A DEMONSTRATION OF the trueth of that Discipline which Christe hath prescribed in his worde for the gouernement of his Church, in all times and places, vntill the ende of the worlde.

¶Wherein are gathered into a plaine forme of reasoning, the proofes thereof; out of the scriptures, the euidence of it by the light of reason rightly ruled, and the testimonies that haue beene giuen therevnto, by the course of the Churche certaine hundreths of yeares af­ter the Apostles time; and the generall con­sent of the Churches rightly reformed in these latter times: according as they are alleaged and maintained, in those seuerall bookes that haue bin written con­cerning the same.

MATTH. 21. 38.
The husbandmen said among themselues, this is the heire; come let vs kill him, and let vs take his inheritaunce.
LVKE. 19. 27.
Those mine enemies which would not that I shoulde raigne ouer, them, bring hither, and slea them before me.

¶ TO THE SVPPOSED GO­uernours of the Church of England, the Archbyshops, lord Byshops, Arch­deacons and the rest of that order.

MAnie and most euident haue our declarations bin concer­ning the truth of that gouer­ment, which Christ hath pre­scribed in his word for the ruling of the Church; which we haue manife­sted vnto you, both by our writinges & speches, as occasion hath bin offe­red: neuer hath any one of you ta­ken in hand to saye any thing against it, but it hath made his eyes to daz­zle, as the clearest sun-shining; wher­by he hath beene driuen to wander hyther and thyther, groping for eua­sions, and yet coulde not escape, but hath fallen into infinite most mon­strous absurdities, and blasphemous assertions, (as by their writinges yet extant it may appeare) so forcible is the trueth, to amaze the gainesayers thereof, and so pregnant is falsehood to beget and bring forth thousands of absurdities, and euery one worse [Page] then other. And will you still conti­nue in your damnable, and most de­uellish course? Haue you solde your selues vnto Sathan, to fight for him vntill you be dampned in Hell with him? Haue you morgaged the salua­tion of your soules & bodies, for the present fruition of your pompe and plesure, is it because you see not what you should do? It may be so, for ma­ny are so blinde, that they grope e­uen at noone day; but me thinkes it can hardly be so, vnlesse you be they that haue eyes and see not, for the cause hath bene (by the blessing of God) so managed, that many plough­men, artificers, and children do see it, and know it, & are able by the worde of God to iustifie it, and condemne you to bee aduersaries vnto the gos­pell in resisting it. But you think that gouernment not so needfull, & your fault but small (if it be any) in conti­nuing your course begon. The neces­sitie of the thing is many wayes appa­rant, both in that it hath so plentiful warrant from Gods owne worde, (as [Page] the course of this booke doeth eui­dently declare,) and also in that the gospell can take no roote, nor haue any free passage, for want of it: and the greatnes of your fault appeareth by this, that in so doing, you are the cause, of all the ignorance, Atheisme, schismes, treasons, poperie and vn­godlines, that is to be founde in this land, which we challenge to prooue to your faces, if we may indifferently be heard, and whereof in the meane while we will giue you a taste: for the first it is cleere, that you are the cau­sers of that damnable ignoraunce, wherein the people are so generally wrapped, for that you haue from time to time stopped the streams of knowledge, in those places where the Lord in mercie bestowed the same, and in stead of able and painefull ministers, haue pestered the Churche, eyther with presumptuous proude persons, that are esteemed learned and take no paines to bring the people vnto the knowledge of Iesus Christe, or (which is the greatest nomber) such [Page] ignorant asses, and filthy swine, as are not worthy to liue in a well ordered common-wealth: and that you are the cause of all atheisme, it is plaine, for one may (as in deede many doe) professe it, and you saye nothing to him for it. If the most filthy liuer will fawne vpon you, and bribe your ser­uants, you will not onely fauor him, but assiste him against any godly mi­nister or other: but if any that feare God, refuse to come vnder the leaste of your popish ceremonies, he shalbe molested, till his pursse be empty, or else by your tyrannous dealing, hee haue made shipwrack of a good con­science. And are not you the cause of all schismes, that make a hotch-pot of true religion and poperye, and so giue some an occasion to fal into this course, and others into that? And it is as cleare, that you are so farre the cause of all treasons, as without you they had not bin: for if euery Church had had hir gouernement according to Christs institution; our yong gen­tlemen, and studentes, had not bene [Page] (for want of teaching and carefull o­uersight) made a prey vnto the sedu­cers; and consequently to those pra­ctises, which haue broght the bodies of so manie vnto Tyborne, and their soules into hell; and who but you be the cause of poperye, whilest you vse them so well, let them doe what they list, yea, and keepe them in office and authoritie vnder you, yea (whiche more is) giue them such offices as none that is not popish can execute: I speake not of the ignorance which by your means raigneth euery wher, which (as they confes) is the mother of their deuotion, and you are the wretched fathers of that filthye mo­ther, whereby you muste needes bee grandfathers (at the least) to al kinde of popery. And who can (without blu­shing) denie you to be the cause of al vngodlines, seeing your gouernment is that which giueth leaue to a man to be any thing, Omnia cum si­ceant, non lice [...] esse bonum. sauing a sound Chri­stian. For certainly it is more free in these dayes, to be a papist, anabaptist, of the family of loue, yea anye moste [Page] wicked one whatsoeuer, then that which we should be, and I could liue these twentie years, any such in Eng­land (yea in a Byshopps house it may be) and neuer be much molested for it; so true is that which you are char­ged with, in a Dialogue lately come forth against you, and since burned by you, that you care for nothinge but the maintenaunce of your digni­ties, be it to the damnation of your owne soules, and infinit millions mo: Enter therefore nowe at the last, into the serious consideration of these things: remember that one day, you must be presented before the tribu­nall seat of Iesus Christ, to be arraig­ned for all the soules that haue gone to hell (seeing you will needes be the rulers of the Church) since the gospel first appeared in this land, then shall you not bee excused with this; the Queene and Councell wil haue it so: nor with that; our state cannot beare it. For it shalbe sayde vnto you, why do you not infourme them better of my will, why taught you them not to [Page] worship with trembling and feare, & to kisse the sonne least he bee angry; why did you not tell them, that all states must be ruled by my worde, & not my word by them and their pol­licies. When these things shalbe laid to your charge, your consciences shal aunswere; that if you had done so, you should haue lost your dignityes, whiche you loued and sought for e­specially: then shall you wishe, that the mountains would fall vpon you, and the hills couer you from the pre­sence of the lambe, and from the pre­sence of him that sitteth vppon the throne. And I am perswaded, that you are in league with hell, and haue made a couenaunt with death; yea, you doe perswade your selues, that there is no God, neyther shall there be any such day of account; or it were vnpossible, that you should giue your eyes anye sleepe, or take anye rest in your bedds, vntill you had vnto the Lord by repentance, and the Church by confession vnburdned your souls of these hellishe wayes, wherein you [Page] haue so long walked Repent, repent, be not ashamed to amend, though o­thers haue founde you out the way, iudge your selues whyle you haue time, least you be made fyrebrandes of hell beyond all time. Let our chal­lenges that wee haue made in the name of the Lord, be hearkened vn­to; Let vs bee disputed with before indifferent iudges, let the holy word of God bee the touch-stone to trye our di [...]ntations by, and then shall it easily appeare, who hath the Lord on his side, and who not. The trueth wil preuaile in spite of your teeth, and al other aduersaries vnto it, (for God disdaineth to be crossed, by dust and ashes;) Therefore be not obstinate so long, as vntill you be found fighters with God; but preuent his wrath, lest it breake foorth against you like fyre that none can quench, because of the wickednes of your inuentions. Ven­ture your byshopprickes vpon a dis­putation, and wee will venture our liues, take the challenge if you dare: if the truth be on your side, you may [Page] hereby, be restored to your dignities, and be no more troubled by vs: but if the trueth be against you, what shal it profit you to win the whole world, and afterward loose your own souls. If you refuse still our offer, then must you needes be guiltie eyther of this, that you know your cause will not a­bide the tryal, or of this, that you wil take no pains to confute vs that keep such a sturre in the Church: do not think that because you haue humane authority on your side, therfore you are safe, for he whose authoritie is on our side, is the greatest, to whose voice all the deuils in hell shall stoup; much more the sillie arme of sinfull fleshe. We haue sought to aduaunce this cause of God, by humble suit to the parliamente, by supplication to your Conuocation house, by writing in defence of it, and by challenging to dispute for it, seeing none of these means vsed by vs haue preuailed; If it come in by that meanes, which wil make all your heartes to ake, blame your selues; for it must preuail, mau­gre [Page] the mallice of all that stande a­gainst it, or such a iudgement must o­uertake this lande, as shall cause the cares that heare thereof to tingle, & make vs be a by-word to all that pas by vs. The Lord open your eyes, that you may see the confusions whereof you are the cause, and giue you true repentance, or confounde you in all your purposes, that bee against him and the regiment of his sonne Iesus Christ. The same Lord, for the loue he beareth to his poore people; open the eyes of her Maiestie, and the Ho­norable Councellers, that they may see your godlesse practises, and in pi­tie to Gods people, rid vs from you, and turne awaye his iudgementes, which the reiecting of his holy yoke hath deserued, not punnishing them that mourne for the desolation of Sion, with those that spoile and make hauock of the Lords inheritaunce.

Amen.

TO THE READER.

INfinite and vnspeakeable (Chri­stian Reader) are the miseries frō whiche Iesus Christe our Sauiour hath freed vs, and the benefites and blessings, wherewith in this life he beginneth, and for euer will con­tinue to adorne vs. The considerati­on whereof (if our [...]thankfulnes vn­to his Maiesty, were any way propor­cionable, to that which we endeuour vnto towards men) shoulde make vs continually to deuise, & all the daies of our life to studie howe wee might shew our selues (at least in some sort) carefull to glorifie his blessed name, aboue all thinges that we desire, by how muche as his loue towardes vs, excelleth whatsoeuer can else (accor­ding to our wish) befall vnto vs: but if we do with equall ballance (on the other side) looke into the course of mans life, howe well this dutie is per­formed; we shal see, that men declare themselues rather bent to spit in his face, and to defie him, then any way to honour him as their head and So­ueraigne: [Page] for (to saye nothing of the prophane life, and godlesse couersati­on, wherewith the generall number, that professeth Iesus Christ, is wholy defiled) wee see that many nations, people and languages are very wil­ling to receiue Iesus Christe as their priest to sacrifice for their sinnes, but that he should become their king, to prescribe lawes vnto them, whereby they may bee ruled, is of all other things the most vnsauory, yea (if it be offered) the most grieuous tydinges, and vnreasonable request: wherein, albeit manye nations that haue re­nounced that whore of Rome, are heynously sinnefull against his glori­ous maiestie: yet is there none in the whole worlde so far out of square as Englande, in reteyning that popishe hierarchie, firste coyned in the midst of the mistery of iniquitie, and that filthie sinck of the Canon law, which was inuented and patched together, for the confirming and increasing of the kingdome of Antichrist: Where­in as great indignitie is offered vnto [Page] Iesus Christ, in cōmitting his Church vnto the gouernement of the same, as can be, by meane vnderlings vnto a king; in committing his beloued spouse vnto the direction of the mi­stresse of the Stewes, and enforcing hir to liue after the orders of a bro­thelhouse. For the reformatiō wher­of, while some haue written, and o­thers according to their callinges, carefully stoode, howe heynously it hath beene taken, howe hardly they haue bene vsed, and what shamefull reproches haue beene offered (euen vnto the course of the Gospell) for spyte that hath beene borne vnto re­formation, almost by all estates and degrees, lamentable experience hath taught many of vs: but our posterity shall knowe it more particulerly, and the Church thoroughout the world shall discerne and iudge of it more e­uidently, when their bodies are rot­ten in the dust, & their soules (if they repent not) in eternall and intollera­ble torments; who haue reiected a re­quest so holy, profitable and reaso­nable; [Page] yea, and handled the intrea­ters for the same so cruelly, vnchristi­anly, and vnlawfully: but they would gladly perswade themselues (if their conscience would let them) that they haue onely executed iustice vpon vs as malefactours, and they perswade men that we desire a thing, not war­ranted by the worde, not heard of in the Church of God, vntill within this few years, nor tollerable in any chri­stian common-weal whatsoeuer: The whiche monstrous slaunders, albeit they haue bene manye wayes, and by many men of most worthie gifts de­tected, and made knowne in those se­uerall bookes that haue bene publi­shed concerning the same: yet haue I thought it necessarie (in another course) to write also of it. The course of my enterprise, is first in respect of the fauorers of the desired reforma­tion; secondly of the aduersaries of the same, the fauourers of it, are also of two sorts; ministers of the word, & priuate persons, & both I hope, may haue profit by it. Concerning the for­mer, [Page] when these wofull troubles that were renewed vpon vs (by that wret­ched subscription, that was euery where vrged) did begin to increase, I thought it meete to betake my selfe vnto that which I had read, or might any way by studie finde out, concer­ning the cause, and collected all into a briefe sum, and referred euery thing vnto some head; whiche beeing euer present with me, might furnish me to answere in the defence of the trueth, though it were of a sodden, by which (thorow the blessing of God) I found such profite in my seuerall troubles, that I thought it a course not alto­gether vnprofitable for others also, and vpon that occasion betooke my selfe vnto a more serious meditation about the matter, and communica­ting the thing with diuers very wor­thy men; I found encouragement & hartening on, generally by all whom I made acquainted therwith: so that I trust (the iudgments, yea and wishes also of others, so iumping with mine) many ministers that loue the cause, [Page] and haue not so thorowly studied it as were meet they should, may reape some profit therby. Now concerning priuate men that loue the cause, som haue great affaires in hand, and haue no leasure to read the seuerall books of this argumente: some when they read, are not of sufficient capacity to conceiue the force of a reason, or to make vse of it, to enform themselues in the grounded knowledge of the cause thereby: some (which is the ge­nerall falt of our religious gentlemē) will take no paines to read, some are poore and not able to buie the books which might let them see the cause, al these (I hope) may finde helpe in some measure hereby. Nowe concer­ning the aduersaries vnto the cause, they are of two sortes also, they that know it, and they that are ignoraunt of it: the former, if they write anye thing against it, are contented to deal in so rouing a course as may rather a­rise vnto great volumes, then soundly to saye anye thing againste the cause: Wherein D. Whitgifte, but especially [Page] D. Bridges, haue giuen vs an euident example: and these with others of their iudgment (though non in these latter dayes, haue written more vn­learnedly then they, of any argument of diuinity whatsoeuer) are cōtented to make the world belieue (if mē will be so wilfully seduced) that our argu­ments be no arguments, that they be grounded vpon false foundations, & that we are not able to conclude our cause in any forme of reasoning. The course that is here taken (I trust) shall shew that they are liars: the other sort of aduersaries be they that be meerly ignorant of any thing, either for it or against it; and perswading themselues that the sway and shew of the worlde must needs cary the truth with it, do (like blind bayardes) boldly venture to say any thing against it, and think they do wel. Now of all these sorts of people, I haue to request some thing; I hope I shall obtaine my request (at the least) at the hands of some of thē. The first sort of fauorers (which be the ministers) I intreat, that as they ten­der [Page] the glory of God, and honour of the cause which they stand in; so they would diligently imploy themselues in this, that they may be founde able to defend the same by sounde and e­uident grounds out of the worde, & so muche the rather, for that the ad­uersaries doe greatly triumph, when they meete with one that professeth the cause, and is not able to defende it, and confute the gainsayers of it. The secoud sort of fauourers, be the priuate persons that loue the cause, whom I beseech to be carefull (as of all other pointes of religion) of this, that they growe in the knowledge of the word of God, whereby they may be able, vpon their owne knowledge to defend the truth, and not giue the enemie any occasion to think or say, that they be of that minde, because such and suche ministers, whom they do affect, do thinke so. Now concer­ning the former sort of aduersaries, to wit, they that know it, I pray them to looke into their owne hearts, and they shal finde they mislike it; eyther [Page] because it correcteth their excessiue pompe and maintenaunce, or requi­reth more trauaile in their ministery, then they are willing to vndergo, or at the least, controlleth that dissolut­nes of behauior, wherin they willing­ly wallow: and if it would please god to bring them to a serious meditati­on of this, that it is the will of the mighty God (before whō they must be called to giue an account) whiche they doe resist, they would (I doubt not) more carefully looke about thē. And lastly for them that being igno­rant of the cause, speake euill of that they know not: let them (if they will bee admonished) vouchsafe to reade this little book, and wey the reasons with an vpright iudgment, which shal cause thē (at the least) to suspend their sharpe censures, which so vsually ap­peare in their ordinary communica­tion: & concerning vs al, let vs know (for one day we shalbe sure to feel it) that the controuersie is not about goats woolle (as the prouerbe sayth) neither light & trifling maters, which [Page] may safely be folowed or reiected (as in deed the enemies of this cause do confidently affirme) but about no les matter thē this, whether Iesus Christ shalbe king or no; For if none is said to be a king, but he that ruleth by the scepter of his lawes, then the turning out of these orders which christ hath prescribed in his word, for the ruling of the Church, is to giue him the ty­tle, and denye him the authority be­longing to the same, and so (in trueth) to make him an Idol, making him to cary a shew of that which he is not, & (with the crucifiers of him) to put a reede in his hand, in stead of his yron rod; and crowning him with thorns, in stead of the crown of greatest glo­ry; which is the cause that so many Atheists spit in his face, and so many godles persons, do make but a iest of him: but when he commeth to shew him-selfe in his glorious maiestie; it shalbe said vnto all these sorts of ad­uersaries: Those mine enemies whiche would not that I should raigue ouer them, bring hither, and slea them before me. [Page] Luk. 19. 27. The which fearefull sen­tence, that we may auoide, let euerye one of vs (as may stand with our seue­rall callings) carefully endeuor, to ad­uaunce this kingdom here, which (a­mong other assurances giuen vs from the Lord shalbe a testimonie vnto vs, that we shall haue part in that glory, which shalbe reuealed herafter. Now concerning the order of this booke; to direct thee (good reader) vnto thy further instructiō, in the points ther­of. Thou hast in euery chapter, diuers proofs out of the holy word of God, which must be the things wherewith thou mayest safely informe thy con­science: then shalt thou finde (also arguments drawn from reson right­ly ruled by the same word: and lastly, (because our aduersaries charge vs, that we desire a thing not known vn­to the olde writers, nor agreed vpon among the newe) thou hast here the witnes of them both in so plentifull and vniforme wise, as may plainly de­clare, that al godly learned men of al times, haue giuen testimony vnto the [Page] trueth of it. The most of the thinges that are here expressed, I acknowledg to be gathered out of the books that haue bene published, and are extant (purposely) concerning this argumēt; as may appeare in the seueral points, wherein thou art sent vnto thē. Now, lest either thou shouldst be deceiued with a diuers impression, or think me to missealleadge the authors, I am to shew thee what books I haue follow­ed. The 1. book of T. C. twise printed, I folow the latter; of Ecclesiast. discip. I folow the latine, printed 1574. and the last booke of D. Whitgift, which containeth all the former in it. The rest (as I take it) haue bene but once printed, and therefore cary no doubt in them. If thou bee satisfied here­with, giue God the glory: and pro­mote the cause by prayer, and all o­ther good meanes that thy calling may affoord: and pray for vs, that we may neuer shrinke, nor be ouerthro­wen by the strength of them that fight against it.

FINIS.

A Table of Discipline, the particular heades whereof, are hand­led in the seuerall chapters, according to the number where­vvith they are noted: as follovveth.

  • The Disci­pline of the Church is, the order that GOD hath pre­scribed in his worde, for the ru­ling of the same: cap. 1
  • The offices & officers of whiche, are to bee considered in
    • General, the calling,
      • wherevnto to wit, to
        • A certaine office, Chap. 2.
        • Execute his office faythfully, Chap. 3.
      • how it muste be by
        • Election whiche must
          • be done by
            • The people, chap. 4.
            • Examination, chap. 5.
          • Consent (onely) to a man fit for the place, Chap. 6.
        • ordination
          • By whom it must be: by the eldership. Chap. 7.
          • The ma­ner howe, by
            • publike prayer with the people, chap. 8.
            • laying on of hands, cap. 9.
    • Particu­lar, the officers and offices,
      • Simple by themselues,
        • Byshops
          • Pastours, chap. 10.
          • Doctours, chap 11.
        • Deacons or Church seruants,
          • Ouerse [...], chap. 1 [...].
          • Distributers, chap. 13.
      • compound the Synode Ecclesiasti­call,
        • What
          • Be the parties: Pastours, Doctours, and Elders, Chap. 14.
          • Is the authoritie thereof, chap. 15.
        • wherein it consi­steth: in
          • placing and displacing; chap. 16.
          • Censures by
            • Word, chap. 17.
            • deed
              • Suspention, cap. 1 [...]
              • Excommunication Chap. 19.

[Page 1]A DEMONSTRATION of Discipline

CHAP. 1.

The diffinition of Discipline, contayneth this proposition holden by vs.

THe worde of God describ [...]th perfectly vnto vs, that forme of gouerning the Church which is Iawfull, and the offi­cers that are to execute the same; from the which no Christian Church ought to swarue. Admonition in the praeface: Eccle­siasticall Discip. fol. 5. T. C. first booke, page 26. Counterpoyson page 8. Discourse of gouerne­ment, page 1. &c.

The Assertion of the BB. and their adherents.

THe worde of God describeth not any exacte forme of Discipline, neyther are the offices and officers, namely, and particularly expres­sed in the Scriptures, but in some points left to the discretion and libertie of the Churche. VVhitgift in praeface, and page. 14. aunswere to the Abstract page 33.

The proofe of the former is the disproofe of the latter, which is thus declared.

1. These thinges write I vnto thee, 1. Tim. 3. 14. 15. &c. out of whiche place I reason thus. That end which Paule respected in writing vnto Timothie, doth the holy ghost direct al ministers vnto for euer; for it must be kept. 1. Tim. 6. 14. But he wrote to directe him in the establishing and building of [Page 2] the Church. Therefore that word must direct ministers for euer: and consequently they nei­ther may add to, nor take from it, but gouerne it onely by the rules that be there prescribed.

2 Euery house ought to be ruled by the or­ders of the skilfull, wise, and careful househol­der onely: But the Church is the house of God, and God is such a householder: Therefore the Church ought to be ruled by the orders of God onely, which are no where to be had, but in his worde.

3 That which teacheth euery good way, tea­cheth also how the Church must be gouerned: But the word of God teacheth euery good way: Prouerb. 2. 9. pro. 2. 9. therefore it teacheth how the Church must be gouerned.

4 We cannot glorifie God, but by obedience to his word; in all that we doe, we must glorifie God. 1. Cor. 10. 31. Therefore in all that we doe, 1 Cor. 10. 31. there must be obedience to the word; and con­sequently in gouerning his Church.

5 If meat and drinke be not sanctified vnto vs, 1. Tim. 4. 5. but by the word & prayer, then much lesse is any thing holy which is done in the gouerne­ment of the Church besides the word: But the former is true by the testimonie of the Apostle 1. Tim. 4. 5: therfore the latter must be true also.

6 All lawfull things are of fayth. Rom. 14 23. Rom. 14. 23. All lawfull things that are of fayth, haue a war­rant from the word, for the word is the founda­tion of fayth; therefore all things lawfull, haue their warrant from the word: and consequent­ly euery lawfull action in the gouernement of the Church.

[Page 3] 7 Eyther hath God left a prescript forme of gouernement for the Church, vnder the newe testament: or he is lesse careful for it now, then he was vnder the lawe; for his care is in guy­ding it: But he is as careful now for his church as he was then: Therefore hath hee left a pre­script forme to gouerne it.

8 He that was as faythfull as Moses, Heb. 3. 2. left as clear instruction, both for the buylding of faith, and gouernment of the Churche, as Moses did: But Christ was as faythfull in Gods house. Heb. 3. 2: therefore he lefte as cleare instruction for them both as Moses; but Moses gaue direction euen for euery particular, as appeareth in the buylding of the Tabernacle, and order of the priesthood. Therefore hath Christe also giuen particuler direction for the gouernment of the Church.

9 If the word of God haue described suffici­ent ministers and ministeries, for the buylding of the Church, and keeping it in good order, then is our assertion true: But it hath set downe sufficient for doctrine, Rom 12. 5. 6. 7. 1. Cor. 1 [...]. 28. Ephes. 4. 11. &c. See Countery. page 11. exhortation, ouerseeing, distributing, and ordering of euery particular Churche or generall Synode: Therefore is our assertion true.

10 That gouernement which the Apostles taught and planted, is expressed in the word of God: But the Apostles taught and planted, pa­stours and teachers for instruction, elders for ouersight, and deacons to distribute, and that vniformely in euery Churche, as appeareth by their writinges and practises: Therefore a cer­taine forme of gouernement is expressed in the [Page 4] worde.

11 Euery lawfull office & action in the buil­ding of the Churche, Matth. 21. 25. 26 is from heauen. Matth. 21. 25. 26. Euery thing that is (in the ordinarie buil­ding) from heuen, is reueled in the word: Ther­fore euerye lawfull office and action is reuea­led in the worde.

12 If God continued (in regarde of the sub­stance) the Church administration, as wel as the things to be administred, then is the forme of Discipline described in the word. But the for­mer is true, as appeareth by the particulars; for priests, pastours; for teaching Leuites, or doc­tors of the law, Teachers; for rulers of the Sy­nagogue, Elders; for Leuiticall lookers to the treasurie, Deacons; for the Saned [...]rim, the El­dershipp: therefore the forme of gouernment is prescribed in the word.

13 Euery wise king that is careful for his sub­iects, setteth downe Lawes for the gouernment of the same, and will haue them tyed to no o­ther: But Christ is such a king vnto his church: Therefore hath he prescribed Lawes vnto his Church, which none therein can alter or diso­bey; and consequently, the certaine forme of gouernment of the Church is described in the worde.

14 That which the ministers must teach the people to obserue, is set downe in the worde of god, for they may teach nothing but that which is there, Matth. 28 20: Matth. 28. 20: But they are to teache, them to obserue, and be obedient vnto, the par­ticular forme of the Churche gouernement: Therfore the particular forme is set downe in [Page 5] the word.

15 Euery gouernment consisteth in the go­uernours, matter wherabout they are to be im­ployed, and maner of doing it: But in the word are described all these particulars, as it is shew­ed in the 9. reason: Therfore the word prescri­beth a prescript forme of gouernment.

16 The Christian religion shall finde, Cyprian in ser­mone de baptis­mo Christi. that out of this Scripture, rules of all doctrine haue sprong, and that from hence doeth spring, and hyther doth returne, whatsoeuer, the Ecclesi­asticall Discipline doth containe.

17 We may not giue our selues the libertie to bring in anye thing that other men bring of their will; Cyprian de pre­scrip [...]duer [...]us ha [...]t [...] we haue the Apostles for authours, whiche themselues brought nothing of their owne will, but the Discipline which they recei­ued of Christe, they deliuered saythfully to the people.

18 It is adulterous, Cyprian lib 1. Epist. 8. it is sacriledgious, what­soeuer is ordayned by humane furie, that the diuine disposition should be violated.

Therefore if Timothie was written vnto, The Conclusion that he might be directed by the worde, in dis­posing of the Churches; if the Lawes of God onely being the housholder, must be followed in the Churche, his House; if the word of God teache vs in euerye good way, whereof the go­uernement of the Church is one; if God must be glorified in the ruling of his Church, which cannot be, but by obedience to his word; if no­thing be lawfull, but that which i [...] of fayth, war­ranted by the word; if God haue shewed him­selfe as carefull for his Church vnder the Gos­pell, [Page 6] as vnder the law; if Christ was as faythfull to giue direction as Moses; if in the worde be described sufficient ministers & ministeries, to buylde vp the Churche; if that gouernement, which the Apostles taught and practized, be in the worde; if euery lawfull office and action in an ordinarie building, be from heauen, and re­uealed thence by the worde; if God continued the same forme (in respect of the substance) in the time of the Gospel, that was vnder the law; if euery wise carefull king, doe set downe lawes for the direction of his subiectes; if the Apo­stles haue taught vs to obey that which Christ commanded; if both the gouernours, matter of gouernment, & maner of doing it, be set downe in the worde; if all that pertayneth to Ecclesi­asticall Discipline, spring from the scriptures; if wee may bring nothing into the Discipline of the Church, but that which the Apostles haue deliuered vs; lastly, if that be adulterous & sa­criligious, that is not according to the worde: th [...]n it must needes followe, that God doth de­scribe perfectly vnto vs out of his worde, that forme of gouernment which is lawfull, and the officers that are to execute the same: from the which it is not lawful for any Christian Church to swarue. And contrariwise, that is a most vn­true assertion to saye, that the officers and offi­ces are not particularly expressed, but left to the discretion of the Church. The reasons that they alleadge against this, are in effect none, & their obiections to these reasons, not worthy to be mentioned.

CHAP. 2.

EVery officer in the Church, must be pla­ced in some calling warraunted by the worde of God, and some congregation must haue neede of such a one, before he be called to any function. Wherein are these propositions.

1 No calling is lawfull in the Churche, The first propo­sition. but that whiche is directly warraunted out of the word, vnto him that executeth it.

The BB. and their adherentes thinke other­wise, as their practize in ordeyning Archbysh. L. Byshops, Deanes, Archdeacons, Chauncel­lors, officialls, &c. doth plainly declare.

2 The name and office of an Archb. The second proposition. is con­trary to the word of God.

3 No man may be ordeined vnto any office in the Church, vntill there be such a place void as he is fit for: T. C. 1. booke, page 61.

They thinke otherwise, as their making of so many ministers at once proueth, and as is hol­den, VVhitgist page 222.

1 The first is prooued thus: Reason for the first proposition Iohn. 1. 23. 25. If Iohn was con­strayned to prooue his ministerie out of the Scriptures when the Priests accused him; then is no calling lawfull, that hath not his warrant in the word, for if any be priuiledged, the extra­ordinarye ministers (whereof he was one) are specially excepted: But he prooued his mini­stery by the word, as appeareth by his aunswere vnto them, in the 23. verse. Therfore no calling is lawfull in the Church, that hath not his war­rant in the word.

2 The callings vnder the Gospell must haue [Page 8] as good warrant as they had vnder the law, be­cause the light of the Gospell is (at the least) as cleare as that of the law: But there was neuer any lawfull calling vnder the lawe (excepting those that were by miraculous manner confir­med from heauen) whiche had not his directe warrant out of the worde. Therefore no calling is lawfull in the Churche, whiche is not directly warranted in the word.

3 If Corath Dathan and Abiram (though they were Leuites) were punished for that they Numb. 16. had no warrant for that which they presumed to take in hande, then is euerye lawfull calling, both in generall warranted out of the worde, & particularly layde vppon the parties from the Lorde: But the former is true, as the historie teacheth vs: Therefore must the latter needes be true also.

4 That which giueth comfort vnto a man in the time of his troubles, must haue a warraunt out of Gods worde: But euerye lawfull calling giueth comfort vnto a man in the time of his troubles: Therefore euery lawfull calling hath a warrant out of Gods word.

5 That which helpeth Gods people forward in godlines, must haue a warraunt out of Gods word: for God hath promised a blessing to his owne ordinance onely: But euery lawfull cal­ling in the Churche, helpeth Gods people for­ward in godlines: Therefore euerie lawfull cal­ling hath a warrant out of Gods word.

Therefore if Iohn did prooue his calling out of the Scriptures; The conclusion if euerye calling vnder the lawe, was warraunted out of the Scriptures; if [Page 9] Corath, &c. were punnished for enterprising that which they had no warrant for, out of the Scriptures; if comfort in troubles commeth onely from the Scriptures; and lastly, if euery helpe to godlines is warraunted in the Scrip­tures; then, &c.

They confesse all these reasons to be true, but do denie that the Archbish. L. B. &c. be di­stinct ministers from others. VVhigift page 303. which we holde T. C. 1. booke page 438 & prooue it thus.

1 Those thinges that haue diuers efficient causes, are diuers: Our BB. and the ministers of the worde haue diuers efficient causes, for the one is the ordinance of God, the other the con­stitution of humane pollicie, as themselues doe confesse: Therefore they are distinct ministers from others.

2 A diuers forme maketh diuers things: the minister [...] of the word, and the L. Byshops haue diuers formes: for their ordination (euen in the Church of England) is diuers, seeing one L. B. may ordaine a minister: But there must bee three to ordaine one of them: Therefore they are distinct ministers.

3 Members of one diuision are distincte one from another: the L. BB. and ordinarie mini­sters bee members of one diuision: for vsually the ministers be diuided into the rulers, & them that are to be ruled: therefore they are distinct ministers.

4 The things that haue diuers effects, are di­uers in them-selues one from another: the L. BB. and other ministers haue diuers effects; for [Page 10] the one effecteth rule and gouernement, the o­ther subiection and obedience: Therfore they are diuers and distinct ministers.

5 They that be imploied about diuers things are diuers one from another: The L. Bb. and the ordinary ministers, be imployed about di­uers things, for the one is exercised in generall viewe of many congregations, and the other in the particular direction of one: Therfore they be distinct ministers.

6 That which is perpetuall, and that which may be taken away by men, are distinct one frō another: The office of the minister is perpetu­all, Ephes. 4. 13. and the Bb. may be taken away as themselues do confesse: Therefore they are diuers, and distinct ministers.

Therefore if the ministers of the worde, The Conclusion and L. Bb. proceed from diuers causes; if they haue their being by diuers formes; if they be mem­bers of one diuision, which (in nature) cannot be one; if they produce diuers effectes; if they be exercized about diuers subiectes: lastly, if the one be perpetuall, and the other but for a time, then must it needes followe, that they are diuers & distinct ministers one from another. The name of an Archb. and also the office that he exe­cuteth, The 2. propositi­on & reasons for the proofe of it. is contrary to the vvord of God.

First, That the name of archb. may be giuen no man. the reasons that prooue it vnlawfull to giue the name vnto any man in the Churche, are these.

1 No man may haue the name giuen him, 1. Peter. 5. 4. Hebr. 13. 20. Actes 3. 15. 5. 31. Hebr. 12. 2. which is proper to our Sauiour Iesus Christe: But the name of Archb. is proper vnto our Sa­uiour Iesus Christe, as appeareth in the places [Page 11] quoted: Therfore no man may haue the name of Archb. giuen vnto him.

2 If the name Pope be therefore odious, be­cause of that Antichrist, who is intituled ther­with, then must also the name of Archb. when it is ascribed vnto any mortal man; forsomuch as it is the title of a speciall member of that kingdom of Antichrist: But the former is true euen by their owne confession. VVhitgift page 300. Therefore must the latter be true also.

But they obiect diuers things against this, Obiections for the name of Archb. and an­swers therevnto for the proouing of the name Archb. to bee lawfully giuen vnto some men, which toge­ther with their answers do briefly follow.

1 Obiection Clemens aloweth of those names, Whitgift page 318. as Polydor reporteth, lib. 4. cap. 12.

Ansvvere Polydor is but the reporter, and M. Iewell hath prooued euidently against Harding that Clemens is countefeite, and worthy of no credite.

2 Obiection Erasmus sayth that Titus was an Archbishop.

Ansvvere He spake as the times were wherein he liued: but that prooueth not that he helde him one in deed, no more then our naming of the Archb. of Canterburye, when we speake of him, prooueth that we like and allow his autho­ritie.

3 Obiection Anacletus sayth that Iames was the first Archb. of Ierusalem.

Ansvvere He is forged (as our aunswers to the papists haue shewed) but a witnes of better cre­dit calleth him onely a bishop, Euseb. lib. 2. cap. 23. and Simon bishop after him, lib. 3. cap. 22. & [Page 10] [...] [Page 11] [...] [Page 12] Iraeneus saith lib. 4. cap. 63. that the Apostles or­dayned bishops euery where, making no men­tion of Archb.

4 Obiection The Councell of Nice Canon 6. mentioneth a Metropolitan bishop.

Ansvvere That prooueth nothing, for it was onely as much as to say, the Bish. of the chiefe Citie.

Secondly the reasons that prooue the of­fice of the Archb. That the office of Archb. is vn­lawfull. vnlawfull be these.

1 Euery ministery that is lawful, must be of God: The office of the Archb. is not of God, for that he is not described in the worde, and themselues confesse that he is of humane pol­licie: Therefore the office of the Archb. is vn­lawfull.

2 That ministery whose original is vnknown, hath no warrant from Gods worde, and conse­quently is vnlawfull: The original of the Arch. is vnknowne as they confesse; VVhitgift page 351. Therefore it is vnlawfull.

3 That office which is needles in the church is also vnlawful to be exercised in the same: The office of the Archb. is needlesse, for the mini­stery is perfect without it, as the Apostle proo­ueth, Ephes. 4. 13. Therefore the office of an Archb. is vnlawfull.

4 If all the giftes needful for the perfecting of the Church, be appropriated vnto other mi­nisteries, then is his ministery vnlawful: But al the needful gifts, are appropriated vnto pastors doctors, elders & deacons, whereof he is none▪ Therefore his office is vnlawful.

5 That office is vnlawful, which none may [Page 13] lawfully giue: But none may lawfully bestowe the office of an Archb. because none can giue any newe giftes to adorne him withall: There­fore his office is vnlawfull.

This reason being vsed of all sounde diuines against the pope, is of the same valewe against the Archb.

6 If the office of an Archb. be lawfull, then it is eyther in respect of his excellencie aboue o­ther men, or the place whereof he is aboue o­ther places: But neyther of these haue euer bene, neyther hereafter can be: Therefore that office is vnlawfull.

Therefore if the office of the Archb. The conclusion be not of God; if the original of it be vnknown; if in the Church it be needlesse; if all the gifts that God hath bestowed vppon his ministery be ap­propriated vnto those Church officers, where­of he is none; if none may lawfully bestow such an office vpon any; if it can neyther bee inci­dent vnto any one man for his excellencie, nor his place for preheminence: then must it needs follow, that his office is vnlawfull.

Caluin in his Institut. booke 4. cap. 11. sect. 7. alleadgeth diuers reasons to this purpose, and Beza in his booke of diuorcements, stretcheth the same to all the inferiour officers vnder him saying: Officials, proctors, promotours, and all that swinish filth, now of long time hath wasted the Churche. So doth Peter Martyr vppon the Rom. 13. speaking against ciuill Iurisdiction in Byshops, doth by the same reasons condemne it in their substitutes.

But this being the corner stone of their buil­ding, [Page 14] they labour to support it with many props the most special whereof are these.

1 Obiection Cyprian sayth, lib. 1. Epist. 3. ad Cornelium, Obiections for the office of the Archb: and an­swers thervnto. Neyther haue haeresies and schismes risen of anye other occasion, then of that, that the prieste of God is not obeyed, neyther one priest for the time, and one iudge for the time in the stead of Christ thought vpon, to whome if the whole brotherhood woulde be obedient according to Gods teaching, no man woulde mooue any thing against the College of priests

Ansvvere This place is alleaged for the pope and the answere that M. Iewel and others make to it, serueth our turne: onely let this be noted, that Cyprian speaketh of the people at Rome, that had receiued another bishop (besides Cor­nelius) who was an haeretike; for all the course of his writings, condemneth this superioritie. It is expounded by M. Iewel, booke 1. sect. 4. di­uision 5. of euery bishop: and so is it by M. Now­ell against Dorman, booke 1. page 25. and also by M. Foxe, tom. 1. fol. 93. See T. C. in his 1. reply page 98. &c.

2 Obiection The authority of the Archb. pre­serueth vnitie.

Ansvvere Cyprian lib. 4. Epist. 9. sayth that v­nitie is reserued by the agreement of bishopps, that is of ministers, one with another.

3 Obiection It compoundeth controuersies, that els would growe to many heades without any special remedie.

Ansvvere Cyprian lib. 1. Epist. 13. sayth that the plentifull body and company of Elders, are (as it were) the glewe of mutual concord, that [Page 15] if any of our companye be authour of haeresie, the rest should helpe.

4 Obiection [...] Ierome vpon Tit. 1. sayth that in the beginning a bishop and priest (mea­ning a teaching Elder) were all one: but when men began to say, I am of Paule, I am of Apol­lo, &c. It was decreed that one shoulde be cho­sen to beare rule ouer the rest.

Ansvvere From the beginning it was not so: the sayinge of Tertull. Contra Prax. is fitt for this: that is true whatsoeuer is firste, and that is false whatsoeuer is latter: and Ierome sayth in the place alleaged, that this authority is by custome and not by any institution of God; if it had bene the best way to take away diuisions, the Apostles (in whose times the controuersies did arise) would haue taken the same order.

5 Obiection Caluine sayth that the Apostles had one among them to gouerne the rest.

Ansvvere That was not in superioritie, but for order to propound the matters, gather the voyces and such like; which is meete to be in euery wel ordered meeting: but his authority is no more ouer the rest, thē the speaker in the Parliament hath ouer the other knightes and Burgesses.

6 Obiection Paule was superior to Timothy and Titus.

Ansvvere Paule and they had diuers offices, whereof the Apostles office was the chiefe, the like is to be sayd of Timothie and Titus, hauing superiority ouer the other ministers, for that they were Euangelists, a degree aboue ordina­rie ministers.

[Page 16] Therefore if the place alleaged out of Cypri­an, The conclusion make nothing for Archb. if vnity be not pre­serued by him, but by the Byshoppes among themselues; if his authoritie make nothing to the taking away of controuersies; if it be meer­ly inuented by man, and not from the begin­ning; if it be by custome, and not by any ordi­nance of God; if neyther one Apostle ouer the rest, nor any of them ouer the Euangelists, nor of the Euangelistes ouer the pastours and tea­chers, wil serue to prooue their authority: then must it needs follow, that it is vtterly vnlawful.

Non man may be ordayned vnto any office in the Church, The 3. proposi­tion and rea­sons for it. vntill there be such a place voyde as he is fit for, T. C. booke 1. page 61. VVhitgist, page 222.

1 As was the 12. place for Matthias, so is a certaine Church, to euery Church officer: But Matthias was not ordained vnto the place of an Apostle, Act. 1. 20 vntill Iudas by hanging himself, had made it voyde, Act. 1. 20. Therefore may none be ordained vnto 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 bee done in the buyldinge thereof for euer: But they ordayned neyther pastour, teacher, elder or deacon, but to some certaine Church that had neede therof: Ther­fore may none bee ordayned vnto any office, vntill a place be voyd that hath need of him.

3 Those thinges that bee of one beginning, continuance and ending, cannot be one, before or after another: But a minister, and the exe­cution [Page 17] of his ministery in a lawfull standing be so; for they be relatiues, & haue reference one vnto the other: Therfore a minister ought not be ordained before there be a ministery wher­vnto he is to be allotted.

4 If non ought to be called to be a shepherd, that hath no flocke of sheepe to keepe: neither any watchman, that is not allotted to som place to watch: then may none be ordayned 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 eue­ry simple man can easily perceiue: Therefore the latter is true also.

5 To do contrary to the precepts and pra­ctize of the Apostles is vnlawfull: But to or­dain any officer, without a certain place wher­in 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 ordayne a­ny officer of the Churche, without a certayne place wherevnto he is to be allotted, is vnlaw­full.

6 It was ordayned that no Elder, Councel Calc [...] ­don cap. 6. art. 15. Deacon, or any other Ecclesiastical officer, shoulde bee or­dayned a Apolelymenos, that is loosely, or let at randone (but as afterward is expounded) speci­ally in a Church of citie or towne.

7 The ordination that is made without a ti­tle, Concil. Vrba­num test▪ Gra­tuum dist. 70. let it be void: and in what Churche one is intituled, let him there remaine.

8 He complaineth that ministers were or­dayned, Ierom ad Ne­polita [...] being chosen by no Churche, and so went here and there, hauing no certaine place.

[Page 18] 9 That action, which neuer is read to be pra­ctized, but by idolators is vnlawfull: To haue wandring officers, is onely found to be in ido­laters, as appeareth Iudg. 17. 8. Therefore it is vnlawfull.

Therefore, The Conclusion if the Apostles ordayned not Mathias, vntill the place was voide; if in plan­ting of Churches, they euer 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 be the one, but in respect of hauing the o­ther; if it be vnlawfull to transgresse the pre­cepts and practize of the Apostles; if no mini­ster in the Church, be ordained at randone; if the ordination that is without a title be voyde; if Ierome complayned of it, as a great faulte in his time; if no example be founde of it, but in Idolaters: then must it needs follow, that to or­dayne any Church officer, vntill there be such a place voyd as he is fit for, is vtterly vnlawfull: & so the Bb. making of many ministers at once, and licencing of wandring preachers, is con­trary to the word of God.

They will haue some thing to saye for euery action they doe, An obiection. be it neuer so shamefull: that which they alleage for this, is, that Paule and Barnabas did wander.

The Apostles office (and so the Euangelistes as assistants vnto them) was to prech the word, The answere. and plant Churches in euery part of the world: but the order that they left, is a president for vs, which is that euery Church haue their proper [Page 19] officers, and that there be no other elsewhere to be found.

CHAP. 3.

EVery Church-officer, Our assertion. ought to execute the office committed vnto him, with all faythfull diligence, and consequently be continually resident vppon his charge, T. C. booke 1. page 65.

They deny not the proposition, Their assertion. but the con­sequent that is inferred vpon it, as appeareth by their writinges, VVhitgist page 246. and by their dayly practize in giuing di [...]pensations for many benefices. The reasons we alleadge to prooue the necessitie of perpetuall residence, and the vnlawfulnes of nonresidence be these that follow.

1 A shepheard hath a flocke to the ende to feed it continually: The minister is a shepherd, and his charge a flocke: Therefore he ought to feede it continually, and consequently to be perpetually resident, for how can he feed them from whom he is absent.

2 Where God doth place anye man, there his continuall trauaile is needfull, for God is most wise in disposing euery thing: But God placeth euery right minister ouer that people, which is his charge: Therefore his continuall trauaile is needfull there, and consequently he may not discontinue.

3 Flockes that are in danger, are (by care­full shepeards) watched night and day, Luk. 2. 8. Euery congregation is a flocke in daunger, for the enemie goeth about like a roaring lyon, 1. Pet. 5. 8. and soweth tares whilest men sleepe. [Page 20] Math. 13. 25. Therefore euery congregation is to bee watched night and day by the minister therof, and consenquently he may not be non­resident.

4 If his dutie to them requireth so muche trauayle, as may continually set him on wor [...], then may he not be nonresident: But it is eui­dent (that it doth so) to all them that eyther know by the worde of God, what studie, prayer, doctrine, exhortation, &c. be required of him, or maketh anye conscience of giuing account for the souls committed to their charge: Ther­fore may not they be nonresident.

5 If the minister cannot apply himself fruit­fully, to the capacitie of his people, vnlesse hee haue particular knowledge of their disposition, and capacitie, then is it not lawfull for him to be nonresident: for by continuall residence a­mong them, he may knowe them and not else: But the former is true, as the small knowledge that the people get by generall teaching, doth euidently declare: Therfore it is not lawful for him to be nonresident.

6 If the ministers of the Gospell, be as nar­rowly tyed to their charges, as the priests vnder the law, then may they not be nonresident: For they were alwayes readie in the Temple, to an­swere the doubts, 1. Sam. 1. 9: But it is clear that they are, because men are now as hardly tray­ned vnto godlines, and the enemie is as wrath­full as he was then: Therefore they may not be nonresident.

7 If the minister must be an example to his people; then must he be daily present with thē, [Page 21] that they may beholde him: But the former is true, 1. Tim. 4. 12. Therfore is the latter true also.

8 He whom the sheepe are to follow in and out, and must knowe by the voyce, ought to bee continually among them: A good minister of the worde is such a one, Iohn. 10. 4. Therefore he must be resident among them.

9 None can be alwayes readie to feede his flocke, that is absent from it: Euerye minister must be alwayes readie to feede his flocke, be­cause it dependeth vpon him. 1. Pet. 5. 2. There­fore euery minister is to bee resident with his flocke.

10 Hee that must take heede to his flocke, watch ouer it, and feed it, must be resident con­tinually with it: Euery minister must do so, Act. 20. 28. Therefore, &c.

11 If Satan be the cause of nonresidence, thē is it vtterly vnlawfull: But Satan is the cause of it, 1. thes. 2. 17. 18. Therfore it is vtterly vnlawful.

12 That which abridgeth the loue of God to his people, and comfort to the minister, that same is vnlawfull: But not to be resident doth both: Therefore it is vnlawfull.

13 That which hindreth the louing famili­arity that shoulde be betwixt the minister and his people, that same is vnlawfull: But nonre­sidence doth so, for it maketh them strange one to another, and argueth small loue in him to­wards them: Therefore it is vnlawfull.

14 To be absent from them that haue inte­rest in vs, and continuall need of vs is vnlawful, which we can see to be true in our seruants, &c: But the congregation hath an interest in the [Page 22] minister, and continuall neede of him: There­fore it is vnlawfull for him to bee absent from them.

15 If the priests might not dwell farre from the temple, then may not ministers be nonre­sident: But the former is true, as appeareth by this; that they had houses buylded close to the Temple. 1. Chron. 28. 13. Therefore the latter is true also, seeing the residence of the one is as needfull as the other, as appeareth in the sixt reason.

16 Let no Clarke be placed in two charges, Concil Nice canon 15. for it is filthie merchaundize, and no man can serue two masters, and euerye one must tary in that place wherevnto he is called.

17 Damas [...]us compareth them that set ouer their charges to others, Concil. tom. 2. to harlots that put out their children, that they may giue themselues to lust the sooner.

18 It was ordayned that none, Theoderet lib. 1. cap. 19. eyther B. or Elder, should go from citie to citie.

Therefore, The conclusion if a minister haue the charge of a flocke committed vnto him, to the end to feed it; if God place men, to the end to haue them there imploied; if flocks in daunger haue need of continuall watche; if the ministers dutie to his flocke requireth all that trauayle that he can performe; if he cannot be fruitfully profi­table vnto them, without continuall residence; if his residence be as strictly required as theirs vnder the law; if he cannot be a patterne vn­to them without he be resident; if they cannot follow him, nor know him if he be absent; if he cannot be alwayes readie to feed his flock, vn­lesse [Page 23] he bee there; if hee cannot take heede to them, feede them, and watche ouer them, without his presence; if Satan be the authour of nonresidencie; if his absence abridge Gods loue to them, and comfort from himselfe; if ab­sence be an hinderance to the louing familia­ritie that shoulde be betwixt him and them; if they haue interest in him, and continuall neede of him; if he may no more bee absent, then the priests dwell from the Temple; if the Councel of Nice did vpon good grounds forbid it; if ab­sence be like to the practize of an harlot; if it be not lawfull to go from place to place; then is nonresidence vnlawfull, & the practize ther­of contrary to the word of God.

The bellie (for which nonresidencie is de­fended and practized) hath no eares, there­fore it is that they heare not the euident sounds; yet haue they very little to saye for it, so grosse is the error thereof; so much as hath any shewe of reason, is here set downe and answered.

1 Obiection Two parrishes may bee vnited, why then may not one haue charge of them both before, when they be two.

Ansvvere Because one shepheard may keep one flocke though it bee great, but hee cannot keepe two, being verye little, and going in di­uers pastures; againe, one man may haue so many flockes as he can lead in and out euerye Sabboth, to the exercises of religion, which is verye plaine that he cannot doe, to more then one congregation.

2 Obiection Parishes were deuided by men, [Page 24] as especially by Denis the Monk, Pope of Rome

Ansvvere That is vntrue, for the Apostles de­uided the Church into congregations, and pla­ced elders ouer euery one of them, as the whol course of the Acts and Epistles of the Apostles prooueth: and VVhitgift confesseth page 250. Therefore these mistes, notwithstanding non­residencie, must needes be vnlawfull: and cer­tainely those that haue any sparkle of consci­ence, feare of God, or loue to their flockes, will neuer defend it, much lesse enter into the pra­ctize of it.

CHAP. 4.

IT belongeth to the Church, Our affertion. to make choise of those officers which Christ would haue placed in the same: T. C. 2. booke 1. part page 193. Ecclesiast. Discip. fol. 40. & VVhit­gift confesseth it page 164.

They deny this, as their denying of al the ar­guments that bee brought for it doth prooue, VVhitgift page 154. 166. &c. and their practize of allowing patrons, and also being such them­selues doth euidently declare.

If the former bee prooued true, then the latter must returne to Antichriste, which is thus declared.

1 That which was the continuall and con­stant practize of the Church in the time of the Apostles, Act. 1. 2 [...]. that same is to be followed for euer, which appeareth by this, that the ordinaunces giuen from God by Paule, 1. Tim. 6. 14. are en­ioyned to be kept vntill Christ come to iudge­ment: But it was the constant, and the continu­all practize of the Churches, them to haue a [Page 25] stroke in the choyse of their owne ecclesiastical officers, Act. 1. and 6. where the Apostles presen­ted two, to the peoples liking: wherof God was to be prayed vnto, to make one an Apostle. Act 6. 3. where the Church is willed to choose their Deacons, and Act. 14. 25. where they gaue their consent in the choosing of their elders, by the stretching forth of their handes: Therefore it belongeth to the Church to choose their owne Church officers.

2 If the people had an interest in the liking of their teaching Leuites, Numb 8. [...]. (which were of the tribe of Aaron) then much more must the peo­ple now, for there was greater likelihood, that they were sent of God, then any of the commō sort of men: But the former is true, as appereth by the manner of the setting of them a side vn­to that office in the lawe: Therefore must the latter needs be true also.

3 That which pertayneth vnto all, ought to be approoued of all the congregation: But e­uery ministery in the Church, pertayneth to all the congregation: Therefore, authority to ap­prooue of them, pertayneth to all the congre­gation.

4 That election which is most effectuall to bring the people to obedience, is of all other the best, and to abridge it, is vnlawfull: But e­lection by common consent, is most effectuall to bring the people to obedience, when they shall see him teache or rule, whom they them­selues haue chosen: Therefore election by the Church is the best, and all other kindes of ele­ctions vnlawfull.

[Page 26] 5 That election which procureth greatest reuerence of the people to their teachers and rulers is meetest, and all others vnlawfull: But for the people to cōsent in the election of their gouernours, procureth greatest reuerence, in their hearts towards them: Therefore electi­on by the people is the best, and all others bee vnlawfull.

Testimonies of the ancient vvriters.

6 The minister should be chosen (the peo­ple being present) in the eyes of all, and should be by the common iudgement, Cyprian booke 1. Epist. 3. and testimonie approoued worthy and fit: &c. Therefore this is the lawfull vocation by the worde of God, where those which are chosen, be appoynted by the consent and approbation of the people. For which also, he bringeth diuers authorities out of the Scriptures.

7. That is truely and certainly a diuine ele­ction of a Byshop, Ambrose Epist: 82. which is made by the whole Church.

8 Let the people haue authority to choose their Clarkes and ministers. Ierome ad Ruf­finum.

9 They runne (speaking of the life of the Clarkes) to Byshops suffragans certaine times of the yeare, Ad Nepotianum and bringing some sum of money, they are anoynted and ordayned, This is right our English fashion. being chosen of none, and afterward the Byshop without any lawfull election, is chosen in huggermuger of the canons, or prebendaries onely, without the knowledge of the people.

10 In the Oration of the death of his Fa­ther, Nazianzen. approoueth the election by the people, at large, and confuteth them that would hinder it

[Page 27] 11 When he appoynted Eradius to succeed him, Augustine. sayth, it was the approoued right and cu­stome, that the whole Churche shoulde eyther choose or consent vnto their Bishop.

12 Anthimius choosing a Bishopp without the peoples consent, Basil. Epist. 58. filled all Armenia with se­dition.

13 Why did Peter communicate the ele­ction with the disciples? Chrisost. in act. 1 lest the matter should haue turned to a braule, and haue fallen to a contention.

Testimonies of gennerall Councells.

14 It is meete that you should haue power, Concil. Nicen [...] teste Theo [...]do­ret. both to choose, and to giue their names that are worthy to be among the cleargie, and to do all things absolutely according to the lawes & decrees of the Church, and if it happen any to dye in the Church, then those which were last taken, are to be promoted, to the honor of him that is dead, if they be worthy, and if the people choose them.

15 Let the people choose, The same Con­test. hist tripart lib. 2. and the Byshopp approoue, and seale vp the election with them.

16 In an Epistle to Damas [...]us, Ambrose &c. sayth, we haue ordayned Nectarius Bishopp of Constantinople, &c. Concil. constan­test. tripart. hist. lib. 9. cap. 14. the whole citie decreeing the same; and Flauianus was appoynted Bishop of Antioch, the whole citie appoynting him.

17 When he hath bin examined in all these and found fully instructed, Concil. Carthag can. 1. then let him be or­dayned Bishop, by the common consent of the Clarkes and lay people.

18 Let not him be counted a prieste in the Church, Conci. Toletan­test. dist. 5 [...]. whom the cleargie, and people of that [Page 28] citie where he is, do not choose.

19 If any Bishop after the death of his pre­decessor, Concil: Gabil. canon 10. be chosen of any, but of the Bishops of the same prouince, and of the cleargie and citi­zens▪ let another be chosen: and if it be other­wise, let the ordination be void and of none ef­fecte.

Testimonies out of the Emperors lavves.

20 Following the doctrine of the holy Apo­stles, Iustinian in cod &c. we ordayne, that as oft as it shall fall out, that the ministers place shalbe voyde in a­ny citie, that voyces be giuen of the inhabiters of that citie, that hee (of three whiche for their right fayth, holines of life, and other things, are most approoued) be chosen to the Bishopprick which is most meete of them.

21 Being not ignoraunt of the holy canons: Carolus Mag­nus di [...]t. 63 sacro rum canonum. that the holy Churche should vse her honour the more freely, we assent vnto the ecclesiasti­call order, that the Bishops be chosen, by the e­lection of the cleargie and people.

22 He decreed, Lodouicus Ca­roli silius. that he should be Bishop of Rome, whome all the people of Rome shoulde consent to choose.

23 Lodouicke the second, Platina in vita Andriam secun­di. commaunded by his letters, the Romanes to choose their owne Bishopp, not looking for other mens voyces, which (being straungers) coulde not so well tell what was done in the common-wealth, where they were strangers, and that it appertayned to the citizens.

24 Let the people (sayth Otho the Empe­ror) choose and I will approoue it. Idem in vita Leonis octaui.

The testimonies of the nevve vvriters.

[Page 29] 25 The newe writers, as Muscu [...]us, in his Common places, in the title of Magistrats: Bul­linger vpon 1. Tim. 4. Calume Institut. booke 4. chap. 3. sect. 15. Harmon. confes. Heluet. cap. 18. & many others are on our side in this behalfe.

26 If there bee none that write against it, but the papists, and no arguments vsed against it, but those which be borrowed out of the po­pish writers: then doth it belong to the Church to choose their owne Church officers: But the former is true, as all that doe read them, that write of this argument do knowe▪ and as is ma­nifest, by comparing Pighius, Hosius, &c. with VVhitgift: Therefore the latter is true also.

Therefore seeing the interest of the Church in choosing of their Church officers, The Conclusion T. C. 2. booke [...]. part. page 212. is groun­ded vpon the word of God, both in commaun­dement, and continuall practize, both in the olde and newe Testament; seeing it is warran­ted by the light of common reason; seeing it is commended vnto vs, by the manifold practize of all ancient times, so long as any sinceritie re­mayned, not onely in the time of persecution, but also of peace; seeing it hath beene confir­med by so many generall Councels and ratifi­ed by the decrees of so many Emperors; seing it hath such a cloude of witnesses, both of anci­ent and latter times, of the best approoued wri­ters; seeing none doe set themselues against it, but the papistes, or they that invade it onely with the same weapons that are fetched out of the popes Armory: it must needs follow, that it belongeth vnto the Churche to choose their Churche officers: and that the taking away of [Page 30] this freedom, abridgeth the libertie that Christ hath endowed his Churche withall, and bring­eth her into great bondage, as Musculus true­ly affirmeth.

Their obiections against those things are these

1 Obiection They were then vnder the crosse, few in number, and therfore it was easily know­en who were fit.

Ansvvere The Gospell was dispersed thorow out all Asia, Affrica, and much of Europe, and they could lesse keepe together, or meete, and therefore that maketh rather for vs.

2 Obiection Wee haue many hypocrites, to whome it were daungerous to committ suche waightie actions.

Ansvvere It is true, that we haue many: but it is a principle in hypocrisie, to be forwardst in such publike actions, that they may get fame thereby.

3 Obiection They had knowledge to doe it, but our people be ignorante [...].

Ansvvere We should also finde our people to haue knowledge, if they had teaching: but how­soeuer they choose, they cannot haue worse then ordinarily are chosen by the [...]ishops and patrons.

4 Obiection The Church was not then esta­blished.

Ansvvere That is vntrue, for though it wan­ted the helpe of Magistrates, yet the Apostles coulde and did better establish without them, then we can with the helpe of them: but if this order might be altered, it had bene fitter then, for nowe the magistracie may compounde tho [Page 31] differences of the Elders, which help then they lacked.

5 Obiection Drunkards, papists, &c. wil choose them that bee like themselues, and we knowe the best disposed be alwayes the fewest.

Ansvvere Such are not of the Churche, but without, 1. Cor. 5. 12. and therefore are not to meddle in anye holy action: but if the people shoulde choose an vnmeete man, the elder­shippe that gouerneth the action, is to re­forme them: besides this, if Gods order had hir place, the schooles of the prophets would send them none, (for the ministers especially) to make choyse of, but meet men, that whomsoe­uer they tooke, he should be found sufficient.

6 Obiection Paule commandeth 1. Tim. 5. 22 to lay his handes on no man rashly: therefore one did it.

Ansvvere Hee teacheth what to doe for his part, and though others would be rashe, yet he should not ioyne with them in it, as appeareth in the latter ende of that same verse, for that is ascribed vnto him, which also belonged vnto o­thers, because he was the director: Caluin and Musculus expound the place so.

7 Obiection The Councell of Laodicea, de­creed that the people should not elect.

Ansvvere That is, as Caluine taketh it vpon Acts 16. they might not elect alone, without the direction of some graue & good minister, which should be the manner in the elections, that (ac­cording to Gods word) we desire.

CHAP. 5.

NOne is to be admitted vnto any pub­like office in the Church vntill he be thorowly examined by the eldership, both concerning his state of Christi­anitie, & abilitie to that place where to he is to be called, T. C. 1. book: page 38. Disci. Ecclesiast fol. 46: They thinke one may do it, as appeareth by the book of ordering, &c. VVhit­gist page 134. & 135. and their slight passing it o­uer, thorow the Archdeacons hands.

The former is prooued, and the latter disprooued thus.

1 Those that are to ordayne, must haue par­ticular knowledge of the parties to bee orday­ned, (or else they breake the rule prescribed them, 1. Tim. 5. 22) which cannot be without ex­amination: But the Eldership is to ordaynee­uerye Churche officer, as shall appeare in the Chap. of Ordination: Therefore it belongeth to the Eldership to examine, &c.

2 The matter of greatest importance in the gouernement of the Churche, must be done by the most able gouernours of the same: The ap­proouing or disproouing of Churche 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 gouernours in the Church, as shall appear in the Chap. of Eldership: Therefore the Elder­ship is to examine, &c.

3 The way whereby a mans insufficiencie is best espyed, and his abilitie discerned, is the fit­test to examine them that are to be admitted: But by the eldership (consisting of diuers) his in­sufficiencie [Page 33] is best espyed, and his abilitie best discerned, for the common prouerbe telleth vs that many eyes do see more then one: There­fore it belongeth to the Eldership, &c.

4 They are to examine Church officers, that are least subiect to be blinded with partiallitie: But the Eldership is least subiect to partiallitie, both for that they be many, who are not so ea­sily ouer ruled by affection or fauour, as one, as also (and that especially) for that it being the Lords owne ordinance (as shall appeare) we are to perswade our selues, that his spirit shal guyde them: Therefore it belongeth to the Elder­ship, &c.

5 The way that was vsed in the Apostles time in examining, is of vs to be folowed, vnles some reason out of the word to perswade the consci­ence, can be alleadged to the contrary, which none haue euer yet done: But many vsed in the Apostles time to examine, as appereth in cho­sing out one to be in the place of Iudas, Act. 1. 22. 23. and fit men for Deacons, Act. 6, 5. wherof the gouernours especially were some, for that they were to ordayn vpon knowledge, as 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 credite the iudgement of a company of able and sufficient men, which the Eldershipp rightly established must needes be: Therefore it belongeth to the Eldership. &c.

7 Examination belongeth vnto them which [Page 34] may most perswade the people of his sufficien­cy, & so procure gretest reuerence vnto 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 ordain, must ex­amine: The Conclusion if it be a matter of grerest waight in the gouernment of the Churche, & they the most able to dispatch it; if by them his sufficiency or insufficiency be best found out; if they be hard­liest carried away with affection or parciallitie; if the examination was suche in the Apostles time; if the people may (in reason) giue most credit to the examination that is by such; if that kinde of examination perswade the people best of his sufficiencie, and procure him greatest re­uerence in his place: then must it needs folow, that it pertaineth to the Eldership to examine those that are to bee admitted to any office in the Church.

There is nothing obiected against this, that hath any shew of reason in it, and ther­fore it were needles to set any thing downe.

CHAP. 6.

BEfore consent be giuen to any man vnto a­ny calling in the Churche, it must appeare (by sufficient tryall, and due examination) that he is quallified with those giftes, that the worde of God requireth in one of that place, Discipl. Ecclesiast fol. 44. T. C. 2. booke: 1. part page 368. and in many other places.

They gainsay this in two points: first in main­teining their reading ministery: secondly, in go­uerning the Church, by their commissaries and [Page 35] officialls: which both shalbe ouerthrown, if we prooue these two propositions following, to be true by the worde of God.

No man ought to bee receiued vnto the mi­nistery, The 1. Proposi­tion. but such as be able to teache the trueth and conuince the gainsayers.

The Churche ought not to be gouerned by commissaries officialls and chauncellors. The 2. proposi­tion.

1 He that may be receiued into the mini­stery, The 1. proposi­tion is thus prooued. must be able to teach the people, whatso­euer Christe hath commaunded. Matth. 28. 20. Onely he that is able to teache the trueth, and conuince the gainsayers, can teach the people whatsoeuer Christ hath commanded: There­fore none must be receiued into the ministery, but such as be able to teach, &c.

2 That which is to be done conditionally, may not be done, if that condition be not kept: Men are to be receiued into the ministery con­ditionally, that is, if they bee vnrepro [...]eable, Tit. 1. 5. 6. Therefore if they be not such as bee there discribed, they may not be receiued: and consequently, none may be receiued, but such as be able to teach. &c.

3 That which cannot be done without the manifest brech of Gods commandement, may not be done at all: To receiue any that be not able to teach, is a manifest breach of Gods cō ­maundement. 1. Tim. 3. 1. Tit. 1. 9. Therefore no man ought to be receiued into the ministerye, that is not able to teach, &c.

4 They whome the Lorde refuseth to be his ministers, may not be receiued into the mini­stery: for the ministery being the Lords haruest, [Page 36] we may admit none to labour therein, but one­ly such, as he hath giuen liking of, by the rules of his worde: The Lorde refuseth to be his mini­sters, all those that cannot teach: Hosea 4. 6. Therefore such as are not able to teache, may not be receiued, and consequently none may be receiued, but those that be able to teach, &c.

5 He that may be admitted into the mini­stery, must be able to deuide the word of God a­right, 2. Tim. 2. 15. Onely he that is able to teach and conuince the gainesayers, can deuide the worde of God aright: Therefore none may be admitted into the ministery, but he that is able to teach, &c.

6 He that may bee admitted into the mini­stery, must haue a treasury, furnished with olde thinges and newe, and must be able to bring it forth as occasion shal serue: Matth. 13. 52. One­ly hee that is able to teache, &c. is such a one: Therefore onely he may be admitted, &c.

7 He that can espy the enemy, and giue war­ning aforehand how to resist him, may be recei­ued into the ministery, Ezek. 33. 7. None can e­spy the enemie, and giue warning aforehande howe to resist him, but he that is able to teach: &c. Therefore none may be admitted into the ministery, but he that is able to teach, &c.

8 He that leadeth himselfe, and his people into hel, may not be admitted into the ministe­ry: He that is not able to teache and conuince the gainsayer, leadeth himselfe and his people into hell. Matth. 15. 14. Therefore he that is not able to teache, &c. may not be admitted into the ministery.

[Page 37] 9 Hee that preacheth not, but holdeth his peace, August. lib de­pa [...]. murdereth.

10 Hee that preacheth not, Gregor. 1. epist. 33 is not sent, and so he begetteth no fayth in man.

11 In that S. Paule requireth that a byshop should be wise, Ierome ad Oe­cumenium. he barreth those, that vnder the name of simplicitye, excuse the follye of mini­sters.

12 We condemne all vnmeet ministers, Confes. Helues. not endued with gifts necessary for a shepherd that should seed his flocke.

Therfore, if a minister must teache vnto his people all that Christe hath commaunded; if none may be made ministers, but conditional­ly, if they be quallified with gifts meete for the same; if vnpreaching ministers cannot be made without the manifest breach of the commaun­dement of God; if they may not bee made mi­nisters, whom the Lord refuseth to haue; if e­uery minister must haue a treasurie well furni­shed, and be able to bring forth of it when need requireth; if euery minister must haue skill to see the enemie, and to giue warning aforehand how to resist him; if vnlearned ministers draw their people to hell after them; if he that prea­cheth not, be a murtherer; if he be not sent, & so doe no good: if he be barred from the mini­stery: lastly, if he be condemned, as not to be in such a place: then must it needes followe, that none may be receiued into the ministery, but such as be able to teach the trueth, and to con­uince the gainsayer.

Many are the arguments that be alleaged to this purpose, and many moe may be alleadged, [Page 38] (for the whole course of the scriptures tende therevnto) the testimony of all sorts of writers, is very plentifull for this purpose: yea of the ve­ry Canon law, (as the authour of the Abstracte hath learnedly prooued) and yet doe not our prelates rest in the same, but haue sett them­selues (though in a silly maner) against it, in this sort that followeth.

1 Obiection There must bee reading in the Church, therefore a reading ministery, VVhit­gift page 252.

Ansvvere By that reason we must haue an of­ficer for euery particular action, for there must be breaking of bread in the Church, and pow­ring of water; but it followeth not, that there­fore there must bee one, whose office must bee onely to breake bread, or to powre water.

2 Obiection It is better to haue readers then none, for preachers cannot be had for euerye congregation.

Ansvvere It is not better, for if they had non, they would seek for him that they should haue; whereas nowe, they that haue a reader onely, thinke themselues in case good inough: but if there be such want of prechers, why are so ma­ny of the most diligent and able ones turned out.

3 Obiection It is impossible to haue prechers euery where, and suche as can be had, must bee taken.

Ansvvere Sometimes you say all is well: and is it now impossible that our state shoulde obey the Lordes ordinance; this is the greatest dis­grace to it that can be: and yet i [...] followeth not, [Page 39] for no necessitie may warrant vs, to violate the decrees of the highest.

4 Obiection It were vncharitablenes to turne them out that be bare readers, for so they, their wiues and children might beg.

Ansvvere This is to sell mens souls for mor­sels of bread: shall we rather feare the begging of 3. or 4. then the damnation of 1000. but they may bee otherwayes prouided for; they neede not beg, many of them may returne to their oc­cupations againe.

So that al these obiections notwithstanding, the conclusion remaineth sure, which is groun­ded vpon so many certaine and vnmooueable foundations.

The Churche ought not to be gouerned by Commissa­ries, and officialls, and Chauncellors. The [...]. propo [...] ­tion is thus prooued.

1 They which are no Elders of the Church, haue nothing to do in the gouernement of the same, 1. Tim 5. 17. These chauncellors, commis­saries & officialls, are no Elders in the Church; whether we expound Elder for a minister, and him also, that is assistant vnto the minister in o­uerseeing the Churche, or for a minister onely as they do: for none of them be ministers, and if they be, they doe not rule in this respect, that they are ministers: Therefore the Churche ought not to be gouerned by them.

2 They that must gouerne the Churche of God, must haue a warraunt for their so doing, from Iesus Christ the head of the Church: But Chauncellors, &c. haue no warraunt so to doe, from Iesus Christe the heade of the Churche: Therefore the Church ought not to be gouer­ned [Page 40] by them.

3 Those whose names offices and practize, be deriued from Antichrist, may haue nothing to do in the gouernement of the Churche: for who will suffer his wife to be gouerned by the Master of a brothelhouse: But the names, offi­ces, and practize of Chauncellors, officialls and commissaries be such, which is playne by this, that they haue their grounde in that filthie dunghill the cannon law: Therefore they may haue nothing to do in the gouernement of the Church.

4 They that being iuferiours, doe proudly tyrannize ouer their superiours, ought not to rule the Church of God, for it is meet it should be ruled by modest, humble and orderly men: But such are they (for being inferiors to the mi­nisters of the word, as our aduersaries doe con­fesse, and is plaine also by the cannon lawe they crow ouer thē as if they wer their slaues:) and if they doe not so, they can doe nothing: Therefore they ought not to rule the Churche of God.

5 They that liue by the faultes of men, are not fit to rule the Church of God: for they wi [...] rather increase offences (that their gayne may increase) then orderly lessen them, as experi­ence (also) prooueth: But suche are all Chaun­cellors, commissaries and officials: Therefore they ought not to rule the Church of God.

Therefore, if chauncellors, commissaries & officialls be no Elders of the Churche; if they haue no warraunt from Iesus Christe, the head of the Church; if their names, offices and pra­ctize, [Page 41] be deriued from Antichrist; if their of­fice compel them (being inferiors) to tyrannize ouer their superiours; if they liue onely by the faults and offences of men: then it must needs followe, that the Churche of God ought not to be gouerned by them.

CHAP. 7.

EVery officer of the Church must be or­dayned by the laying on of the handes of the Eldershipp, T. C. 2. booke, 1. part page 274. Discip. Ecclesiast. fol. 53.

They say it ought to be done by the bishopp alone, VVhitgift page 196. their dayly practize doth likewise shew it.

The former is prooued, and the latter dis­prooued by these reasons following.

1 As Church officers were ordayned in the Apostles time, so must they be continually, for they did lay the plot, according wherevnto the Churche must be built vnto the ende: but they were ordayned in the Apostles time by the lay­ing on of the hands of the Eldership, Act. 6. 6. & 13. 3. Therefore the Churche officers must be ordayned by laying on of the handes of the El­dership.

2 Churche officers must bee ordayned by them that haue warrant from the worde, to as­sure the parties ordayned, that they are called of God: Onely the Eldership hath suche a war­rant, 1. Tim. 4. 14. Therefore they ought to bee ordayned by the Eldership.

3 Many of the sentences alleadged before, out of Councells, Emperors, lawes, histories, & sound writers both olde and newe, for election [Page 42] not to be by one, but by diuers; speake also of ordination, and so are forcible to this purpose.

4 Euagrius came to the office of a Bishopp vnlawfully, Theo [...]oret booke 5. cap. 23 because onely Paulmus ordayned him, contrary to the tenure of many Cannons, which prouide, that they should not be orday­ned, but by all the Bishops of the prouince, or (at the least) by three.

5 When a Bishop is to be ordayned, &c. one bishop shal pronounce the blessing, 4. Concil. Car­thag. cap. 23. and the rest of the bishops with the Elders present, shall all lay on their hands.

6 When a bishopp was to be ordayned, Cyprian lib. 1 [...]pist. 4. the bishops adioyning did ordayne him. The Conclusion.

Therefore if Church officers were ordained in the Apostles time, not by one, but by the El­dershipp, consisting of many; if they be to or­dayne, that haue warrant out of the worde, to assure the parties ordayned, that they are cal­led of God; if ordination by one bishop be vn­lawfull and contrary to many canons of Coun­cells; if the bishops and Elders were to laye on their hands: lastly, if the bishops adioyning were to ordayne; then must it needes followe, that Church officers are not to be ordained by one man, but by the laying on of the handes of the Eldership.

But they fight hard against this, because it striketh at a maine pillar of their kingdome, their chiefe grounds be these.

1 Obiection Paule and Barnabas ordayned Elders, where is no mention of any Eldership.

Ansvvere They are said to ordaine, because they being the chiefe procured it; so is Ioshua, [Page 43] 5. 3. saide to circumcise, which was the Leuites office, so say we, the Queene hath made a lawe, and yet not she alone maketh any.

2 Obiection Though it were so then, yet is it not so required nowe, no more then the com­munitie in the Apostles time.

Ansvvere There was no more communitie then (for they that thinke otherwise, are in that point Anabaptists) then is to be required now, so that instance maketh for vs.

3 Obiection Examples are no general rules to be followed.

Ansvvere Examples not contrarying anye rule, or reason of the Scripture, be to be follow­ed, as if they were commaundementes, so that notwithstanding any thing aledged to the con­trary, it remaineth vpon the former groundes most stedfast, that it belongeth to the Eldership to ordaine those Churche officers that are to be imployed in the publike seruice of God.

CHAP. 8.

THe ordaining of Churche officers must be done with humble prayer of the El­dership, and the congregation, Discipl. Ecclesiast. fol 50.

Their vnreuerent beginning & pro­ceedding therewith in a corner, is contrary to this: which is condemned by the proofe of our assertion by these reasons.

1 We are to behaue our selues in these acti­ons, as they by whom we haue direction to doe them, haue set vs an example: But the Apostles and Elders, when they ordayned Church offi­cers, did alwayes commende the action to God [Page 44] by prayer, together with those congregations, ouer which they placed them, Act. 6. 6. & 14. 23. Therefore the ordeyning of Churche officers must be done by humble prayer of the Elder­ship, and congregation.

2 The greater the action is that is in hand, the more carefull must they be that haue it in hand, to humble themselues by prayer, for the Lords assistance therein: But the ordeyning of Churche officers, is an action of most weightie importance: Therefore they that haue it in hand (which be the Eldershipp to ordayne him, & congregation to receiue him) ought to hum­ble themselues in earnest prayer before hand.

3 They that shall haue part in the comfort or discomfort of the action, are to ioyne toge­ther in prayer vnto God for the better euent, and against the worse: But the Eldershipp and people, shall both haue part in the euent of the action: Therefore they are to ioyne together in humble prayer before hand, &c.

CHAP. 9.

CHurche officers must be ordayned by laying on of hands; in this they agree with vs, concerning the ceremonie it selfe, albeit neyther in the parties by whome, nor on whome it must be con­ferred. The profit of this ceremonie appea­reth in the reasons following.

1 That which stirreth vp euerye partie, to pray with more feruencie, is profitable to be v­sed: But such is this ceremonie, for it affecteth the ordeyners, when they feele him for whom they pray; and the ordeyned when he feeleth [Page 45] a calling and charge from God (as it were) sen­siblie comming vpon him, and the congregati­on, when they see him seperated from the rest, by whome they shall reape muche comfort or griefe: Therefore the vse of it is very profita­ble.

2 That which helpeth forward the party or­dained in his care, to walke with a good consci­ence in his calling, is profitable to be vsed: Such is the imposition of hands, for both it declareth vnto him, that he is separated of God for that purpose, & also giueth him hope, that his hand who allotted him therevnto, will alwayes assist him in the course of that calling: Therefore it is of a profitable vse.

3 That which worketh a more acknowledg­ment of Gods ordinance in the heartes of the people, is profitable to be vsed: Such is the lay­ing on of handes, for it declareth vnto them, that the Lorde hath placed him in that calling ouer them: Therefore it is profitable to bee vsed.

Therefore seeing the ceremonie of layinge on handes is forcible, The conclusio [...] to increase the feruencie of euery partie, when they pray; seeing it assu­reth the calling to the partie ordayned, and gi­ueth him an argument of good hope, for the blessing of God vppon him in the course of the same; and seeing it procureth a more per­swasion in the people, that he is allotted vnto them from the Lord himselfe; it is euident that it is not a vaine and idle ceremonie (as manie do imagine) but of good and profitable vse, in al ordinations.

CHAP. 10.

THe Lord hath ordayned that there should be one byshop or pastor (at the least) pre­sident ouer euery congregation, who are of equall authoritie in their seuerall charges, & in the generall gouernement of the Churche, T. C. 1. booke, page 22. & 2. booke, 1. part, page 515.

They maintaine contrary vnto this, these two.

1 That one may haue two or mo chardges, and be absent from them, as their dispensations and practize do prooue.

2 That one minister may haue a soueraign­tie and Lordshipp ouer his fellowe ministers, which both being disprooued, the former asser­tion will remaine still sure.

1 One man may not haue mo charges then he is able in any measure to discharge: Reasons against the 1. proposi­tion. No man is able in anye measure, to discharge the dutie that is belonging vnto mo flocks then one, see­ing he cannot preach vnto them, both in sea­son and out of season: Therefore no man may haue mo charges then one.

2 That which maketh an open entrance to the enemie to spoile, cannot be lawfull: for one to haue mo charges then one, maketh open en­trance for the enemie to spoyle, for the wolffe watcheth to deuoure, whilest the shepheard is absent: Therfore no man may haue mo char­ges then one.

3 That whiche hath neither precepte, nor president for it, eyther in Gods worde, or anye approoued writer, but onely from Antichriste, [Page 47] is vnlawfull: But such is the hauing of mo char­ges then one: Therefore it is vnlawfull.

4 That which declareth a minister to bee more desirous of the fleece, then to profite the flocke, that same is vnlawfull: But such is the hauing of mo charges then one, for were it not for the gaine, they would thinke one a burden as heauie as they could beare: Therefore it is vnlawfull.

5 All the reasons that bee alleadged in the third chapter, against nonresidence, are forci­ble to this purpose, for if he may not be nonre­sident, he may not haue mo charges, vnlesse he be willing to be quartered, that euery chardge may haue a piece of him.

He reckoneth them among theeues, Hooper vpon 8. command. & their action to be the euery, condemned by that com­mandement.

Therefore, The conclusion if one man cannot in any tollera­ble measure discharge mo charges then one; if to haue mo maketh an open entrance to the e­nemie to spoyle; if it haue neyther precept, nor president for it, but onely in the kingdome of Antichrist; if it declare the practize to be more desirous of the fleece, then to feede the flocke; if all the reasons that condemne nonresiden­cy be against it; lastly if it be playne the euery: then must it needes followe, that one may not haue two, or mo charges.

Their obiections (such as they be) are set downe in the 3. chapter, and the answers vn­to them. The second proposition that they holde, and reasons against it.

The second proposition that they hold is thus.

One minister may haue a soueraigne autho­ritie, [Page 48] and Lordshipp ouer his fellowe ministers: which is thus disprooued.

1 They that haue their commission indif­ferently giuen them, without difference be­tweene one and another, are of equall authori­tie, and may not be one ouer another: But such is the commission of all Gods ministers indiffe­rently, as appeareth, Matth. 28. 19. 20. Therfore they are of equall authoritie, and may not haue any dominion one ouer another.

2 That which Christe hath directly forbid­den, that may not in any case be allowed, but is euer vnlawfull: But Christe hath directly for­bidden, that one minister should haue domini­on ouer another. Matth. 20. 25. Luk. 22. 25. Ther­fore one minister may not haue superiority or dominion ouer another.

3 They that may not bee Lordes ouer the people of God, may much lesse be Lordes ouer the ministers, for the ministers be (in respect of the ministery) aboue the people: But a mini­ster may not be Lordly ouer Gods people (as is testified by him on whome they woulde father the greatest lordlines) 1. Pet. 5. 3. Therefore one minister may not be Lord, or haue superiority ouer another.

4 It is ordayned, Cyprian lib. 1. Epist. 3. & is equall and right, that euery mans cause be heard, where the fault was committed: and it is meete to handle the mat­ter there, where they may haue both the accu­sers, and witnesses of the fault; which sheweth that euery minister had autoritie ouer his own flocke, and no other to meddle.

5 Bishopps, wheresoeuer they be in all the [Page 49] world, are equall to our bishops, Luther aduer­sus papat a Sa­tana fundat. or parrishe mi­nisters and preachers; of none it can be sayde one is Lorde, another is seruaunt: whatsoeuer belongeth to the Churche, belongeth equally to all, sauing that some are of better giftes then others, howbeit such gifts cause no inequallitie or Lordship in the Church.

6 In the Apostoilke Churche, Muscul. loc. com de minist. verbi the ministers of the word, were none aboue another, & were subiect to no head or president, &c.

7 The honor of a bishopp, The same vpon 2. Thes. [...]. 2. being taken from the rest of the ministers, and giuen to one, was the first step to papacie.

8 Christ did most seuerely forbid vnto the Apostles and their successors, Confes. Heluet. cap. 17. primacie and do­minion.

9 Equall power and function is giuen to all ministers of the Church, The same cap. 18. and that from the be­ginning, no one preferred himselfe before ano­ther, sauing onely that for order, some one did call them together, propounded the matters that were to be consulted off, and gathered the voyces.

Therefore, The conclusion if all ministers haue their cōmis­sion indifferently giuen vnto them; if Christe haue forbidden, that one minister should haue dominion ouer another; if no minister may ex­ercise dominion ouer Gods people; if autho­ritie to handle controuersies, belonged to eue­ry seuerall congregation; if a bishopp and par­rish minister be all one; if in the Apostles time, no minister was aboue another; if the superio­ritie of one aboue another, was the first step to the papacie; lastly, if they haue equall power [Page 50] and function from the beginning: then must it needs followe, that no minister may haue supe­rioritie, or exercise dominion ouer another.

Their obiections herevnto (so many as are worthy any answere) be these.

1 Obiection Christ Matth. 20. 25. forbiddeth onely ambition, and not dominion, as Muscu­lus expoundeth it.

Ansvvere Musculus his iudgment appeareth in the 6. & 7. reasons, the place is expounded a­gainst superioritie by Caluin, Bullinger, Zwin­glius, Gualter, Hemingius, &c. But let it bee so expounded: that dominion is ambition, because it causeth a man to aspire aboue his fellowe mi­nisters.

2 Obiection The Greeke word signifieth rule with oppression, which is the thing that is for­bidden.

Ansvvere That is not so, for Luk. 22. 25. vseth the single verbe Keurieuem, which signifieth sim­plie to rule: the sonnes of Zebedeus desired not to oppresse but to rule, which desire he re­prooued.

3 Obiection Christ sayth not, no man shalbe so, but he that will be so, desiring it.

Ansvvere But Luke saith, let the greatest be as your seruant, and therefore that is but a silly shifte.

So that their assertions beeinge ouer­thrown, and their obiections answered, A bishop should be in euery congregation. it re­mayneth, that we prooue yet more directly, that the Lorde hath ordayned, that there should be a bishop resident ouer euery con­gregation; which is thus prooued:

[Page 51] 1 If a bishop and minister be all one, then must there be a bishop in euery congregation, for euery man will confesse that euery congre­gation ought to haue a minister: But a bishopp and a minister is all one, as appeareth by this that S. Paule discribeth not one quallity for the bishop, but it is also the quallitie of euery good minister; and also in that hee describeth no o­ther minister but the bishop: Therefore there ought to be a bishop in euery congregation.

2 S. Paules bishopps and his deacons, were appoynted to one place, as appeareth both in the description of them, and the practize of the Apostles: But the deacons were in euery con­gregation, which appeareth Phil. 1. 1. Actes. 6. [...]. that office being needfull euery where; and in that it continued so, longer then the office of bishops, Athanasius Apol. 2. Ierome Contra Luci­ferianos. &c. Therefore there ought to be a by­shop in euery congregation.

3 That which Paule enioyned to Titus, is also to be practized alwaies in the like case: But he commanded him to ordaine Elders in eue­ry citie, Tit. 1. 5. which are expounded in the next verse to be bishops: Therfore there must be a bishop in euery congregation.

4 Euery Church should haue her Commu­nion table, Ignatius ad Phi­ladelp. and euery Church her bishop.

5 Where there was found any worthy to be a bishopp, Epiphan. lib. 3. tom. 1. haeres. 75. there a bishopp was appointed, and where there was not to furnish both bishop and preaching elder (he meaneth the doctor) there the Apostles made a bishop, and left the elder.

6 If a bishop run into a slaunder, 2 Concil. Car­thag tom. 1. cap. 10. and manye [Page 52] bishops cannot suddenly be gathered; his cause shalbe heard of twelue bishops, &c.

7 If an elder be accused, 3. Concil. tom. 1 cap. 8. he may call sixe bi­shops from the places hard by.

8 Stories make mention of bishops of little townes, as Euseb. lib. 5. cap. 16. Solicus bish, of the village Cuman: Theodoret. lib. 5. cap. 4.Mares, bishop of a small towne called Solicha: Socrat. 4. 26.Gregory bishop of a smal citie, called Nazian­zum: Quest. 16. dist. 50.The bishop of a Castle.

9 A minister, that is to say, a bishopp, and (a little after) the Apostle doth plainly teach, Ierome ad Eua­grium. that a minister and a bishop is all one, and (vpon Ti­tus) a bishopp and a minister are the same: and ( ad Occanum) with the ancient fathers, bishopps and Elders were all one.

10 D. Barnes (in his sixt article) sayth, Acts and Mo­numents. fol. 116. I will neuer beleeue, neyther can I euer beleeue, that one man may by the law of God, be a bishop of two or three cities, yea of a whole countrie, for that it is contrary to the doctrin of S. Paul, who writing to Titus, commandeth that he shoulde ordayne a bishop in euery towne.

11 It is pitie to see howe farre the office of a bishop is degenerated from the originall in the Scripture; Hooper vpon 8. command. page 90. it was not so in the beginning, when bishops were at the best, as the Epistle to Titus testifieth, that willeth him, to ordaine in euery citie, &c. They know the primitiue Church had no such bishops as we haue, vntill the time of Siluester the first.

Therefore, The Conclusion if a bishopp and a minister be all one; if bishops were to be where Deacons are, who were in euery congregation; if Paule en­ioyned Titus to ordayne bishops in euery city; [Page 53] and if euery church had her bishop a long time after the Apostles, as appeareth by the testi­monies of Councels, Histories and learned wri­ters, both olde and newe: then must it needes follow, that there ought to be a bishop in euery congregation.

CHAP. 11.

FOr the further reuealing of the trueth, God hath ordayned, that there shoulde be in the Churche Doctors, whose office is to be employed in teaching of doctrin, and is an office different from that of the Pastour.

The latter part of this proposition, is the thing which especially they doe deny, which is thus prooued to be true.

1 Those whiche the Apostle (in speaking of distinct officers) doe distinguish one from ano­ther, are seuerall & distinct one from another: But the Apostle distinguishe the Pastoure and teacher, one from another, Rom 12. 7. 8. and E­phes. 4. 11. euen as hee distinguisheth man and woman. Gal. 3. 28. See the Greek of them both: Therefore the office of pastour and Doctor are distinct one from another.

2 As are the gifts that adorne offices, so are the officers themselues, for the execution of the office, consisteth in the employing of the gifts: But the gifts of the pastour and Doctor are diuers, as appeareth 1. Cor. 12. 8. and by ex­perience, for some hath an excellent gift in do­ctrine, and not in application, and others excel in application and exhortation, that are verye meane, in deliuering of doctrine: Therefore [Page 54] the office of a pastor & teacher, are distinct one from another.

3 Those that are to take a diuers course in teaching are diuers, and different in their fun­ctions, for els why should they be enioyned to take a diuers course: But the pastor is to take one course, & the Doctor another, for the one is to direct himselfe principally to exhort, and the other to attend vpon doctrine: Rom. 12. 7. 8. Therefore the office of pastour and Doctor, be distinct offices the one from the other.

4 The Ecclesiastical stories (especially spea­king of the Church of Alexandria) doe vsually make a difference betwixt the bishopp and the Doctor.

5 Cathedrall Churches haue yet som shew thereof left in them, who (besides the bishopp) haue also one that readeth a Lecture in diui­nitie,

6 If the distinguishing of them, make more for the buylding of the Churche, then the vni­ting of them; then are they to be distinguished, and not made all one: But the former is true, as appeareth by this, that hardly is a people broght to a sounde knowledge of godlines, by him that instructeth in doctrine continually, & as hardly are wee stirred vp to a zealous care of our duetie, though we be exhorted continual­ly; which both shoulde bee with lesse continu­ance, if one man were to performe all: There­fore they are to be esteemed distinct offices, & not parts of one office, which one is to perform.

Therfore, The conclusion if the Apostle Paul distinguisheth them one from another; if God do vsually be­bestow [Page 55] doctrine and exhortation vpon seuerall persons, wherein eche is found to excell, and to be no bodie in the other; if the pastor be com­manded to take one course in teaching, and the Doctor another; if Ecclesiasticall stories doe vsually distinguish them; if Cathedrall Chur­ches haue yet some steps left of the distinction; if to distinguish them, maketh more to the buil­ding of the Churche, then to vnite them: then must it needs follow, that the office of pastour, and Doctour be distinct, and different the one from the other.

CHAP. 12.

EVery congregation ought to haue El­ders to see into the maners of the peo­ple, and to be assistaunt vnto the mini­sters, in the gouernment Ecclesiastical. T. C. book 1. pag. 174. Disc. fol. 120. which they denie, VVhitgift p. 627. & their practize in keeping them out of the Church: but it is proo­ued to be true, by these reasons following.

1 That which the Apostles established in e­uery congregation, ought still to continue, see­ing the Churche must bee ruled by the same lawes that it was ruled by then, and needeth as great furtherance now, as it did then: But the Apostles established Elders in euery congrega­tion, Act 14 23. which cannot be vnderstood of preaching Elders onely; considering that the scarcitie of them was suche, as Paule was con­strayned to sende Timothie and Titus to great cities, which he could hardly spare, as he often testifieth: Therefore there ought to be suche Elders, as are onely to assiste in gouerrment in [Page 56] euery congregation.

2 Those which God hath ordayned to help forward the building of the Churche, ought to be in euerye congregation, vnlesse it may ap­peare that some congregation needeth not so much helpe as Christe hath appoynted: But Christ hath ordayned Elders in the Churche, for the helping forwarde of the building of the Churche. 1. Cor. 12. 28. Therefore suche Elders ought to be in euery congregation.

3 That which being wanting, the bodie can not be entire, that same must be in euery con­gregation: But the Elders cannot be wanting, and the Church be an entire bodie, Rom. 12. 8. which euery congregation should be, Rom. 12. 4 Therefore there ought to be such Elders in e­uery congregation.

4 If the word of God doe describe such El­ders in the Church, then ought they to be in e­uery congregation, which is cleare by this, that euery congregation hath need of them, as well as any: and that euery congregation must haue all the other officers of the Churche: and that euery congregation is of equall dignitie in the bodie of Christ: But the worde of God descri­beth vnto vs such Elders. 1. Tim. 5. 17. Therfore they ought to be in euery congregation.

5 There is no Church that can stand with­out hir Eldership or councell. Ignat. ad Trall.

6 It be longeth onely to the bishopp to bap­tize, Tertul. de Bap­tist. and the Elder and Deacon may not do it, but vpon the bishops licence.

7 Neither Elder nor deacon haue right, Ierome contra Lucif. but vpon the bishops commandement (so much as) [Page 57] to baptize.

8 Elders fell away thorow the ambition of the teachers. Ambros. vpon 1 Tim. 5.

9 Valerius the bishopp did contrary to the custome of the Apostolicall Churches, Possidonins in vita Augustini in ap­poynting Augustine to preache, being but an Elder.

10 After that Arrius was conuicted of hae­resie, Socrat. libr. 5. cap. 22. it was decreed that elders should no more preach.

11 The number of the Elders of euerye Churche, Bucer de regno Christi book 1. ought to be encreased, according to the multitude of the people.

12 Speaking of the Elders that were to as­sist the minister, P. Martyr vpon Rom. 12. he lamenteth that it is so fal­len out of the church, that the name doth scarse remaine.

13 Certain of the people were ioyned with the pastor, The same vpon 1. Cor. 12. in the gouernment of the Churche, because the pastor was not able to doe all him­selfe.

14 There were elders [...] did assist the mi­nister, Caluin Institut. lib. 4. cap. 3. sect. 8. in the gouernment of [...] Church. &c.

15 VVhitgift confesseth, that in the primi­tiue Church, they had in euery Church certain Seniors, pag. 638. Let it then appeare out of the word, to satisfie the conscience how it may bee left out.

16 If the platforme set downe to Timothie and Titus be for all Churches, then must El­ders be in all; for these Elders are there de­scribed: But it is a platforme for all Churches, and that to the ende of the world, 1. Tim. 6. 14. Therefore they ought to be in euerye congre­gation.

[Page 58] 17 That which is contained in euery mini­sters commission to teache & practize, must be in euery congregation: but the ordination & practize of that office, is in euery ministers cō ­mission, Matth. 28. 20. or els they ordayned El­ders without warrant from Christ, which none dare affirme: Therefore there must be Elders in euery congregation.

18 Wheresoeuer a bishoppe must be, there must also the Elders bee, whiche appeareth by this, that where the one is described, there is the other also: But a bishopp must be in euery congregation, as I haue prooued sufficiently in the 10. Chap. Therefore there ought to be el­ders in euery congregation.

19 If the Apostles laboured for vniformitie in the least things, and established in all Chur­ches one order, then must there be Elders in e­uery congregation, for they were in some, as al men do confesse: But the former is true, as not onely the view of their practize declareth, but also the Apostles expresse words; Thus I teach in all Churches: Therefore the latter is true also, that in euery congregation there must be such Elders.

Therfore, The Conclusion if the Apostles established Elders in euery congregation; if Christe hath estee­med their helpe needfull to further the buyl­ding of his Church; if without them a congre­gation cannot be entire; if the worde of God say that they ought to be in the Churche; if it was continued so long after the Apostles time: and be approoued by the testimonie of manie [Page 59] very learned, both olde and newe writers, and confessed by the greatest aduersary vnto them; if they be within the compasse of euerye mini­sters commission; if they are to be, wheresoe­uer a bishopp must be; if the Apostles establi­shed vniformitie, euen in the meanest thinges; then must it needs followe, that there ought to be such Elders in euery congregation, as are to assiste the minister in the gouernement of the same.

They confesse it was so in the Apostles time, but seeme to say somewhat that it can­not be vnder a christian magistrate thus: 1 Obiection God hath giuen the soueraigne au­thoritie ouer his Church to the Christian ma­gistrate, which these Elders would abridge.

Ansvver No more then the eldership abridged the soueraigntie of Dauid ouer Israell, for his gouernment is temporall, and theirs spirituall.

2 Obiection Gualter vpon the 1. Cor. 5. denieth it to be needfull vnder a christian magistrate.

Ansvvere Gualter denieth excommunicati­on vnder a christian magistrate, he is as partial in this argument as VVhitgift.

3 Obiection The prince hath the authority that the Elders had.

Ansvvere That is no truer, then to saye the prince hath authoritie to preach the word, &c. for these be thinges, that his high authoritie must see done, but he may doe none of them himselfe. Reasons proo­uing Elders as necessary vnder a christian ma­gistrate, as in the Apostles time.

But there be many reasons which may bee alleadged, to prooue that they are (at the least) as necessary vnder a Christian magistrate in [Page 60] these dayes, as they were in the time of the A­postles, as namely these:

1 The lesse able that ministers are to direct their people in the wayes of godlines, the more neede they haue of the assistaunce that God hath allowed them in his word: But ministers are now lesse able (especially vnder Christian magistrats, when men are ouertaken with ease and peace, which quench good things) thē they were in the time of the Apostles: Therefore there is as great (if not greater) need of Elders now, then was in the time of the Apostles.

2 If christian magistrates be to maintayne the order that Christ hath set down for the go­uernement of his Churche, then must there be Elders in it vnder a Christian magistrate, for Elders are approoued of Christ, 1. Cor. 12. 8. But Christian magistrates are to mayntaine the or­der that Christe hath set downe for the ruling of his Church, Isai. 49. 23. Therefore there must be Elders in the Church, vnder a christian ma­gistrate.

3 If the rule of Christe cannot be perpetu­ally obserued, tell the Church, vnlesse there be Elders; then must there be such vnder a chri­stian magistrate: But the former is true, for by the Churche is there ment the Senate of mi­nisters and Elders, as shall be prooued in the chapter of Excommunication: Therfore there must be Elders vnder a Christian magistrate.

4 If the whole gouernement of the Churche described in the Epistles to Timothie & Titus, be to bee obserued vntill the ende, then must there bee Elders vnder Christian magistrates, [Page 61] for they are contayned in those Epistles: But the former is true. 1. Tim. 6. 14. Therefore there must be Elders vnder a christian magistrate.

5 Where sinners are more outragious, and the best most subiect to wax cold, there is grea­test neede of all the helpes that God hath or­dayned to punish sinne, and to cherish well do­ing: But so it is vnder a christian magistrate, e­specially in the peace of the Church, as VVhit­gift confesseth, page 643. Therefore there is (at the least) as great neede of Elders (seeing they are helpers appointed of God) vnder a Chri­stian magistrate, as at any other time.

Therfore if ministers be lesse able now, The Conclusion then in the Apostles time; if Christian magistrates must maintaine the order prescribed by Christ; if els the rule of Christ, (tel the church) cannot be still obserued; if the whole gouernment de­scribed by S. Paule, must be kept for euer; last­ly if there be, (at the least) as great neede of all the helpes that can be, as euer there was: then must it needs follow, that Elders are as necessa­ry in the Churche vnder a christian magistrate, as in the time of persecution.

CHAP. 13.

THere ought to be in euery congrega­tion certaine Deacons, endued with those quallities, whiche the worde of God describeth; whose office is onely in receiuinge the liberallitie of the Saints, and distributing it vnto the needie, T. C. 1. booke, page 190. Discip. Eccles. fol. 119.

This assertion hath two braunches, The 1. proposi­tion. whiche [Page 62] both are gaine saide by our aduersaries, the first whereof is this. The office of the Deacon, con­sisteth onely in receiuing and dist [...]ibuting vn­to the poore, the liberallitie of the saints, which they denie, VVhitgift page 582. The booke of ordering, &c. that maketh it a degree of the mi­nistery: but the proposition being prooued true, maketh their opinion and practize appeare false, which is thus:

1 That wherein Steuen and the rest were imployed, is the office of a Deacon: for the first institution of them by the Apostles, is in that example: But they were onely to attend vpon the prouision for the poore: Act. 6. 4. &c There­fore the office of the Deacon, is only to attend vpon the distributing vnto the poore, from the liberallitie of the saints.

2 That which the Apostle maketh an ordi­narye and distincte office from others in the Churche, must be attended vpon by them that are in the same office, and not be mingled with any other: But the Apostle Rom. 12. 8. maketh distributing in simplicitie, such an office as it is expounded by M. Caluin, Beza, Bucer, Martyr. &c. Therefore the Deacons office must be at­tended vppon, and consequently, it consisteth onely in distributing, &c.

3 That which the Apostles founde them­selues insufficient for, that can no man now dis­charge in any tollerable measure, for they were more adorned with gifts then any be now: But they found themselues insufficient for the mi­nistery of the worde, and distributing vnto the poore also, Act. 6. 2. Therefore no man can in a­ny [Page 63] tollerable measure, discharge the office of a minister and Deacon also, & consequently, the Deacon is to attend vpon distributing onely.

4 If the ministeries of the worde be perfect, without the Deacon, then may he not meddle in the same, for how may one lawfully labor, in that wherein there is no need of him: But such is the ministery of the word, where the seuerall ministers thereof are named, Ephes. 4. 11. wher­in the Deacon is not contayned, as VVhitgifte confesseth, page 308. & 309. Therefore the Dea­con may not meddle with the ministery of the word, and consequently must be imployed one­ly in distributing, &c.

5 If there bee no quallitie required in the perfect description of the deacon, which is pro­per to the ministery of the word, then is not he to medle with the same: But the former is true, as appeareth, 1. Tim. 3. 8. Therefore the latter is true also, and consequently, he must attend on­ly vpon distributing, &c.

6 If it belong to the deacons office, to med­dle with the ministery of the worde and Sacra­mentes, then is it greater, then that of the pa­stor, for that the doing of both, requireth grea­ter giftes then the one: But it is not a greater, but inferiour office to the pastor, as appeareth by all those places wherein they are described, that the Deacon is described after the bishopp: Therfore his office is not to meddle with both, and consequently he must attende vpon distri­buting &c.

7 Deacons are ministers of tables, 6 Concil. Con­stant. cap. 16. and not of holy things.

[Page 64] 8 In the ministers sicknes, [...]. Concil. vasens. Can. 4. the Deacons shal read the Homilies of the Fathers.

9 The Deacons haue need of great wisdom, Chrisost. vpon Act. 6. although the preaching of the worde bee not cōmitted vnto them: & further, it is absurd that they should do both the office of preaching, & caring for the poore, considering that they be not able to do both thorowly.

10 Although (the goodes of the Church in­creasing) there were besides the Deacons, sub­deacons, Bulli [...]g. decad 5 serm. 2. and Archdeacons, yet the Deacons remained still in their charge for the poor, and were not as yet mingled with the bishopps or priestes, and with the order of them whiche taught.

11 The office of Deaconship, Bueer de reg. Christ. 14. was religious­ly kept in the Churche, vntill it was driuen out by Antichrist.

12 This office muste of necessitie be resto­red as it is described. The same de reg. &c. and vp­on Ephes. 4. Act. 6. if England (for hee speaketh it in the behalfe of our Churche) will receiue the Discipline of Christ.

13 Speaking of these Deacons, lamenteth that this order, P. Mart. rom. 12. is so fallen out of the Churche that the name doth scarce remaine.

14 Describing the Deacons of the Apostles time, Caluin Insti. lib. 4. cap. 3. sect. 9. sayth, that we after their example, ought to haue the like.

15 The office of distributing the goodes of the church, Beza Confes. cap. 5. sect. 23. is an ordinarie function in a church lawfully constituted; the which, sect. 30. he cal­leth the Deaconship.

Therefore if Steuen and the rest were im­ployed, The conclusion onely in distributing the goodes of the [Page 65] Church; if the Apostle maketh the Deacons office, an ordinary & distinct office frō al others in the Churche; if the Apostles were not suffi­cient for the ministery of the worde, and distri­buting; if the ministeries of the worde be per­fect without the deacon; if in the description of the Deacon, no quallitie bee required, that is proper to a minister of the word; if to deale in both would make the Deacon a greater officer then the pastor; if the Councels, auncient wri­ters, and the sounde writers of latter times, do declare that the Deacons were to be wholy imployed in the distributing of the goods of the Church; then must it needs follow, that his of­fice is not to meddle with anye part of the mi­nistery of the worde and sacraments, but to at­tend onely vpon the distributing of the liberal­litie of the Churche, vnto them that stande in need thereof.

Their obiections herevnto, be these two that follow.

1 Obiection Phillip one of the seuen deacons did preache, Actes 8. 8. therefore Deacons may preach the word.

Ansvvere Phillip was a deacon of the church at Ierusalem, while they abode together, but now he was not any more so, but an Euangelist, as he is euer tearmed after, by vertue of which office he did preach.

2 Obiection Steuen, beeing a Deacon, prea­ched, Act. 7. 2.

Ansvver He preached not; for all that is there, was but his Apologie at the seat of iudgement, which euery man in the like case may doe, and [Page 66] which many of the martyrs haue done.

So that the former proposition beeing true, vpon the groundes alleadged, notwithstanding these obiections, we are to proceede to the se­cond, which is this.

There ought to be such Deacons (as are de­scribed in the former proposition) in euery con­gregation, The [...]. proposi­tion. which is thus prooued.

1 That office which euerye congregation hath need of, ought to be in euery congregati­on: But euery congregation hath need of the Deacons office, whiche appeareth by this, that they haue poore to prouide for, (or els they must regarde the necessitie of others) and the liberallitie of others to distribute: Therefore Deacons ought to be in euery congregation.

2 That which is indefinitely appointed for the good of the Church, belongeth vnto euery congregatton, as well as to any one: But suche is the appointment of the Deacons. 1. Tim. 3. 8. Therfore there must be deacons in euery con­gregation.

3 Euery Church ought to haue their office of Deaconship. Ignat. ad Phila­delph.

4 All the reasons (or the most of them) that are alleadged chap. 10. for a bishopp in euerye congregation, and chap. 12. for Elders in euery congregation; are forcible here vnto.

Therefore, The Conclusion if there be the like neede of Dea­cons in one congregation, that is in another; if they be appointed indefinitely for the good of the Church; if euery Church must haue their office of Deaconship; and lastly, if there be like resons to prooue thē belong to euery Church, [Page 67] that be for bishopps and Elders: then must it needes follow, that there ought to be Deacons in euery congregation.

CHAP. 14.

THere ought to be in euerye congrega­tion, an eldership, consisting of a pastor or pastors, doctor (if there be any) & el­ders, whose authoritie Christ hath or­dayned to be perpetual in his church, to gouerne the same onely by the rules of Gods word: T. C. 1. booke, page 175. Discip. Ecclesiast. 123. which containeth these 3. perticular propo­sitions, defended by vs, and gaine said by the BB. and their adherents.

1 The Eldership ought to be in euery congregation.

2 The office of the Eldership is perpetuall.

3 The Church must be gouerned, onely by the rules of Gods vvorde.

The first is denyed by them, The prose of the 1. propositio [...]. VVhitgift page 627. and by their practize, in tying the gouern­ment of many Churches to the BB. sea, it is thus prooued.

1 Whatsoeuer Christe hath ordayned, as a meanes, to keepe men in obedience to the gos­pell, that same must be in euery congregation, for particuler men are in particuler congrega­tions: But Christ hath ordayned the Eldership for that ende, as appeareth, Matth. 18. 15. &c. where Chrisost. expoundeth: Tell the Churche: that is sayth he, the gouernors of the Churche: Therefore the Eldershipp ought to be in euery Church.

2 Where all sortes of Elders ought to bee, [Page 68] there must be also the ioyning of their offices in one, for the good of that congregation ouer which they are placed: But all sorts of Elders ought to be in euery congregation, as is proo­ued in the 10. chap. for bishopps, the 12. for El­ders, &c. Therefore there must be an Eldership in euery congregation.

3 If no perticular congregation haue grea­ter priuiledges giuen there vnto by the word of God then others haue, then must there eyther be no Eldership at all (which is false, in that El­ders are prooued to be by the worde of God in the Church) or els it must be in euery congre­gation: But euery congregation is of like pri­uiledge, which appeareth by this, that it is a per­fect bodie of it selfe: Therefore there must be an Eldership in euery congregation.

4 The same warrant that is in the worde of God, for to haue an Eldership in one place, is a warrant for it in all; for the word of God tyeth it, not to Churches in cities, but indefinitely to the church: But there is warraunt for it out of the worde to be some where, as appeareth by this, that the Apostles are sayd to establish it, & make mention of it: Therefore it must be in euery congregation.

Therefore, if the Eldershipp be ordayned by Christ, The conclusion as a meanes to keepe men in obedience vnto the Gospell; if all sorts of Elders must be in euery Church; if euery congregation be of equall priuiledges; lastly if there bee the lyke warraunt for it in euery Church, that is in any: then must it needs followe, that there ought to be an Eldership in euery congregation.

[Page 69] Whatsoeuer is obiected against this, that hath any shewe in it, is aunswered in the 12. chap. of Elders.

The office of the Eldershipp is ordayned by Christ to be perpetuall, The 2. proposi­tion. and ordinarie for the gouernment of his church, T. C. 1. book 177 de­nied by them, VVhitgift 1. and by their pra­ctize in keeping it out: but the trueth of it ap­peareth by these reasons that do follow.

1 If the causes why Christe woulde haue an Eldershipp in his Churche be perpetuall, then must also the thing it selfe be perpetuall: See the answer [...] to D. Bridges page 132. But the causes are perpetuall, which be to gouerne the Church by the rules of his worde, and that ecclesiastically: Therefore the Eldership is per­petuall.

2 If Christ be the author of the Eldership, & left it by the Apostles to bee established in the Church, then it is perpetuall; for his commis­sion giuen to the Apostles, is to be obserued vn­to the end of the world: But Christ is the au­thor of it, as appereth both by his giuing of the gifts for the perticular members thereof, & the whole bodye of it; as also in that the Apostles did establish it in the Church, who went not frō their commission, 1. cor. 11. 12. Therfore the El­dership is perpetuall.

3 Whatsoeuer is the commaundement of God, once deliuered by him, is neuer repealed againe, and to be acknowledged of euery spiri­tuall man; that same is to bee receiued by the Churche of God to be perpetuall: But such is the gouernment of the Church by pastors, do­ctors and Elders, and so of the whole Eldership, [Page 70] as appeareth in that they are all mentioned in the writinges of S. Paule, which are so estee­med: 1. cor. 14. 37. Therefore the gouernment of the Church by an Eldership is perpetuall.

4 That whose seuerall parts is perpetuall, & which hath perpetuall gifts giuen, for the fur­nishing thereof for euer; that same must needs be perpetuall: But the seuerall parts of the El­dership, as pastour, doctour and Elders, be per­petuall, as is proued in the 10. & 12. chap. Ther­fore the Eldership is perpetuall.

5 Whatsoeuer is grounded vpon the gene­rall commaundements, and rules of the scrip­tures, that same is perpetuall: But the gouer­ning of the Church by the Eldership, is such, as hath partly bene prooued in election and ordi­nation, and execution of the seuerall Churche offices, which is the greatest part of gouerne­ment, and shall further appeare, in the censures of the Church hereafter: Therfore the gouern­ment of the Church by the Eldership, is perpe­tuall.

6 Whatsoeuer manner of gouernment hath sufficient power, and that from God, to begin, continue, and strengthen, both the gouernors of the Church in their callings, and the people in the course of obedience vnto Christe; that same gouernment is to be perpetual: But such is the gouernment by the Eldershipp, as appea­reth by this, that the Apostles vsed no other: Therefore the Eldership is to be perpetuall.

7 That gouernment which the 12. Apostles, and Paule, before they consulted together, did vniformly agree in, that same must needs be of [Page 71] God, and consequently perpetuall, vnlesse the repealing of it doe appeare: but suche is the gouernement by the Eldership, (for all the aduersaries therevnto, confesse that it was in the Apostles time:) Therefore it is perpetuall.

8 Whatsoeuer hath the same grounds, that the preaching of the word and ministration of the sacramentes haue, the same is perpetuall: But such is the gouernment of the Eldershipp, for it is grounded vpon the commaundements of Christ, and practize of the Apostles: There­fore it is perpetuall.

9 That which hath the like groundes to bee perpetuall, that the Apostles, prophets, and E­uangelists, had to be for a time, the same is per­petuall: But suche is the gouernement of the Church by an Eldershipp, which appeareth by this, that they are therefore ceased, because their gifts of imediate calling, &c. be gone, and the gifts of these, ioyntly and seuerally doe re­maine: Therefore it is perpetuall.

10 Whatsoeuer is the perpetuall and ordi­nary remedie to cure diseases of the Church, & strengthen the health of the same, that same is perpetuall: But suche is the gouernement by the eldershipp, as appeareth by the neces­sitie, and profite of the seuerall offices thereof, and of this, that we are still to obserue in cau­ses of extremities: Tell the Church, Matth. 18. 17. Therefore it is perpetuall.

11 That gouernement whiche was in the Church appoynted of God vnder the Law, and continued (in respect of the substance) by christ and his Apostles, and bettered (in respect of the [Page 73] accedents) by them, that same is perpetuall: But such is the gouernment 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 gouern­ment should be alterable (being once set in the Church by Christ) it is eyther in respect of the extraordinary offices ceased, or the addition of the magistrate: But not of the former, because the Churche hath neuer had any neede of ex­traordinary giftes, but God hath giuen them, & so will hee euer: nor of the latter, for that the magistrates office is to defende the buylding of the Church by that order which Christe hath set downe, and not to alter any thing therein: Therefore it is perpetuall.

13 Eyther this gouernement is the best and perpetuall, or els there is none, and so Christe should be thought to haue left his Church with out a gouernement, which is disprooued in the 7. & 8. reasons in the 1. chap. for this was once established by Christ, and so was no other: But some gouernment must needes be the best and and perpetuall: Therefore this is perpetuall.

14 No man may iustly forbidd (speaking of the church gouernment) to returne to the old constitution of the churche of God, Confess. Heluet. Tigur. Bern. Ge­neua, Polonia, Hungaria, Scot­land, cap. 18. and to re­ceiue it before the custome of men.

15 Experience teacheth this order (spea­king of the church gouernment) was not for on age, Caluin Institut. lib. 4. cap. 3. sect. 8. but necessary to all ages.

16 Though the common wealth change hir gouernement, P. Martyr vpon Rom. 3. yet the church must keepe hirs still.

[Page 73] 17 Lamenteth, that some were found among thē that are esteemed forwardest, Bucer de reg. Christ. 15. which would not haue the same discipline vsed now a dayes, that was in the Apostles times, obiecting the difference of times and men.

18 The Apostles haue written these lawes, M. Whitaker a­gainst Duraeus. (speaking of Discipline) not for a daye, or for the firste age, but to endure for all times to come; and therefore haue [...]atified them with a most earnest obtestation: 1. Tim. 6. 14. that these commandements should be kept vntill the day of the Lord.

Therefore, The Conclusion▪ if the causes of once or dayning 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 bee grounded vppon the generall commandements and rules of the scriptures; if it haue sufficient power from God, to begin, continue and confirme a church; if it was a­greed vpon by the 12. Apostles, & Paule before they met together; if it haue the same grounds with the preaching of the worde; if it haue as good grounds to be perpetuall as the Apostles, &c. to be for a time; if it be the perpetuall re­medie against all the diseases of the Church; if it was vnder the law, and inriched by Christe & his Apostles vnder the Gospell; if it be neyther alterable in respecte of the extraordinarie offi­ces ceased, nor the magistrate added to the Churche; if it be the onely gouernement, that challengeth authoritie from God; if no man may iustly forbidd it; if it be necessarye for all [Page 74] times; if the common wealth may chaunge hir gouernment, but not the Church; if the diffe­rence of times and men be nothing against it; lastly, if the rules that the Apostles gaue for it, be confirmed with a charge, to bee kept vntill the comming of Christ: then must it needs fol­low, that the gouernment of the Church by an Eldership, ought to be perpetuall.

They obiecte that many inconueniences would follow vpon this gouernement, Obiections a­gainst the per­petuitie of the Eldership, & an­swers to the same. which are seuerally to be answered.

1 Obiection By this euery parrish shal follow their Seniors, and then there will be so many Elderships, so many diuers fashions, seeing one may not meddle with another.

Ansvvere The gouernement desired is vni­forme for euerye Churche, and admitteth no change, no not in outward ceremonies, without a synode of the choyce men of seuerall Elder­ships.

2 Obiection If they being al mean men, chuse an Earle, he may not refuse, but be at their beck and commandement.

Ansvvere 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 bee poore, reprocheth God that made them, Pro. 17. 5.

3 Obiection It ouerburdeneth the parrish, to prouide for the norishment of so many church officers.

Ansvvere It is not necessary that they should prouide for any moe of them, sauing those that are exercised in the ministery of the worde, vn­vnlesse [Page 75] any of the rest may need the liberallity of the Church.

4 Obiection It bringeth in a newe popedome and tyrannie into the Church.

Ansvvere It is blasphemie to tearme the go­uernment of Christe so, because we refuse the tyranny of the pope, shall we therfore doe what we list, and not yeelde obedience to the scepter of Christ.

5 Obiection It is a kind of Donatisme to chal­lenge such authoritie ouer princes.

Ansvvere And it is flattery to suffer princes to doe what they liste; this is the obiection of Gualter, who is a professed enemy to discipline

6 Obiection It taketh away princes authori­tie in causes Ecclesiasticall.

Ansvvere No more then it did from Dauid in his time, nor so much as the Bb. do nowe, for the prince requireth but this, to see the church well ordered, which the Eldership aloweth and craueth.

7 Obiection It transformeth the state of the common wealth, into a meere popularitie, and will alter the gouernment thereof.

Ansvvere It neither transformeth nor alte­reth any thing in it, for let it be shewed what da­mage would come by this discipline to any ma­gistracie, from the princes throne, to the office of the headborow.

8 Obiection It wil breed contention and par­tiallity in iudgement.

Ansvvere Where can be greater contention then the Bb. maintaine for their kingdome, or greater partiallitie then in them, to their kins­folkes, [Page 76] seruants, Sycophants, &c.

9 Obiection It wil be contemned, and so good order neglected.

Aunsvvere None euer deserued more con­tempt, then the BB. and their officers doe, for all their pompe: but God whose ordinaunce it is, will procure sufficient awe vnto it; marke how these obiections stand together, in the 4. it was tyrannie, and here it is too contemptible, these be contrary.

10 Obiection All alterations be dangerous.

Ansvvere Neuer (where we change from the obedience of Antichriste, to the seruice of the liuing God) was it euer dangerous to amende things amisse, by that course which is described of God: if it were, let the perticular of it appear, this might wel haue bin Steuen Gardiners rea­son for popery, in the time of king H. the eight.

The Church must be gouerned onely by the rules of Gods word, this is in effect, The 3. proposi­tion. the propo­sition of the first chap. wherevnto all those rea­sons there alleadged may be referred; there is aduouched generally, the certayne grounds of the whole discipline, against the imagined li­bertie left to the Church: here is affirmed the perticular direction of the Churche gouerne­ment, by the authoritie of the Eldershipp, to proceed according to the rules of Gods reuea­led will, and not by that cursed and monstrous cannon law, which is made manifest vnto vs by these reasons.

1 All gouernours are to execute their au­thoritie, by the same warrant from which they haue it: But the gouernours of the Church of [Page 77] God, haue their warrant to be gouernours on­ly from the word, 1. Cor. 12. 28. Therefore they must gouerne the Church onely by the word.

2 The Churche is to be gouerned by that which the ministers may teach vnto the same, for they are taught to the ende that they may obey, and so be gouerned by the same: But the ministers may teach nothing but the worde of God, 1. Cor. 11. 23. Therefore the Church is to be gouerned onely by the word of God.

3 That which maketh the Churche obedi­ent vnto Christ, must be the direction whereby it is to be gouerned: Onely the worde of God maketh the church obedient vnto christ: Ther­fore it is to be gouerned by the rules of Gods worde.

4 Euery kingdome or houshold, must be go­uerned onely by the lawes of the king, or or­ders of the housholder: The Churche is the kingdome and house of God, and his worde is the onely law that he hath giuen for the same: Therefore it must bee gouerned onely by the worde of God.

5 That which was ordayned to destroy the Churche of God, cannot be a good rule to go­uerne the same by: But such is the cannon law, for it was ordained to strengthen the kingdom of Antichrist: Abstract. Therefore it cannot be a good rule to direct the church by, and conse­quently, it must be gouerned by the worde, for no other rule is offered vnto vs, but the one of these twaine.

6 That which was inuented by the dragon, that persecuteth the woman and her childe, [Page 78] that same cānot be good for the church, which is that woman: But such is the cannon law, for it was inuented by Antichriste, which is that dragon: Therefore it cannot bee good for the ruling of the church, and consequently, &c.

7 That which strengtheneth the power of darknes & ignorance, cannot be good to guide them, that must walke in light and knowledge: But the cannon lawe strengtheneth the power of darknes and ignorance, for it increaseth po­pery, as appeareth by this, that there is scarce an officer towardes it, in these dayes of know­ledge, but he is a papist: Therfore it cannot be good to guide the church of God.

8 That which destroieth the church of God cannot be good to rule the same: But the can­non law destroieth it, for it crosseth euery faith­full minister in the discharge of his dutie, and euery good christian, walking in the wayes of godlines, and nippeth in the head euery good action, as experience teacheth vs: Therefore it cannot be a good rule to gouerne the churche by.

9 That which hath bred moe trayterous pa­pists in England, then the Seminaries at Rome and Rhemes, that same cannot be good to go­uerne the church of God: But such is the can­non lawe, for it hath kept cut discipline, nouri­shed ignorance, and fostered superstition & po­pery, in all estates of people, that neuer came at those Seminaries: Therefore it cannot be a good rule to gouerne the church of God by.

10 That which nourisheth the hope of An­tichriste to returne hither againe, cannot bee [Page 79] good to direct in the gouerment of the church: But such is the cannon lawe, for it keepeth the cages for those vncleane byrds; as Archb. and L. BB. seas, arches, cathedral churches, &c: ther­fore it cannot be a good rule for the direction of the Church.

11 That which all the Churches haue cast off, as vnfit for the gouernment of the Church, cannot be good for the same: But all the chur­ches, that haue forsaken the pope (yea they that haue not receiued the discipline of Christ who­ly) haue cast of the cannon lawe: Therefore it cannot be good for the same.

12 Yea, we our selues mislike it, as appereth by a statute made vnder Ed. 6.

Therefore, The Conclusion if gouernours are to rule by the same authoritie whereby they are gouernours; if the Church must be gouerned, by that which the ministers may teache; if the worde of God onely, make the Church obedient vnto Christ; if euery kingdome must be ruled by the lawes of their king; and if the cannon lawe be ordai­ned to destroy the Churche; if it was inuented to persecute the churche; if it strengthen the power of darkenesse and ignoraunce, if it kill the Churche of God; if it breede moe traite­rous papistes, then the Seminaries at Rome and Rhemes; if it nowrishe the hope of Anti­christs returne: lastly if all the Churches that haue forsaken the pope, haue cast it of also; yea if we our selues do mislike it: then must it needs follow, that the Church ought to be gouerned, onely by that golden rule of Gods word, & not by that leaden lump of the cannon law.

CHAP. 15.

THe office of the Church gouernment, is meere Ecclesiasticall, and therefore the gouernors of the church may not meddle, but onely in church-matters, as for example, vocation, and abeyca­tion, deciding of controuersies, in doctrine and manners, so far as appertayneth to consience, and the church censures, T. C. booke 1. pag 206 Discipl. Eccle. 126. but they thinke that church-gouernours, may also meddle in ciuill causes: VVhitgifte page 749: & their practize, that take vpon them to be Councellors of state, to iudge ciuilly, as punishe with imprisonment, &c. But this is disprooued, and so the former prooued by these reasons.

1 That which our sauiour Christ refused, be­cause it belonged not vnto him, ruling & tea­ching the church, that same is not lawfull for a­ny Ecclesiast. person to do: But christ refused to deuide the inheritance, Luke. 12. 14. onely be­cause he came to buylde a spirituall kingdome, for otherwise he being God, had authoritye o­uer all thinges: Therefore it is not lawfull for Ecclesiasticall persons to bee iudges of ciuill causes.

2 That which was forbidden the Apostles, is vnlawfull for euery Ecclesiasticall officer, for they were the chiefe vnder christ, and had (after a sort) all offices in themselues, vntil they could plant them in others: But such dominion was forbidden them, as the kinges of the nations, & other ciuill magistrates haue, Luk. 22. 28. which is, to rule ciuilly: Therefore they may not ex­ercise [Page 81] any ciuill authority.

3 If necessary dueties are to be lefte, rather then our duties to the Churche shoulde not be thorowly discharged, then may not a churche officer deale in ciuill iurisdiction, which is lesse necessary vnto him: But the former is true, as appeareth by the words of Christ, to him that woulde haue buried his father, Luke. 6. 59. 60. Therefore they may not exercise any ciuil au­thority.

4 If he that hath an office must attend vpon it, then may he not meddle in another, for hee cannot attend them both at once: But the for­mer is true, Rom. 12. 7. Therfore may no church officer, meddle with temporall iurisdiction.

5 As the Souldiour is in his warfare, so are church officers, in the ruling of Gods church: But the Soldior entangleth not himselfe in the things of this life, because they are of another nature to his warfare; which place Cyprian alleadgeth againste a minister, that became an executour to his friendes will: Therefore church-officers may not meddle with ciuill of­fices, because they are of another nature, then his calling.

6 Those thinges that in themselues are of contrary quallitie, cannot concurre in one sub­iect: But the gouernments 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 soule, and the other the bodie. Therefore they cannot bee in one man together, and conse­quently, [Page 82] &c.

7 If the gouernment of the churche, both in euery particular mans office, and in the ge­nerall Eldership, be a matter of great waight, & the ability of man, very small in euery good ac­tion, then may not a church-officer meddle in another calling, whereby he is made lesse able to discharge his dutie: But the former is true, as all men may see, that looke into the worde of God, what is required of such men, and knowe by the same worde, the manifolde infirmities & vntowardnes of man: Therfore the latter must needs be true also.

8 If the Apostles (who were the most able of all others) found themselues vnfitt for two offi­ces, which were both Ecclesiasticall; then is the best church-gouernour vnfit for two, which be of more difference one from another, as be the gouernment of the church and commonwelth: But the former is true, as appeareth, Actes 6. 2. Therefore the latter must needs be true also.

9 That which we iustly reprooue in the pa­pists, must needs (if we do like) be founde more vnlawfull and intollerable in our selues: But we iustly reprooue the papists, for hauing in their hands both the swordes, that is, the Ecclesiasti­call and ciuill iurisdiction: Therefore it is more intollerable, being found in any of vs.

10 If it be lawfull for an ecclesiasticall per­son, to exercise the office of the ciuill magi­strate, then (on the contrary) it is lawfull for the ciuill magistrate, to exercise the offices of Ec­clesiasticall persons, for there is as good reason for the one, as the other: But the latter is vn­lawfull; [Page 83] for who would like of any L. Mayor, to step into the pulpit and preach, &c. Therefore the first is vnlawfull also.

11 They may not intangle themselues with worldly offices, but attende vpon their Ecclesi­asticall affaires. Canon. Apost. cap. 80.

12 None of the Clarkes or cleargie, Concil. Calced. cap. 3. & 7. shall receiue any charge of those whiche are vnder age, the cause of that decree, is there said to be, for that there were certain ministers, that were stuards to noble men; and in the 7. cannon, that none of them shoulde receiue any secular ho­nors.

13 The BB. shall onely attende vnto prayer, 4. Concil. Carth. cap. 20. reading and preaching.

14 He bringeth diuers reasons to prooue, Caluin Institut. lib. 4 cap. 11. sect. 9. that BB. may neither vsurpe, nor take (being of­fered vnto them) any ciuill office.

15 He sheweth how the offices are to be di­stinguished, Beza. confess. cap. 5. sect. 32. & 42. and in what sort it is sayde, that the fathers delt in the things of this life, and howe the corporal punishments by the Apostles were perticular and extraordinary.

16 When both the offices meet in one man, P. Martyr. vpon [...]om. 13. the one hindereth the other, so that he that ex­erciseth the one, cannot minister the other.

17 There is no man so wise and holy, Bucer vpon. Matth. 5. which is able to exercize both the ciuill, and Ecclesi­asticall power, and therefore he that will exer­cize the one, must leaue the other.

Therefore, if Christ refused to iudge in tem­porall causes, The Conclusion because it belonged not to his of­fice; if ciuill dominion was forbidden the Apo­stles; if necessary duties are rather to be lefte [Page 84] vndone, then our diligence in the matters of the Churche shoulde bee lessened; if hee that hath an office, must attende vppon it; if wee may not be intangled with any hinderance; if the ciuill & Ecclesiasticall functions, be of con­trary natures; if euery office in the Church, be more then any one can perfectly discharge; if the Apostles found themselues vnfit for two of­fices of like nature; if we iustly reprooue the pa­pists for their two swordes; if a magistrate may not preach; if they may not meddle with worldly offices, nor be tutors to Orphans, but attend only vnto the ministery of the word, if they may neither vsurpe, nor take (being offered) any ciuill-office; if they be to be distinguished to se­uerall persons, or els one hindereth the other; lastly, if none be able to execute both, then must it needs follow, that Ecclesiasticall officers may not beare ciuill offices: and consequently the office of the Church-gouernment, is meere ec­clesiasticall.

Their obiections hereunto be these.

1 Obiection It countenanceth and maintay­neth religion, Obiections for ciuill offices in ecclesiasticall persons. to haue ciuill authoritie.

Ansvvere It is (in deed) the papists reason for their two swordes, which M. Caluin confuteth: Institut, booke 4. cap. 11. sect. 9.

2 Obiection It is good to punishe vice by cor­porall punishment, that Gods word may be the better obeyed.

Ansvvere It is good to preach Gods word to men, that they may obey their prince for con­science sake; may the magistrate therefore preach? wee may not doe euerye thing that is [Page 85] good, but onely that which is agreeable to our callings.

3 Obiection Eli and Samuel, were both priests and Iudges.

Ansvvere They were extraordinary (for God separated those two offices in Moses, and gaue the one vnto Aaron) and so was Eliahs killing of the false prophets, and Christes whipping of the buyers and sellers out of the Temple.

4 Obiection Peter killed Ananias, therefore [...]B. may haue prisons.

Ansvvere It was by his worde onely, and not by anye ciuill punishment, if they can doe the like, Peters example will serue their turnes, if not, then must it be (with the former) extraor­dinarie.

CHAP. 16.

THe placing and displacing of Church-offi­cers, appertaineth vnto the Eldership. This is prooued in the 7. chap. and their obiections are there aunswered for the first part, which is the placing: but the latter part is to be cleared by some mo reasons, because the BB. do displace the best ministers at their plesure, which is pro­ued to be a most wicked action, by these resons.

1 Those that are called vnto the ministery by the Lord from heauen, and outwardly by the meanes of men, so long as they are blameles in doctrine and conuersation, 1. Tim. 3. 10. cannot be displaced, without hainous wikednes against the manifest will of God: But suche are the mi­nisters that the BB. do daily displace, as they cō ­fesse themselues, when (euen) in their sermons they iustifie their doctrine, in saying that they [Page 86] differ onely in outward rites; and as their grea­test enemies will saye, when they are asked of such mens liues: Therefore they cannot be dis­placed without great wickednes.

2 Those that are carefull to discharge the dutie of Gods ministers, both in teaching, and giuing example to their flockes, cannot be dis­placed without great impietie: Such are these ministers, that are daily displaced, as appeareth by this, that they preache more diligently then any other, and that they followe not the course of the worlde, in adding liuing vnto liuing, but many of them (being as worthy for their giftes, as the worthiest) liue poorely, rather then they will want the comfort of a good conscience: Therefore they cannot be put to silence with­out great sinne.

3 To depriue Gods people of their spirituall comfort, is a grieuous and horrible wickednes: To put such to silence as are before mentioned is to depriue Gods people of their spirituall cō ­fort: which if any man will denie, all the god­ly where such a one dwelleth, shall tell him hee lyeth: Therefore to displace such ministers, is a haynous and horrible wickednes.

4 That which giueth occasion to the weake to stumble and fall away from the Gospell, is a haynous and horrible sinne: 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 gos­pell do displace, and by this, that many who had made good beginnings, by the discontinuance of their teachers, doe fall away: Therefore to [Page 87] displace those ministers, is a haynous and hor­rible sinne.

5 Those whose labours God doth blesse, can not be displaced without fighting against God, and consequently great impietie: But such are these ministers that the BB. doe dayly displace, as all that loue the Gospell in euery countrye can witnes: Therfore to displace them is great impiety.

6 That action which giueth the common e­nemy iust cause to reioyce, and hope to get the victory, is a haynous and horrible offence: But such is the displacing of those ministers, as ap­peareth in euery country, where such ministers are displaced, and such enemies do dwell: Ther­fore to displace such, is a haynous and horrible offence.

7 That action that causeth the doers ther­of to be esteemed enemies to the gospell, must needes be a haynous sinne: But such is the put­ting of those ministers to silence, for it maketh the people that haue any loue to religion, think that they are not of God in so doing, for say they he that loueth Christ cannot crosse the course of the Gospel as these men doe: Therefore the displacing of them is a haynous sinne.

8 That which letteth in more wickednes at once, then the diligent preaching of the worde could driue out in diuers yeeres, must needs be a haynous sinne: but suche is the displacing of these ministers: for, prophaning of the Saboth, and all disorder, commeth into a congregati­on the same day that such a minister, that hath long labored against it is displaced, as experi­ence [Page 88] in suche places prooueth: Therefore to displace such ministers is a haynous sinne.

9 That which interrupteth the course of the Gospell, without warraunt eyther from Gods word, or the lawes of the land, is a haynous and horrible sinne: Such is the displacing of those ministers, as is proued in al the writings on our side; & lastly, in the answere to D. Bridges: ther­fore to displace such ministers, is a haynous & horrible sinne.

Therefore if the ministers that bee vsually displaced, The Conclusion be called of God; if they discharge the dutie of good ministers, both in doctrine and life; if the displacing of them, bee to depriue Gods people of their spiritual comfort; if it giue occasion to some to doubt of the Gospel, and to fall away; if God giue a blessing vnto their la­bours; if the displacing of them giue the enemy matter to reioyce, and hope to ouercome; if it cause the displacers to be esteemed enemies to the Gospell; if it let in more wickednesse in one day, then preaching can throwe out in many yeeres; if it interrupt the course of the gospell, without warrant eyther from the word of God, or lawes of the land; then must it needs follow, that the displacing of those ministers is a most haynous, and horrible sinne against the Lord.

CHAP. 17.

THe Eldership is to admonishe euery one, by whome offence appeareth vnto them to grow in the Church: There is no que­stion between vs, about admonition it selfe; but this they deny, that the execution of any disci­pline [Page 89] (and therefore of this poynt) belongeth vnto the Eldership; which point is prooued in the seuerall chapters going before: so that I need not saye any thing of this, sauing with (a reason or twayne) to shewe the necessitie and benefit of it in the Church of God.

1 That whiche priuate men offended, are commaunded to seeke vnto for the redresse of the offender, is a necessarie, & an ordinary way for the amendment of them that doe offend in the Church of God: But such is the admoniti­on of those that are in authoritie, and cary 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 necessary and ordinary way, for their amend­ment that do offend.

2 That which is more auaylable to bring the offender to repentance, then priuate admoni­tion, eyther by one, or moe, that same is verye profitable & necessarie in the Church of God: But such is the publike admonition by the go­uernours of the Church, as appeareth by this, that Christe maketh it a remedy, when the o­ther two will not preuaile, Mat. 18. 15. Therfore it is very profitable and necessary in the church of God.

3 That which maketh men more afraide to offend, then any admonition that priuate men can giue, is profitable & necessary in the church of God: But such is the Eldership, before whom men know they shalbe brought if they doe not amend: Therefore it is very profitable and ne­cessary in the Church of God.

[Page 90] 4 That which hath a greater promise to do good, then priuate admonition, is very necessa­ry in the Church of God: But such is the admo­nition that is giuen by the Eldership, because it preuayleth 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 needful to be in the Church of God: But without admo­nition by the Eldershipp, all duties of charitie cannot be exercised towards sinners: Therfore it is needfull to be in the Church of God.

6 That which woulde bridle the outragious sinnes of some, and keepe in the derision and mockery, that priuate admonitions do receiue, is needful to be in the Church of God: But this would admonition by the Eldershipp doe; for if men knewe that they should answere vnto the Churche for their ill demeanour, to them that rebuke them for sinning; they woulde refraine (at least for feare) from such kinde of outrage: Therefore it is needful to be in the Churche of God.

Therefore seeing publike admonition before the Eldership is to be sought, The Conclusion by those that are offended, and cannot be satisfied; seeing it is more auayleable then priuate admonition; see­ing it maketh men more afraid to offend; seing it hath a greater promise; seeing without it all duties of charity, cannot be exercized towards the sinner; lastly seeing it would bridle the out­ragious sinnes of many; Therfore it must needs followe, that it is very profitable, and necessary to be in the Church of God.

CHAP. 18.

THose that be not reclaimed from their faultes by admonition, are by the El­dership to be suspended frō the Lords supper, or being officers of the church, from the execution of their office, vn­til they do eyther giue good testimony of their amendment, or iust cause to be further procee­ded against. Neyther is there any controuersie betwixt them and vs, about this poynt; sauing that (as in the former) they will denie it to ap­pertaine to the Eldership, which is prooued be­fore. I will therefore (for their vnderstanding that desire direction in the trueth) firste, shewe that it is a course that hath warrant in the scriptures; secondly, that it is of very profitable vse in the Church of God: the first is thus proued.

1 Whatsoeuer is enioyned, Suspention war­ranted by the word, being vp­on such grounds as the worde setteth downe. as a duetie to be done by euery christian, if he leaue it vndone, he is to be compelled by the gouernours of the Church to doe it, Luke. 14. 17. 23. But if a mans brother haue any thing against him, & he make no conscience to leaue his gifte there, & be first reconciled, Matth. 5. 24. he is to be compelled to do it: Therefore separation from the Lordes supper, is warranted by the word.

2 If that commandement of Christe, Matth. 7. 6. giue not that which is holy vnto doggs, can neyther be properly vnderstood of them, that were neuer of the Churche, nor them that be excommunicated; then is it a warraunt for such separation of the vnworthy, and consequently, that separation is warranted in the word: But the former is true, as appeareth by this, that [Page 92] the meanest of the Iewes did knowe, that holy things belonged to neyther of them, and so the commandement had beene needlesse: There­fore suspention is warranted by the word.

3 If there be sinners that are not to be excō ­municated, and yet it were offensiue to giue thē the Lords supper, then is this course warranted by the word, for els should Christ haue left his Church destitute of direction, in common and vsuall difficulties, which is prooued in the first chap. to be otherwise: But such sinners there are as the notorious sinner repenting; men mainly suspected of notorious transgressions, &c. Ther­fore suspention hath his warrant in the worde.

4 The course that God prescribed in the shadow, for corporal purifyings, must in the bo­dy (in respect of the substaunce) be obserued in the spirituall clensing of euery member of the Church: But many were separated from the publike sacrifices for a season, by reason of their corporall vncleanes, who, yet were not worthy to be excommunicated: Therefore must also some be kept from the Lordes supper for a sea­son, who yet appeare not so haynously to haue sinned, as to deserue excommunication.

5 The church cannot without great offence, suffer one that hath fallen into some open sin, or that is vehemently suspected, to haue hay­nously offended, continue in the administrati­on of any publike function: But the Churche cannot iustly displace suche a man at the first, making shew of repentaunce, or standing vpon his purgation: Therefore he must be separa­ted for a time.

[Page 93] 6 That which was commaunded vnder the law to be done to the priest, that was vncleane in body, or suspected to be a leaper; that same must much more vnder the Gospell, be done vnto the minister, or other Church officer, that hath sinned, or is suspected to haue committed a great sinne: But such a priest was to be sepa­rated from offring of sacrifices for a certaine time: Therefore much more must the like be done to a Church officer in the like case.

Therefore, The Conclusion if the Churche bee to compell a priuate man to doe his duetie; if, giue not holy things to doggs, be vnderstood of them within the church; if there be sinners that cannot with out offence be admitted to the Lords supper, & yet deserue not excommunication; if for cor­porall vncleannes vnder the law, they were to abstaine a certaine time; and if the Church can not 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, vntil the congregation be satisfied; Lastly, if the priest that was vncleane, 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 publik function for a time; is a thing war­ranted by the word of God.

The latter part, The vse o [...] sus­pention profi­table in the Church. which is that this kind of suspention hath a profitable vse in the church of God, is thus prooued.

1 That whiche keepeth the godly in more carefull obedience, and keepeth in the hypo­crites, [Page 94] that they breake not out, is very profita­ble for the Church of God: But such is the vse of the separation from the Lordes supper, and from executing publike function in the church: Therefore it is profitable in the church of God.

2 That which remooueth (euen) the appea­rance of offence, from the Churche 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 vnto the world, that the Church of God is carefull to practize that which it professeth, is very profitable: But such is this separation, for it sheweth that they can­not away with vngodly life; no, not among thē ­selues: Therefore it is profitable for the church of God.

4 That which giueth occasion to the church, to be exercised in the actions of religion, with more sound comfort, is profitable for the same: [...]ut such is this separation, for euery one shall see thereby, the vnworthy (for whose sakes, God might be angrie with them all, Iosh. 7. 11.) wee­ded from among them: Therefore it is profita­ble for the Church of God.

5 That whiche is a speciall meanes to pro­cure the Lord (in mercie) to continue his word vnto his Church, is profitable for the same: such is this seperation; for it is a notable meanes to keepe men in obedience to that which they professe: Therfore it is profitable for the churh of God.

Therefore, The Conclusion if separation of the knowne, or suspected sinner, from the Lords supper, & such [Page 95] a church officer from the execution of his pub­like function, doe keepe men in obedience that be godly, and restrayneth hypocrites from out­rage; if it remooue the very appearance of euil; if it let the world see, that the Churche labou­reth to practize that which it doth professe; if it make euerye member of the Churche to be exercized in the actions of religion, with grea­ter comfort; lastly, if it be a special mean to pro­cure the Lord in mercie, to continue his word; then must it needs follow, that it is of very pro­fitable vse vnto the Church of God.

CHAP. 19.

WHen neyther admonition, nor suspention will serue to reclaym the offender, but that it doth appeare, that he abydeth in impeniten­cie, and is incorrigible, the Eldership, after ma­ture deliberation, and commending of the par­ty vnto the prayers of the Churche (hee yet re­maining obstinate) is to proceed to excommu­nication: which containeth these propositions in question betwixt vs and the BB.

1 It may not be done, but vpon great and vvayghtie occasion.

2 It may not be done by any one man, but by the El­dership, the vvhole Church consenting therevnto.

The former is holden by vs, T. C. 1. book, pag 183. Discipl. Eccles. 130. and denied by them in their practize, that send it out (many times) for not paying of sixe pence. But our assertion is thus prooued, and their godlesse practize dis­prooued.

1 That which Christ hath ordayned for the The proofe of the 1. proposi­tion. [Page 96] last remedie against sinne, and onely to be vsed when neyther admonition, reprehension, nor separation from the externall communion of the saynts for a time will serue; that same is not to be vsed, but vpon great extremitie: But such is excommunication, as appeareth, Math. 18. 15. Therefore it may not be vsed, but vppon most wayghtie occasion, that is in the case (onely) of extremitie, when no other meanes will serue the turne.

2 That whiche cutteth a man of from the Church of God, and giueth him ouer vnto Sa­tan, as one in a desperate case, that same may not be vsed but in greatest extremitie: But such is excommunication, being vsed according as God hath left it vnto his Churche, 1. Cor. 5. 5. Therefore it may not bee vsed, but in greatest extremitie.

3 That which a man will doe in the cutting off, of his hand or his foote, that same must the Church doe, in excommunication; for it is the cutting off, of a member: But a man will trie all other wayes, and will neuer cut of his hande or his foote, vntill he see it incurable, and ready to infect the other parts of his bodie: Therefore excommunication may not be vsed, but in case of greatest extremitie.

4 That which is contrary to naturall affec­tion, and worketh that whiche a louing heart doth tremble to thinke of; that same may not be done but in greatest extremitie: But such is the excommunication, for it depriueth the party excommunicated of our loue, and throw­eth him into the most wretched case, that can [Page 97] befall vnto man in this life: Therefore it may not be done, but in cases of greatest extremity.

Therefore if excommunication be ordained of Christe, The Conclusion as a remedie, onely when all other helpes will not serue; if it cut the partie from Gods Churche, and giue him ouer vnto Satan; if it must be proceeded vnto, as a man doth to the cutting off of his hand or foote; lastly, if it be a worke contrary vnto the naturall affection of man, & effecteth that which a louing hart doth tremble to think vpon: then must it needs fol­low, that it is to be proceeded vnto, only in the cases of greatest extremitie, & after that all o­ther meanes haue bene vsed, and do appeare not to preuaile.

The latter poynt (which is, that excommuni­cation may not be done by one man, The proofe of the 2. proposi­ion. but by the Eldership, the whole Church consenting there­vnto) is holden by vs, T. C. booke 1. page 183. Discipl. Ecclesiast: 130. &c. and denyed by them, VVhitgift, page 662. and their continuall pra­ctise; But our assertion is thus proued▪ and their opinion and practize, founde to be [...]rroneous and vngodly.

1 That which Christ commanded to be done by the Church, may not be done by one man, vnles you take my L. Grace for the Churche, as VVhitgifte doth, page, 662. which needeth no confutation: But Christe commanded that ex­communication should be done by the church, Matth. 18. 15. Therefore it may not be done by one man.

2 That which Paule enioyned the Churche, when they were met together, to doe, may not [Page 98] be done by one man: But he commanded them to excommunicate the incestuous person, whē they were met together, 1. Cor. 5. 5. Therefore it may not be done by one man.

3 That which hath need of greatest aduice, and greatest authority, may not be done by one man: But such is the matter of excommunica­tion, being the denouncing of that against a man, which he will most hardly beleeue, & be­ing the wayghtiest poynt of discipline: There­fore it may not be done by one man.

4 Those must excommunicate, that are to deale in the other partes of discipline, as shall appear in the resons following, and (as I think) no man will denie: But the other partes of dis­cipline are exercized not by one, but by the Church, as hath bene prooued: Therefore not one, but the Church is to excommunicate.

5 As it was ministred among the Iewes, so must it be in the Church for euer; which appea­reth by this, that it is translated vnto vs from them (as the Greeke word Synedrion, being by a corrupt imitation, called Sanedrim, by the Rab­bins, doth import) and had nothing ceremoni­all in it: But it was executed among them by the Church, and not any one, Iohn 9. 22. There­fore the Church is to excommunicate, and not one man.

6 Sayth, Cyprian lib. 3. epist. 10. he would neuer do any thing in his charge, without the counsell of his Elders, and consent of the people.

7 The elders, Epist. 14. & other church-officers, ha [...]e as wel power to obsolue, as the byshop.

[Page 99] 8 For so much as absolution belongeth vn­to all, Epist. 19. I alone dare not do it.

9 If there be any that haue committed such a fault, Tertul. Apol cap. 39. that he is to be put away from the par­taking of the prayers of the Church, &c. There do be are rule, certayne of the most approoued auncients or elders of the Church, which haue obtayned this honour, not by money, but by good report.

10 It helpeth much to make the party more ashamed, August. lib. 3. cont. epist pe [...] ­men. that he be excommunicated by the whole Church: also in his bookes of Bapti [...]me, against the Donatists often.

11 The Elders haue interest in other cen­sures of the Church, Ierom ad De­metriad. E­pist. 1. and the Church it selfe in excommunication.

12 S. Paule accuseth the Corinthians, Bucer de regn [...] Bhristi lib. 1. cap. 9. for that the whole Church had not excommuni­cated the incestuous person.

13 The Elders had the gouernement in ex­communication. P. Martyr in 1. Cor. 5.

14 It is very dangerous to permit so weigh­tie a matter to one man, The same vpon the same place. and therefore that ty­rannie may be auoyded, and this censure exe­cuted with greater fruite and grauitie, the or­der that the Apostle there vseth, is still to bee obserued.

15 Hee sheweth that it pertayneth not to one man, that it is a wicked fact that one should take the authoritie to himselfe, Caluin Institut. lib. 4. cap. 11. sect. 6. that is common to others; that it openeth a way to tyrannie; ta­keth from the Church their right, and abroga­teth the Ecclesiasticall senate, ordayned by Ie­sus Christ.

[Page 100] 16 The byshops, Chap. 12. sect. 6. when they excommunica­ted of themselues alone, did it ambitiously, con­trary to the decrees of godly cannons: See Bu­cer against Groppet, and vpon Ephes. 4. De ani­mi Cura, also Zuinglius in Ecclesiast.

17 It is plentifully forbidden (euen) by that filthie puddle, See Abstract page 165. the cannon law, and therefore it must needs be a haynous sinne, when it findeth fault with it.

Therefore if excommunication be to be ex­ecuted (by the commaundement of Christe) of the Churche; The Conclusion if S. Paule enioyned it vnto the Church; if it haue need of greatest aduice and authoritie; if it belong to them that may exe­cute the other partes of Discipline; if it was so executed among the Iewes; if to absolue, be as well in the Elders power, as the Byshops; if Cy­prian durst not do it alone; if it was the action (in Tertulians time) of the most approoued El­ders; if to be by the whole Churche, helpeth much to make the partie more ashamed; if the whole Churche haue interest in it; if the whole Church at Corinth was reprooued, for not do­ing it; if it be too weighty a matter for one man; if the executing of it by one, ouerturneth the order appoynted by Christ; bringeth in tyran­nie; maintayneth ambition; and lastly, be for­bidden by the cannon law it selfe. Then must it needes followe, that it belongeth not vnto one man to excommunicate, but vnto the Elder­shipp, and that with the consent of the whole Church.

Their obiections herevnto in defence of their owne practize be these.

[Page 101] 1 Obiection The right of excommunication, was in S. Paule and not in the rest.

Ansvvere He gaue onely direction in that, as in all other matters, whiche hee wrote of vnto them, but if they had not throwne out the in­cestuous person, he had remayned still vnex­communicated, for all that which S. Paule had sayd vnto them.

2 Obiection Christ gaue Peter and euery A­postle power to binde, and lose in earth and in heauen, which interpreters expound by Matth. 18. 15.

Ansvvere That power was of denouncinge Gods iudgements, or pronouncing his mercie in preaching, and not of this action: they are expounded one by another, because of the rati­fying of them both in heauen alike.

3 Obiection Paule did excommunicate Hy­meneus and Philetus.

Ansvvere That is, beeing moderator of the action, he pronounced it, not that he did it a­lone; The same answere, is to be made vnto the fathers, as Ambrose, &c. who are said to excom­municate.

Therefore vpon these grounds of Scriptures, The Conclusion of the whole booke. Fathers, Councels, Emperours, Lawes, Histo­ries, newe writers, and cleare light of reason. I conclude, that Chap. 1. Christ hath prescribed vnto vs an exacte, and perfect platforme of gouerning his church at all times, and in all places; which is this, Chap. 10. & 11 that there ought to be no ministers of the the word, but pastors and teachers, whiche are to be Chap. 4. called by the people, and Chap. 7. ordained by the Eldership, are of Chap. 10. equall authoritie in [Page 102] their seuerall congregations, muste Chap. 10. with all faythfull diligence imploye themselues, in the ministery of the worde and sacramentes, Chap. 12. that there are to be in euery congregation certaine elders, whose office is to ouersee the behauiour of the people, and assist their pastour, in the go­uernment of the church; Chap. 13. also Deacons, who are to be imployed onely in receiuing, and be­stowing the liberallity and goods of the church to the reliefe of the poore, and other necessary vses: Chap. 14 Lastly, that there must be in euery con­gregation an eldershipp of pastour, teacher (if they can haue any) and elders, who are in com­mon, to see that the church be well gouerned, not onely in maintayning the profession and practize of the worde in generall, Chap. 17. but also in admonishing, reprehending, or Chap. 18. seperating frō the Lords supper, them that walke offensiuely, and Chap. 19. lastly in excommunicating them, that by no other meanes can be reclaimed. So that all and euery gouernement, contrary or besides this, whether in part or in whol, swarueth from that order, which Christ hath set downe in his word, and therefore is vn­lawfull.

FINIS.

ERRATA.

Page 1. line 21. for 14. read 84. p. 4. l. 16. for Sa [...]edori [...] read Sanedrim, p. 9. l. 11. for 43. read 43 8. l. 20 for ministe­rie, read ministers, p. 15. l. 3. blot out also, p. 17. in the mar­gent, for Nepolitan read Nepotian, pag. 22. l. 16. for Da­mascus read Damasus and so pag. 27. l. 24. pa. 23. l. 18. for the, these, p. 25. l. 2 for & 6. read 26. p. 27. margent, for Ni­cene Nicen, for Theordoret Theodoret, & for dis. 50. dis. 51. p. 30. l. 21. blot out d. pa. 32, l. 16. for 12. read 22 p. 47. l. 24. for practise, read practisers, p. 49. the marg. l. 7. blot out 8. p. 52. l. 6. for Solicus read Soticus, in the marg. for dist. 50. read dist. 80. pa. 53. l. 18. for do, doth & 20. after (Apo­stles) add doth. pa. 60. l. 17 for approued read appointed. pag. 80. line 6. red abdication. p. 81. l. 8. for Luk 6. read 9.

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