be said of the church which is the Lords kingdome temple and house this being a matter agreeing to euery societie especiallie hauing a wyse gouernour and the societie being such as may haue nothing done confusedlie disorderly and offensiuelie in it but all with peace order and to edification and whiche is to abide cōtinue for euer But such a societie the Church is For some short time it maybe some small societie may continue in tollerable maner without certaine prescripte lawes to gouerne it yet hardlie can it long so continue without sundrie suche disorders as in the ende must needes ouerthrowe it But a common wealth and a kingdome and that such a one as is spreade ouer all the worlde and to continue to the ende of the same to be like an Inne of Court without written lawes and orders for the gouernement of it for euer can not stande with the wisedome of God with the offices of our Sauiour Christ with the nature of the Church nor with the edificatiō peace order and perpetuitie of the same Further the whole externall forme of th'administration of the Church consisteth in the kindes and charges of offices vpon whose care and direction the church in such matters is to depende in the things which concerne their lawfull vocation to such places due execution of that belongeth vnto them but all these pointes are particularly set downe in the worde of God in the seueral charges of Ministers of the worde of Elders of Deacons and of the ioint care of Eldershippes and Synodes as is to appeare in the proofe of euery seuerall part hereafter therefore it is to be acknowledged that such an externall forme of Discipline and direction of the Church is appointed of God Besides all this the things which cōcerne the kingdome of Christ wherof such an external forme is not the least the Euangelist Luke writeth that full fortie dayes the Disciples were instructed by our Sauiour after his resurrection 1. Cor. 11.23 1. Cor. 14.37 Mat. 28.20 Actes 1.2 1. Tim. 6.14 Matt. 18.15.16.17 Actes 11.30 euen as Moses had bene taught of God in the mountaine concerninge the like For which respect in diuers places of the newe Testament sundrie principall partes of the Discipline and externall order of the Church are saide to haue bin deliuered of the Lorde and are called preceptes and commaundements yea and sometimes commaundements of the Lorde Finallie the same externall order of the Church in offices for doctrine conuersation and for the poore was setled by the Apostle in all churches where he came and in some before he had conferred with any of the other Apostles and had the Gospell only by reuelation of the Sonne of God It is deliuered also by him for a generall doctrine to all Churches in the 12. chapter to the Romanes and the 1. to Tim. with most earnest charge to haue it kept without fault till the glorious comming of Christ It was likewise established by the rest of the Apostles in all places where they came as appeareth by the speciall and expresse mention of Ministers of the worde Elders Deacons for these offices in the due execution whereof the whole Discipline consisteth were established in the Churches of a 15.4.16.4.6.6 Ierusalem of b Act. 13.1.14.23 Antioche of c Phil. 1.1 Licaonia and d Philippi e Act. 20.17 1. Tim. 3. Ephesus f Rom. 12.6 7.8 Rome g 1. Cor. 5.16.1.2 Corinth h Col. 1.7.2.5 Colossi i Thes 1.5.12.10 ch 2.3.14 Thessalonica k 1. Tim. 1.5 Candie and all the Churches of the dispersed straūgers in l 1. Tit. 5.1.2.3 Pontus Galatia Cappadocia Asia and Bythinia and generallie in all the churches of the m He. 13.17 Iac. 1.1.5.14 1 Co. 16.1.2 Hebrewes Whiche consent of the Apostles in ordering the churches which they gathered togither by one vniforme externall order of Administration in Ministers of the Worde Elders and Deacons declareth that they receyued the same from the Lord and by his appointement deliuered it to the Churches Thus at the first the churches were setled n Colos 2 5 Mat. 16.19.18.17.18.19.20 a goodly thing to behold all after one and the same order by the Apostles accordinge to that our Sauiour had taught them concerning this matter the commission they were charged with at his going vp from them into heauen which was to make disciples and to teach them to keepe all things that he had commaunded them In the time next succeding the Apostles the same order in a great part continued as may appeare by many notable testimonies in Jgnatius not onely mentioning and saluting in all his Epistles often times the Ministers of the worde by the name of Bishops Elders and Deacons but also earnestly exhorting to the continuance and respect of them as a most necessarie order appointed for the preseruation of Gods Church Be subiect sayeth he to the Bishop meaning the Pastour as appeareth by the particular respect he is said to haue to that church as to the Lorde for he watcheth for your soules as one that is to giue his account thereof to God c. Be subiect also sayeth he to th'Eldership as the Apostles of Jesus Christ and please the Deacons A litle after he sayth The Bishop resembleth God vnto thē and the Elders the assistance of God and colledge or bande of the Apostles of Christ a comparison in sundrie other places vsed by him without these an elect Church a holy assemblie a Sinagogue of Saints is not c. In the same Epi. He that is within the Church is cleane therefore obeyeth he the Bishop and the Elders but he that is without doeth any thing without Bishoppe without Elders and Deacons such an one is vncleane for what is the Bishop but the follower of Christ what is the Presbiterie or Eldership but a holy assemblie Councellours and assistantes of the Bishops what are the Deacons but followers of the Aungelles c. He therefore that disobeyeth these is surelie an Atheist and vngodlie despising Christ and setting at nought his ordinance In his Epistle to the saintes at Tharsus vsing the same exhortation I loue them saieth he as mine owne soule that obserue this good order and the Lord be with them for euer To the Ephesians he saieth The Presbyterie is to the Bishop as the string is to the Harpe as no doubt their holy concorde is acceptable to God like the song of the golden harpes mentioned in the Reuelation Apoc. 5. Justinus maketh mention of such an order of lethargie vsed by the Christians in their holy ecclesiasticall assemblies as may seeme to haue bin as there was good cause it should the paterne of the best reformed Churches of this age for th' order of publique prayer vsed amongst them Tertullianus testimonie in his excellent Apologie of Christians is worthie to be written with a pen of gold in pretious marble which is that certaine approued Elders were set
which are shewed after to be fullie grounded vpon the worde of God In the meane time this I adde for his further satisfaction It being necessarie to be directed in these matters from God it must needes be that God hath left vs this direction in his worde otherwise he must confesse there are necessarie truthes not written in the worde but this popishe opinion of vnwritten verities is worthilie reiected of all professors of the gospell long agoe For we can not nowe say to anie as Dauid said to Abiathar take the Ephod 1. Sam. 23.9 and aske of the Lord we haue no other Ephod nor other Vrim Thummim left vs from the Lord whereby we may be certified of his good pleasure in anie thing but onely the bright glistering pure light of his H. Scriptures wherein as in the brest of our hye priest Iesus Christ we may see and reade the will of God for our direction Nowe that we neede in these matters to be directed by God appeareth by this that of our selues wee can not by any natural vnderstanding attayne to this knowledge For the naturall man comprehendeth not Act. 7.20.21 the spirituall things of God For which cause Moses a man otherwise of great giftes of nature and of studie as one in whose face the grace of God appeared and who had bin brought vp in all the learning and knowledge of the Egiptians and that by such excellent masters and meanes as were meete for him that was respected in his education as graūd-childe to the King of Egipt yet stoode he in neede to be instructed of God in as small matters concerning the outward guydance of his church as are any mencioned in the declaration and much smaller Further also the Apostle affirmeth that the thinges he wrote to Timothie hee wrote them that he might knowe 1 Ti. 3.14.15 how to behaue him self in the Church which is the house of the liuing God 2. Tim. 4.5 And if Timothy an Euangelist one of whose ministerie the Prophetes had spoken before 1. Tim. 1.18 one that had receyued the faith from his ancestors 2. Tim. 1.5 whō the Apostle for the likenes he had of his Apostolical spirit calleth his naturall sonne stood notwithstanding in need to be informed by writing from the Apostle 1. Tim. 1.2 howe he should behaue him self in the church and that in so many particulars as he instructeth him in sure it must needes be cōfessed to be necessarie for all other to be taught also by writing which is the most certayne way of instruction howe they ought to behaue themselues in the same If it were not needfull to be taught by the Apostles howe a man should behaue him selfe in guyding the house of God why did the Apostle write to Timothie to this ende to direct him in that he had to doe in the Church And if it were needefull for Timothie why is it not as necessarie for all others This reason mouing the Apostle to write of this matter to Timothie no doubt did cause him likewise for the same ende to write to Titus of the like matters And if so excellent personages vnderstoode not what to doe nor howe to behaue them selues in the Church for that which appertayned to them in the administration of it without certaine direction in writing concerning it from the Apostles I can not thinke but the like direction should be needfull for all those who haue anie charge in the church When Nadab and Abihu sonnes of Aaron the high Prieste Leui. 10.2 had bin consumed with fire from before the Lorde for misgouerning them selues in an outwarde thinge concerninge their Ministerie in a matter as it might seeme to fleshe and blood of small importance Moses tolde Aaron his brother that this was so come to passe according to that the Lorde had saide Leui. 10.3 I wil be sanctified in those that come neare vnto me glorified in the sight of all the people meaning thereby that God had forewarned the Priestes that if they misbehaued thē selues in their ministerie he would glorifie him selfe in their examplarie and grieuous punishment Which being so surelie the fault and punishement can not be small nor to be despised if anie of those who come neare to the Lorde to stande and minister before him in the time of the gospell shall misgouerne them selues in their charge Therefore necessarie it is and that moste necessarie that there bee direction for them in the worde of GOD. And thus much also to this point In the next section which the replier maketh of the declaration it is gathered of the former sentences that wee are to searche the Scriptures that we may finde that order whiche is left in them for the guydance of the Church The first thing the Replyer reproueth in this section is that it is saide The gates of hell shall not preuayle against the foundation before mencioned Who may easilie satisfie him self for this obiection because the meaning of the Declaration was not to alleadge those wordes as spoken of that it intreates of it being apparant to be meant of the Church buylded vpon the Prophetes and Apostles Christ Iesus being the foundation-stone thereof somewhat otherwise then he hath taken it who expoundeth it of Christ him selfe but by these wordes although vsed in that place to another ende it declareth the sure stedfastnes of that doctrine which was a litle before mencioned whiche being as the declaration intendeth and as it is in deede a part of the heauenlie trueth of the worde of God whiche can not fayle in any part of the same it was trulie spoken also of the matter it is applied vnto Of the word foundation he taketh occasion to set downe the 1. Corinth 3. ver 10.11.12.13.14.15 where mencion is made of the foundation Christ Iesus and of buylding vpon it straw or stubble which he sayth they doe that vrge anie outwarde order of ecclesiasticall gouernement as matter of saluation After where it is saide in the declaratiō vpon former proofes that we ought therefore diligentlie and reuerentlie to searche the holy Scriptures to finde what the order is whiche GOD hath appointed for his Church he answereth with scoffing reprochefull speaches without any iust matter of rebuke And in the ende of his replye to this section because it is said in the declaration we are to search in Gods worde that order by which God would haue his Church directed in all thinges appertayning to the saluation thereof He replyeth that this were to condemne all the Churches where this order hath not bin obserued which eyther if it be necessarie to saluation could not be the Churches of God without it or if it bee not necessarie it is saith he vnnecessarie to saluation then our Church may remayne gouuerned as it is without either being deformed maymed or no church as some affirme whō he nameth as in reproch For answere to these thinges and to begin where he leaueth
in the beginning and it renowmed for a faithfull Citie Esai 1.25.26 Thus much may suffise to haue sayde to this Section of his Replye For I leaue his iestes and scoffes to him selfe to consider of with remembrance that the Apostle sayeth These are thinges not seemelie and reckoneth this pleasaunt humour amongst a number of other things whereof all professours of the Gospell and much more the Preachers of it shoulde bee ashamed Ephe. 5.4 The Declaration groundinge it selfe vppon the former sentences as pillers of rocke that can not bee shaken the firste that the Churche is the house of the liuinge GOD the seconde That therefore GOD hath appointed a certaine order for the gouuernement of it and last of all that both these beeing so it must needes bee that this order is taught in the holy Scriptures beginneth out of the same to shewe and declare what that order is Wherein the firste pointe whiche is made the next Section is that our Sauiour IESVS Christ hath ordained an holy Ministerie of men to the building vppe of the Church whiche is his body in vnitie of faith and knowledge of the Sonne of GOD. Which is confirmed by two places of Scripture The fourth to the Ephesians and the 12. chapter of the former Epistle vnto the Corinthians The Replyer to the firste of these places taketh this exception that it is impertinentlie alleadged and that it toucheth not the question in hande whereof hee rendreth his reason for that the thinge spoken of in that place is diuerse altogither from the matter to bee proued because the proofe as hee supposeth is to bee made of orders prescribed and sett forth concerninge ecclesiasticall gouuernement for the Churche to bee directed by in all thinges and the matter whiche the Apostle speaketh of is of giftes and functions the ende whereof is referred to vnitie in doctrine of faith and to holy and honest conuersation of lyfe not to the externall orders of the Churches Ecclesiasticall gouernement This is the effecte of his Replie to this point Wherein hee hath fayled in makinge diuerse those thinges that are of great agreement togither For the purpose pretended is to shewe what that order is that the holy Scriptures declare our Sauiour Christe to haue appointed for the guydance of his Church Nowe to performe this there is proofe made of all the Church offices of publique charge that are appointed of our Sauiour Christ for the directing of his people Whiche proofe if it bee sufficient as it is to shewe that the Ministerie of those that are appointed for the preachinge of the worde both Pastours and Teachers and also of other seruinge for other necessarie vses that is both of Elders ordayned and appointed for the care of honest and godlie lyfe and manners and of Deacons instituted for the necessitie and reliefe of the poore and needie is appointed to bee in the Church then is all the pollicie and the Discipline of the Church sufficientlie proued For this being the ordinance of our Sauiour Christ as it is proued by these places that there should be Pastours Teachers Elders or Gouernors and Deacons in the Churche the whole Discipline of the Church standing in nothing els but the due calling of them to such charge and the execution of such dueties after they be called as belong therevnto it is euident that the whole order which concerneth the externall and outwarde guyding of the Church is hereby plainlie shewed what it is and that it is ordayned by the Lorde Where the question were of a king gone to a farre countrey whether he had left anie certayne forme of policie for the regiment of his kingdome in his absence what playner proofe could be made that hee had lefte certayne order for their gouernement in his absence then if it could be shewed by authentike and sufficient recordes vnder his hande and great seale that hee had appointed Magistrates for the mannaging of state causes and other for due execution of iustice amongst his people But this doeth the Declaration in the proofes alleadged For the question being whether our Sauiour Christ haue set anie certayne order for the guyding and directing of his Church till his cōming againe the Declaration answereth that he hath because he hath ordayned Ministers of the word Pastours and Teachers for procuring the aduancement of the faith of the Church Elders for the censure of their conuersation and life and Deacons for the comfort of the poore and afflicted Therefore I take it this allegation is most pertinent and fitteth so neare the matter as the Replier can not by this pretence nor by anie other remoue it But the cause of this errour of his to take that to be from the matter that is so neare vnto it seemeth to bee the abusing of him selfe in th'ambiguitie of the word orders So as where the Declaration vndertaketh to shewe a certayne order to be left by our Sauiour Christ for th'administring of all ecclesiasticall matters the Replyer belike looketh here should be shewed some orders for things indifferent For this place sayeth he referreth all to vnitie in doctrine of faith to holy conuersation of life and not to th' externall orders of the Churches ecclesiasticall gouernement Whereby he sheweth that he looked not to heare proofe of anie matters that are referred to faith or life but to other externall orders and what can they be but of things indifferent Whiche yet that they may remayne indifferent could haue no order appointed by our Sauiour Christ for then should they bee no more indifferent the commaundement of our Sauior binding to a necessarie obedience to doe that which he should command so as this exception can not serue For what orders may more clearely proue our Sauiour Christe to haue taken order for the gouerning of his Church in all ecclesiasticall matters then they which are referred to doctrine and maners Is there anie matter ecclesiasticall that is not referred to one of these And if this place shewe th' order he hath set for all things referred either to faith of doctrine or conuersation of life surely it proueth a certen order for all ecclesiasticall matters Which if the Replyer will denie to followe yet is it to be remembred that he plainlie confesseth here that the place alleadged is referred to matters of vnitie in doctrine of fayth and to holy conuersation of life Whereof whosoeuer he denie it I doubt not but euery indifferent and aduised Reader will easilie discerne that hereby he hath graunted the whole cause except he shew some ecclesiasticall matter that is not referred to one of these Another shift he hath but it is such as he dareth not trust vnto him selfe and yet seemeth to point other to vse it if they lift Whiche is that he sayeth th'Apostle there speaketh of giftes and functions meaning as I thinke cōstruing his meaning out of other places and to his best aduantage that this place cōcerneth not anie kindes of offices or charges but of
to teach the Disciples to obserue all things that he had commaunded Which tenor and course of speache sheweth that he spake to them of the Discipline For besides the ministerie of the worde and of the Sacramentes what other thinges are there belonging to the kingdome of Christ but the Discipline This being then thus sufficientlie proued that the Discipline of the Church is a part at the least of those things which our Sauiour Christ in this place is saide to haue commaunded his Apostles to teache their Disciples to obserue I proceede further to shewe the perpetuitie of these foresaide publique charges of the Church which is the thing I haue in hande The Euangelist sayeth that our Sauiour added to his former charge and commaundement a most comfortable promise saying Beholde I am with you alwayes to the finishinge of the worlde Which wordes can not be vnderstood of the Apostles onely because they as it is saide of Dauid after they had serued their tyme they died Whereby it is of necessitie to be vnderstoode that our Sauiour promiseth to bee with them for their time after also with such as by their doctrine should be his Disciples to the ende of the worlde Nowe to bee with them is a promise of prospering and blessing to his Church the ministerie of such holy thinges as hee had commaunded them to teache the Disciples to obserue Which may appeare by the Euangelist Marke who declaring the performance of this promise to the Apostles sayeth That they went and preached the Lord working with them and confirming the worde by signes that followed The meaning therefore of the promise is that the Lord would blesse the Ministerie of the worde th'administration of the Sacramentes and the obseruation of the Discipline which hee had deliuered them to the good of his church in their handes for their time in such sort as the qualitie of their Apostolicall calling did require in extraordinarie giftes and assistance and after in the handes of such as should be apointed for the ordinarie seruice of his people according as their ordinarie functions should neede euen to the ende of the world Which can not be if the offices he appointed were but temporarie and not perpetuall Therefore I conclude that the ministerie of the worde by Pastours and Teachers the ouersight of the church by Elders th' attendance of the poore by Deacons being the necessarie and ordinarie functions and offices which our Sauiour hath instituted and ordained in his Church and hauing promise of blessing from the Lorde in their due administration to the ende of the worlde they are also perpetuall and to continue for euer which may bee further also confirmed in that our Sauior in the 18. of Matthewe declareth the effect of this promise to belong particularlie to the executiō of the Discipline For there our Sauiour appointing a proceeding for the remedie of offences sayeth And if he refuse to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and as a publicane Verilie I say vnto you Whatsoeuer ye binde on earth shal be bounde in heauen and whatsoeuer yee loose on earth shal be loosed in heauen Agayne Verilie I saye vnto you that if two of you shall agree in earth vppon anie thing whatsoeuer they shall desire it shal be giuen them of my Father which is in heauen For where two or three are gathered togither in my Name there am I in the middes of them Whereby as it is manifest that the execution Discipline is of the things which our Sauiour hath commaunded who saieth expreslie tell the Church so is it plaine to be within this promise of his presence assistance directlie promising that when they shall meete togither in his name that is by his authoritie for such purpose and call vpon him he wil be in the middest of them authorize their due proceedings binding and loosing in heauen that which vpon earth they shall so do according to his appointment Moreouer for further proofe of the perpetuitie of these foresaide publike functions in the Church it is playne that the Apostle writing to Timothy to teache him howe to behaue him selfe in the Church which is the house of the liuing God instructeth him of all these offices that is of the Ministers of the worde both Pastours Teachers and of the Elders and Deacons For the Ministers of the worde it is cleare in that he requireth in euery one to bee called to that ministerie an abilitie to teache which is as hee expoundeth it to Titus to deliuer sound that is holy true doctrine That both kindes of Ministers are heere to be vnderstood may appeare by this that the Apostles rules there are generall of all the Ministers of the worde as his indifinite speach in a generall matter declareth But Pastours and Teachers also are the ordinarie officers appointed for the ministerie of the worde to the Church as appeareth by the 12. to the Roman Therefore both Pastours Teachers are cōprehended there by the Apostle Further it will not bee denied but that this speach in the 1. to Tit. is of the same ministers which he speaketh of here but there he noteth both kindes as it may apeare by mention of exhortation the special propertie of the Pastor of conuictiō a peculiar part of th' office of the Teacher therfore in the place mentioned to Tim. both kindes of Ministers of the word Pastors Teachers are cōprehended That in the other name of Deacōs they are included whose special name this is in the church I think it is not doubted Now that elders are there also cōprehēded by that name thus I proue The Elders office is an ordinary office in the Church as appeareth in the 12. to the Rom in the 5. of this epist where it is playnlie noted that there are Elders which name particularly is neuer giuen to such as by their proper name are called Deacons for direction of the Church who deale not with the Ministerie of the word as if the Apostle had said but only with the ouersight of cōuersation If it be so then in an instruction whiche th'Apostle would giue to Timothy how to behaue him selfe in all matters of charge in the church they can not be pretermitted But they can not be here cōteined vnder the name of Bishops because teaching is required of them which belongeth not to the Elders as is declared in the 5. chap. following Therefore it must needes be they are to be vnderstood vnder the name of Deacons Moreouer in so generall an instruction for ordering the house of God it is to be confessed that in these two names of Bishops Deacons the Apostle cōprehendeth al the offices of the church as in the 1. to the Phil. ver 1. Paul and Timothy the seruants of Iesus Christ to all the Saints in Christ Jesus whiche are at Philippi with the Bishops Deacons
nothing here worth the answering most of this speach being spent in a tale or two out of Aesope Of a Dogge and a Foxe with much gybing and iesting vppon the same matters fitter for some other stage then he is nowe vpon For nowe he is vppon a Theatre where men and Angells looke vppon him yea the Lorde blessed for euer Amen And where the Church especiallie amongst vs attende to heare of him whether it be in good state such as may promise the continuance and the increase of the blessing of God vpon vs or in an euill estate and such as may threaten the wrath of God and such grieuous punishmentes as in his anger he chastiseth the disobediences of his people with if being warned and called vpon to reforme them they doe not redresse nor amende them Whiche presence and expectation requireth a farre other speache and style then is here vsed Therefore I wishe he may take this warning hereafter to leaue this kinde of speache except hee will occupie him selfe with making playes as he was wont to doe but if he will deale with matters of grauitie and diuinitie to intreate grauilie of them and as becommeth a Diuine Nowe let vs come to his reasons Hee argueth that the order of the primitiue Church is not restored nowe in the best reformed Churces for his first reason hee alleadgeth that the offices of Apostles and such like are not restored Wherein knowing his answere to be readie that it is to be vnderstoode of that order which was setled in the primitiue church to continue these being but temporarie and extraordinarie he maketh him selfe this answere and then replyeth to it that so were also the Elders whose office is restored or if it bee otherwise that they were to remayne alwayes why then did they not alwayes continue but haue ceased so many yeres till they were nowe in this age restored agayne Wherevnto it is to bee answered as he partlie teacheth that most of the principall poyntes of the doctrine were not knowen in the publike ministerie of the Church for many yeares at the least not so as all partes might take knowledge of it I am not ignorant that there are many notable testimonies that in all ages the trueth of Religion was through the goodnes of God made knowen to some and so was it also I doubt not in the matters of the Discipline of the Church But as in the most publike and apparant visible Churches in all partes the holy doctrine it selfe ceased and the true worship of God was turned into superstition and idolatrie So in the order and guydance of the churche the right meanes and onely lawfull instituted and ordayned of God ceased in them This yet doeth not satisfie the replyer because he sayth of the rest Pastours Teachers Deacons we are able to shewe that there were in all ages good badde why then should not the like bee shewed of the Elder if it were alike perpetuall In which replye it is by the way to be obserued that he acknowledgeth the perpetuitie of the Teachers office and so good witnesse to warrant it For the continuance of these in the church he did wel to shuffle good and badde togither But lawfull Pastours Teachers and Deacons such as our Sauiour appointed to be in his church where will hee shewe them to haue continued I doubt not but he will alleadge the popishe Priestes Doctours and Deacons but he is to remember thar hee set downe in an other place that the Churche of Roome doeth ouerthrowe the foundation whiche hee declareth to bee Christ IESVS in an other place without whom neither can any particular man bee saued nor anie assembly bee the visible Churche of Christ And if the church of Roome haue not bene for many yeeres a trewe visible Church of Christ then could not the priestes and other their Cleargie-men be true and lawfull Pastors or officers in any place of the Church This hee thinketh to take away with sayinge good and badde In deede if their euill had bene onely in lyfe or in some one principall point of doctrine it were something hee saide But their defect was in the very calling For Christ being the dore and GOD that openeth to the Pastours that enter by it and all that enter otherwise are theeues and murderers What reckoning can bee made of their callinge to bee lawfull since the time that the doctrine of saluation by Christe IESVS and by faith in him onely was condemned But to deale more easilie with them and not to bringe them to the triall of the worde which they are in no sorte able to endure and to iudge them by the Cannons amongest so many as they were where can hee shewe anye for many yeeres togyther lawefully called accordinge to the best Cannons whereby a dewe examination of learning and lyfe going before the free consent of the Church whom it concerneth and ordination or layinge on of handes by those to whom it appertayneth is so required as if default bee made eyther in the examination or election the whole action is disanulled and made voyde Nowe if the Symoniacall compactes and bargaynes the brybes to procure fauour for benefices the buyings of aduousons and resignations whiche are generall mischiefes in the popishe Church And I would to God it might be sayde they are only there and the agreede authorized default of due election in all be compared with these Cannons it wil be founde that for many yeares no one of their Priestes hath bene by those Cannons lawfully called But if the manner of calling them were lawfull howe vnlike are the offices and functions exercised with them to those which our Sauiour hath appointed Their Priestes are ordayned not to preache the Gospell or to any other duetie of a true Pastour but to offer vppe Christ in sacrifice for the liuing and for the dead Teachers they haue none at all but schoole Doctours and created by the Popes writte which is nothinge like the Teacher of the Church set in it by our Sauiour Christe for the worke of the ministerie A Deacō by the first institutiō should be the disposer of the liberalitie and bountie of the Church bestowed for the reliefe of the poore such as are in miserie whereof no shadowe appeareth in their Deacons and I woulde this were onely trewe of theirs Whereby appeareth that in the Romish Church if he meane that as I take it hee must needes doe he shall not finde in it for many yeares any lawfull Pastour Teacher or Deacon neyther by the worde of God nor by the better Cannons that haue bin made concerning their calling yet nowe the thirde time the Replyer helping him selfe with good and bad tagge ana ragge mainteyneth that Pastours Teachers and Deacons haue alwayes continued in the churche that by such pretence he might seeme to saye somewhat agaynst the Elders office because as hee sayeth it did not so continewe But I haue alreadie shewed this was no continuance of the
solemne and publique meetinges of the faythfull for the seruice of God may be caried with a holy and reuerend grauitie offences censured and fitt men appointed for the publike charges of it Last of all Deacons were ordayned because wee are to haue the poore alwayes with vs and because that God naming him selfe the Father and the protector of the poore and enioyning his people to haue care of them This ought principallie to appeare in the publique assemblies of Gods people gathered togither in his name Of all which poyntes and of the rest of the Discipline of the Church what one is there that wee for the same reason haue not neede of as well as they and therefore stande bounde to conforme our selues to their example Which being constantlie and vniuersally practised and vsed in all the primitiue Churches by order from the Apostles for reasons which concerne vs as much as they did them is sufficient to proue that such examples of the primitiue Churche doe binde all later churches although wee had no worde of commaundement otherwyse to constrayne vs. But because he resteth vpon this poynt to see commaundements for these thinges let him consider that which followeth The generall doctrines of the Apostles whiche they taught the Churches to obserue doe so commaunde the churches as in duetie and obedience of God they are to obey them according as it is sayde He that heareth you heareth mee and hee that despiseth you or your doctrine despiseth me But the Discipline of the Church is a part of the doctrine of the Apostles whiche in generall appeareth by the 12. to the Romanes the Epistles to Timothy and Titus and in particular in the seuerall members and braunches of it shall god willing hereafter appeare Therefore it is playne to be necessarie by the Law and commaundement of Christ that the churches keepe that discipline which was deliuered them by the instruction and doctrine of the Apostles Further it is a playne commaundement of our Sauiour Christ Mat. 18.17 Tell the Church Agayne our Sauiour is sayde with charge and commaundement that they should be obserued Actes 1.2.3 to haue deliuered to his Disciples such things as for the space of fourtie dayes he declared to them concerning his kingdome A part whereof it hath bin alreadie shewed must needes be vnderstoode to haue bin of the gouernement of his Church which necessarilie dependeth on his kingdom The Apostle likewise calleth the instructions which hee gaue to Timothy for guyding of the Church commaundements 1 Tim. 6.13 and chargeth him with most earnest charge and obtestation as he will answere it to God who giueth lyfe to all things and consequentlie withdraweth it at his pleasure and to his sonne Iesus Christe by whom he will iudge the worlde and who bare witnes to the trueth euen vnto the death that they should be kept without any default to that glorious cōminge againe of our Lord Iesus Christ Further of sundrie particulars the Apostle sayeth This sayeth the Lorde 1. Cor. 7.10 1. Co. 11.23 1. Co. 14.37 This I haue receyued of the Lorde and these are the commaundements of the Lorde with such like speaches Which being not alwayes spoken of the most weightie and principall pointes of the Discipline sufficientlie shewe that which is spoken of them to belong to other which are greater then they or like vnto them And thus much to his demurre vpon the poynt of the lawe Nowe proceedeth he to the effectes and fruites of this Discipline mentioned by the Declaratiō to be seene in the churches where it is established and not to be seene where it is not receyued Concerning the first poynt he maketh instance of the troubles of the reformed Churches and supposeth they would say Amen to him wishing therein as he speaketh good lucke and that their case were no better then ours on condition it were no worse which speach is smallie to the purpose For the fruites of the Discipline noted by the Declaration are these the encrease of the kingdome and glorie of Christ and suppression of the tyrannie of Sathan which is not disprooued by this reason that they are persecuted for the Gospell in troubles but rather confirmed For when was euer the kingdome of Christ more encreased in greater glorie then in time of persecution This glorie is in deede spirituall and not worldlie but yet so truely glorious in the sight of God his Angells as all the glorie of this life is not to be compared to it 1. Pet. 1.7 The triall of faith sayeth the Apostle Peter is much more precious then of golde that perisheth Agayne it is sayde That golde and siluer and precious stones yea all maner of ritches are not to be compared with wisedome and the true knowledge of God Psal 19.11 Psal 119.14 Pro. 1.9 Pro. 4.9 Pro. 3.10.11 1. Pet 3.4 Matt. 13.44 The same Salomon in his wisedome sayth That the feare of God doeth more grace those that are adorned with it then brooches or chaynes carcants or bracelettes or any other ornamentes The like the Apostle Peter affirmeth of a meeke and quiet spirite The kingdome of heauen sayeth our Sauiour is like the fielde which had a hidden treasure in it a veyne and a myne of golde for purchasing whereof a man solde all that he had that he might make that fielde his owne And agayne It is like a pearle orient Matt. 13 45. and so fayre that it stayned all other and so rauished the marchaunt Ieweller with the loue thereof that hauinge many iewelles of great price he solde them all to buye that one that so farre passed and exceeded all other In respect of which incomparable but yet spirituall glorie of this kingdome in the Prophete Esaie and in the Reuelation the Citie of God is thus described Esa 54.11.12 Beholde I will lay thy stones with carbuncle and thy foundation with Saphires And I will make thy windowes with Emeraudes and thy gates shining stones and all thy borders of pleasaunt stones Esay 54. ver 11.12 In the Reuelation thus Hee shewed me the great Citie holy Jerusalem descending out of heauen from God Apoc. 21. ver 10.11.12 ver 18.19.20.21 hauing the glorie of God and her shining was like vnto a stone most precious as a Jasper stone cleare as Christall And had a great Wall and highe and had twelue gates and at the gates twelue Angells and the names writ ten which are the twelue Tribes of the children of Israel c. And the buylding of the wall of it was of Jasper and the Citie was pure golde like vnto cleare glasse And the foundations of the wall of the Citie were garnished with all maner of precious stones the first foundation was Jasper the seconde of Saphire the thirde of a Chalcedonie the fourth of an Eneraude the fift of a Sardonix the sixt of a Sardius the seuenth of a Chrysolite the eight of a Beryll the ninth of a Topaze the tenth
giftes was a disorder of particular persons not any imperfection in the regiment Where by when the disorder brake out it was corrected redressed The perfectiō of the regiment of the church can not make that offences and disorders should not be committed which thorowe the infirmitie and corruption of our nature will be and hath bin at all times but it may remedie and reforme them when they breake out The same is to be sayde of his next reason that at that time there were false Apostles Pastours Teachers and Deacons which being graunted argueth not the imperfection of the regiment of the Church at that time but rather it being playne that they who were such were by that regiment discouered and corrected as appertayned proueth the perfection of it His third and last reason is that there were no such gouernours in the primitiue Church to guyde it as the declaration affirmeth there were or els their authoritie extended not to correct so many fowle offences as were in that time or els they did not their duetie or the people would not be ruled by them Any of which latter poyntes being such as might fall out and yet the regiment perfect as if his proofe rested wholy vpon this whether there were any such Elders in the Church at that time or no he leaueth all the other and goeth about onely to proue that one poynt Which because he doeth it most impertinentlie by alleadging 1. Corinth the 6. Chapter whiche serueth nothinge willinglie his purpose but is drawen and haled to it by violence And because I doubt not but if he thinke in deed there be any thing in that place for him wee shall heare it agayne and especiallie because he hath a whole booke after of that matter I leaue it till we may come to it in order In his discourse vpon this place besides the chiefe purpose of handling it alreadie touched he noteth that vnder Christian Princes we are not bound to set vp priuate men to iudge our causes as they were wished and herevpon gathereth that it were a daungerous thinge to followe the primitiue Churches regiment in so doing Wherein if there bee a sparke of true light in him he might perceyue that they were willed to doe so 1. Cor. 6.1 to auoyde pleading before infidells Which cause being taken away where God giueth his Church Christian Magistrates it is playne that ought to cease with the cause Further that was no parte of the ecclesiasticall regiment that the Apostle there speaketh of yet he groweth from this particular to a generall caution of not making ordinarie rules of particular examples or commaundements of the Apostles nor of our Sauiour Christ Mat. 10.9.10 examplifying it by the cōmaundementes to the Disciples of not taking any thing with them in their iourney to preache of absteyning from Idoles bloud strangled where I knowe not why he hath lefte out fornification which is also mentioned with the rest in that text and of praying bareheaded as he translateth it 1. Corint 11. But sayeth he although there be no expresse mention howe long these things should continue yet leaueling these by the analogie of our faith and Christian libertie we finde no necessitie of these or any other such like orders whereby he would implye the like of the regiment of the Churche then vsed and leaue it nowe to our selues to deuise an order that may bee thought meete Which reason if it were good would ouerthrowe all Christian Religion For if it bee so as hee teacheth what shall binde the church If neyther examples nor cōmaundement neither of our Sauiour Christ nor of his Apostles shall binde vs but he will saye hee speaketh of particular examples and rules but I aunswere he would applye this to generall perpetuall examples and commaundements such as that Discipline set downe in the Declaration is grounded vpon as hath bene shewed before And for those that are particular he leuelleth fayre but commeth not neare the marke by a myle for none of those he mentioneth were contrarie as they were commaunded either to the analogie of faith or to Christian libertie for if they had they could not haue bounde those to whom they were giuen at that time Therefore to hitte his marke he must take another leuell and consider the reason of such rules and commandements which caryeth in it the light and the lyfe of the cōmaundementes For where that reason holdeth not there are we free from the cōmaundement but where the reason is in force there are we no les bounde to the substance and effect of such particular commandement then they were So if there could be like reason as caused that commandement to the Disciples we were in such case to keepe it where the same offence is iustlie to be feared in eatinge of meates forbiddē as was then may be in many like cases now to the end there that order of the Apostles bindeth As for the last place out of the 1. Corinth 11. if he looke better vpon it hee shall finde that the Apostle groundeth that order there prescribed vpon so generall and necessarie reasons of the ordinance of GOD the glorie of our Sauiour Christe the regarde of Angelles and the voyce of nature and the custome of all the Churches as hee hath taken his leuell farre amisse to leaue it at libertie whether a man keepe it or no prouided that hee vnderstande the Apostles meaninge aright which is that men and women especially being present in the publike assemblies of the church should carie the marke of their creation agreeable to the sexe whereof they were the woman wearing vpon hir head a vayle or kerchief or such other attyre according to the lawfull custome of their Countrey and place of aboade as declareth her sexe and subiection to man by such couerture of her head And the man by not wearing any such attyre vppon his head as is proper to womankinde but by wante of any such vpon his head hewe the glorie of Christ and the honour that in the order of creation is bestowed vpon men Therefore notwithstanding his caution or any thing here alleadged to the contrarie it remayneth firme and stable that the constant and perpetuall examples of the Churches the orders rules and commaundements of our Sauiour Christ and of his Apostles both for the poyntes of doctrine to be beleeued and also for such as are to bee obeyed and practised in the publique gouernement of the Church and in the priuate lyfe of euery one doe binde the conscience of all the people of God to keepe and to obey them yea the most particular rules the like case and reason being in vs that was in them to whom they were giuen There followeth a little needles proofe that Magistrates are necessarie whiche being knowen sufficientlie and confessed of all I proceede to that which followeth That which followeth is a replie to the conclusion which the Declaration gathereth of the former reason set
that is with the persons he nameth the former of them we acknowledge M. Cartwright reuerence as his rare giftes of knowledge and zeale and his learned workes cōstant suffring in this cause and at this time his continuall trauell in preaching the gospell doe worthilie deserue for whiche causes he was worthie other respect then the Replier here doeth giue him If he would needes sett downe his name considering the example of the Apostle who notwithstandinge he farre excelled in office and in giftes yet seldome or neuer mencioneth anie Minister of the gospell by name yea scarse any professour without some good marke of the grace of god in them but this and a great deale more both he and whosoeuer shall serue God as they ought in this cause of the further reformation of our Church must account to endure of them that oppose them selues to this most necessarie seruice As for the other that he obiecteth to him concerneth not any of those in whose name the Declaration was published But for the matter of necessitie this worde being taken as hath bin aboue declared a little before in this defence it may stande well inough togither to say as the declaration sayeth that God hath set downe in his worde an order to direct his Church in all things partayning to the saluation of it and yet that some Churches may be worthilie acknowledged the true Churches of God although they haue not in all pointes kept that order For all the things in that order doe not in like degree partayne to saluation which if they did his reason were good but it being otherwise fayleth He him selfe a little before acknowledgeth outward orders in their degrees as necessarie to edification though sayth he not directlie partayning to the necessitie of saluation which we agree to be true in some but that he addeth there nor to the necessitie of obedience is not true in such orders as haue their particular grounde in the worde of God which point because he returneth vnto agayne in this place and often hereafter hee is to vnderstande his answere herein once for all which is as hath bin partlie touched before that certayne pointes of the Discipline are of necessitie to saluation in such absolute degree of necessitie as is of any ordinarie outward meanes Of which sorte is the ministerie of the worde and of the Sacramentes and of the censures of the Church whiche are appointed for the winning of th'offendour and for the sauing of his spirite in the day of the Lorde as we are expreslie taught by our Sauiour Christ in the gospell and by the Apostle Paule in the 5. Mat. 18. of his former Epistle to the Corinthians 1. Cor. 5. Wherevppon it consequentlie followeth that the sufficiencie of the ministerie to teache and to exhort according to sound doctrine and to conuince the gayn-sayer likewise their ordinarie residence and diligent attendance vpon the Church whose seruantes they are in the Lord is partayning to the saluation of soules For it is saide That where vision or prophesie that is interpretation of scriptures fayleth there the people perisheth or is made naked Pro 1.29.18 that is exposed to all daunger Mat. 9.36 and our Sauior Christ yearned in his bowelles vpon the people seeing them as sheepe without shepheardes that is in daunger to be made a praye to Satan that roaring Lion who goeth about cōtinuallie to seeke whom he may deuoure In like maner because this is the vse of the censures to serue immediatlie to the recouerie of the sinner to repentance that he may be saued the office of Elders who are by the ordināce of God to keepe the Lords watch ouer the Church and to procure the repentance of the sinner is in his place necessarie which thing being necessarie it followeth also that other inferior meanes which serue herevnto without which these holy offices can not bee thus established nor discharged are in their degree also necessarie The Deacons office is not so directlie tending to the saluation of the soule as these are but rather regardeth the reliefe of the outwarde necessities of the poore and afflicted of the Churche yet not without respect to comfort and confirme their faith in him by whose holy ordinance they are so prouided for But being as it is the ordinance of God that there should be Deacons in the Church for such vses this office is also of the necessitie of obedience And generallie so are all the offices and orders sett downe in the Declaration because they are all ordayned of God to be kept for great and necessarie vse in the church to the ende of the world as it is to be iustified in their seuerall places when we come vnto them So as this is brieflie that we affirme herein that sundrie pointes of the matters of the ecclesiasticall pollicie set downe in the Declaration are directlie partayning to saluation and in that respect necessarie and both they and all the rest are by the appointment and ordinance of God to be continued in the Church and in the necessitie of obedience they are all likewise necessarie Yet where this order appointed of God is not kept by reason of ignorance and wante of due information of the will of God or meanes to performe it or of humane infirmitie such as flesh and blood is subiect vnto it followeth not that they are therefore no church of God The holy ordinances of God were horribly profaned by the sonnes of Elie 1. Sam. 2.17 so as for their abhominations the people of God began to abhorre the seruice of God yet was the Church of God still amongst them The Prophetes in their time charged the Priestes with breach of the couenant that God had made with Leui their Father Mal. 2.5.8 with their ignorance Esai 29. in being a number of them not able to teache the people with their flatteries and bolstring vp of the sinnes of all estates and degrees Esa 56.10 and saying all was well when there were a number of thinges that needed reformation amongst them Iere. 6.13.14 they charged them with ambition with couetousnes Iere 8.8 9.11.12 with prophanenes and many other great enormities yet did the Prophetes continue their teaching of the people and acknowledged the people notwithstandinge to be the people of God Yea euen what the people offered vppon the highe places and the Lordes altar was remoued and put to the wall and the altar of Damascus sett in the place thereof all which were notable breaches of that externall order which God had commaunded to be obserued by them yet were they not therefore straightway no people of God as were the Gentiles God did in deede grieuouslie punish them by warre by famine by pestilence and sundrie other wayes declaring him selfe to be highlie offended at these their transgressions as the Prophetes forewarned them hee would doe but this correction was yet with the Fathers rodde and not with the
barre of Iron till such time as by the iust iudgement of God the state of that people became worse and worse falling from one degree of sinne to another till at last they denied the Prince of life crucified the Lorde of glorie Then the Lord in part reiected them for their vnbeliefe brought in the Gentiles that beleeued But till that time the Lord acknowledged them for his euen as a Father doeth his childe notwithstanding he be maymed or deformed Which comparison the Replier without cause is offended at Heb. 12.13 this being an vsuall thing in the scriptures to resemble sinnes and offences to imperfections deformities of the body For which cause the Euangelist Matthewe mentioning the healing of bodilie infirmities by our Sauiour Christ noteth that therein as being a visible euidence of th' other was fulfilled that whiche was written by the Prophet Esaie saying He tooke our infirmities and bare our diseases vpon him Matt. 8.17 Likewise also the Apostle exhorting to holy exāple of lyfe sayth Make straight steppes vnto your feete that that which is halting be not turned out of the way but may bee healed rather And howe long sayeth Elias to Israel doe you halte betweene two Jf God be God followe him 1. Kin. 18.21 and if Baal be god followe him I adde further which toucheth the matter yet more neare The Apostle compareth the Church vnto a body 1. Cor. 12.27.28 and the particular persons of it to the partes and members of a body and the guydes of the Churche and such as haue publique charge in it to the more noble and principall partes of it whereof Christ our Sauiour is the onely head As therfore the body is blinde that wanteth eyes to see withall lame maymed or deformed whereof the shoulders armes handes or other principall partes are wanting or displaced and disordered so that body of a Church can not be said to be perfect entier wherein there are not Ministers of the worde who by the light thereof may direct the people in the wayes of God or Elders that may discouer descrie euery matter that may threaten anie daunger to the body or Deacons who may distribute liberallie according to that is in their handes for the reliefe of the poore Nay I doubt not to say the necessarie vse of these offices being considered that no body naturall hath so much wante of any of these as the body politike of the church hath of the other Therefore I see no iust cause why this comparison should greatlie offende him A man maye liue in deede many yeares with such wantes and imperfections none of those partes being necessarie for life but shal liue a heauie and vncomfortable life because hee wanteth partes that are necessarie for many great vses whereby a Man may liue the better and more comfortably as being preserued in health in strength and in beautie which thing they well discerne of who wanting by anie occasiō such partes vse a hand or a legg of woode or helpe the imperfections of other partes as well as they can So likewise a church may liue and be the Church of God whilest the faith of Christ as the breath and spirite of life is in it but wanting these offices or in place of these which God hath made and are the natural partes of the body hauing a supplie and helpe such as Man hath deuised shall so liue as one neither hauing beautie in the sight of god and his holy Angelles nor force and health to performe in good order the actions belonging to it but pineth wasteth away with discomfort one part decaying after another till in the ende the spirit of life the doctrine of the Gospell in the iust iudgement of God forsaking it leaue a dead corps vppon the ground to warne and admonish other Churches by such example to be carefull in time of the meanes whereby thorough the blessing of God vppon his owne holy ordinances according to the promise he hath made in the vse of them not of anie humane deuise to like purpose bee it neuer so pollitique and reasonable to flesh and bloud they may be in health strength beautie and honor preserued and mainteyned for euer There remayneth yet to aunswere his misapplying of the wordes of the Apostle in the 3. of the former epist to the Corinthians concerning the laying of stubble and strawe vppon the foundation which he sayth is done by those who holding Christ and the doctrine of the Gospell will vrge a necessitie of the outward regiment of the Church in all Ecclesiasticall matters Wherein howe iustlie hee chargeth such as seeke a further reformation of our charge may appeare by that whiche hath bin sayde alreadie and is further to be made playne by the rest of this treatise Wherin euery parte of the doctrine set downe in the declaration being sufficienlie proued by the worde of God the day will witnes for vs that wee haue layde vpon the most riche and precious foundation nothinge but fine golde of Ophir and siluer refined seuen times in the furnace On the other parte the same light will make manifest their worke that vpon Christ the corner stone layde in Syon elect and precious laye thinges altogither vnsuteable to it matter of no value and whose ende is to bee consumed with fire Of this sorte is the administration of holy thinges as Baptisme and the censures of the Church by Women lay men such as are Chauncelours Commissaries Officialls and such like the confusion of both powers ecclesiasticall and ciuill in persons called to the ministerie and preaching of the worde of God In Ecclesiasticall matters so immoderate a power as that one man at his pleasure should make Ministers should giue out and call in agayne licenses to preache should suspende excommunicate and doe what he list in the church which is the house of the liuing God Of like sorte are confirmation with laying on of handes in signe of grace increased the crosse in baptisme in signe of seruing like a good soldiour of Christ the wearing and bearing in publike administration of Albe Surplesse Coape pastorall staffe commonlie called the Crosier staffe These and a number of such like worse then some of these which some laye vpon the foundation if they be their golde siluer it may be well said nowe as was sometime The golde of Syon is turned into drosse hir fine siluer is like the base cure which a man being abused shall laye vp for a time vnder many lockes and esteeme it as some great treasure but after discouering th' abuse he will cast awaye in displeasure and indignation with the drosse of the furnace The Lorde burne out the drosse till it be pure and take away all the base mettall but with the fire of his gracious worde if it please him and not with that the Prophete speaketh of that the Iudges of Syon may bee restored as at the first and their Councellours as
giftes fūctions in the Church For in his speach he taketh these two wordes for one thing as after shal apeare groūding him selfe herein as it seemeth vpon that which is sayde in the same place that Christ being ascended gaue giftes vnto men some Apostles and so forth But if this misleade him he is to vnderstande that these may wel stande togither that they may be offices and yet giftes When a King graunteth a Charter to a people to be a corporation and a Citie and setteth officers amongst them for their good gouernement are not such offices the Princes giftes and yet offices too Wee reade of Paules knowledge wisedome diligence in preaching sufferings for the Gospell of his tongues of his power to worke miracles and many such like excellent graces worthie an Apostle of Christ Iesus When the Lord gaue vs Gentils such a Teacher appointed his name to be brought vnto vs in that vessell of golde enriched with so many goodlie graces of god more precious then anie iewell bestowed he no gift vpon vs It is manifest that greater giftes haue not bin giuen to men then were these offices whereof the Apostle speaketh Therefore howe soeuer hee point another to it he did well not to trust to much to this shift him selfe Therefore notwithstanding there appeare not anie such order giuen for ceremonies as what stuffe what fashion what colour this or that garment should be on on which side of the church the Minister should stande in his ministration North or South nor such like yet this is manifest euen by the Replyers owne confession that orders necessarie for the church to vnitie in like precious faith of the same holy doctrine and good conuersation by and in obedience to that doctrine by the ministerie temporarie of Apostles Prophetes and Euangelistes and perpetuall of Pastours and Teachers are established by our Sauiour Christ To the other place alleadged by the declaration which is the 12. of the former epist to the Corinthes hee taketh the same exceptions Wherein confessing as he must needes expresse mention of gouernours yet he would not haue this neither to be to the purpose because sayeth hee here is mencion of Gouernours but what kinde of gouernours and whether anie more gouuernours then the rest here mentioned or by what kinde of gouernement they are to direct the Church it is not sayde True it is for all things are not spoken in euerie place but here appeareth that there are Gouernours appointed for the Church Which being so it necessarilie followeth that there is a gouernement left vnto the Church For his seconde question the name of gouernours peculiarlie giuen to these sheweth that they are rather appointed for gouernement then the rest which being frō God it is plaine the gouernement must be according to his worde whiche is aunswere to another of his questions For his other question which gouernours are here meant Master Beza sayeth By gouernours are meant the Elders who had the charge to see this ecclesiasticall Discipline kept and obserued But to satisfie him not with authoritie but with proofe and reason he is to consider that as gouernours are here only named without further mention of their office or maner of gouernement so are also Apostles Prophetes Doctors and other like giftes and offices For the purpose of the Apostle is here to exhort to such a vse of all the giftes and ministeries and powers bestowed vppon the Church for all these are generallie named in the beginning of the chapter as might most further loue edification and good order in the church whiche being the purpose of the Apostle in this place he was not to stande vppon euery seuerall gift ministerie and facultie to shewe what they were and to declare whatsoeuer might be saide of them This had bin wholy from the matter he intended So as it suffiseth him to name onely the things to the right vse whereof hee exhorteth For the things them selues were sufficiently knowen by their names to those to whom he wrote and needed no further discourse to make them vnderstande him If a letter were directed to a Citie in the behalfe of their Prince whiche declaring to them that the offices and powers they haue the Mayor Aldermen Sheriffes and such like they are graunted and giuen them by free donation and by charter from the Prince and that therefore they are not to abuse their places to the oppressing or enuying one of another but to the furtherance of the seruice of their Lorde and the mutuall benefite ayde one of another which were the endes for whiche those priuiledges honours haue bin bestowed vpon them no Man of the citie could doubt at that time who were meant by the Mayor Sheriffes and other Officers named in the letter notwithstanding the office of the Mayor and the rest were not layd out wherein they stoode and what dueties belonged vnto them with such like matters but by their names would easilie vnderstand what offices were meant But if many yeres after the gouernement of the citie being altered and the state of it oppressed and tyrannised by ambitious men who by still and soft motions had cunninglie turned all the course of it ere they were espied the Citizens in the time of a gracious Prince should sue to haue their Charter renewed againe and alleadge that they had of auncient time such Officers A Mayor Sheriffes and such like in their Corporation prouing it amongest other Recordes by such a letter in the Reigne of such a King sent vnto them then in deede might grow question what offices were noted by those names and what their gouernement and office had bin in times past Which being so doubted of could no way more readilie be aunswered then by auncient Rolles Charters and Recordes of that age shewing in such a time a Mayor lawfullie by vertue of his office to haue done such and such things Whereby it might appeare what maner of office that had bin This case is as like ours here in question of Pastours Teachers Elders and Deacons as any mans countenance may bee like another For the Churche as the Citie of GOD had offices sometimes bestowed vppon it which Christ IESVS the King thereof had giuen it soone after his ascension into heauen at the time of his Coronation and entringe into the possession of his kingdome whiche offices it enioyed for a season but afterwarde was subtely oppressed and tyrannised by those who shoulde moste of all and chieflie haue preserued the libertie thereof But nowe the Citizens of Sion with vs discerninge of the gracious Prince and tyme that GOD hath giuen make their sute for renewinge their Charter agayne and that the offices whiche by our Sauior Christe were of auncient time graunted to the Church may bee restored In whiche sute to shewe that such offices were sometymes in the churche wee shewe this Recorde of the Apostle who exhorting all to vse their giftes and offices whiche they haue receyued of one GOD
per aduenture of the gift of prophecie he may shewe some extraordinarie example or two which toucheth not the poynt handled in the Declaratiō which is that these giftes were neither ordinarie nor perpetuall His seconde obiection to this parte is that there were more giftes in the primitiue Church then are named in the Declaration a matter which he hath bin about to proue before and nowe returneth vnto agayne whiche yet if he could proue might peraduenture shewe that there are more giftes ceased then are mentioned in the Declaration but that there are anie more perpetuall then are mentioned by it or that anie of those are ceased whiche are there sayde to remayne for euer it proueth not But let vs see howe he proueth this In the 12. to the Romanes sayeth he there are two more named that is office and shewing of mercie this hath bin aunswered alreadie before Further in the 1. Corin. the 12. Chap. he mooueth many questions to little purpose For aunswere to all which he is to vnderstande that th'Apostle mentioneth not anie giftes here that are peculiar giftes whereof the question is but such as eyther are named agayne in the 28. verse or are conteyned vnder some of them or of the same sorte and kinde that they are of So the gift of knowledge and wisedome though nowe giuen by ordinarie meanes of studie is that whiche belongeth to the Pastours and Teachers whose office being perpetuall the gifte also continueth Faith is not anie peculiar gifte but common to all the Church and therefore not to this question The gift of miracles is named in the other place so is prophecie tongues which here as a general contayneth also vnder it the interpretation of them here mentioned as the power of miracles doth the gift of discerning spirites which may satisfie him for this matter of the offices which haue ceassed and haue no further vse in the Church Whereof hee confessing some reason to haue bin rendred by the Declaration demaundeth what is alleadged for the perpetuitie of those that are sayd to continue none sayeth he but this that eyther they are temporarie or perpetuall but not temporarie therefore perpetuall Whiche reason hee graunteth to be good if the partes were good meaning as it seemeth that that sentence wherein it is sayde they are not temporarie wanteth proofe Whereof he might easilie discerne the proofe seeing it was sayde that the temporarie ceassed because the giftes necessarie for the execution of them is ceassed and for that the vse of them is gone If then there bee perpetuall and necessarie vse of these offices in the Church and that the giftes whereby men may bee inabled for the due performance of such charges doe yet and shall still continue then it is playne that these and theis onely of all the offices giuen at anie time to the Churche are perpetuall and to remayne for euer But it is true that the vse of all and euerie one of these foure offices is necessarie for the Church and the giftes are yet giuen by ordinarie meanes whereby men may be inabled for them which is not so any other Therefore these and these onely are perpetuall The necessarie vse of the most of these offices I thinke I shall not neede to labour much to prooue For it is manifest and as I take it without question betweene vs that the callinge of Pastoures is necessarie as without whiche the Church is as a flocke of sheepe without a shephearde Whiche if it were denied might bee proued by the dueties of his callinge and the indisposition of men to godlines through the corruption of nature For men beinge stubburne and disobedient by nature are to bee feared with the terrour of Gods heauie iudgement threatned to sinners that they may yeelde obedience vnto his holy commaundements We are slowe to euery thing that is good euen after we haue receyued some measure of grace and therefore need exhortation to stirre vs vp to a cherefulnes and readines to doe the will of God In afflictions we are often cast downe aboue measure and therefore neede the comfort and consolation of the Scriptures to giue vs hope The same may be saide of an infinite number of other our infirmities according to the condition and qualitie whereof we neede to haue the word of GOD applyed vnto vs. Which application belonging to the Pastours duetie it is playne there is most necessarie vse of his office and seruice in all ages and therefore perpetuall and to continue for euer The administration of the Sacramentes being the ordinance of God and a duetie which the Pastour is charged with doeth in like maner declare that office to bee most necessarie But this I thinke will not be denied Of the Teachers office there is more question made yet the Replyer howsoeuer at some other times he affirme the contrarie in the 62. page of his replie sayeth expreslie Teachers are alwayes necessarie for the instruction of doctrine and documentes of life And agayne in the page 67. graunteth perpetuitie of teaching But if he will construe his meaning to bee in these wordes not of that particular office that we affirme which standeth in doctrine but generallie of the Ministerie and of the Pastours office yet is it to be noted that he graunteth enforced by the cleare trueth thereof that the teaching of doctrine and documents of life is necessarie But this is the speciall office that the Apostle declareth to belong to the Teacher Moreouer the necessitie of teaching is to be argued by the ignorance which is naturall in vs. For the remedie and helpe whereof there is neede of a Teacher who may especiallie regarde the bringing of the people to the true knowledge of God and the vnderstanding of his will Which ignorance wherein all men are borne being in daunger to be increased by sundrie meanes which may drawe men from heauenly wisedome yea though hir messengers cease not to call in the highest stretes places of the Citie as by the cares and pleasures of this life likewise also by the deceytes of erroures through the manifolde practises of Sathan and his instrumentes and by many other occasions the necessitie hereof is the more playne and euident For so long as men are subiect to these things it must be cōfessed that they can not be without fit meanes for the remedie hereof or that the Churche is miserablie destituted if it want helpes which are needfull Nowe the giftes needfull for eyther of these callinges are the worde or speache of wisedome and knowledge as th'Apostle nameth them which experience teacheth to be giuen by ordinarie meanes Therefore the necessitie and perpetuitie of these two ministeries besides the authorities of the scriptures whereon they are grounded is to bee acknowledged for the reasons mentioned The necessitie of the Deacons likewise appeareth in that it is sayd You shall haue alwayes the poore with you For the institution of Deacons being for the comfort and succour of the poore and such