruled Therefore they are distinct Ministers 4 The things that have divers effects are divers in themselves one from another the L. Bishops and other Ministers have divers effects for the one effecteth Rule and Government the other Subjection and obedience Therefore they are divers and distinct Ministers 5 They that be imployed about divers things are divers one from another The L. Bishops and the ordinary Ministers be imployed about divers things for the one is exercised in generall view of many Congregations and the other in the particular direction of one Therefore they be distinct Ministers 6 That which is perpetuall and that which may be taken away by men are distinct one from another The office of the Minister is perpetuall Ephes. 4.13 and the Bishops may be taken away as themselves confesse Therefore they are
divers distinct Ministers Therefore if the Ministers of the Word and L. Bishops proceed from divers causes if they have their Being by divers formes if they be members of one division which in nature cannot be one if they produce divers effects if they be exercised about divers subjects lastly if the one be perpetuall and the other but for a time then must it needs follow that they are divers and distinct Ministers one from another The name of an Archbishop and also the office that he executeth is contrary to the word of God First the reasons that prove it unlawfull to give the name unto any man in the Church are these 1 No man may have the name given him which is propeâ— to our Saviour Iesus Christ But the name of Archbishop is proper unto our Saviour Iesus Christ as appeareth in the places quoted Therefore no man may have the name of Archb. given unto him 2 If the name Pope be therefore odiouâ— because of that Antichrist who is intituled therwith then must also the name of Archb. when it is ascribed unto any mortall man forsomuch as it is the title of a speciall member of that Kingdome of Antichrist But the former is true even by their owne confession Whitgift page 300. Therefore must the latter be true also But they object divers things against this for the proving of the name Archb. to be lawfully given unto some men which together with their answers doe briefâ—y follow 1 Objection Clemens alloweth of those names as Polydor reporteth lib. 4. cap. 12. Answer Polydor is but the reporter and M â—ewell hath proved evidently against Harding that Clemens is counterfeit and worthy of no credit 2 Objection Erasmus saith that Titus was an Archbishop Answer He spake as the times were wherein hee lived but that proveth not that he held him one indeed no more then our naming of the Archbishop of Canterbury when wee speake of him proveth that we like and allow his Authority 3 Objection Anacletus saith that James was the first Archbishop of Ierusalem Answer Hee is forged as our Answers to the Papists have shewed but a witnesse of better credit calleth him onely a Bishop Euseb. lib. 2. cap. 23. and Simon Bishop after him lib. 3. cap. 22. And Iraeneus saith lib. 4 cap 63. That the Apostles ordained Bishops every where making no mention of Archb. 4 Objection The Councell of Nice Canon 6. mentioneth a Metropolitan Bishop Answer That proveth nothing for it was onely as much as to say the Bishop of the chiefe Citie Secondly the reasons that prove the Office of the Archb. unlawfull be these 1 Every Ministery that is lawfull must be of God The office of the Archb. is not of God for that â—ee is not 〈◊〉 iâ— he Word and themselves confesse that hee is of humane policie Therefore the Office of the Archb. is unlawfull 2 That Ministery whose originall is unknowne hath no warrant from Gods word and consequently is unlawfull The originall of the Archb. is unknown as they confesse Whitgift page 351. Therefore it is unlawfull 3 That Office which is needlesse in the Church is also unlawfull to be exercised in the same The Office of the Archb. is needlesse for the Ministery is perfect without it as the Apostle proveth Ephes. 4.13 Therefore the Office of an Archb. is unlawfull 4 If all the gifts needfull for the perfecting of the Church be appropriated unto other Mâ—nisteries then is his Ministery unlawfull But all the needfull gifts are appropriated unto Pâ—stors Doctors Elders and Deacons whereof he is none Therefore his Office is unlawfull 5 That Office is unlawfull which none may lawfully give But none may lawfully bestow the Office of an Archbishop because none can give any new gifts to adorne him withall Therefore his Office is unlawfull This reason being used of all sound Divines against the Pope is of the same value against the Archb. 6 If the Office of an Archb. be lawfull then it is either in respect of his excellencie above other men or the place whereof hee is above other places But neither of these have ever beene neither hereafter can be Therefore that Office is unlawfull Therefore if the Office of the Archb. be not of God if the originall of it be unknowne if in the Church it be needlesse if all the gifts that God hath bestowed upon his Ministery be appropriated unto those Church Officers whereof he is none if none may lawfully bestow such an Office upon any if it can neither be incident unto any one man for his excellencie nor his place for preheminence then must it needs follow that his Office is unlawfull Calvin in his Instit. book 4 cap 11. sect 7. alleadgeth divers reasons to this purpose and Beza in his book of Divorcements stretcheth the same to all the inferiour Officers under him saying Officials Proctors Promotours and all that swinish filth now of long time â—ath wasted the Church So doth Peter Martyr upon the Rom. 13. speaking against civill Iurisdiction in Bishops doth by the same reasons condemne it in their substâ—tutes But this being the corner stone of their building they labour to support it with many propâ— the most speciall whereof are these 1 Obâ—ection Cyprian saith lib. 1. Epist. 3. ad Cornelium Neither have â—aresies and Schismes risen of any other occasion then of that that the Priâ—st of God is not obeyed neither one Priest for the time and one Judge for the time in the stead of Châ—ist thought upon to whom if the whole Brotherhood would be obedient according to Gods teaching no man would move any thing against the Colledge of Priests Answer This place is alleaged for the Pope and the answer that M. Jewell and others make to it serveth our turne onely let this be noted that Cyprian speaketh of the people at Rome that had received another Bishop besides Cornelius who was an haeretick for all the course of his writingâ— condemneth this Superiority It is expounded by M. Jewel booke 1. sect 4. division 5. of every Bishop and so it is by M. Nowell against Dorman booke 1. page 25. and also by M. Fox tom 1. fol 93. See T. C. in his 1. reply page 98. c. 2 Obâ—ection The Authority of the Archb. preserveth unity Answer Cyprian lib. 4. Epist 9. saith that unâ—ty is reserved by the agreement of Bishops that is of Ministers one with another 3 Objection It compoundeth Controversies that else would grow to many â—eads without any speciall remedy Answer Cyprian lib. 1. Epist 13. saith that the plentifull body and company of Elders are as it were the glew of mutuall concord that if any of our company be Author of Haeresie the rest should help 4. Objection Ierome upon Tit. 1. saith that in the beginning a Bishop and Priest meaning a teaching Elder were all one but when men began to say I am of Paul I am of Apollo c. It was decreed that
denying of all the arguments that bee brought for it doth prove Whitgift page 154.166 c. and their practise of allowing patrons and also being such themselves doth evidently declaâ—e If the former be proved true then the latter must return to Antichrist which â—s thus declared 1 That which was the continuall and constant practise of the Church in the time of the Apostles that same is to be followed for ever which appeareth by this that the ordinances given from God by Paul 1 Tim. 6.14 are enjoyned to be kept untill Christ come to judgement But it was the constant and the continuall practise of the Churches then to have a stroke in the choise of their owne ecclesiasticall Officers Act. 1.26 where the Apostles presented two to the peoples liking whereof God was to be prayed unto to make one an Apostle Act. 6.3 where the Church is willed to choose their Deacons and Act. 14 25. where they gave their consent in the choosing of their Elders by the stretching forth of their hands Therefore it belongeth to the Church to choose their own Church Officers 2 If the people had an interest in the liking of their teaching Levites which were of the tribe of Aaron then much more must the people now for there was greater likelihood that they were sent of God then any of the common sort of men But the former is true as appeareth by the manner of the setting of them aside unto that office in the law Therefore must the latter needs be true also 3 That which pertaineth unto all ought to be approved of all the congregation But every Ministery in the Church pertaineth to all the congregation Therefore authority to approve of them pertaineth to all the congregation 4 That election which is most effectuall to bring the people to obedience is of all other the best and to abridge it is unlawfull But election by common consent is most effectuall to bring the people to obedience when they shall see him teach or rule whom they themselves have chosen Therefore election by the Church is the best and all other kinds of elections unlawfull 5 That election which procureth greatest reverence of the people to their teachers and rulers is meetest and all others unlawfull But for the people to consent in the election of their Governours procureth greatest reverence in their hearts towards them Therefore election by the people is the best and all others be unlawfull Testimonies of the ancient Writers 6 The Minister should be chosen the people being present in the eyes of all and should be by the common judgement and testimony approved worthy and fit c. Therefore this is the lawfull vocation by the word of God where those which are chosen be appointed by the consent and approbation of the people For which also he bringeth divers authorities out of the Scriptures 7. That is truly and certainly a Divine election of a Bishop which is made by the whole Church 8. Let the people have authority to choose their Clerkes and Ministers 9. They runne speaking of the life of the Clerkes to Bishops suffraâ—aâ—â— certaine times of the yeare and bringing some summe of money they are anoynted and ordained being chosen of none and afterward the Bishop without any lawfull election is chosen in huggermuger of the Canons or Prebendaries onely without the knowledge of the people 10. In the Oration of the death of his Father approveth the election by the people at large and confuteth them that would hinder it 11. When he appointed Eradius to succeed him faith it was the approved right and custome that the whole Church should either choose oâ— consent unto their Bishop 12. Anthimius choosing a Bishop without the peoples consent filled all Armenia with sedition 13. Why did Peter communicate the election with the Disciples left the matter should have turned to a braule and have fallen to a contention Testimonies of generall Councells 14. It is meete that you should have power both to choose and to give their names that are worthy to be among the Clergie and to doe all things absolutely according to the lawes and decrees of the Church and if it happen any to dye in the Church then those which were last taken are to be promoted to the honour of him that is dead if they be worthy and if the people choose them 15. Let the people choose and the Bishop approve and seale up the election with them 16. In an Epâ—stle to Damasus Ambrose c. saith wee have ordained Nectarius Bishop of Constantinople c. the whole Citie decreeing the same and Flaviarus was appointed Bishop of Antioch the whole Citie appointing him 17. When he hath beene examined in all these and found fully instructed then let him be ordained Bishop by the common consent of the Clerkes and lay people 18. Let not him be counted a Priest in the Church whom the Clergie and people of that Citie where he is doe not choose 19. If any Bishop after the death of his Predecessor be chosen of any but of the Bishops of the same Province and of the Clergie and Citizens let another be chosen and if it be otherwise let the ordination be void and of none effect Testimonies out of the Emperours Lawes 20. Following the doctrine of the holy Apostles c. wee ordaine that as oft as it shall fall out that the Ministers place shall be void in any Citie that voyces be given of the Inhabiters of that Citie that he of three which for their right faith holinesse of life and other things are most approved bee chosen to the Bishopricke which is most meete oâ— them 21. Being not ignorant of the holy Canons that the holy Church should use her honour the more freely we assert unto the Ecclesiasticall order that the Bishops be chosen by the election of the Clergie and people 22. He decreed that he should be Bishop of Rome whom all the people of Rome should consent to choose 23. Lodovicke the second commanded by hâ—s Letters the Romans to choose their owne Bishâ—p not looking for other mens voyces which being strangers could not so well tell whâ—t was done in the Common-wealth where they were strangers and that it appertained to the Citizens 24. Let the people saith Otho the Emperour choose and I will approve it The testimonies of the new Writers 25. The new Writers as Musculus in his common places in the tâ—tle of Magistrates Bullinger upon 1 Tim. 4. Calvin Justitut Boâ—ke 4 chap. 3. sect 15 Harmon confes. Helvet cap. 18. and many others are on our side in this behalfe 26. If there be none that write against it but the Papiâ—â—s and no arguments usâ—d against it but those which bâ— borrowed out of the Popish writers then doth it belong to the Church to choose their owne Church officers but the former is true as aâ—l
a matter of greatest wâ—ight in the government of the Church and they the most able to dispatch it if by them his sufficiency or insâ—fficiency be best found out if they be hardliest caâ—ied away with affection or partiality if the examination was such in the Apostles time if the people may in reason give most credit to the examination that is by such if that kinde of examination pâ—rswade the people best of his sufficiency and procure him greatest reverence in his place then must it needs follow that it perâ—aineth to the Eldership to examine those that are to be admitted to any office in the Church There is nothing objected against this that hath any shew of â—eason in it and therefore it were needlesse to set any thing downe CHAP. VI BEfore consent bee given to any man unto any calling in the Church it must appeare by sufficient triall and due examination that he is qualified with those gifts that the word of God requireth in one of that place Discipl Ecclesiast fol 44. T.C. 2. book 1. part page 368. and in many other places They gain-say this in two points first in maintaining their reading Ministery secondly in governing the Church by their Commissaries and Officâ—als which both shall be overthrowne â—f wee prove these two propositions following to bâ— true by the word of God No man ought to be received unto the Ministery but such as be able to teach the truth and convince the gain-sayâ—rs The Church ought not to be governed by Commissaries Officials and Chancellours 1 Hee that may be received into the Ministery must be able to teach the people whatsoever Christ hath commâ—nded Math 28.28 Onely he that is able to teach the truth and convince the gain-sayers can teach the people whatsoever Chrâ—st hath commanded Therefore none must be received into the Ministery but such as be able to tâ—â—ch c. 2 That which is to be done conditionally may not be done if that condition be not kept Men are to be received into the Ministery conditionalâ—y that is if they be unreproveable Tit. 1.5 6. Therefore if they be not such as be there described they may not bee received and consequently none may be received but such as be able to teach c. 3 That which cannot be done without the manifest breach of Gods commandement may not be done at all To receive any that be not able to teach is a manifest breach of Gods commandement 1 Tim. 3.1 Tit. 1.9 Therefore no man ought to be received into the Ministery that is not able to teach c. 4 They whom the Lord refuseth to be his Ministers may not be received into the Ministery for the Ministery being the Lords harvest we may admit none to labour therein but only such as he hath given liking of by the rules of his word The Lord refuseth to be his Ministers all these that cannot teach Hosea 4 6. Therefore such as are not able to teach may not be received and consequently none may be received but those that be able to teach c. 5 He that may be admitted into the Ministery must be able to divide the word of God aright 2 Tim. 2.15 Only he that is able to teâ—ch and convince the gain-sayers can divide the word of God aright Therefore none may be admitted into the Ministery but hee that is able to teach c. 6 He that may be admitted into the Ministery must have a treasury furnished with old things and new and must be ablâ— to â—riâ—g it forth as occasion shall serve Matth. 13.52 Onely hee that is able to teach c. is such a one Therefore onely he may be admitted c. 7 He that can espy the enemâ— give warning afore hand now to resist him may be receivâ—d into the Minisâ—â—ry â—zâ—k 33 7. None can espy the enemie and give warning afore-hanâ— how to 〈◊〉 him but both tâ—is able to 〈◊〉 c. Thâ—refâ—râ— one maâ— be adâ—itted â—nto the Ministâ—ry but he 〈…〉 to tâ—ach c. 8 〈…〉 his people into hell may not be admâ—â—teâ—â—nto the Miniâ—tery He thâ—t â—s not aâ—le to teâ—ch and convince the gaiâ—-â—ayer leaâ—eth himâ—eâ—f and his pâ—â—ple inâ—o 〈◊〉 Maâ—h 15.14 Thâ—refore 〈…〉 noâ— able to teach c. may not be admitted into the Miâ—â—steâ—y 9 He that â—reachetâ—â—ot but â—oldeth his peace murdereth 10 He tâ—at preacheth not iâ— not 〈◊〉 and so hee begâ—tteth no â—aith in man 11. In that S. Paul requireth that a Bishop should be wise he barreth thosâ— that under the name of simplicity excuse the folly of Ministers 12 We condemne all 〈◊〉 Ministers not endued with gifts necessary for a 〈…〉 that should feed his flock Therefore if a Minister muâ—â— teaâ—h unto his people all tâ—at Christ hath commanded if none may be made Ministers but conditionally if they be qualified with giâ—tâ— meet for the same if unpreaching Ministers cannot be made without the manifest breach of the commandement of God if thâ—y may not be made Ministers whom the Lord refuseth to have if every Minâ—ster must have a treasury well furnished and be able to bring forth of it when need requireth if every Mâ—nister musâ— have â—kill to see the enemie and to give warning aforehand how to resist hâ—m if unlearned Ministers draw their people to hell aâ—ter them if he that preacheth not be a murtherer if he be not sent and so doe no good if hee be barred from the Ministery lastly if hee be condemned as not to be in such a place then must it needs follow that none may be received into the Ministery but such as be able to teach the truth and to convince the gain-sayer Many are the arguments that be alleadged to this purpose and many moe may be alleadged for the whole course of the Scriptures tend thereunto the testimony of all sorts of Writers is very plentifull for this purpose yea of the very Canon law as the Author of the Abstract hath learnedly proved and yet doe not our Prelates rest in the same but have set themselves though in a silly manner against it in this sort that followeth 1 Objection There must be reading in the Church therefore a reading Ministery Whitgift page 252. Answ. By that reason we must have an Officer for every particular action for there must be breaking of bread in the Church and powring of water but it followeth not that therefore there must be one whose Office must be only to break bread or to powre water 2 Objection It is better to have Readers then none for Preachers cannot be had for every congregation Answer It is not better for if they had none they would seeke for him that they should have whereas now they that have a Reader only think themselves in case good enough but if there be such want of Preachers why are so many of the most diligent and able ones turned out 3 Objection It is impossible to have Preachers
unto the poore also Acts. 6.2 Therefore no man can in any tollerable measure dischaâ—ge the office of a Minister and Deacon also and consequently the Deacon is to attend upon distributing onely 4. If the Ministeries of the word bee perfect without the Deacon then may â—ee not meddle in the same for how may one lawfully labour in that wherein there is no neede of him But such is the ministery of the word where the severall Ministers thereof are named Ephes. 4.11 wherein the Deacon is not contained as Whitgift câ—nfesseth pag. 308. 309. Therefore the Deacon may not meddle with the Ministry of the word and consequently must be implyed onely in destributing c. 5. If there be no qualitie required in the perfect description of the Deacon which is proper to the Ministery of the word then is not be to medle with the same But the former is true as appeareth 1 Tim. 3.8 Therefore the latter is true a so and consequently hee must attend onely upon distributing c. 6. If it belong to the Deacons office to meddle with the Minestery of the word and Sacraments then it is greater then that of the pastor for that the doing of both requireth greater gifts then the one But it is not a greater but inferiour office to the pastor as appeareth by all those places wherein they are described that the Deacon is described after the Bishop therefore his office is not to meddle with both and consequently hee must attend upon distributing c. 7. Deacons are Ministers of tables and not of holy things 8. In the Ministers sicknesse the Deacons shall roade the Homilies of the Fathers 9. The Deacons have neede of great wisedome although the preaching of the word bee not committed unto them and further it is absurd that they should doe both the office of Preaching and caring for the poore concidering that they bee not able to doe both thorowly 10. Although the goods of the CHVRCH increasing there were besides the Deacons subdeacons and Archdeacons and yet the Deacons remained still in their charge for the poore and were not as yet mingled with the Bishoppes or Priests and with the order of them which taught 11. The Office of Deaconshippe was religiously kept in the CHVRCH untill it was driven out by Antichrist 12. This Office must of necessitie bee restored as it is described Acts the Sxth if England for hee speaketh it in the behalfe of our Church will receive the Discipline of Christ 13. Speaking of these Deacons lamenteth that this order is so fallen out of the Church that the name doth scarse remaine 14. Describing the Deacons of the Apostles time saith that wee after their example ought to have the like 15. The office of distributing the goods of the Church is an ordinary function in a CHVRCH lawfully constituted the which Section thirty hee calleth the Deaconship Therefore if Stephen and the rest were imployed onely in distributing the goods of the Church if the Apostle maketh the Deacons office an ordinary and distinct office from all others in the Church if the Apostles were not sufficient for the ministery of the word and distributing if the ministeries of the word be perfect without the Deacon if in the description of the Deacon no qualitie be required that is proper to a Minister of the word if to deal in both would make the Deacon a gâ—eater officer then the Pastor if the Councels ancient writers and the sound writers of latter times do declare that the Deacons were to be wholly imployed in the distributing of the goods of the Church then must it needs follow that his office is not to meddle with any part of the Ministery of the Word and Sacraments but to attend onely upon the distributing of the liberalitie of the Church unto them that stand in need thereof Their objections hereunto be these two that follow 1 Objection Philip one of the seven Deacons did preach Act. 8.8 therefore Deacons may preach the Word Answer Philip was a Deacon of the Church at Jerusalem while they abode together but now he was not any more so but an Evangelist as he is ever tearmed after by vertue of which office he did preach 2 Object Steven being a Deacon preached Act. 7.2 Answ. He preached not for all that is there was but his Apology at the seat of judgement which every man in the like case may do and which many of the Martyrs have done So that the former proposition being true upon the grounds alledged notwithstanding these objections we are to proceed to the second which is this There ought to be such Deacons as are described in the former proposition in every congregation which is thus proved 1 That office which every congregation hath need of ought to be in every congregation But every congregation hath need of the Deacons office which appeareth by this that they have poore to provide for or else they must regard the necessitie of others and the liberalitie of others to distribute Therefore Deacons ought to be in every congregation 2 That which is indefinitely appointed for the good of the Church belongeth unto every congregation as well as to any one But such is the appointment of the Deacons 1. Tim. 3.8 Therefore there must be Deacons in every congregation 3 Every Church ought to have their office of Deaconship 4 All the reasons or the most of them that are alledged chap. 10. for a Bishop in every congregation and chap. 12. for Elders in every congregation are forcible hereunto Therefore if there be the like need of Deacons in one congregation that is in another if they be appointed indefinitely for the good of the Church if every Church must have their office of Deaconship and Lâ—â—tly if there be like reasons to prove them belong to every Church that be for Bishops and Elders then must it needs follow that there ought to be Deacons in every congregation CHAP. XIIII THere ought to be in every congregation an Eldership consisting of a Pastor or Pastors Doctor if there be any and Elders whose authoritie Christ hath ordained to be perpetuall in his Church to govern the same onely by the rules of Gods Word T.C. 1. book pag. 175. Discip. Ecclesiast 123. which containeth these 3. particular propositions defended by us and gainsaid by the Bb. and their adherents 1 The Eldership ought to be in every congregation 2 The office of the Eldership is perpetuall 3 The Church must be governed onely by the rules of Gods Word The first is denied by them Whitgift pag. 627. and by their practise in tying the government of many Churches to the Bb. sea it is thus proved 1 Whatsoever Chrâ—st hath ordained as a means to keep men in obedience to the Gospel that same must be in everie congregation for particular men are in particular congregations But Christ hath ordained the Eldership for that end as
therein Therefore it is perpetuall 13 Either this government is the best and perpetuall or els there is none and so Christ should be thought to have left his Church without a government which is disproved in the 7 and 8 reasons in the first chap. for this was once established by Christ and so was no other But some government must needs be the best and perpetuall Therefore this is perpetuall 14 No man may justly forbid speaking of the Church-government to returne to the old constitution of the Church of God and to receive it before the custome of men 15 Experience teacheth this order speaking of the Church government was not for one age but necessary to all ages 16 Though the Common-wealth change her government yet the Church must keepe hers still 17 Lamenteth that some were found among them that are esteemed forwardest which would not have the same discipline used now adayes that was in the Apostles times objecting the difference of times and men 18 The Apostles have written these Lawes speaking of Discipline not for a day or for the first age but to endure for all times to come and therefore have ratified them with a most earnest obtestation 1 Tim. 6.14 that these commandements should be kept untill the day of the Lord Therefore if the causes of once ordaining an Eldership be perpetuall if Christ be the Author of it and left it in the Church by the Apostles if it be Gods commandement not yet repealed if the parts of it and gifts for it be perpetuall if it be grounded upon the generall commandements and rules of the Scriptures if it have sufficient power from God to begin continue and confirme a Church if it was agreed upon by the twelve Apostles and Paul before they met together if it have the same grounds with the preaching of the Word if it have as good grounds to be perpetuall as the Apostles c to be for a time if it be the perpetuall remedy against all the diseases of the Church if it was under the Law and inriched by Christ and his Apostles under the Gospell if it be neither alterable in respect of the extraordinary offices ceased nor the Magistrate added to the Church if it be the onely government that challengeth authoritie from God if no man may justly forbid it if it be necessary for all times if the common-wealth may change her government but not the Church if the difference of times and men be nothing against it lastly if the rules that the Apostles gave for it be confirmed with a charge to be kept untill the comming of Christ then must it needs follow that the government of the Church by an Eldership ought to be perpetuall They object that many inconveniences would follow upon this government which are severally to be answered 1 Objection By this every Parish shall follow their Seniors and then there will be so many Elderships so many divers fashions seeing one may not meddle with another Answer The government desired is uniforme for every Church and admitteth no change no not in outward ceremonies without a Synode of the choyce men of severall Elderships 2 Objection If they being all meane men chuse an Earle he may not refuse but be at their boâ—k and commandment Answer No man that is chosen is compelled to an office against his will but he that despiseth to consult with others in Gods matters because they be poore reproacheth God that made them Pro. 17.5 3 Objection It overburdeneth the Parish to provide for the nourishment of so many church-Church-Officers Answer It is not necessary that they should provide for any moe of them saving those that are exercised in the ministery of the Word unlesse any of the rest may need the liberalitie of the Church 4 Objection It bringeth in a new Popedome and tyranny into the Church Answer It is blasphemie to tearme the government of Christ so because we refuse the tyranny of the Pope shall we therefore doe what we list and â—oâ— yeeld obedience to the Scepter of Christ 5 Objection It is a kinde of Donatisme to challenge such authoritie over Princes Answer And it is flattery to suffer Princes to do what they list this is the objection of Gualter who is a professed enemy to discipline 6 Objection It taketh away Princes authoritie in causes Ecclesiasticall Answer No more than it did from David in his time nor so much as the Bb. doe now for the Prince requireth but this to see the Church well ordered which the Eldership alloweth and craveth 7 Objection It transformeth the state of the Common-wealth into a meere popularitie and will alter the government thereof Answer It neither transformeth nor altereth any thing in it for let it be shewed what damage would come by this discipline to any Magistracy from the Princes throne to the office of the headborough 8 Objection It will breed contention and partialitie in judgement Answer Where can be greater contention than the Bb. maintaine for their kingdome or greater partialitie than in them to their kinsfolks servants Sycophants c. 9 Objection It will be contemned and so good order neglected Answer None ever deserved more contempt than the Bb. and their officers doe for all their pompe but God whose ordinance it is will procure sufficient awe unto it mark how these Objections stand together in the fourth it was tyranny and here it is too contemptible these be contrary 10 Objection All alterations be dangerous Answer Never where we change from the obedience of Antichrist to the service of the living God was it ever dangerous to amend things amisse by that course which is described of God if it were let the particular of it appeare this might well have beene Stephen Gardiners reason for Popery in the time of King Henry the eight The Church must be governed onely by the rules of Gods Word this is in effect the proposition of the first Chapter whereunto all those reasons there alledged may be referred there is advouched generally the certain grounds of the whole discipline against the imagined libertie left to the Church here is affirmed the particular direction of the Church-government by the authoritie of the Eldership to proceed according to the rules of Gods revealed will and not by that cursed and monstrous Cannon Law which is made manifest unto us by these reasons 1. All governours are to execute their authoritie by the same warrant from which they have it But the governours of the Church of God have their warrant to be goveâ—nours onely from the Word 1 Cor. 12.28 Therefore they must governâ— the Church onely by the Word 2. The Church is to be governed by that which the Ministers may teach unto the same for they are taught to the end that they may obey and so be governed by the same But the Ministers may teach nothing but the Word of God 1 Cor. 11.23 Therefore the Church is to be governed onely by
the word of God 3. That which maketh the Church obedient unto Christ must be the direction whereby it is to be governed Onely the Word of God maketh the Church obedient unto Christ Therfore it is to be governed by the rules of Gods Word 4. Every kingdome or houshold must be governed onely by the Lawes of the King or orders of the housholder The church is the kingdome and house of God and his Word is the onely Law that he hath given for the same Therefore it must be governed onely by the Word of God 5. That which was ordained to destroy the church of God cannot be a good rule to governe the same by But such is the cannon law for it was ordained to strengthen the kingdome of Antichrist Abstract Therefore it cannot be a good rule to direct the Church by and consequently it must be governed by the Word for no other rule is offered unto us but the one of these twaine 6. That which was invented by the Dragon that persecuteth the woman and her childe that same cannot be good for the Church which is that woman But such is the cannon law for it was invented by Antichrist which is that dragon Therefore it cannot be good for the ruling of the Church and consequently c. 7. That which strengtheneth the power of darknesse and ignorance cannot be good to guide them that must walk in light and knowledge But the cannon law strengtheneth the power of darknesse and ignorance for it increaseth Popery as appeareth by this that there is scarce an Officer towards it in these dayes of knowledge but he is a Papist Therefore it cannot be good to guide the Church of God 8. That which destroyeth the Church of God cannot be good to rule the same But the cannot law destroyeth it for it crosseth every faithfull Minister in the discharge of his dutie and every goâ—d Christian walking in the wayes of godlinesse and nippeth in the head every good action as experience teacheth us Therefore it cannot be a good rule to governe the Church by 9. That which hath bred moe trayterous Papists in England than the Seminaries at Româ— and Rhemes that same cannot be good to governe the Church of God But such is the cannon law for it hath kept out discipline nourished ignorance and fostered superstition and popery in all estates of people that never came at those Seminaries Therefore it cannot be a good rule to governe the Church of God by 10. That which nourisheth the hope of Antichrist to returne hither againe cannot be good to direct in the government of the Church But such is the cannon law for it keepeth the cages for those uncleane birds as Archb. and L. Bb. seas arches cathedrall Churches c. Therefore it cannot be a good rule for the direction of the Church 11. That which all the Churches have cast off as unfit for the government of the Church cannot be good for the same But all the Churches that have forsaken the Pope yea they that have not received the discipline of Christ wholly have cast off the cannon law Therefore it cannot be good for the same 12. Yea we our selves mislike it as appeareth by a statute made under Edw. 6. Therefore if Governours are to rule by the same authoritie whereby they are governours if the Church must be governed by that which the Ministers may teach if the Word of God onely make the Church obedient unto Christ if every Kingdome must be ruled by the lawes of their King and if the cannon law be ordained to destroy the Church if it was invented to persecute the Church if it strengthen the power of darknesse and ignorance if it kill the Church of God if it breed moe traiterous Papists than the Seminaries at Rome and Rhemes if it nourish the hope of Antichrists returne lastly if all the Churches that have forsaken the Pope have cast it off also yea if we our selves doe mislike it then must it needs follow that the Church ought to be governed onely by that golden rule of Gods Word not by that leaden lump of the cannon law CHAP. XV THe office of the Church-government is meere Ecclesiasticall and therefore the Governours of the Church may not meddle but onely in Church-matters as for example vocation and abdication deciding of controversies in doctrine and manners so far as appertaineth to conscience and the Church censures T.C. book 1. pag. 206. Discip. Eccle. 126. but they thinke that Church-governours may also meddle in civill causes Whitegift pag. 749. and their practice that take upon them to be Councellers of state to judge civilly as punish with imprisonment c. But this is disproved and so the former proved by these reasons 1. That which our Saviour Christ refused because it belonged not unto him ruling and teaching the Church that same is not lawfull for any Ecclesiast person to doe But Christ refused to divide the inheritance Luk. 12.14 onely because he came to build a spirituall kingdome for otherwise he being God had authoritie over all things Therefore it is not lawfull for Ecclesiasticall persons to be Judges of civill causes 2. That which was forbidden the Apostles is unlawfull for every Ecclesiasticall Officer for they were the chiefe under Christ and had after a sort all offices in themselves untill they could plant them in others But such dominion was forbidden them as the Kings of the nations and other civill Magistrates have Luk. 22.28 which is to rule civilly Therefore they may not exercise any civill authoritie 3. If necessary duties are to be left rather than our duties to the Church should not be thorowly discharged then may not a Church Officer deale in civill jurisdiction which is lesse necessary unto him But the former is true as appeareth by the words of Christ to him that would have buried his father Luke 9.59.60 Therefore they may not exercise any civill authoritie 4 If he that hath an office must attend upon it then may he not meddle in another for he cannot attend them both at once But the former is true Rom. 12.7 Therefore may no church-Church-officer meddle with temporall jurisdiction 5 As the Souldier is in his warfare so are Church officers in the ruling of Gods Church But the Souldier entangleth not himself in the things of this life because they are of another nature to his warfare which place Cyprian alledgeth against a Minister that became an Executor to his friends Will Therefore church-Church-officers may not meddle with civill-Civill-officers because they are of another nature then his calling 6 Those things that in themselves are of contrarie qualitie cannot concur in one subject But the governments of the Church and common-wealth be such not onely in this that they are the next speciall members of one generall but also in that the one is spirituall and the other temporall the one respecteth the soul and the other the body Therefore they cannot be in one man
is a hainous and horrible wickednesse 4 That which giveth occasion to the weake to stumble and fall away from the Gospel is a hainous and horrible sin But such is the displacing of those Ministers as appeareth by this that many doubt whether that which he hath taught be true whom the professors of the Gospel do display and by this that many who had made good beginnings by the discontinuance of their teachers do fall away Therefore to displace those Ministers is a hainous and horrible sin 5 Those whose labours God doth blesse cannot be displaced without fighting against God and consequently great impietie But such are thâ—se Ministers that the Bb. do daily displace as all that love the Gospel in every countrey can witnes Therefore to displace them is great impiety 6 That action which giveth the common enemy just cause to rejoyce and hope to get the victory is a hainous and horrible offence But such is the displacing of those Ministers as appeareth in every countrey where such Ministers are displaced and such enemies do dwell Therefore to displace such is a hainous and horrible offence 7 That action that causeth the doers thereof to be esteemed enemies to the Gospel must needs be a hainous sin But such is the putting of those Ministers to silence for it maketh the people that have any love to Religion think that they are not of God in so doing for say they he that loveth Christ cannot crosse the course of the Gospel as these men do therefore the displacing of them is a hainous sin 8 That which letteth in more wickednesse at once then the diligent preaching of the Word could drive out in divers yeers must needs be a hainous sin but such is the displacing of these Ministers for prophaning of the Sabbath and all disorder cometh into a congregation the same day that such a Minister that hath long laboured against it is displaced as experience in such places proveth therefore to displace such Ministers is a hainous sin 9 That which interrupteth the course of the Gospel without warrant either from Gods Word or the Laws of the land is a hainous and horrible sin Such is the displacing of those Ministers as is proved in all the writings on our side and lastly in the answer to D. Bridges therefore to displace such Ministers is a hainous and horrible sin Therefore if the Ministers that be usually displaced be called of God if they discharge the dutie of good Ministers both in doctrine and life if the displacing of them be to deprive Gods people of their spirituall comfort if it give occasion to some to doubt of the Gospel and to fall away if God give a blessing unto their labours if the displacing of them give the enemy matter to rejoyce and hope to overcome if it câ—â—se the displacerâ— to be esteemed enemies to the Gospel if it let in more wickednesse in one day then preaching can throw out in many yeers if it interrupt the course of the Gospel without warrant either from the Word of God or Laws of the Land thâ—n must it needs follow that the displacing of those Ministers is a most hainous and horrible sin against the Lord CHAP. XVII THe Eldership is to admonish every one by whom offence appeareth unto them to grow in the Church There is no question between us about admonition it self but this they deny that the execution of any discipline and therefore of this point belongeth unto the Eldership which point is proved in the severall Chapters going before so that I need not say any thing of this saving with a reason or twain to shew the necessitie and benefit of it in the Church of God 1 That which private men offended are commanded to seek unto for the redresse of the offender is a necessarie and an ordinarie way for the amendment of them that do offend in the Church of God But such is the admonition of those that are in authoritie and carry the name of the Church Matth. 18.15 see chap. 14. and the 1. proposition of the same Therefore admonition in such cases by the Eldership is a necessarie and ordinarie way for their amendment that do offend 2 That which is more available to bring the offender to repentance than private admonition either by one or moe that same is very profitable and necessarie in the Church of God But such is the publike admonition by the governours of the Church as appeareth by this that Christ maketh it a remedie when the other two will not prevail Matth. 18.15 Therefore it is verie profitable and necessarie in the Church of God 3 That which maketh men more afraid to offend then anâ— admonition that private men can give is profitable and necessarie in the Church of God But such is the Eldership before whom men know they shall be brought if they do not amend Therefore it is very profitable and necessarie in the Church of God 4 That which hath a greater promise to do good then private admonition is very necessarie in the Church of God But such is the admonition that is given by the Eldership because it prevaileth when the former doth not Therefore it is profitable in the Church of God 5 That without which all duties of charity cannot be exercised towards sinners is needfull to be in the Church of God But without admonition by the Eldership all duties of charitie cannot be exercised towards sinners Therefore it is needfull to be in the Church of God 6 That which would bridle the outragious sins of some and keep in the derision and mockerie that private admonitions do receive is needfull to be in the Church of God But this would admonition by the Eldership do for if men knew that they should answer unto the Church for their ill demâ—â—nour to them that rebuke them for sinning they would refrain at least for fear from such kinde of outrage Therefore it is needfull to be in the Church of God Therefore seeing publike admonition before the Eldership is to be sought by those that are offended and cannot be satisfied seeing it is more available then private admonition seeing it maketh men more afraid to offend seeing it hath a greater promise seeing without it all duties of charitie cannot be exercised towards the sinner lastly seeing it would bridle the outragious sins of many therefore it must needs follow that it is very profitable and necessarie to be in the Church of God CHAP. XVIII THose that be not reclaimed from their faults by admonition are by the Eldership to be suspended from the Lords Supper or being officers of the Church from the execution of their office untill they do either give good testimonie of their amendment or just cause to be further procâ—â—ded against Neither is there any controversie betwixt them and us about this point saving that as in the former they will denie it to appertain to the Eldership which is proved before I will therefore
for their understanding that desire direction in the truth first shew that it is a course that hath warrant in the Scriptureâ— secondly that it is of very profitable use in the Church of God the first is thus proved 1 Whatsoever is enjoyned as a dutie to be done by every Christian if he leave it undone he is to be compelled by the governours of the Church to do it Luke 14.17.23 But if a mans brother have any thing against him and he make no conscience to leave his gift there and be first reconciled Mat. 5.24 he is to be compelled to do it Therefore separation from the Lords Supper is warraâ—ted by the Word 2 If that commandment of Christ Matth. 7 5. give not that which is holy unto dogs can neither be properly understood of them that were never of the Church nor them that be excommunicated then it is a warrant for such separation of the unworthy and consequently that separation is warranted in the word But the former is true as appeareth by this that the meanest of the Jews did know that holy things belonged to neither of them and so the commandment had been needlesse Therefore suspention is warranted by the Word 3 If there be sinners that are not to be excommunicated and yet it were offensive to give them the Lords Supper then is this course warranted by the Word for else should Christ have left his Church destitute of direction in common and usuall difficulties which is proved in the first chapter to be otherwise But such sâ—â—ners there are as the notorious sinner repenting men mainly suspected of notorious transgressions c. Therefore suspention hath his warrant in the word 4 The course that God prescribed in the shadow for corporall purifyings must in the body in respect of the substance be observed in the spirituall clensing of every member of the Church But many were separated from the publike sacrifices for a season by reason of their corporall uncleannesse who yet were not worthy to be excommunicated Therefore must also some be kept from the Lords Supper for a season who yet appeare not so hainously to have sinned as to deserve excommunication 5. The Church cannot without great offence suffer one that hath fallen into some open sinne or that is vehemently sâ—spected to have hainously offended continue in the administration of any publike function But the Church cannot justly displace such a man at the first making shew of repentance or standing upon his purgation Therefore he must be separated for a time 6. That which was commanded under the Law to be done to the Priest that was uncleane in body or suspected to be a Leaper that same must much more under the Gospell be done unto the Minister or other church-Church-Officer that hath sinned or is suspected to have committed a great sinne But such a Priest was to be separated from offering of sacrifices for a certaine time Therefore much more must the like be done to a church-Church-officer in the like case Therefore if the Church be to compell a private man to doe his dutie if give not holy things to dogges be understood of them within the Church if there be sinners that cannot without offence be admitted to the Lords Supper and yet deserve not excommunication if for corporall uncleannesse under the Law they were to abstaine a certaine time and if the church cannot without great offence suffer him that hath committed an open sinne though he repent or that is vehemently suspected of a notorious sinne continue in the execution of his office untill the congregation be satisfied Lastly if the Priest that was uncleane or suspected of leprosie might not offer sacrifices then is it plaine that both the separation of some men from the Lords Supper and other from the execution of their publique function for a time is a thing warranted by the word of God The latter part which is that this kinde of suspention hath a profitable use in the Church of God is thus proved 1. That which keepeth the godly in more carefull obedience and keepeth in the hypocrites that they breake not out is very profitable for the Church of God But such is the use of the separation from the Lords Supper and from executing publike function in the Church Therefore it is profitable in the Church of God 2. That which removeth even the appearance of offence from the Church of God is very profitable for the same But such is the separation Therefore it is profitable for the Church of God 3. That which declareth unto the world that the Church of God is carefull to practice that which it professeth is very profitable But such is this separation for it sheweth that they cannot away with ungodly life no not among themselves Therefore it is profitable for the Church of God 4. That which giveth occasion to the church to be exercised in the actions of Religion with more sound comfort is profitable for the same But such is this separation for every one shall see thereby the unworthy for whose sakes God might be angry with them all Josh. 7.11 weeded from among them Therefore it is profitable for the Church of God 5. That which is a speciall meanes to procure the Lord in mercy to continue his Word unto his Church is profitable for the same such is this separation for it is a notable means to keep men in obedience to that which they professe Therefore it is profitable for the Church of God Therefore if separation of the knowne or suspected sinner from the Lords Supper and such a Church officer from the execution of his publike function doe keepe men in obedience that be godly and restraineth hypocrites from outrage if it remove the very appearance of evill if it let the world see that the Church laboureth to practice that which it doth professe if it make every member of the Church to be exercised in the actions of Religion with greater comfort lastly if it be a speciall mean to procure the Lord in mercy to continue his Word then must it needs follow that it is of very profitable use unto the Church of God CHAP. XIX WHen neither admonition nor suspention will serve to reclaim the offender but that it doth appeare that he abideth in impenitency and is incorrigible the Eldership after mature deliberation and commending of the party unto the prayers of the Church he yet remaining obstinate is to proceed to excommunication which containeth these propositions in question betwixt us and the Bb. 1. It may not be done but upon great and waightie occasion 2. It may not be done by any one man but by the Eldership the whole Church consenting thereunto The former is holden by us T. C. 1 Book pag. 183. Discip. Eccles. 130. and denied by them in their practice that send it out many times for not paying of six pence But our assertion is thus proved and their godlesse practice disproved 1. That