A parte of a register contayninge sundrie memorable matters, written by diuers godly and learned in our time, which stande for, and desire the reformation of our Church, in discipline and ceremonies, accordinge to the pure worde of God, and the lawe of our lande. 1593 Approx. 190 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A68024 STC 10400 ESTC S101665 99837473 99837473 1796

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Early English books online. (EEBO-TCP ; phase 1, no. A68024) Transcribed from: (Early English Books Online ; image set 1796) Images scanned from microfilm: (Early English books, 1475-1640 ; 364:03, 506:09) A parte of a register contayninge sundrie memorable matters, written by diuers godly and learned in our time, which stande for, and desire the reformation of our Church, in discipline and ceremonies, accordinge to the pure worde of God, and the lawe of our lande. Udall, John, 1560?-1592. Demonstration of the trueth of that discipline which Christe hath prescribed in his worde for the government of his Church, in all times and places, untill the ende of the worlde. [4], 546, [10]; 86 p. Printed by Richard Schilders, [Middelburg : 1593?] Publication place and printer's name supplied and publication date conjectured by STC. "A demonstration of the trueth of that discipline which Christ hath prescribed in his worde for the gouernment of his Church, in all times and places, vntill the end of the world" (caption title) by John Udall, originally published in 1588, has separate pagination and register. Quire E of part 1 is in two settings; E1r line 1 begins (1) "saieth" or (2) "sayeth". "A demonstration of the trueth" identified as STC 24500 on UMI microfilm reel 364. Reproductions of the originals in the Henry E. Huntington Library and Art Gallery.

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eng Church of England -- Controversial literature -- Early works to 1800. 2004-06 Assigned for keying and markup 2004-06 Keyed and coded from ProQuest page images 2004-07 Sampled and proofread 2004-07 Text and markup reviewed and edited 2004-10 Batch review (QC) and XML conversion
A demonstration of the trueth of that Discipline which Christ hath prescribed in his worde for the gouernment of his Church, in all times and places, vntill the end of the world.

Wherein are gathered into a plain forme of reasoning, the prooft thereof out of the Scriptures, the euidence of it by the light of reason rightlie ruled, and the testimonies that haue been giuen thereunto, by the course of the Church 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 alleadged and maintained, in those seuerall bookes that haue been written concerning the same.

Math. 21. 38. The husbandmen said among themselues, this is the heire, come let vs kill him, and let vs take his inheritance. Luke 19. 27. Those mine enemies vvhich vvould not that I should raigne ouer them, bring hither, and flea them before me. To the supposed Gouernors of the Church of England, the Archbishops, Lord Bishops, Archdeacons and the rest of that order.

MANY and most euident haue our declarations been concerning the trueth of that gouernment, which Christe hath prescribed in his worde for the ruling of the Church, which we haue manifested vnto you, both by our writings and speeches, as occasion hath been offered: neuer hath any one of you taken in hande to say anie thing against it, but it hath made his eyes to dazle, as the clearest Sun-shining, whereby hee hath been driuen to wander hither and thither, groping for euasions, and yet coulde not escape, but hath falne into infinite most mostrous absurdities, and blasphemous assertions, (as by their writinges yet extant it may appeare) so forcible is the trueth, to amaze the painesayers thereof, and so pregnant is falshood to beget and bring foorth thousands of absurdities, and euery one worse then other. And will you still continue in your damnable, and most diuelishe course? Haue you solde your selues vnto Satan, to fight for him vntill you bee dammed in hell with him? Haue you morgaged the saluation of your soules and bodies, for the present fruition of your pompe and pleasure, is it because you see not what you should doe? 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 bee they that haue eyes & see not, for the cause hath been (by the blessing of God) so managed, that many plough-men, artificers, and children doe see it, and know it, and are able by the worde of God to iustifie it, and condemne you to bee aduersaries vnto the Gospell in resisting it. But you thinke that gouernment not so needfull, and your fault but small (if it be any) in continuing your course begunne. The necessitie of the thing is many wayes apparant, both in that it hath so plentifull warrant from Gods own word, (as the course of this booke doth uidently declare,) and also in that the Gospell can take no roote, nor haue any free passage, for want of it: and the greatnesse of your fault appeareth by this, that in so doing, you are the cause of all the ignorance, Atheisme, schismes, treasons, poperie and vngodlinesse, that is to be founde in this lande, which we challenge to proue to your faces, if we may indifferently be heard, & wherof in the meane while we will giue you a taste: for the first it is cleare, that you are the causers of that damnable ignorance, wherein the people are so generallie wrapped, for that you haue from time to time stopped the streames of knowledge, in those places where the Lorde in mercie bestowed the same, and in steed of able and painefull Ministers, haue pestered the Churche, eyther with presumptuous proude persons, that are esteemed learned and take no paines to bringe the people vnto the knowledge of Iesus Christe, or (which is the greatest number) suche ignoraunt Asses, and filthie swine, as are not worthie 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 say nothing to him for it. If the most filthie liuer will fawne vpon you, and bribe your seruants, you will not only fauour him, but assist him against any godly Minister or other: but if any that feare God, refuse to come vnder the least of your popish ceremonies, hee shall bee molested, till his purse be emptie, or els by your tyrannous dealing, he haue made shipwrack of a good censcience. And are not you the cause of all schismes, that make a hotch-pot of true religion and poperie, and so giue some occasion to fall 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 her gouernment according to Christes institution, our young Gentlemen, and students, had not bin (for want of teaching & careful ouersight) made a pray vnto the seducers, and consequently to those practises which haue brought the bodies of so manie vnto Tyborne, and their soules into hell: and who but you be the causes of Poperie, whilest you vse them so well, let them doe wat they list, yea, and keepe them in office & authoritie vnder you, yea (which more is) giue them such offices as none that is not popish can execute: I speak not of the ignorance which by your meanes raigneth euerie where, which (as they confesse) is the mother of their deuotion, and you are the wretched fathers of that filthie mother, whereby you must needes be grandfathers (at the least) to all kind of poperie. And who can (without blushing) denie you to bee the cause of all vngodlines, seeing your gouernment is that which giueth leaue to a man to be any thing, sauing a sounde Christian. For certainely it is more free in these dayes,Omnia tum liceant, non licet esse bonum. to bee a Papist, Anabaptist, of the famely of loue, yea any most wicked one wahtsoeuer, then that which we should be, and I could liue these twenty yeres any such in Englande (yea in a Bishops house it may bee) and neuer bee muche molested for it, so true is that which you are charged with, in a Dialogue lately come foorth against you, & since burned by you, that you care for nothing, but the maintenance of your dignities, bee it to the damnation of your owne soules, and infinite millions moe: Enter therefore nowe at the last, into the serious confideration of these thinges: remember that one day, you must bee presented before the tribunall seate of Iesus Christe, to bee arraigned for all the soules that haue gone to hell (seeing you will needes bee the rulers of the Churche) since the Gospell first appeared in this land, then shall you not be excused with this, the Queene and Counsell will haue it so: not with that, our state cannot beare it. For it shall be said vnto you, why do you not informe thē better of my will, why taught you them not to worship with trembling and feare, and to kisse the sonne least he be angrie: why did you not tell them, that all states must be ruled by my worde, and not my word by them and their pollicies. When these thinges shall be laied to your charge, your consciences shall answere: that if you had done so, you should haue lost your dignities, which you loued and sought for especially: then shall you wishe, that the mountaines woulde fall vppon you, and the hilles 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 couenant 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 any sleepe, or take any rest in your beds, vntill you had vnto the Lord by repentance and the Churche by confession, vuburdened your soules of these hellish wayes, wherein you haue so long walked. Repent, repent, be not ashamed to amende, though others haue founde you out the way, iudge your selues while you haue time, least you be made fire brands of hell beyonde all time. Let our challendges that wee haue made in the name of the Lord be hearkened vnto: Let vs be disputed with before indifferent Iudges, let the holy word of God be the touch-stone to trie our disputations by, and then shall it easilie appeare, who hath the Lorde on his side, and who not. The trueth wil preuaile in spite of your teeth, and all other aduersaries vnto it, (for God disdaineth to be crossed by dust and ashes.) Therfore bee not obstinate so long, as vntill you will bee founde fighters with God, but preuent his wrath, least it break forth against you like fire that none can quenche, because of the wickednesse of your inuentions. Venture your Bishoprickes vpon a disputation, and wee will venture our liues, take the challendge if you dare. If the truth be on your side, you may heereby be restored to your dignities, and bee no more troubled by vs: but if the trueth be against you, what shall it profite you to winne the whole world, and afterward loose your owne soules. If you refuse still our offer, then must you needs be guiltie either of this, that you knowe your cause will not abide the triall, or of this, that you wil take no paines to confute vs that keepe such a sturre in the Church: doe not think that because you haue humane authoritie on your side, therfore you are safe, for hee whose authoritie is on our side, is the greatest, to whose voyce all the Diuels in hell shall stoup, much more the sielie arme of sinfull flesh. Wet haue sought to aduance this cause of God, by humble suite to the Parliament, by supplication to your Conuocation house, by writing in defence of it, and by challendging to dispute for it, seeing none of these meanes vsed by vs haue preuailed: If it come in by that meanes, which will make all your heartes to ake, blame your selues, for it must preuaile, maugre the malice of all that stande against it, or such a iudgement must ouertake this lande, as shall cause the eares that heare thereof to tingle, and make vs bee a by-worde to all that passe by vs. The Lorde open your eyes, that you may see the confusions whereof you are the cause, and giue you true repentance, or confound you in all your purposes, that bee against him and the regiment of his sonne Iesus Christe. The same Lorde, for the loue he beareth to his people, open the eyes of her Maiestie, and the Honorable Counsellers, that they may see your godlesse practises, and in pitie to Gods people, ridde vs from you, and turne away his iudgements, which the reiecting of his holie yoke hath deserued, not punishing them that mourne for the desolation of Sion, with those that spoyle and make hauocke of the Lordes inheritance.

Amen.
To the Reader.

INfinite and vnspeakeable (Christian Reader) are the miseries from which Jesus Christ 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 wherof (if our vnthankfulnes vnto his Maiesty, were any way proporcionable, to that which we indeuour vnto towards men) should make vs continually to deuise, and all the dayes of our life to studie how we might shew our selues (at least in some sort) carefull to glorifie his blessed name, aboue all thinges that we desire, by how much as his loue towardes vs, excelleth whatsoeuer can els (according to our wish) befall vnto vs: but if wee doe with equall ballance (on the other side) looke into the course of mans life, how wel this duetie is performed, we shall see, that men declare themselues rather bent to spit in his face, & to defie him, then any way to honour him as their head and Soueraigne: for (to say nothing of the prophane life, and godlesse conuersation, 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 hee shoulde become their King, to prescribe lawes vnto them, whereby they may be ruled, is of all other thinges the moste vnsauorie, yea (if it offered) the most grieuous tidings, and vnreasonable request: wherein, albeit manie nations that haue renounced that whoore of Rome, are heynously sinnefull against his glorious Maiestie: yet is there none in the whole worlde so farre out of square as England, in reteyning that Popish Hierarchie, first coyned in the midst of the Mysterie of iniquitie, and that filthie sincke of the Canon law, which was inuented & patched togeather for the confirming and increasing of the kingdome of Antichriste: Wherein as great indignitie is offered vnto Jesus Christe, in committing his Churche vnto the gouernment of the same, as can bee, by meane vnderlinges vnto a King, in committing his beloued spouse vnto the direction of the Mystresse of the Stewes, and inforcing her to liue after the orders of a Brothel house. For the reformation whereof, while some haue written, and others according to their callinges, carefully stoode, how heynously it hath been taken, howe hardly they haue been vsed, and what shamefull reproches haue been offered (euen vnto the course of the Gospell) for spite that hath beene borne vnto reformation, almost by all estates and degrees, lamentable experience hath taught many of vs: but our posteritie shall knowe it more particularlie, and the Church throughout the world shall discorne and iudge of it more euidently, when their bodies are rotten in the dust, and their soules (if they repent not) in eternall and intollerable torments, who haue rezected a request so holy, profitable and reasonable, yea, & handeled 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 onlie executed iustice vpon vs as malefactors, 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 fewyeares, nor tollerable in any Christian Common-weal whatsoeuer: The which monstrous slaunders, albeit they haue been many wayes, and by many men of moste worthie giftes detected, and made knowne in those seuerall bookes that haue beene published concerning the same: yet haue I thought it necessarie (in an other course) to write also of it. The course of my enterprise, is first in respect of the fauorers of the desired reformation: secondlie of the aduersaries of the saeme: the fauorers of it, are also of two sorts, Ministers of the word, & priuate persons, & both I hope may haue profit by it. Concerning the former, when these woefull troublees that were renued vppon 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 summe, & referred euery thing vnto some head, which beeing euer present with mee, might furnishe mee to aunswere in the defence of the trueth, though it were of a sodaine, by which (thorow the blessing of God) I found such profit 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 verie worthie men, I founde encouragement and heartening on, generallie by all whom I made acquainted therewith: so that I trust (the iudgements, yea and wishes also of others so iumping with mine) manie Ministers that loue the cause, and haue not so throughlie studied as were meet they should, may reape some profite therby. Now concerning priuate men that loue the cause, some haue great affaires in hande, and haue no leasure to reade the seuerall bookes of this argument: some when they reade, are not of sufficient capacitie to conceiue the force of a reason, or to make vse of it, to informe themselues in the grounded knowledge of the cause thereby: some (which is the generall fault of our religious Gentlemen) will take no paines to reade, some are poore, and not able to buye the bookes, which might let them see the cause, all these (I hoope) may finde helpe in some measure heereby. Nowe concerning the aduersaries vnto the cause, they are of two sortes also, they that know it, and they that are ignorant of it: the former, if they write any thing against it, are contented to deale in so rouing a course as may rather arise vnto great volumes, then soundlie to say any thing against the cause: Wherein D. Whitgift, but especially. D. Bridges, haue giuen vs an euident example: and these with others of their iudgement (though none in these latter dayes haue written more vnlearnedly then they, of any argument of diuinitie what soeuer) are contented to make the world beleeue (if men will be so wilfully seduced) that our argumentes bee no arguments, that they be grounded vpon false foundations, and that we are not able to conclude our cause in any forme of reasoning. The course that is heere taken (I trust) shall shewe that they are lyers: the other sort of aduersaries be they that be meerly ignorant of anie thing, either for it or against it, and perswading themselues that the sway and shew of the worlde must needes carry the truth with it, doe (like blinde bayardes) boldly venture to say any thing against it, and thinke they doe well. 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 handes of some of them. The first sort of fauorers (which be the Ministers) I intreate, that as they tender the glory of God, and honour of the cause which they stand in, so they would diligently employ themselues in this, that they may be found able to defend the same by sounde and euident groundes out of the worde, and so much the rather, for that the aduersaries doe greatly triumph, when they meete with one that professeth the cause, and is not able to defend it, and confute the gaine sayers of it. The second 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 grow in the knowledge of the worde of God, whereby they may be able, vpon their owne knowledge to defende the trueth, and not giue the enemie any occasion to thinke or say, that they be of that minde, because such and such Ministers, whom they doe affect, doe thinke so. Now concerning the former sort of aduersaries, to wit, they that know it, I pray them to looke into their own hearts, & they shall finde they mislike it, either because it correcteth their excessiue pompe and maintenance, or requireth more trauaile in their Ministerie, then they are willing to vndergoe, or at the least, controlleth that dissolutenesse of behauiour, wherein 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 mightie God (before whom they must be called to giue an account) which they doe resist, they would (I doubt not) more carefully looke about them. And lastly for them that be ignorant of the cause, speake euill of that they knowe not: let them (if they will be admonished) vouchsafe to reade this little booke, and wey the reasons with an vpright iudgement, which shall cause them (at the least) to suspend their sharpe censures, which so vsuallie appeare in their ordinarie communication: and concerning vs all, let vs know (for one day we shall be sure to feele it) that the controuersie is not about goates wooll (as the Prouerbe faith) neither light & trifling matters, which may safely be followed or reiected (as in deed the enemies of this cause do confidentlie affirm) but about no lesse matter then this, whether Iesus Christ shall be King or no: For if none is said to be a King but he that ruleth by the scepter of his lawes, thē the turning out of these orders which Christ hath prescribed in his word, for the ruling of the church, is to giue him the title, and denie him the authoritie belonging to the same, and so (in trueth) to make him an Idoll, making him to carrie a shew of that which hee is not, and (with the crucifiers of him) to put a reede in his hand, in steed of his yron rod, and crowning him with thornes, in steede of the crowne of greatest glorie, which is the cause that so many Atheistes spit in his face, and so many godlesse persons, doe make but a iest of him: but when hee commeth to shewe him self in his glorious maiestie, it shalbe said vnto all these sortes of aduersaries: Those mine enimies which would not that I should raigne ouer them, bring hither, and slea them before me, Luke 19. 27. The whiche fearefull sentence, that we may auoide, let euery one of vs (ae may stande with our seuerall callings) carefully endeuour, to aduaunce this kingdome here, whiche (among other assurances giuen vs from the Lord) shalbe a testimonie vnto vs, that we shall haue part in that glorie, which shalbe reuealed hereafter. Nowe concerning the order of this booke, to direst thee (good Reader) vnto thy further instruction, in the pointes therof: Thou hast in euery chapter diuers proofes out of the holy worde of God, whiche must bee the things wherewith thou mayest safely informe thy conscience: thē shalt thou finde (also) argumentes drawen from reason rightlie ruled by the same word: & lastly, (because our aduersaries charg vs, that we desire a thing not knowen 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 all godly learned men of all times, haue giuen testimonie vnto the trueth of it. The most of the things that are here expressed, I acknowledge to be gathered out of the bookes that haue bin published, and are extant (purposelie) concerning this argument, as may appeare in the seuerall points, wherein thou art sent vnto them. Nowe least eyther thou shouldest bee deceyued with a diuers impression, or thinke me to misalleadge the authours, I am to shew thee what bookees I haue followed. The 1. booke of T. C. twise printed, I follow the latter, of Ecclesiasticall Discipline I followe 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 beene but once printed, and therefore carrie no doubt in them. If thou be satisfied herewith, giue God the glory: and promote the cause by prayer, & all other good means 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.

A Table of Discipline, the particular heads whereof, are handled in the seuerall Chapters, according to the number wherewith they are noted as followeth.

The Discipline of the Churche is, the order that God hath prescribed in his word , for the ruling of the same. cap. 1. The offices and officers of whiche are to bee considered in Generall, the calling, whereunto to wit, to A certaine office, Chap. 2. Execute his office faithfully. 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 how, by publik praier with the people. cap. 8. laying on of hands, chap. 9. Particular, the officers & offices, Simple by thēselues, Bishops Pastours, chap. 10. Doctours, chap. 11. Deacons or church seruants, Ouerseers, chap. 12. 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. Cēsures by VVord, chap. 17. deed Suspention, cap 18. Excommunication, cap. 19.

A DEMONSTRATION of Discipline. CHAP. 1.
The diffinition of Discipline, containeth this proposition holden by vs.

THE worde of God describeth perfectly vnto vs, that forme of gouerning the Church which is lawfull, and the officers that are to execute the same, frō the which no Christian Churche ought to swarue. Admonition in the Preface: Ecclesiasticall discipl. fol. 5. T. C. first booke, pag. 26. Counter-poyson pag. 8 Discourse of gouernment, pag. 1. &c.

The assertion of the BB. and their adherents.

THe word of God describeth not any exact forme of Discipline, neither are the offices and officers, namely, particularly expressed in the Scriptures, but in some points left to the discretion and libertie of the Churche. Whitgift in preface, and page 84. to the answere to the Abstract. pag. 33.

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

1 These things write I vnto thee, &c. out of which place I reason thus. That end which Paul respected in writing vnto Timothie,1. Tim. 3. 14. 15. doth the holy ghost direct all Ministers vnto for euer, for it must be kept. 1. Tim. 6. 14. But he wrote to direct him in the establishing and building of the Church. Therefore that worde must direct Ministers for euer: and consequently they neither may adde 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 skil full, wise, and carefull housholder onely: But the Churche is the house of God, and God is such a housholder: Therefore the Churche ought to bee ruled by the orders of God onely, which are no where to be had, but in his word.

3 That which teacheth euery good way, teacheth also how the Church must bee gouerned: But the worde of God teacheth euerie good way: Pro. 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,1. Cor. 10. 11. we must glorifie God. 1. Cor. 10. 31. Therfore in all that we doe, there must be obedience to the word, and consequently in gouerning his Church.

5 If meate and drinke bee not sanctified vnto vs, but by the word and prayer, then much l sse is any thing holy which is done in the gouernment of the Church besides the worde: But the former is true by the testimonie of the Apostle, 1. Tim. 4. 5.1. Tim. 4. 5. therefore the latter must be true also.

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

7 Either hath God left a prescript forme of gouernment for the Church, vnder the new Testament: or he is lesse carefull for it now, then hee was vnder the lawe, for his care is in guiding it: But hee is as carefull nowe for his Church as hee was then: Therefore hath hee left a prescript forme to gouerne it.

8 Hee that was as faithfull as Moses,Heb. 3. 2. left as cleare instruction, both for the building of faith, and gouernment of the Churche, as Moses did: But Christe was as faithfull in Gods house. Heb. 3. 2. therfore he left as cleare instruction for them both as Moses, but Moses gaue direction euen for euery particular, as appeareth in the building of the Tabernacle, and order of the Priesthood: Therfore hath Christ also giuen particular direction for the gouernment of the Church.

9 If the worde of God haue described sufficient Ministers and Ministeries, for the building of the Church, and keeping it in good order,Rom. 12. 5. 6. 7. then is out assertion true: But it hath set downe sufficient for doctrine,1. Co. 12. 28 exhortation, ouerseeing, distributing,Ephe. 4. 11. &c. and ordering of euery particular Church or generall Synode: Therefore is our assertion true.

10 That gouernment which the Apostles taught & planted,See Connterp. pag. 11 is expressed in the word of God: But the Apostles taught and planted, Pastors and Teachers for instruction, Elders for ouersight, and Deacons to distribute, and that vniformely in euery Churche, as appeareth by their writinges and practises: Therfore a certaine forme of gouernment is expressed in the worde.

11 Euery lawfull office and action in the building of the church, is from heauen. Mat. 21. 25. 26.Matth. 21. 25. 26. Euery thing that is (in the ordinarie building) from heauen, is reuealed in the word: Therefore euerie lawfull office and action is reuealed in the worde.

12 If God continued (in regarde of the substaunce) the Church administration, as well as the thinges to bee administred, then is the forme of Discipline described in the word: But the former is true, as appeareth by the particulars: for Priestes, Pastors: for teaching Leuites, or Doctors of the law, Teachers: for rulers of the Synagogue, Elders: for Leuiticall lookers to the treasurie, Deacons: for the Sanedrim, the Eldership: therefore the forme of gouernment is prescribed in the worde.

13 Euery wise King that is carefull for his subiectes, setteth downe lawes for the gouernment of the same, and will haue them tyed to none other: But Christ is such a King vnto his Church: Therefore hath hee 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 teache nothing but that which is there,Math. 28. 20 Math. 28. 20. But they are to teach them to obserue, and bee obedient vnto, the particular forme of the Church gouernment: Therefore the particular forme is set downe in the worde.

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

16 The Christian religion shal find,Cyprian in sermone de baptismo Christi. that out of this scripture, rules of all doctrine haue sprong, and that from hence doth spring, and hither doth returne, whatsoeuer the Ecclesiasticall discipline doth containe.

17 Wee may not giue our selues the libertie to bring in any thing that other men bring of their will,Cyprian de prescrip. aduersus h ret. we haue the Apostles for authours, which themselues brought nothing of their owne will, but the Discipline which they receiued of Christ, they deliuered faithfully to the people.

18 It is adulterous,Cyprian li. 1. Epist. 8. it is sacrilegious, whatsoeuer is ordained by humane furie, that the diuine dispositon shoulde bee violated.

Therefore if Timothie was written vnto, that he might be directed by the worde,The conclusion. in disposing of the Churches: if the lawes of God only being the housholder, must bee followed in the Church, his House: if the worde of God teach vs in euerie good way, whereof the gouernment of the Churche is one: if God must be glorified in the ruling of his Churche, which cannot be, but by obedience to his worde: if nothing be lawfull, but that which is of faith, warranted by the word: if God haue shewed himselfe as carefull for his Church vnder the Gospell, as vnder the law: if Christ was as faithful to giue direction as Moses: if in the worde bee described sufficient Ministers and Ministeries, to build vp the Churche: if that gouernment, which the Apostles taught and practized, be in the worde: if euery lawfull office and action man ordinarie building, be from heauen, & reuealed thence by the worde: if God continued the same forme (in respect of the substance) in the time of the Gospell that was vnder the laws if euery wise carefull King, doe set downe lawes for the direction of his subiects: if the Apostles haue taught vs to obey that which Christe commaunded: if both the gouernours matter of gouernment, and maner of doing it bee set downe in the word: if all that pertaineth to Ecclesiastical Discipline spring from the scriptures: if wee may bring nothing into the Discipline of the Churche, but that which the Apostles haue deliuered vs. Lastly, if that bee adulterous and sacrilegious, that is not according to the worde: then it muste needes followe, that God doth describe perfectly vnto vs out of his worde, that forme of gouernment which is lawfull, & the officers that are to execute the same: from the which it is not lawfull for any christian Churche to swarue. And contrariwise, that is a most vntrue assertion to say, that the officers and offices are not particularly expressed, but left to the discretion of the Churche. The reasons that they alleage against this, are in effect none, and their obiections to these reasons, not worthie to bee mentioned.

CHAP. 2.

EVerie officer in the Churche, must bee placed in some calling warranted by the word of God, and some congregation must haue neede of such a one, before hee be called to any function. Wherein are these propositions.

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

The BB. and their adherents thinke otherwise, as their practise in ordeyning Archbishops, L. Bishops, Deans, Archdeacons, Chauncellours, Officials, &c. doth plainly declare.

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

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

They thinke otherwise, as their making of so many Ministers at once prooueth, and as is holden, Whitgift, page 222.

1 The first is prooued thus:Reason for the first proposition. Ioh. 1. 23. 25. If Iohn was constrained to prooue his Ministerie out of the scriptures when the Priestes accused him: then is no calling lawfull, that hath not his warrant in the worde, for if any bee priuiledged, the extraordinarie Ministers (whereof he was one) are specially excepted: But hee proueth his Ministerie by the worde, as appeareth by his answere vnto them, in the 23. verse. Therefore no calling is lawful in the Church, that hath not his warrant in the worde.

2 The callinges vnder the Gospell must haue as good warrant as they had vnder the lawe, because the light of the Gospell is (at the least) as cleare as that of the lawe. But there was neuer any lawfull calling vnder the law (excepting those that were by myraculous manner confirmed from heauen) which had not his direct warrant out of the word. Therefore no calling is lawfull in the Churche, which is not directlie warranted in the worde.

3 If Corath, Dathan,Numb. 16. and Abiram (thoughe they were Leuites) were punished for that they had no warrant for that which they presumed to take in hand, then is euerie lawfull calling, both in generall warranted out of the word, and particularly laid vpon 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 warrant out of Gods worde: But euery lawfull calling giueth comfort vnto a man in the time of his troubles: Therefore euerie lawfull calling hath a warrant out of Gods word.

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

Therefore if Iohn did prooue his calling out of the Scriptures,The cōclusion. if euerie calling vnder the lawe, was warranted out of the scriptures: if Corath, &c. were punished for enterprising that which they had no warrant for out of the scriptures: if comfort in troubles commeth onely from the scriptures: and lastly, if euery help to godlines is warranted in the scriptures: then, &c.

They confesse all these reasons to bee true, but doe denie that the Archbish. lord Bish. &c. bee distinct Ministers from others. Whitgift pag. 303. which wee hold T. C. 2. booke pag. 438. and proue 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 Ministers of the word, and the Lord Bishops haue diuers formes: for their ordination (euen in the Church of England) is diuers, seeing one Lord Bishop may ordaine a Minister: But there must be three to ordaine one of them: therefore they are distinct Ministers.

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

4 The things that haue diuers effects, are diuers in them selues one from another: the L.BB. and other Ministers haue diuers effects, for the one effecteth rule and gouernment, the other subiection and obedience: Therefore they are diuers and distinct Ministers.

5 They that be imployed about diuers thinges are diuers one from another: The L.BB. and the ordinarie Ministers, be imployed about diuers things, for the one is exercised in generall view of many congregations, and the other in the particular direction of one: Therefore they bee distinct Ministers.

6 That which is perpetuall, and that which may be taken away by men, are distinct one from another: The office of the Minister is perpetuall, Ephes. 4. 13. and the Bishops may be taken away as themselues doe confesse: Therfore they are diuers, and distinct Ministers.

Therfore if the Ministers of the worde, and Lord BB. proceede from diuers causes:The conclusion. if they haue their being by diuers formes: if they be members of one diuision, which (in nature) cannot bee one: if they produce diuers effects: if they bee exercised about diuers subiectes: Lastly, if the one bee perpetuall, and the other but for a time, then must it needes follow, that they are diuers and distinct Ministers one from another.

The name of an Archbishop,The 2. proposition & reasons for the proofe of it. That the name of archb may be giuen no man. 1. Pet. 5. 4. Heb. 13. 20. Actes. 3. 15. 5. 31. Hebr. 12. 2. and also the office that he executeth, is contrarie to the worde of God.

First the reasons that prooue it vnlawful to giue the name vnto any man in the church, are these.

1 No man may haue the name giuen him, which is proper to our Sauiour Iesus Christe: But the name of Archbishop is proper vnto our Sauiour Iesus Christe, as appeareth in the places quoted: therefore no man may haue the name of Archb. giuen vnto him.

2 If the name of Pope be therefore odious, because of that Antichriste, who is intituled therewith, then must also the name of Archbishop, when it is ascribed vnto any mortall man, for so much as it is the title of a speciall member of that kingdome of Antichrist: But the former is true euen by their owne confession. Whitgift pag. 300. Therefore must the latter be true also.

But they obiect diuers things against this, for the proouing of the name Archb.Obiections for the name of Archb. and answeres thereunto. VVhitegift page. 318. to bee lawfully giuen vnto some men, which together with their answeres doe brieflie followe.

1 Obiection. Clemens alloweth of those names, as Polydor reporteth, lib. 4. cap. 12.

Answere. Polydor is but the reporter, and M. Iewel hath prooued euidently against Harding, that Clemens is counterfeite, and worthie of no credite.

Obiection. Erasmus saith that Titus was an Archbishop.

Answere. He spake as the times were wherein hee liued: but that proueth not that he helde him one in deed, no more then our naming of the Archbishop of Canterbury, when wee speake of him, proueth that wee like and allow his authoritie.

3 Obiection. Anacletus saith that Iames was the first Archbishop of Ierusalem.

Answere. He is forged (as our answeres to the Papists haue shewed) but a witnes of better credite calleth him only a Bishop, Euseb. lib. 2. cap. 23. and Simon bishop after him, lib. 3. ca. 22. And Iraen. saith lib. 4. ca. 63. that the Apostles ordained Bishops euerie where, making no mention of Archbishop.

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

Answere. That proueth nothing, for it was only as much as to say, the Bishop of the chiefe citie.

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

1 Euerie Ministerie that is lawfull, must be of God: The office of the Archbishop is not of God, for that he is not described in the worde, and them selues confesse that hee is of humane pollicie: Therefore the office of the Archbishop is vnlawfull.

2 That Ministerie whose originall is vnknowen, hath no warrant from Gods worde, and consequently is vnlawfull: The originall of the Archb. is vnknowne as they confesse, Whitegift pag. 351. Therefore it is vnlawfull.

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

4 If all the gifts needfull for the prefecting of the church, be appropriated vnto other Ministeries, then is his Ministerie vnlawfull: But all the needefull giftes are appropriated vnto Pastours, Doctours, Elders and Deacons, whereof he is none: Therefore his office is vnlawfull.

5 That office is vnlawful, which none may lawfully giue: But none may lawfully bestowe the office of an Archbishop, because none can giue any new gifts to adorne him withal: Therefore his office is vnlawfull.

This reason beeing vsed of all founde diuines against the Pope, is of the same value against the Archbishop.

6 If the office of an Archbishop bee lawefull, then it is either in respect of his excellēcie aboue other men, or the place whereof he is aboue other places: But neither of these haue euer been, neither hereafter can bee: Therefore that office is vnlawfull.

Therefore if the office of the Archbishop be not of God:The conclusion. if the originall of it bee vnknowne: if in the Churche it be needlesse: if all the giftes that God hath bestowed vppon his Ministerie bee appropriated vnto those Church officers, whereof he is none: if none may lawfully bestowe such an office vpon any: if it can neither bee incident vnto any one man for his excellencie, nor his place for preheminence: then must it needes 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, Proctours, Promotours, and all that swinish filth, now of long time hath wasted the church. So doth Peter Martyr vppon the Rom. 13. speaking against ciuill Iurisdiction in Bishops, doth by the same reasons condemne it in their substitutes.

But this being the corner stone of their building, they labour to support it with many props the most speciall wherof are these.

1 Obiection. Cypran saith, lib 1. Epist. ad Cornelium, Obiections for the office of the Archb. and answeres thereunto. Neither haue heresies and schismes risen of any other occasion, then of that, that the Priest of God is not obeyed, neither one Priest for the time, and one Iudge for the time in steede of Christ thought vppon, to whome if the whole brotherhood woulde bee obedient according to Gods teaching, no man woulde mooue any thing against the Colledge of Priests.

Answere. This place is alleadged 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 heretike: for all the course of his writings, condemneth this superioritie. It is expoounded by M. Iewel, booke 1. sect. 4. diuision 5. of euery Bishop: and so is it by M. Nowel against Dorman, booke 1. pag. 25. and also by M. Foxe, tom. 1. fol. 93. See T. C. in his 1. replie, page. 98. &c.

2 Obiection. The authoritie of the Archbishop preserueth vnitie.

Answere. Cyprian lib. 4. Epist. 9. saith that vnitie is reserued by the agreement of Bishoppes, that is of Ministers, one with another.

3 Obiection. It compoundeth cōtrouersies, that els would grow to many heades without any speciall remedie.

Answere. Cyprian lib. 1. Epist. 13. saith that the plentifull bodie and companie of Elders, are (as it were) the glewe of mutuall concord, that if any of our company be authour of heresie the rest should helpe.

4 Obiection. Ierome vppon Tit. 1. saith, that in the beginning a Bishop and Priest (meaning a teaching Elder) were all one: but when men began to say, I am of Paul, I am of Apollo, &c. It was decreed that one shoulde bee chosen to beare rule ouer the rest.

Answere. From the beginning it was not so: the saying of Tertul. contra Prax. is fit for this: that is true whatsoeuer is first, and that is false whatsoeuer is latter: and Ierome saith in the place alleaged, that this authoritie is by custome and not by any institution of God, if it had been the best waye to take away diuisions, the Apostles (in whose times the controuersies did arise) would haue taken the same order.

5 Obiectiō. Caluin saith that the Apostles had one among them to gouerne the rest.

Answere. That was not in superioritie, but for order to propound the matters, gather the voyces & such like, which is meete to be in euery well ordered meeting: but his authoritie is no more ouer the rest, then the speaker in the Parliament hath ouer the other knights and Burgesses.

6 Obiection. Paul was superior to Timothie and Titus.

Answere. Paul and they had diuers offices, whereof the Apostles office was the chiefe, the like is to bee saide of Timothie and Titus, hauing superioritie ouer the other Ministers, for that they were Euangelists, a degree aboue ordinarie Ministers.

Therefore if the place alleaged out of Cyprian,The conclusion. make nothing for the Archb. if vnitie be not preserued by him, but by the Bishops among themselues: if his authoritie make nothing to the taking away of controuersies: if it bee meerely inuented by man, and not from the beginning: if it bee by custome, and not by any ordinaunce of God: if neither one Apostle ouer the rest, nor any of them ouer the Euangelistes, nor of the Euangelists ouer the Pastours and Teachers, will serue to proue their authoritie: then must it needes followe, that it is vtterly vnlawfull.

No man may be ordained vnto any office in the Church, vntill there be such a place voide as hee is fit for,The 3. proposition & reasons for it. T. C. booke 1. pag. 61. Whitgift, pag. 222.

1 As was the 12. place for Matthias, so is a certain church, to euery Church officer: But Matthias was not ordained vnto the place of an Apostle,Act. 1. 20. vntill Iudas by hanging himselfe had made it voide, 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 be done in the building thereof for euer: But they ordeined neither Pastour, Teacher, Elder, or Deacon, butto some certaine church that had need thereof: Therfore may none be ordained vnto any office, vntill a place be voide that hath need of him.

3 Those thinges that be of one beginning, continuance, and ending, cannot bee one, before or after another: But a Minister, and the execution of his Ministerie in a lawful standing be so, for they be relatiues, and haue reference one vnto the other: Therfore a Minister ought not to be ordained before there be a Ministerie whereunto he is to be allotted.

4 If none ought to be called to be a shepheard, that hath no flocke of sheepe to keepe: neither any watchman, that is not allotted to some place to watch: then may none bee ordained to any office, before there be a place void for him: for Ministers are in this sense tearmed shepheards and watchmen: But the former is true, as euery simple man can easilie perceiue: Therefore the latter is true also.

5 To doe contrary to the precepts and practise of the Apostles is vnlawfull: But to ordaine any officer, without a certaine place wherein he may bee imployed, is contrarie to the precepts and practise of the Apostles, as it appeareth, Tit. 1. 5. Act. 14. 23. Therfore to ordaine any officer of the church without a certaine place whereunto he is to be allotted, is vnlawfull.

6 It was ordained that no Elder,Councel Calced. ca. 6. art. 15. Deacon, or any other Ecclesiasticall officer, should be ordained a Apolelymenos, that is loosely, or let at randone (but as afterwarde is expounded) specially in a Church, citie or towne.

7 The ordination that is made without a title,Concil Vrbanum test. Grat. di. 70. let it bee voide: and in what Church one is intituled, let him there remaine.

8 Hee complaineth that Ministers were ordained, beeing chosen by no church, and so went here and there,Ierom ad Nepotian. hauing no certaine place.

9 That action, which neuer is read to be practised, but by idolators is vnlawfull: To haue wandering officers, is onely found to be in idolaters, as appeareth Iudg 17. 8. Therefore it is vnlawfull.

Therefore, If the Apostles ordained not Matthias,The conclusion. vntill the place was voide: if in planting of Churches, they euer allotted officers to their proper places, if Minister and Ministerie be of one beginning, continuance and ending: if it bee with a Minister and his ministerie, as with a shephearde and his flocke, that hee cannot bee the one, but in respect of hauing the other: if it be lawfull to transgresse the precepts and practise of the Apostles: if no Minister in the church bee ordained at randone: if the ordination that is without a title bee voide: if Ierome complained of it, as a great fault in his time: if no example be found of it, but in Idolaters: then it must needes followe, that to ordaine any Church-officer, vntill there be such a place voide as he is fit for, is vtterly vnlawful: and so the Bb. making of manie Ministers at once, & licencing of wandering Preachers, is contrarie to the worde of God.

They will haue something to say for euery action they do be it neuer so shameful: that which they alleagde for this, is, that Paul and Barnabas did wander.

The Apostles office (and so the Euangelists as assistants vnto them) was to preach the worde, and plant Churches in euery part of the worlde: but the order that they left, is a president for vs, which is that euerie Churche haue their proper officers, and that there be no other els where to be found.

CHAP. 3.

EVerie church-officer,Our assertion. ought to execute the office committed vnto him, with all faithfull diligence, and consequently bee continuallie resident vppon his charge, T. C. booke 1. page 65.

The denie not the proposition,Their assertion. but the consequent that is inferted vpon it, as appeareth by their writings, Whitgift pag. 246. and by their daylie practise in giuing dispensations for many benefices. The reasons we alleage to proue the necessitie of perpetuall residence, and the vnlawfulnes of nonresidence be these that follow.

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

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

3 Flockes that are in danger, are (by carefull shepheards) watched night and day, Luke 2. 8. Euery congregation is a flocke in danger, for the enemie goeth about like a roaring lyon, 1. Pet. 5. 8. and soweth tares whilest men sleepe. Matth. 13. 25. Therefore euery congregation is to be watched night and day by the Minister thereof, and consequently hee may not be nonresident.

4 If his duetie to them requireth so muche trauaile, as may continually set him on work, then may he not bee nonresident: But it is euident (that it doth so) to all them that either know by the worde of God, what studie, prayer, doctrine exhortation, &c. bee required of him, or maketh any conscience of giuing account for the soules committed to their charge: Therefore may not they be nonresident.

5 If the Minister cannot apply himselfe fruitfully, to the capacity of his people, vnlesse he 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 know them and not els: But the former is true, as the small knowledge that the people get by generall teaching, doth euidently declare: Therefore it is not lawfull for him to be nonresident.

6 If the Ministers of the Gospell, bee as narrowly tied to their charges, as the Priests vnder the law, then may they not be nonresident: For they were alwaies readie in the Temple, to answere the doubts, 1. Sam. 1. 9. But it is cleare that they are, because men are now as hardly trained vnto godlinesse, and the enemie is as wrathfull as hee was then: Therefore they may not be nonresident.

7 If the Minister must be an example to his people, then must he bee daily present with them, that they may beholde him: But the former is true, 1. Tim. 4. 12. Therfore is the latter true also.

8 Hee whom the sheepe are to follow in and out, & must know by the voyce, ought to bee continually among them: A good Minister of the worde is such a one, Ioh. 10. 4. Therfore he must be resident among them.

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

10 Hee that must take heede to his flocke, watch ouer it, and feede it, must be resident continually with it: Euery Minister must doe so, Actes 20. 28. Therefore, &c.

11 If Satan be the cause of nonresidence, then is it vtterlie vnlawfull: But Satan is the cause of it, 1. Thes. 2. 17. 18. Therefore it is vtterly vnlawfull.

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 hindereth the louing familiaritie that shoulde bee betwixt the Minister and his people, that same is vnlawfull: But nonresidence doth so, for it maketh them straunge 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 vnlawfull, which wee can see to bee true in our seruants, &c. But the congregation hath an interest in the Minister, and continuall neede of him: Therefore it is vnlawfull for him to be absent from them.

15 If the Priestes might not dwell farre from the Temple, then may not Ministers bee nonresident: But the former is true, as appeareth by this, that they had houses builded close to the Temple, 1. Chron. 28. 13. Therefore the latter is true also, seeing the residence of the one is as needful as the other, as appeareth in the sixt reason.

16 Let no Clarke be placed in two charges,Concil Ni. canon 15. for it is filthie marchandize, and no man can serue two maisters, and euery one must tarrie in that place wherevnto he is called.

17 Damasus compareth them that set ouer their charges to others,Conc. to. 2. to harlottes that put out their children, that they may giue them selues to lust the sooner.

18 It was ordayned that none,Theod. lib. 1. cap. 19. eyther B or Elder, shoulde goe from citie to citie.

Therefore, if a Minister haue the charge of a flocke committed vnto him,The conclusion. to the ende to feede it: if God place men, to the ende to haue them there imployed: if flockes in daunger haue neede of continuall watche: if the Ministers duetie to his flocke requireth all that trauayle that he can performe: if he can not be fruitfullie profitable vnto them, without continuall residence: if his residence be as strictlie required as theirs vnder the lawe: if he cannot be a paterne vnto them without he be resident: if they can not follow him, nor know him if he be absent: if he cannot bee alwayes readie to feede his flocke, vnles he be there: if he 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 him selfe: if absence be an hinderance to the louing familiaritie that shoulde bee betwixt him and them: if they haue interest in him, & continuall neede of him: if he may no more be absent, then the priestes dwell from the Temple: if the Councell of Nice did vpon good grounds forbid it: if absence bee like to the practise of an harlot: if it be not lawfull to goe frō place to place, then is nonresidence vnlawful, and the practize thereof contrarie to the worde of God.

The bellie (for which nonresidencie is defended and practized) hath no eares, therefore it is that they heare not these euident soundes, yet haue they verie little to say for it, so grosse is the error thereof: so much as hath any shew of reason, is here set downe and answered.

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

Answere. Because one shephearde may keepe one flocke though it be great, but he can not keepe two, being very little, and going in diuers pastures, agayne, one man may haue so many flockes as he can lead in and out euery Sabboth, to the exercises of religion, which is very playne that he cannot doe, to more then one Congregation.

2 Obiection Parishes were deuided by men, as especially by Denis the Monke, Pope of Rome.

Aunswere. That is vntrue, for the Apostles deuided the Church into Congregations, and placed Elders ouer euerie one of them, as the whole course of the Actes and Epistles of the Apostles prooueth: and Whitgift confesseth page 250. Therefore these mistes, notwithstanding nonresidencie, must needes be vnlawfull: and certainly those that haue any sparkle of conscience, feare of God, or loue to their flockes, will neuer defende it, much lesse enter into the practize of it.

CHAP. 4.

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

They denie this, as their denying of all the arguments that be brought for it doeth prooue, Whitgift pag. 154. 166. &c. and their practize of allowinge patrons, and also being such them selues doeth euidentlie declare.

If the former be proued true, then the latter must returne to Antichrist, which is thus declared.

1 That which was the continuall and constant practise of the Church in the time of the Apostles, that same is to be followed for euer, which appeareth by this, that the ordinances giuen from God by Paule. 1. Tim. 6. 14. are enioyned to bee kept vntill Christ come to iudgement: But it was the cōstant and the continuall practize of the Churches, them to haue a stroke in the choyse of their owne ecclesiasticall officers, Act. 1. and 26. where the Apostles presented two, to the peoples liking: whereof 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 foorth of their handes: Therefore it belongeth to the church to thoose their owne Church-officers.

2 If the people had an interest in their liking of their teaching Leuites,Num. 8. 9. (which were of the tribe of Aaron) then much more must the people now, for there was greater likelihood, that they were sent of God, then any of the common sorte of men: But the former is true, as appereth by the maner of the setting of them aside vnto that office in the lawe: Therefore must the latter needes be true also.

3 That which partayneth vnto all, ought to be approued of all the Congregation: But euery Ministerie in the Church pertayneth to all the congregation: Therefore, authoritie 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, whome they them selues haue chosen: Therefore election by the Church, is the best, and all other kindes of elections vnlawfull.

5 That election whiche procureth greatest reuerence of the people to their Teachers and Rulers is meetest, and all others vnlawfull: But for the people to consent in the election of their Gouuernours, procureth greatest reuerence, in their heartes towardes them: Therefore election by the people is the best, and all others be vnlawfull.

Testimonies of the ancient writers.

6 The Minister should be chosen (the people beeing present) in the eyes of all,Cyprian booke 1. epist. 3. and should be by the common iudgement and testimonie approoued worthie and fitte, &c. Therfore this is the lawfull vocation by the word of God, where those which are chosen, bee appointed by the consent and approbation of the people. For which also, hee bringeth diuers authorities out of the Scriptures.

7 That is truely and certainlie a diuine election of a Bishop,Ambrose epist 82. Ierome ad Ruffinum. which is made by the whole Church.

8 Let the people haue authoritie to choose their Clarkes and Ministers.

9 They runne (speaking of the life of the Clarkes) to Bishops suffragans certaine times of the yeare,Ad Nepotianum. and bringinge some summe of money,This is right our English fashion. they are anoynted and ordayned, being chosen of none, and afterwarde the Bishop without anie 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,Nazianze. approueth the election by the people, at large, and confuteth them that would hinder it.

11 When he appointed Eradius to succeede him,Augustin. sayeth, it was the approued right & custome, that the whole church should eyther choose or consent vnto their Bishop.

12 Antimius choosing a Bishop without the peoples cō sent,Basil. epi. 58 filled all Armenia with sedition.

13 Why did Peter cōmunicate the election with the Disciples? least the matter should haue turned to a braule,Chrisost. in Act. 1. and haue fallen to a contention.

Testimonies of the generall Councels.

14 It is meete that you should haue power,Concil. Ni. teste Theo. both to choose and to giue their names that are worthie to bee amonge the Cleargie, and to doe all thinges absolutely according to the lawes and decrees of the Church, and if it happen any to dye in the Church, then those which were last taken, are to bee promoted, to the honour of him that is dead, if they be worthie, and if the people choose them.

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

16 In an Epistle to Damasus,Conc. constan. test. tri par. hist. lib. 9. cap. 14. Ambrose, &c. sayeth, Wee haue ordayned Nectarius Bishop of Constantinople, &c. the whole citie decreeing the same: and Fl uianus was appointed Bishop of Antioch, the whole citie appointing him.

17 When he hath bin examined in all these,Concil. car. tag. can. 1. and founde fullie instructed, then let him bee ordayned Bishop, by the common consent of the Clearkes and lay people.

18 Let not him be counted a priest in the Church,Conci. Toletan. test. dist. 51. whom the Cleargie, and people of that Citie, where he is, doe not choose.

19 If any Bishop after the death of his predecessor,Concil. Gabil. can. 10. be chosen of any, but of the Bishops of the same prouince, & of the Cleargie and Citizens, let another be chosen: and if it bee otherwise, let the ordination be voyde and of none effect.

Testimonies out of the Emperours lawes.

20 Following the doctrine of the holy Apostles,Iusti. in co. &c. wee 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 faith, holines of life, & other things, are most approoued) bee chosen to the Bishopricke which is moste meete of them.

21 Being not ignorant of the holy canons: that the holy Church should vse her honour the more freely,Carol. magnus dist. 63. sacrorū canonum. we assent vnto the ecclesiasticall order, that the Bishops be chosen, by the election of the Cleargie and people.

22 He decreed, that he should be Bishop of Rome,Lodouicus Caro. filius whom all the people of Rome should consent to choose.

23 Lodouicke the seconde,Platina in vita Adriani secundi. commaunded by his letters, the Romanes to choose their owne Bishop, not looking for other mens voyces, which (being straungers) could not so well tell what was done in the common wealth, where they were straungers, and that it appartayned to the citizens.

24 Let the people (sayeth Otho the Emperour) choose, and I will approoue it.

The testimonies of the newe writers.

25 The newe writers, as Musculus, in his common places, in the title of Magistrates: Bullinger vpon 1. Tim. 4. Caluin Institut. booke 4. chap. 3. sect. 15. Harmon. confes. Heluet. chap. 18. and many others are on our side in this behalf.

26 If there be none that write against it, but the papistes, and no argumentes vsed against it, but those whiche be borrowed out of the popishe writers: then doeth 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 doe knowe, and as is manifest, by comparing Pighius, Hosius, &c. with Whitgift: Therefore the latter is true also.

Therefore seeing the interest of the Church in choosing of their Church-officers,The cōclusion. T. C. secōd booke, 1. part. pa. 212. is grounded vpon the worde 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, seeinge it is commended vnto vs by the manifolde practize of all auncient times, so long as anie sinceritie remayned, not only in the time of persecution, but also of peace: seeing it hath bin confirmed by so manie generall Councells, and ratified by the decrees of so manie Emperours: seeing it hath such a cloude of witnesses, both of ancient and latter times, of the best approued writers: seeing none doe set them selues against it, but the papistes, or they that invade it onely with the same weapons that are fetched out of the popes armorie: it must needes followe, that it belongeth vnto the Church to choose their Church-officers: and that the taking away of this freedom, abridgeth the libertie that Christe hath endowed his Church withall, and bringeth her into great bōdage, as Musculus truly affirmeth.

Their obiections against those things, are these:

1 Obiection. They were then vnder the crosse, fewe in number, and therefore it was easilie knowen who were fit.

Answere. The Gospell was dispersed thorowe out all Asia, Africa, and much of Europe, and they could lesse keepe togither, or meete, and therfore that maketh rather for vs.

2 Obiection. We haue many hypocrites, to whom it were daungerous to committ such waightie actions.

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

3 Obiection. They had knowledge to doe it, but our people be ignoranted.

Answere. We should also finde our people to haue knowledge, if they had teaching: but howsoeuer they choose, they can not haue worse then ordinarily are chosen by the Bishops and patrons.

4 Obiection. The Church was not then established.

Answere. That is vntrue, for though it wanted the helpe of Magistrates, yet the Apostles could 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 the differences of the Elders, which helpe then they lacked.

5 Obiection. Drunkards, papistes, &c. will choose them that be like them selues, and we knowe the best disposed bee alwayes the fewest.

Aunswere. Such are not of the Church, but without, 1. Cor. 5. 12. and therefore are not to meddle in any holy action: but if the people should 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 prophetes would sende them none, (for the ministers especially) to make choyse of, but meete men, that whomsoeuer they tooke, he should be founde sufficient.

6 Obiection. Paule commaundeth 1. Timo. 5. 22. to laye his handes on no man rashlie: therefore one did it.

Answere. He teacheth what to doe for his part, & 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 asscribed vnto him, whiche also belonged vnto others, because he was the director: Caluine and Musculus expounde the place so.

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

Answere. That is, as Caluin taketh it vpon Actes 16. they might not elect alone, without the direction of some graue and good minister, which should be the maner in the elections, that (according to Gods worde) 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 whereto he is to be called, T. C. 1. book, page 38. Disci. Ecclesiast. fol. 46. They thinke one may doe it, as appeareth by the booke of ordering, &c. Whitgift page 134. and 135. and their slight passing it ouer, thorowe the Archdeacons handes.

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 els they breake the rule prescribed them, 1. Tim. 5. 22.) whiche cannot be without examination: But the Eldershippe is to ordayne euerie Church-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 gouernment of the Church, must be done by the most able gouuernours of the same: The approuing or disprouing of Church-officers, is the matter of greatest importance, because the consequence of ruling well is the best, or ill the worst: and the Eldership is the Senate of most able gouernours in the church, as shall appeare in the chap. of Eldership: Therefore the Eldership is to examine, &c.

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

4 They are to examine Church-officers, that are least subiect to be blinded with partialitie: But the Eldershipp is least subiect to partialitie, both for that they be many, who are not so easilie ouer-ruled by affection or fauour, as one, as also (and that especially) for that it being the Lordes owne ordinance (as shall appeare) wee are to perswade our selues, that his spirit shall 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 bee followed, vnles some reason out of the worde to perswade the conscience, can be alleadged to the contrarie, which none haue euer yet done: But many vsed in the Apostles time to examine, as appeareth in choosinge out one to be in the place of Iudas, Act. 1. 22. 23. and fit men for Deacons, Actes. 6. 5. whereof the gouuernours especially were some, for that they were to ordayne vpon knowledge, as is saide in the first reason: Therefore it belongeth to the Eldership, &c.

6 They whose testimonie the people may best credit, are to examine them that are to be admitted: but the people may best credite the iudgement of a companie of able and sufficient men, which the Eldershippe rightlie established, must needes be: Therefore it belongeth to the Eldership, &c.

7 Examination belongeth vnto them which may moste perswade the people of his sufficiencie, and so procure greatest reuerence vnto him in his place: But the examination by the Eldership is such: Therefore it belongeth to the Eldershippe, &c.

Therefore if they that are to ordayne, must examine: if it be a matter of greatest waight in the gouuernement of the Church, and they the most able to dispatch it: if by them his sufficiencie or insufficiencie be best founde out: if they bee hardliest carried away with affection or partialitie: if the examination was such in the Apostles time: if the people may (in reason) giue most credite 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 needes followe, that it partayneth to the Eldership to examine those that are to be admitted to anie office in the Church.

There is nothing obiected against this, that hath anie shewe of reason in it, and therefore it were needles to set anie thing downe.

CHAP. 6

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

They gainsay this in two points: first, in maintayning their reading ministerie: secondlie, in gouerninge the Church, by their commissaries and officialls: whiche both shalbe ouerthrowen, if we prooue these two propositions followinge, to be true by the worde of God.

No man ought to bee receyued vnto the ministerie,The 1. proposition. but such as be able to teache the trueth and conuince the gainesayers.

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

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

2 That which is to be done conditionally, may not bee done, if that condition be not kept: Men are to bee receyued into the ministerie conditionally, that is, if they be vnreproueable, Tit. 1. 5. 6. Therefore if they be not such as bee there described, they may not bee receyued: and consequentlie, none may be receyued, but such as be able to teach, &c.

3 That which cannot be done without the manifest breach of Gods commaundement, may not bee done at all: To receyue any that be not able to teache, is a manifest breache of Gods commaundement, 1. Tim. 3. 1. Tit. 1. 9. Therefore no man ought to be receiued into the ministerie, that is not able to teache, &c.

4 They whom the Lord refuseth to be his ministers, may not be receyued into the ministerie: for the ministerie beeing the Lordes haruest, wee 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 can not teache, Hosea 4. 6. Therefore such as are not able to teache, may not bee receyued, and consequentlie none may be receyued, but those that be able to teache, &c.

5 He that may be admitted into the ministerie, must bee able to diuide the worde of God aright, 2. Tim. 2. 15. Onelie he that is able to teache and conuince the gainsayers, can diuide the worde of God aright: Therefore none may bee admitted into the ministerie, but he that is able to teache, &c.

6 He that may be admitted into the ministerie, must haue a treasurie, furnished with olde thinges and newe, and must be able to bring it foorth as occasion shall serue, Mat. 13. 25. Onely he that is able to teache, &c. is such a one: Therefore onely he may be admitted, &c.

7 He that can espie the enimie, and giue warning aforehande howe to resist him, may bee receyued into the ministerie, Ezek. 33. 7. None can espye the enimie, and giue warning aforehande howe to resiste him, but he that is able to teache, &c. Therefore none may be admitted into the ministerie, but he that is able to teache. &c.

8 He that leadeth him selfe, and his people into hell, may not be admitted into the ministerie: Hee that is not able to teache and conuince the gainsayer, leadeth him selfe and his people into hell, Mat. 15. 14. Therefore he that is not able to teache, &c. may not be admitted into the ministerie.

9 He that preacheth not,August. lib. de past. but holdeth his peace, murdereth

10 He 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 Bishoppe should bee wise, he barreth those, that vnder the name of simplicitie,Ierome ad Oecumen. excuse the follie of ministers.

12 We condemne all vnmeete Ministers,Confes. Heluet. not endued with giftes necessarie for a shephearde that should feed his flocke. Therefore, if a Minister must teache vnto his people all that Christ hath commaunded, if none may be made ministers, but conditionally, if they be qualified with giftes meete for the same, if vnpreaching Ministers can not be made without the manifest breach of the commaundement of God: if they may not be made ministers, whom the Lorde refuseth to haue: if euery minister must haue a treasurie well furnished, and be able to bring foorth of it when need requireth: if euery minister must haue skill to see the enemie, and to giue warning aforehande howe to resiste him: if vnlearned ministers draw their people to hell after them: if he that preacheth not, be a murtherer: if he be not sent, and so doe no good: if he be barred from the ministerie: lastlie, if hee bee condemned, as not to be in such a place: then must it needes followe, that none many be receyued into the ministerie, but such as be able to teache the trueth, and to conuince the gainsayer.

Many are the argumentes that be alleadged to this purpose, and many moe may be alleadged, (for the whole course of the scriptures tende therevnto) the testimonie of all sortes of writers, is very plentifull for this purpose: yea of the verie Canon lawe, (as the authour of the Abstract hath learnedlie prooued) and yet doe not our Prelates rest in the same, but haue sett them selues (though in a sillie maner) against it, in this sorte that followeth.

1 Obiection. There must be reading in the Church, therfore a reading ministerie, Whitgift pag. 252.

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

2 Obiection. It is better to haue readers then none, for preachers can not be had for euery congregation.

Answere. It is not better, for if they had none, they would seeke for him that they should haue: whereas now, they that haue a reader onely, think them selues in case good inought; but if there be such wante of preachers, why are so many of the most diligent and able ones turned out?

3 Obiection. It is impossible to haue Preachers eueriewhere, and such as can be had, must be taken.

Answere. Sometimes you say all is well: and is it now impossible that our state should obey the Lordes ordinaunces: this is the greatest disgrace to it that can be: and yet it followeth not, for no necessitie may warrant vs, to violate the decrees of the highest.

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

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

So that all these obiections notwithstanding, the conclusion remaineth sure, which is grounded vppon so many certaine and vnmoueable foundations.

The Churche ought not to be gouerned by Commissaries, and Officialls, and Chauncellors.

1 They which are no Elders of the Church,The 2. proposition is thus prooued. haue nothing to doe in the gouernement of the same, 1. Tim. 5. 17. These Chauncellours, Commissaries and officialls, are no Elders in the Church: whether we expounde Elder for a minister, and him also, that is assistant vnto the minister in ouerseeing the Church, or for a minister onely as they do: for none of them be ministers, and if they be, they doe not rule in this respect, that they are ministers: Therefore the Church ought not to be gouerned by them.

2 They that must gouerne the Church 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 Christ the head of the Church: Therefore the Church ought not to be gouerned by them.

3 Those whose names, office, and practize, be deriued frō Antichrist, may haue nothing to doe in the gouuernement of the Church: for who will suffer his wife to be gouuerned by the master of a brothelhouse: But the names, offices, and practize of Chauncellours, officialles, and commissaries be such, which is plaine by this, that they haue their grounde in that filthie dunghill the Cannon lawe: Therefore they may haue nothing to doe in the gouernement of the Church.

4 They that being inferiours, doe proudly tyrannize ouer their superiours, ought not to rule the Church of God, for it is meete it should be ruled by modest, humble and orderlie men: But such are they (for being inferiours to the ministers of the worde, as our aduersaries doe confesse, and is plaine also by the cannon lawe, they crowe ouer them as if they were their slaues:) and if they doe not so, they can doe nothinge: Therefore they ought not to rule the Church of God.

5 They that liue by the faultes of men, are not fitt to rule the Church of God: for they will rather increase offences, (that their gayne may increase) then orderlie lessen them, as experience (also) prooueth: But such are all Chauncellours, commissaries and officialls: Therefore they ought not to rule the Church of God.

Therefore, if Chauncellours, commissaries, and officialls be no Elders of the Church: if they haue no warraunt from Iesus Christe, the head of the Church: if their names, offices, and practize, be deriued from Antichrist: if their office compell them (being inferiours) to tyrannize ouer their superiours: if they liue onely by the faultes and offences of men: then it must needes followe, that the Church of God ought not to be gouerned by them.

CHAP. 7.

EVerie officer of the Church must bee ordayned by the laying on of the handes of the Eldershippe, T. C. 2. booke, 1. part pag. 274. Discip. Eccle. fol. 53.

They say it ought to be done by the Bishop alone, Whitg. pag. 196. their daily practize doeth likewise shewe it.

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

1 As Churchofficers were ordayned in the Apostles time, so must they be continually, for they did lay the plot, according wherevnto the Church must bee built vnto the ende: but they were ordayned in the Apostles time by the layinge on of the handes of the Eldershippe, Actes 6. 6. and 13. 3. Therefore the Church-officers must be ordained by layinge on of the handes of the Eldership.

2 Church-officers must be ordayned by them that haue warrant from the worde, to assure the parties ordayned, that they are called of God: Onely the Eldershippe hath such a warraunt, 1. Tim. 4. 14. Therefore they ought to be ordained by the Eldership.

3 Many of the sentences alleadged before, out of Councells, Emperours, lawes, histories, and sounde writers, both olde and newe, for election not to be by one, but by diuers: speake also of ordination, and so are forcible to this purpose.

4 Euagrius came to the office of a Bishoppe vnlawfullie,Theodoret. booke 5. ca. 23. because onely Paulinus ordayned him, contrarie to the tenure of many Cannons, whiche prouide, that they should not be ordained, but by all the Bishoppes of the prouince, or (at the least) by three.

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

6 When a Bishop was to be ordayned,Cyprian li. 1. epist. 4. the Bishops adioyning, did ordayne him.

Therefore if Church-officers were ordayned in the Apostles time,The cōclusion. not by one, but by the Eldershippe, consistinge of manie: if they be to ordayne, that haue warraunt out of the worde, to assure the parties ordayned, that they are called of God: if ordination by one Bishop be vnlawfull and contrarie to many canons of Councells: if the Bishops & Elders were to laye on their hands: lastlie, if the Bishops adioyning were to ordayne: then must it needes followe, that Church-officers are not to be ordayned by one man, but by the laying on of the handes of the Eldership.

But they fight harde against this, because it striketh at a maine pillar of their kingdome, their chiefe groundes be these:

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

Aunswere. They are saide to ordayne, because they being the chiefe, procured it: so is Ioshua 5. 3. saide to circumcise, which was the Leuites office, so saye wee, 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 cōmunitie in the Apostles time.

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

3 Obiection. Examples are no generall rules to bee followed.

Answere. Examples not contrarying any rule, or reason of the Scripture, be to be followed, as if they were commaundementes, so that notwithstanding any thinge alleadged to the contrarie, it remayneth vpon the former groundes most stedfast, that it belōgeth to the Eldership to ordayne those church officers that are to be imployed in the publike seruice of god.

CHAP. 8.

THE ordayning of Church-officers must be done with humble prayer of the Eldership, & the congregation, Discipl. Ecclesiast. fol. 50.

Their vnreuerent beginning and proceeding therewith in a corner, is contrarie to this: whiche 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 & Elders, when they ordayned church-officers, did alwayes commende the action to God by prayer, togither with those congregations, ouer whiche they placed them, Actes 6. 6. and 14. 23. Therefore the ordayninge of Church-officers must bee done by humble prayer of the Eldership, and congregation.

2 The greater the action is that is in hande, the more carefull must they be that haue it in hande, to humble them selues by prayer, for the Lordes assistance therein: but the ordayning of Church-officers, is an action of moste weightie importance: Therefore they that haue it in hande (which be the Eldershipp to ordaine him, and congregation to receyue him) ought to humble them selues in earnest prayer before hande.

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

CHAP. 9.

CHurch-officers must bee ordayned by layinge on of handes: in this they agree with vs, concerning the ceremonie it selfe, albeit neyther in the parties by whō, nor on whom it must be conferred. The profit of this ceremonie appeareth in the reasons following.

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

2 That which helpeth forward the partie ordayned in his care, to walke with a good conscience in his calling, is profitable to be vsed: Such is the imposition of handes, for both it declareth vnto him, that he is separated of God for that purpose, and also giueth him hope, that his hande, 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 layinge on of handes, for it declareth vnto them, that the Lorde hath placed him in that callinge ouer them: Therefore it is profitable to be vsed.

Therefore seeing the ceremonie of the laying on handes,The conclusion. is forcible, to increase the feruencie of euery partie, when they pray: seeing it assureth the callinge to the partie ordayned, and giueth him an argument of good hope, for the blessing of God vpon him in the course of the same: and seeinge it procureth a more perswasion in the people, that hee is allotted vnto them from the Lord him selfe: it is euident, that it is not a vaine and idle ceremonie (as many doe imagine) but of good and profitable vse, in all ordinations.

CHAP. 10.

THe Lorde hath ordayned that there should be one Bishopp or Pastor (at the least) president ouer euery congregation, who are of equal authoritie in their seueral charges, and in the generall gouernement of the Church, T. C. 1. booke, page 22. and 2. booke, 1. part, page 515.

They mainteyne contrarie vnto this, these two.

1 That one may haue two or moe charges,Reasons against the 1. propofit. and be absent from them, as their dispensations and practize doe prooue.

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

1 One man may not haue moe charges then he is able in any measure to discharge: No man is able in any measure, to discharge the duetie that is belonging vnto moe flockes then one, seeing he can not preache vnto them, both in season & out of season: Therefore no man may haue moe charges then one.

2 That which maketh an open entrance to the enimie to spoile, can not be lawfull: for one to haue moe charges then one, maketh an open entrance for the enimie to spoyle, for the wolffe watcheth to deuoure, whilest the shepheard is absent: Therefore no man may haue moe charges then one.

3 That which hath neyther precepte, nor president for it, eyther in Gods worde, or any approoued writer, but onelie from Antichrist, is vnlawfull: But such is the hauing of moe charges then one: Therefore it is vnlawfull.

4 That which declareth a minister to be 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 be alleadged in the thirde chapter, against nonresidence, are forcible to this purpose, for if hee may not be nonresident, he may not haue mo charges, vnles he be willing to be quartered, that euery charge may haue a piece of him.

He reckoneth them among theeues, and their action to be theeuerie,Hooper vpon the 8. commandement. condemned by that commaundement.

Therefore, if one man cannot in any tollerable measure discharge mo charges then one: if to haue mo maketh an open entrance to the enimie to spoyle:The conclusion. if it haue neyther precept, nor president for it, but onely in the kingdome of Antichrist: if it declare the practizers to be more desirous of the fleece, then to feede the flocke: if all the reasons that condemne nonresidencie, be against it: lastlie, if it be plain theeuerie, then must it needs follow, that one may not haue two, or mo charges.

Their obiections (such as they be) are set downe in the 3. chapter, and the aunsweres vnto them.

The seconde proposition that they holde is thus:

One minister may haue a soueraigne authoritie,The 2. propositiō that they holde, and reasons against it. Lordship ouer his fellowe ministers, which is thus disproued.

1 They that haue their commission indifferentlie 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 indifferentlie, as appeareth, Mat. 28. 19. 20. Therefore they are of equall authoritie, and may not haue anie dominion one ouer another.

2 That which Christ hath directlie forbidden, that maye not in any case be allowed, but is euer vnlawfull: But Christ hath directlie forbidden, that one minister shoulde haue dominion ouer another, Matth. 20. 25. Luke 22. 25. Therefore one minister may not haue superioritie or dominion ouer another.

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

4 It is ordayned, and is equall and right,Cyprian li. 1. Epist. 3. that euery mans cause bee hearde, where the faulte was committed: and it is meete to handle the matter there, where they may haue both the accusers, and witnesses of the faulte: which sheweth that euerie minister had authoritie ouer his owne flocke, and no other to meddle.

5 Bishops, wheresoeuer they be in all the worlde,Luther aduertus pap. &c. are equall to our Bishops, or parishe ministers and preachers: of none it can be sayde one is Lorde, another is seruaunt: whatsoeuer belongeth to the Church, belongeth equallie to all, sauing that some are of better giftes then others, howebeit such giftes cause no inequalitie or lordship in the church.

6 In the Apostolike Church,Museul. lot. com. de minist. verbi. the Ministers of the Worde, were none aboue another, and were subiect to no heade or president, &c.

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

8 Christ did most feuerilie forbid vnto the Apostles and their successors, primacie and dominion.Conf. Helu. cap. 17.

9 Equall power and function is giuen to all ministers of the Church,Idem ca. 18. and that from the beginning, no one preferred him selfe before another, sauinge onely that for order, some one did call them togither, propounded the matters that were to be consulted off, and gathered the voyces.

Therefore, if all Ministers haue their commission indifferentlie giuen vnto them:The conclusion. if Christ haue forbidden, that one Minister should haue dominion ouer another: if no Minister may exercise dominion ouer Gods people: if authoritie to handdle controuersies, belonged to euerie seuerall Congregation: if a Bishoppe and parishe minister bee all one: if in the Apostles time, no minister was aboue another: if the superioritie of one aboue another, was the firste steppe to the papacie: lastlie, if they haue equal power and function from the beginning: then must it needes followe, that no minister may haue superioritie, or exercise dominion ouer another.

Their obiections herevnto (so many as are worthie anie answere) be these:

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

Answere. Musculus his iudgement appeareth in the 6. and 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 worde signifieth rule with oppression, which is the thing that is forbidden.

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

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

Answere. But Luke sayth, Let the greatest be as your seruant, and therefore that is but a sillie shifte.

So that their assertions being ouerthrowen,A Bishoppe should bee in euerie congrega. and their obiections aunswered, it remayneth, that wee prooue yet more directlie, that the Lorde hath ordayned, that there should be a Bishoppe resident ouer euerie Congregation: which is proued thus.

1 If a Bishop and Minister be all one, then must there be a Bishoppe in euery Congregation, for euery man will confesse that euerie Congregation ought to haue a minister: But a Bishoppe and a Minister is all one, as appeareth by this that Saint Paule describeth not one qualitie for the Bishopp, but it is also the qualitie of euery good minister: and also in that hee describeth no other minister but the Bishoppe: Therefore there ought to be a Bishop in euerie congregation.

2 S. Paules bishoppes and his deacons, were appointed to one place, as appeareth both in the description of them, and the practise of the Apostles: But the Deacons were in euerie congregation, which appeareth Phil. 1. 1. Act. 6. 2. that office being needfull euery where: and in that it continued so, longer then the office of Bishoppes, Athanasius Apol. 2. Ierome contra Luciferianos, &c. Therefore there ought to be a Bishop in euery congregation.

3 That which Paule enioyned to Titus, is also to be practised alwayes in the like case: But he commaunded him to ordaine Elders in euery Citie, Tit. 1. 5. which are expounded in the next verse to be Bishops: Therefore there must bee a Bishop in euery congregation.

4 Euery Church should haue her Communion table,Ignat. ad Philadel. & euery Church her Bishop.

5 Where there was founde anie worthie to be a Bishopp,Epipha li. 3. tom. 1. haere. 75. there a bishoppe was appointed, and where there was not to furnishe both bishop and preaching Elder, (he meaneth the Doctor) there the Apostles made a bishoppe and left the Elder.

6 If a Bishop run into a slaunder,2. Concil. Cartha. to. 1. cap. 10. and many Bishops can not suddenlie be gathered, his cause shalbe hearde of twelue Bishops, &c.

7 If an Elder bee accused,3. Concil. tom. 1. ca. 8. hee may call sixe Bishops from the places harde by.

8 Stories make mention of Bishoppes of little townes, as Euseb. li. 5. cap. 16. Soticus bishop of the village Cuman:Theodo. lib. 5. cap. 4. Mares, bishopp of a small towne called Solicha:Socrat. 4, 26. Gregorie bishoppe of a small citie, called Nazianzum:Quest. 16 dilt. 0. The bishop of a Castle.

9 A minister, that is to saye, a bishopp, and (a little after) the Apostle doeth plainely teache, that a minister and a Bishop is all one, and (vpon Titus) a bishop and a minister are the same:Ierome ad Euag um. and (ad Oceanū ) with the ancient fathers, Bishops and Elders were all one.

10 D. Barnes (in his sixt article) sayeth, I will neuer beleeue,Acts & monumentes, fol. 216. neyther can I euer beleeue, that one man may by the lawe of God, be a bishop of two or three cities, yea of a whole countrie, for that it is contrarie to the doctrine of S. Paule, who writing to Titus, commaundeth that he should ordaine a bishop in euerie 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. com. pag. 90. it was not so in the beginning, when Bishops were at the best, as the Epistle to Titus testifieth, that willeth him, to ordayne in euerie citie, &c. They knowe the primitiue Churche had no such Bishops as we haue, vntill the time of Siluester the first.

Therefore, if a Bishop and a Minister be all one: if bishops were to bee where Deacons are, who were in euery congregation: if Paule enioyned Titus to ordayne bishops in euery citie: and if euerie Church had her Bishop a long time after the Apostles, as appeareth by the testimonies of Councelles, Histories, and learned writers, both olde and newe: then must it needes followe, that there ought to bee a Bishop in euerie Congregation.

CHAP. 11.

FOr the further reuealing of the trueth, God hath ordayned, that there should be in the Church, Doctours, whose office is to be employed in teaching of doctrine, and is an office different from that of the Pastour.

The latter parte of this proposition, is the thing whiche especiallie they doe denie, whiche is thus prooued to bee true.

1 Those which the Apostle (in speaking of distinct officers) doeth distinguishe one from another, are seuerall and distinct one from another: But the Apostle doeth distinguish the Pastour 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 Greeke of them both: Therefore the office of Pastour and Doctour are distinct one from another.

2 As are the giftes that adorne offices, so are the officers them selues, for the execution of the office, consisteth in the employing of the giftes: But the giftes of the Pastour & Doctour are diuers, as appeareth 1. Cor. 12. 8. and by experience for some hath an excellent gifte in doctrine, and not in application, and others excell in application and exhortation, that are verie meane in deliuering of doctrine: Therefore the office of a Pastour and Teacher, are distinct one from another.

3 Those that are to take a diuers course in teachinge, are diuers, and different in their functions, for els why shoulde they be enioyned to take a diuers course: But the Pastour is to take one course, and the Doctour another, for the one is to direct him selfe principallie to exhorte, and the other to attende vpon doctrine, Rom. 12. 7. 8. Therefore the office of Pastour and Doctour, be distinct offices the one from the other.

4 The ecclesiasticall stories (especiallie speakinge of the Church of Alexandria) doe vsuallie make a difference betwixt the Bishop and the Doctor.

5 Cathedrall Churches haue yet some shewe thereof left in them, who (besides the Bishop) haue also one that readeth a Lecture in diuinitie.

6 If the distinguishing of them, make more for the building of the church, 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 hardlie is a people brought to a sounde knowledge of godlines, by him that instructeth in doctrine continuallie, and as hardlie are wee stirred vppe to a zealous care of our duetie, though we be exhorted continuallie: which both should bee with lesse continuance, if one man were to performe all: Therefore they are to bee esteemed distinct offices, and not partes of one office, whiche one is to performe.

Therefore, if the Apostle Paul distinguisheth them one from another:The conclusion. if God doe vsuallie bestowe doctrine and exhortation vpon seuerall persons, wherein eche is founde to excell, and to bee no bodie in the other: if the Pastour bee commaunded to take one course in teaching, and the Doctor another: if Ecclesiasticall stories doe vsuallie distinguish them: if Cathedrall Churches haue yet some steppes lefte of the distinction: if to distinguish them, maketh more to the building of the Church, then to vnite them: then must it needes followe, that the office of Pastor and Doctour be distinct, and different the one from the other.

CHAP. 12.

EVerie congregation ought to haue Elders to see into the maners of the people, and to bee assistant vnto the Ministers, in the gouernement Ecclesiasticall. T. C. booke 1. pag. 174. Dise. fol. 120. which they denie, Whitgift pag. 627. and their practize in keepinge 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 Church must bee ruled by the same lawes that it was ruled by then, and needeth as great furtherance nowe, as it did then: But the Apostles established Elders in euery congregation, Actes. 14. 23. which can not be vnderstoode of preachinge Elders onelie, considering that the scarcitie of them was such, as Paule was constrayned to sende Timothie and Titus to great cities, whiche he could hardlie spare, as hee often testifieth: Therefore there ought to be such Elders, as are onely to assiste in gouuernement in euery congregation.

2 Those which God hath ordayned to helpe forwarde the building of the Church, ought to bee in euery congregation, vnles it may appeare that some cōgregation needeth not so much helpe as Christ hath appointed: But Christ hath ordained Elders in the Church, for the helping forwarde of the building of the Church, 1. Cor. 12. 28. Therefore such Elders ought to be in euery congregation.

3 That whiche being wanting, the bodie can not be entiere, that same must be in euery congregation: But the Elders can not be wanting, and the church be an entiere body, Rom. 12. 8. which euery congregation should be, Rom. 12. 4. Therefore there ought to bee such Elders in euerie congregation.

5 If the worde of God doe describe such Elders in the church, then ought they to bee in euerie congregation, whiche is cleare by this, that euery Congregation hath neede of them, as well as any: and that euery congregation must haue all the other officers of the church: and that euery congregation is of equall dignitie in the bodie of Christ: But the word of God describeth vnto vs such Elders, 1. Ti. 5. 17. Therfore they ought to be in euery congregation.

5 There is no Church that can stande without hir Eldership or Councell.Igna. ad Tral.

6 It belongeth onely to the Bishop to baptize,Tertul. de Bapt. and the Elder & Deacon may not doe it, but vpon the bishops licence.

7 Neither Elder nor Deacon haue right,Ierome contra Lucif. but vppon the Bishops commaundement (so much as) to baptize.

8 Elders fell awaye thorough the ambition of the teachers.Ambr. vpō 1. Tim. 5.

9 Valerius the bishop did contrarie to the custome of the Apostolicall churches, in appointing Augustin to preach,Possidon. in vita Augu. being but an Elder.

10 After that Arrius was conuicted of heresie,Socrat. libr. 5. cap. 22. it was decreed that Elders should no more preache.

11 The number of the Elders of euery Church,Bucer de regno Christ. ought to be encreased according to the multitude of the people.

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

13 Certaine of the people were ioyned with the pastour,Idem, 1. Cor. 12. in the gouernement of the Church, because the pastour was not able to doe all him selfe.

14 There were Elders that did assist the Minister,Caluin Institut. lib. 4. cap. 3. se. 8. in the gouernement of the church, &c.

15 Whitgift confesseth, that in the primitiue Churche, they had in euery Church certaine Seniors, pag. 638. Lett it then appeare out of the worde, to satisfie the conscience how it may be left out.

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

17 That which is contayned in euery Ministers commission to teache and practise, must be in euerie congregation: but the ordination and practize of that office, is in euery ministers commission, 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 Bishop must be, there must also the Elders be, which appeareth by this, that where the one is described, there is the other also: But a Bishoppe 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 bee Elders in euery Congregation, for they were in some, as all men doe confesse: But the former is true, as not onely the viewe of their practize declareth, but also the Apostles expresse wordes, Thus I teache in all Churches: Therefore the latter is true also, that in euery Congregation there must be such Elders.

Therefore,The conclusion. if the Apostles established Elders in euery congregation: if Christ hath esteemed their helpe needefull to further the building of his Church: if without them a congregation can not be entiere: if the worde of God saye, that they ought to be in the Church: if it was continued so long after the Apostles time: and bee approoued by the testimonie of manie verie learned, both old & newe writers, & confessed by the greatest aduersarie vnto them: if they bee within the compasse of euerie ministers commission: if they are to bee, wheresoeuer a Bishop must be: if the Apostles established vniformitie, euen in the meanest things: then must it needes followe, that there ought to be such Elders in euery congregation, as are to assiste the Minister in the gouuernement of the same.

They confesse it was so in the Apostles time, but seeme to saye somewhat that it can not 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.

Answere. No more then the Eldership abridged the souueraingrie of Dauid oner Israell, for his gouernement is temporall, and theirs spirituall.

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

Answere. Gualter denieth excommunication vnder a christian Magistrate, hee is as partiall in this argument as Whitgift.

3 Obiection. The Prince hath the authoritie that the Elders had.

Answere. That is no truer, then to saye, the Prince hath authoritie to preache the worde, &c. for these be thinges, that his high authoritie must see done, but he may doe none of them him selfe.

But there be many reasons which may bee alleadged,Reasons prouing elders as necessarie vnder a Christian Magistrate, as in the Apostles time. to prooue that they are (at the least) as necessarie vnder a christian Magistrate in these dayes, as they were in the time of the Apostles, as namely these:

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

2 If christian Magistrates be to maintayne the order that Christ hath set downe for the gouernement of his Churche, then must there be Elders in it vnder a christian Magistrate, for Elders are appoynted of Christ, 1. Cor. 12. 8. But christian Magistrates are to maintaine the order that Christ hath sette 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 can not bee perpetnally obserued, tell the Church, vnles there be Elders: then must there be such vnder a christian Magistrate: But the former is true, for by the Church is there meant the Senate of Ministers & Elders, as shalbe prooued in the chapter of Excommunication: Therefore there must be Elders vnder a christian Magistrate.

4 If the whole gouernement of the Church described in the Epistles to Timothie and Titus, be to be obserued vntill the ende, then must there bee Elders vnder christian Magistrates, for they are contayned in those Epistles: But the former is true, 1. Tim. 6. 14. Therefore there must be Elders vnder a christian Magistrate.

5 Where sinners are more outragious, and the best most subiect to waxe colde, there is greatest neede of all the helpes that God hath ordayned to punishe sinne, and to cherish wel dooing: But so it is vnder a christian Magistrate, especially in the peace of the Church, as Whitgift 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.

Therefore if Ministers be lesse able nowe, then in the Apostles time: if christian Magistrates must mainteyne the order prescribed by Christ: if els the rule of Christ (Tel the church) can not be still obserued: if the whole gouernement described by S. Paule, must be kept for euer: lastlie, if there bee (at the least) as great neede of all the helpers that can be, as euer there was: then must it needes followe, that Elders are as necessarie in the Church vnder a christian Magistrate, as in the time of persecution.

CHAP. 13.

THere ought to be in euery congregation certaine Deacons, endued with those qualities, whiche the worde of God describeth: whose office is onely in receyuing the liberalitie of the Saintes, and distributing it vnto the needie, T. C. 1. booke, pag. 190. Disci. Eccle. fol. 119.

This assertion hath two braunches, which both are gainsaide by our aduersaries, the first whereof is this:The firste propositiō. The office of the Deacon, consisteth onely in receiuing and distributing vnto the poore, the liberalitie of the Saintes, whiche they denie, Whitgift pag. 582. The booke of ordering, &c. that maketh it a degree of the ministerie: 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 attende vpon the prouision for the poore, Act. 6. 4. Therefore the office of the Deacon, is onely to attende vpon the distributinge vnto the poore, from the liberalitie of the Saintes.

2 That whiche the Apostle maketh an ordinarie and distinct office from others in the Church, 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 as office as it is expounded by M. Caluin, Beza, Bucer, Martyr, &c. Therefore the Deacons office must be attended vpon, and consequentlie, it consisteth onelie in distributing &c.

3 That which the Apostles founde them selues insufficient for, that can no man nowe discharge in any tollerable measure, for they were more adorned with giftes then anie be nowe: But they founde them selues insufficient for the ministerie of the worde, and distributing vnto the poore also, Act. 6. 2. Therefore no man can in any tollerable measure discharge the office of a Minister and Deacon also, and consequentlie the Deacon is to attende vpon distributing only.

4 If the ministeries of the worde be perfect, without the Deacon, then may he not meddle in the same, for howe may one lawfullie labour, in that wherein there is no neede of him: But such is the ministerie of the worde, where the seuerall ministers thereof are named, Ephes. 4. 11. wherein the Deacon is not contayned, as Whitgift confesseth, pag. 308. & 309. Therefore the Deacon may not meddle with the ministerie of the worde, and consequentlie must be imployed onlie in distributing, &c.

5 If there be no qualitie required in the perfect description of the Deacon, which is proper to the ministerie of the worde, then is not he to meddle with the same: But the former is true, as appeareth, 1. Tim. 3. 8. Therefore the latter is true also, and consequentlie, he must attende onely vppon distributing, &c.

6 If it belong to the Deacons office, to meddle with the ministerie 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 wherin they are described, that the Deacon is described after the Bishop: Therefore his office is not to meddle with both, and consequentlie he must attende vpon distributing,6. Concil. Con. ca. 16. Concil. va. Can. 4. &c.

7 Deacons are ministers of tables, and not of holy things.

8 In the ministers sicknes, the Deacons shall reade the Homilies of the Fathers.

9 The Deacons haue neede of great wisedome,Chrisost. vpon Act. 6. although the preaching of the worde be not committed vnto them: & further, it is absurde that they should doe both the offices of preaching, and caring for the poore, consideringe that they be not able to doe both thorowly.

10 Although (the goodes of the Church increasing) there were besides the Deacons,Bulling decad. 5. ser. 2. subdeacons, and archdeacons, yet the Deacons remayned still in their charge for the poore, and were not as yet mingled with the Bishops or priestes, & with the order of them which taught.

11 The office of Deaconship was religiouslie kept in the Church,Bucer de re. Christi 14. vntill it was driuen out by Antichrist.

12 This office must of necessitie be restored as it is described, Act. 6. if England (for he speaketh it in the behalfe of our Church) will receyue the Discipline of Christ.

13 Speaking of these Deacons,P. Mart. Rom. 12. lamenteth that this order is so fallen out of the Church, that the name doth scarce remayne.

14 Describing the Deacons of the Apostles time,Caluin in. li. 4. ca. 3. s. 9 sayeth, that we after their example, ought to haue the like.

15 The office of distributing the goodes of the church,Beza confe. cap. 5. se. 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, onely in distributing the goodes of the church: if the Apostle maketh the Deacons office, an ordinarie and distinct office from all others in the church: if the Apostles were not sufficient for the ministerie 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 be required, that is proper to a minister of the worde: 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, doe declare that the Deacons were to bee wholy imployed in the distributing of the goodes of the Church, then must it needes followe, that his office is not to meddle with any parte of the ministerie of the worde and Sacramentes, but to attende onelie vpon the distributing of the liberalitie of the Church, vnto them that stande in neede thereof.

Their obiections herevnto be these two that followe.

1 Obiection. Philip one of the seuen Deacons, did preach, Act. 8. 8. Therefore Deacons may preach the worde.

Answere. Philip was a Deacon of the Church at Ierusalem, while they aboade togither, but nowe hee was not anie more so, but an Euangelist, as he is euer tearmed after, by vertue of which office he did preache.

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

Answere. He preached not, for all that is there, was but his Apologie at the seate of iudgement, which euery man in the like case may doe, and which manie of the Martyrs haue done.

So that the former proposition beeing true, vppon the groundes alleadged, notwithstanding these obiections, wee are to proceede to the seconde, which is this:

There ought to be such Deacons (as are described in the former proposition) in euerie congregation, whiche is thus prooued:

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

2 That whiche is indefinitely appointed for the good of the Churche, belongeth vnto euery Congregation, as well as to anie one: But such is the appointment of the Deacons, 1. Tim. 3. 8. Therefore there must be Deacons in euery Congregation.

3 Euery Church ought to haue their office of Deaconshippe.Igna. ad Philadel.

4 All the reasons (or the most of them) that are alleadged chap. 10. for a Bishop in euery congregation, and chap. 12. for Elders in euery congregation, are forcible herevnto.

Therefore, if there bee the like neede of Deacons in one congregation,The conclusion. 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 lastlie, if there be like reasons to prooue them belong to euery Church, that be for Bishops and Elders: then must it needes followe, that there ought to be Deacons in euery congregation.

CHAP. 14.

THere ought to bee in euery Congregation, an Eldershipp, consisting of a pastor or pastors, Doctor (if there be anie) and Elders, whose authoritie Christ hath ordayned to be perpetuall in his church, to gouuerne the same onely by the rules of Gods worde, T. C. 1. booke, pag. 175. Discip. Ecclesiast. 123. which contayneth these 3. particular propositions, defended by vs, and gaynesayde by the Bishops 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 worde.

The first is denyed by them,The proofe of the firste propositiō. Whitgift page 627. and by their practize, in tying the gouernement of many churches to the Bb. sea, it is thus prooued:

1 Whatsoeuer Christ hath ordayned, as a meane, to keepe men in obedience to the gospell, that same must be in euerie congregation, for particular men are in particular congregations: But Christ hath ordayned the Eldership for that end, as appeareth, Matth. 18. 15. &c. where Chrisost, expoundeth, Tell the Church, that is sayeth hee, the Gouuernours of the Church: Therefore the Eldershippe ought to bee in euery Church.

2 Where all sortes of Elders ought to be, there must be also the ioyning of their offices in one, for the good of that cō gregation ouer which they are placed: But all sortes of Elders ought to be in euerie congregation, as is prooued in the 10. chapter for Bishops, the 12. for Elders, &c. Therfore there must be an Eldership in euery congregation.

3 If no particular congregation haue greater priuiledges giuen therevnto by the worde of God, then others haue, then must there eyther be no Eldershipp at all (whiche is false, in that Elders are prooued to bee by the worde of God in the Church) or els it must be in euery congregation: But euerie congregation is of like priuiledge, whiche appeareth by this, that it is a perfect bodie of it selfe: Therefore there must bee 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 warraunt for it in all: for the worde of God tyeth it, not to Churches in cities, but indefinitely to the church: But there is warrant for it out of the worde to be somewhere, as appeareth by this, that the Apostles are sayd to establishe it, and make mention of it: Therefore it must be in euery congregation.

Therefore, if the Eldership bee ordayned by Christ, as a meanes to keepe men in obedience vnto the Gospell: if all sortes of Elders must be in euery church: if euery congregation be of equall priuiledges: lastly, if there be the like warrant for it in euery church, that is in any: then must it needes followe, that there ought to be an Eldershipp in euerie Congregation.

What soeuer is obiected against this, that hath any shew in it, is answered in the 12. chap. of Elders.

The office of the Eldership is ordayned by Christe to bee perpetual,The second propositiō. and ordinarie for the gouernement of his church, T. C. 1. booke, 177. denied by them, Whitgift 627. and by their practize in keeping it out: but the trueth of it appeareth by these reasons that doe follow:

1 If the causes why Christ would haue an Eldershippe in his Church be perpetuall,See the answere to D. Bridges. pag. 132. then must also the thing it selfe be perpetuall: But the causes are perpetuall, which bee to gouuerne 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, and left it by the Apostles to be established in the Church, then it is perpetual: for his commission giuen to the Apostles, is to bee obserued vnto the ende of the worlde: But Christ is the author of it, as appeareth both by his giuing of the giftes for the particular members thereof, and the whole body of it. as also in that the Apostles did establishe it in the church, who went not frō their commission, 1. Cor. 11. 12. Therefore the Eldershippe is perpetuall.

3 Whatsoeuer is the commandement of God, once deliuered by him, is neuer repealed againe, and to be acknoweledged of euery spirituall man: that same is to be receyued by the Church of God to be perpetuall: But such is the gouernment of the church by Pastors, Doctors, and Elders, and so of the whole Eldership, as appeareth in that they are all mentioned in the writings of S. Paule, whiche are so esteemed, 1. Cor. 14. 37. Therefore the gouuernement of the Church by an Eldership is perpetuall.

4 That whose seuerall partes is perpetuall, and whiche hath perpetuall giftes giuen, for the furnishing thereof for euer: that same must needes be perpetuall: But the seuerall partes of the Eldership, as Pastour, Doctor, and Elders, be perpetuall, as is prooued in the 10. and 12. chap. Therefore the Eldership is perpetuall.

5 Whatsoeuer is grounded vpon the generall commandementes, and rules of the Scriptures, that same is perpetuall: But the gouerning of the church by the Eldershippe, is such, as hath partlie bin prooued in election and ordination, and execution of the seuerall Church-offices, whiche is the greatest part of gouernement, and shall further appeare, in the censures of the church hereafter: Therefore the gouernment of the Church by the Eldership, is perpetuall.

6 What soeuer manner of gouernement hath sufficient power, and that from God, to begin, continue, & strengthen, both the gouernours of the church in their callings, and the people in the course of obedience vnto Christ, that same gouernement is to be perpetuall: But such is the gouernement by the Eldership, as appeareth by this, that the Apostles vsed no other: Therefore the Eldershippe is to be perpetuall.

7 That gouernement which the 12. Apostles, and Paule, before they consulted togither, did vniformly agree in, that same must needes bee of God, and consequently perpetuall, vnlesse the repealing of it doe appeare: but such is the gouuernement 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 groundes, that the preaching of the Worde and ministration of the Sacramentes haue, the same is perpetuall: But such is the gouernement of the Eldership, for it is grounded vppon the commaundementes of Christ, and practize of the Apostles: Therefore it is perpetuall.

9 That which hath the like groundes to bee perpetuall, that the Apostles, Prophetes, and Euangelistes, had to bee for a time, the same is perpetuall: But such is the gouernement of the Church by an Eldership, which appeareth by this, that they are therefore ceased, because their giftes of immediate calling, &c. be gone, and the giftes of these, iointly and seuerally doe remaine: Therefore it is perpetuall.

10 Whatsoeuer is the perpetuall and ordinarie remedie to cure diseases of the Church, and strengthen the health of the same, that same is perpetuall: But such is the gouernement by the Eldership, 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 which was in the Church appointed of God vnder the Lawe, and continued (in respect of the substance) by Christ and his Apostles, and bettered (in respect of the accedents) by them, that same is perpetuall: But such is the gouernement by the Eldershippe, as appeareth in the 12. reason of the 1. chap. Therefore it is perpetuall.

12 If there be any reason why this gouernement should be alterable (being once set in the church by Christ) it is eyther in respect of the extraordinarie offices ceased, or the addition of the Magistrate: But not of the former, because the Church hath neuer had any neede of extraordinary giftes, but God hath giuen them, & so will he euer: nor of the latter, for that the Magistrates office is to defende the buylding of the church by that order which Christ 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 Christ should bee thought to haue left his Church without a gouernement, which is disproued in the 7. and 8. reasons, in the firste chap. for this was once established by Christ, and so was no other: But some gouernment must needes be the best and perpetuall: Therefore this is perpetuall.

14 No man may iustlie forbid (speaking of the Church gouuernement) to returne to the olde constitution of the Church of God,Cōfe. Heluet. Tigur. Bern. Gene. Polo. Hun. Scotl. ca. 18. and to receyue it before the custome of men.

15 Experience teacheth this order (speaking of the church gouernement) was not for one age,Caluin in. li. 4. ca. 3. s. 8. but necessarie to all ages.

16 Though the cōmon wealth change hir gouernment,P. Mart. Rom. 3. yet the Church must keepe hirs still.

17 Lamenteth,Bucer de re Christi 15. that some were founde among them that are esteemed forwardest, 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 (speakinge of Discipline) not for a day,M. Whitak. against Duraeus. or for the first age, but to endure for all times to come: and therefore haue ratified them with a most earnest obtestation, 1. Tim. 6. 14. that these commandements should be kept vntill the day of the Lord.

Therefore, if the causes of once ordayning an Eldership, be perpetuall: if Christ be the authour of it, and left it in the Church by the Apostles: if it be Gods commaundement, not yet repealed: if the partes of it, and giftes for it be perpetuall: if it be grounded vpon the generall commaundements 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, and Paule before they met togither: if it haue the same groundes with the preaching of the word: if it haue as good grounds to bee 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 lawe, and inriched by Christ and his Apostles vnder the Gospell: if it bee neyther alterable in respect of the extraordinarie offices ceased, nor the Magistrate added to the Church: if it be the onlie gouernement, that challengeth authoritie from God: if no man may iustlie forbid it: if it be necessarie for all times: if the common wealth may chaunge hir gouernement, but not the Church: if the difference of times and men bee nothing against it: lastlie, if the rules that the Apostles gaue for it, be confirmed with a charge, to be kept vntill the comming of Christ; then must it needes followe, that the gouernement of the Church by an Eldership ought to be perpetuall.

They obiecte that many inconueniences would followe vppon this gouernement,Obiection against the perpetuitie of the Eldership, and answeres to the same. which are seuerallie to bee answered.

1 Obiection. By this euery parishe shall followe their Seniors, and then there wilbe so many Elderships, so many diuers fashions, seeing one may not medle with another.

Answere. The gouernement desired is vniforme for euerie Church, and admitteth no change, no not in outwarde ceremonies, without a Synode of the choyce men of seuerall Elderships.

2 Obiection If they being all meane men, chuse an Earle, he may not refuse, but be at their becke and commaundement.

Answere. 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, Prou. 17. 5.

3 Obiection. It ouerburdeneth the parrishe, to prouide for the nourishment of so many church-officers.

Answere. It is not necessarie that they should prouide for any moe of them, sauinge those that are exercised in the ministerie of the worde, vnlesse any of the rest may neede the liberalitie of the Church.

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

Answere. It is blasphemie to tearme the gouernement of Christ so, because we refuse the tyranny of the pope, shall we therefore doe what we list, and not yeelde obedience to the scepter of Christ.

5 Obiection. It is a kinde of Donatisme to chalenge such authoritie ouer Princes.

Answere. And it is flatterie to suffer princes to doe what they liste: this is the obiection of Gualter, who is a professed enemie to discipline.

6 Obiection. It taketh away princes authoritie in causes Ecclesiasticall.

Answere. No more then it did from Dauid in his time, not so much as the Bb. doe nowe, for the prince requireth but this, to see the Church well ordered, which the Eldership alloweth and craueth.

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

Answere. It neyther 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 will breede contention and partialitie in iudgement.

Answere. Where can be greater contention then the Bb. maintaine for their kingdome, or greater partialitie then in them, to their kins folkes, seruauntes, Sycophants, &c.

9 Obiection. It will bee contemned, and so good order neglected.

Answere. None euer deserued more contempt, then the Bb. and their officers doe, for all their pompe: but God whose ordinance it is, will procure sufficient awe vnto it: marke howe these obiections stande togither, in the 4. it was tyrannie, and here it is too contemptible, these be contrary.

10 Obiection. All alterations be daungerous.

Answere. Neuer (where we change from the obedience of Antichrist, to the seruice 〈◊〉 the liuinge God) was it euer daungerous to amende thi amis e, by that course whiche is described of God: if it were, let the particular of it appeare: this might well haue bin Steuen Gardiners reason for poperie, in the time of King Henrie the eight.

The Church must be gouerned onely by the rules of gods worde, this is in effect the proposition of the first chap.The 3. proposition. whervnto all those reasons there alleadged may be referred: there is aduouched generally, the certayne groundes of the whole Discipline, against the imagined libertie left to the Church: here is affirmed the particular direction of the Church gouuernement, by the authoritie of the Eldershipp, to proceede according to the rules of Gods reuealed will, and not by that cursed and monstrous cannon lawe, 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 God, haue their warrant to bee gouernours onelie from the worde, 1. Cor. 12. 28. Therefore they must gouerne the church onely by the worde.

2 The Church is to be gouerned by that which the Ministers may teache 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 teache nothing but the worde of God, 1. Cor. 11. 23. Therefore the church is to be gouerned onely by the worde of God.

3 That which maketh the Church obedient vnto Christ, must be the direction whereby it is to be gouerned: Only the worde of God maketh the church obedient vnto Christe: Therefore it is to be gouerned by the rules of Gods word.

4 Euery kingdome or housholde, must be gouerned onlie by the lawes of the King, or orders of the housholder: The Church is the kingdome and house of God, and his worde is the onely lawe that he hath giuen for the same: Therefore it must be gouerned onely by the worde of God.

5 That which was ordayned to destroy the church of god, can not be a good rule to gouerne the same by: But such is the canon lawe, for it was ordayned to strengthen the kingdome of Antichrist: Abstract. Therefore it can not bee a good rule to direct the church by, and consequentlie, it must be gouerned by the worde, for no other rule is offered vnto vs, but the one of these twaine.

6 That whiche was inuented by the Dragon, that persecuteth the woman and her childe, that same cannot be good for the Church, which is that woman: But such is the cannon lawe, for it was inuented by Antichrist, whiche is that Dragon: Therefore it can not be good for the rulinge of the church, and consequentlie, &c.

7 That which strengtheneth the power of darkenes and ignorance, can not 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 poperie, as appeareth by this, that there is scarce an officer towards it, in these dayes of knowledge, but he is a papist: Therefore it cannot be good to guide the church of God.

8 That which destroyeth the church of God, can not bee good to rule the same: But the cannon lawe destroyeth it, for it crosseth euery faithfull Minister in the discharge of his duetie, 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 gouuerne the church by.

9 That which hath bredd moe trayterous papistes in England, then the Seminaries at Rome and Rhemes, that same can not be good to gouerne the church of God: But such is the cannon lawe, for it hath kept out Discipline, nourished ignorance, and fostered superstition and poperie, in all estates of people, that neuer came at those Seminaries: Therefore it can not bee a good rule to gouuerne the Church of God by.

10 That which nourished the hope of Antichrist, to return hither againe, can not bee good to direct in the gouernment of the church: But such is the cannon lawe, for it keepeth the cages for those vncleane birdes: as Archb. and L. Bb. seas, Arches, Cathedrall churches, &c. Therefore it can not bee a good rule for the direction of the church.

11 That which all the Churches haue cast off, as vnfit for the gouernement of the Church, can not bee good for the same: But all the churches, that haue forsaken the pope (yea they that haue not receyued the discipline of Christ wholie) haue cast off the cannon lawe: Therefore it can not bee good for the same.

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

Therefore, 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 euerie kingdome must be ruled by the lawes of their King: and if the cannon lawe be ordayned to destroye the Church: if it was inuented to persecute the church: if it strengthen the power of darkenesse and ignorance: if it kill the church of God: if it breede moe traiterous papistes, then the Seminaries at Rome and Rhemes: if it nourishe the hope of Antichrists returne: lastlie, if all the churches that haue forsaken the pope, haue cast it of also: yea if we our selues doe mislike it: then must it needes followe, that the Church ought to bee gouerned, onely by that golden rule of Gods worde, & not by that leaden lumpe of the cannon lawe.

CHAP. 15.

THe office of the Church gouernement, is meere Ecclesiasticall, and therefore the gouernours of the church may not meddle, but onely in Church-matters, as for example, vocation, and abdication, deciding of controuersies, in doctrine and manners so farre as appertayneth to conscience, 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: Whitgift pa. 749. and their practize, that take vpon them to be Councellors of state, to iudge ciuillie, as punish with imprisonment, &c. But this is disprooued, and so the former proued by these reasons:

1 That which our Sauiour Christ refused, because it belonged not vnto him, ruling and teaching the church, that same is not lawfull for any Ecclesiasticall person to doe: 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 authoritie ouer all thinges: Therfore it is not lawfull for Ecclesiasticall persons, to bee iudges of ciuill causes.

2 That which was forbidden the Apostles, is vnlawful for euery Ecclesiasticall officer, for they were the chiefe vnder Christ, and had (after a sort) all offices in themselues, vntill they could plant them in others: But such dominiō was forbidden them, as the Kinges of the nations, and other ciuill Magistrates haue, Luke 22. 28. which is, to rule ciuilly: Therfore they may not exercise any ciuill authoritie.

3 If necessarie dueties are to be lefte, rather then our dueties to the Church should not be thorowly discharged, then may not a church-officer deale in ciuill iurisdiction, which is lesse necessarie vnto him: But the former is true, as appeareth by the wordes of Christ, to him that would haue buried his father, Luke 9. 59. 60. Therefore they may not exercise anie ciuill authoritie.

4 If he that hath an office, must atrende vpon it, then may he not meddle in another, for he can not attende them both at once: But the former is true, Rom. 12. 7. Therefore maye no Church-officer medle with temporall iurisdiction.

5 As the Souldiour is in his warfare, so are Church-officers, in the ruling of Gods church: But the Souldiour entangleth not him selfe in the things of this life, because they are of another nature to his warfare: which place Cyprian alleadgeth against 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 things that in them selues are of contrarie quallitie, can not concurre in one subiect: But the gouernments of the Church and common wealth bee such, not onelie 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 can not be in one man togither, and consequentlie, &c.

7 If the gouernement of the Church, both in euery particular mans office, and in the generall Eldership, bee a matter of great waight, and the abilitie of man, very small in euery good action, then may not a church-officer meddle in another calling, whereby hee is made lesse able to discharge his duetie: 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: Therefore the latter must needes bee true also.

8 If the Apostles (who were the most able of all others) founde them selues vnfitt for two offices, whiche were both Ecclesiasticall: then is the best church-gouernour vnfitt for two, which be of more difference one from another, as bee the gouernement of the church and common wealth: But the former is true, as appeareth Actes 6. 2. Therefore the latter must needes be true also.

9 That which we iustly reprooue in the papistes, muste needes (if we doe like) be founde more vnlawfull and intollerable in ourselues: But we iustly reprooue the papistes, for hauing in their handes both the swordes, that is, the Ecclesiasticall and ciuill iurisdiction: Therefore it is more intollerable, being founde 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 Ecciesiasticall persons, for there is as good reason for the one as the other: But the latter is vnlawfull: for who would like of any L. Mayor, to step into the pulpit and preach, &c. Therfore the first is vnlawfull also.

11 They may not intangle them selues with worldly offices,Can. App. cap. 80. but attende vpon their Ecclesiasticall affaires.

12 None of the Clarkes or Cleargie,Conc. Cal. cap. 3. & 7. shall receyue any charge of those which are vnder age, the cause of that decree is there saide to be, for that there were certaine Ministers, that were stewardes to noble men: and in the 7. cannon, that none of them should receyue any secular honors.

13 The Bishops shall onely attende vnto prayer,4. Concil. Cart. ca. 20. reading and preaching.

14 He bringeth diuers reasons to prooue,Caluin in. lib. 4. ca. 11. sect. 9. that Bishops may neither vsurpe, nor take (beeing offered vnto them) any ciuill office.

15 He sheweth howe the offices are to bee distinguished,Beza confe. cap. 5. sect. 32. & 42. and in what sorte it is sayd, that the fathers dealt in the things of this life, and howe the corporall punishmentes by the Apostles were particular and extraordinarie.

16 When both the offices meete in one man,P. Martyr vpon 10. 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 exercise both the ciuill, and Ecclesiasticall power, and therefore he that will exercise the one, must leaue the other.

Therefore,The conclusion. if Christe refused to iudge in temporall causes, because it belonged not to his office: if ciuill dominion was forbidden the Apostles: if necessarie dueties are rather to bee lefte vndone, then our diligence in the matters of the church should be lessened: if he that hath an office, must attende vppon it: if we may not bee intangled with any hinderance: if the ciuill and Ecclesiasticall functions, bee of contrarie natures: if euery office in the Church, be more then any one can perfectlie discharge: if the Apostles founde them selues vnfit for two offices of like nature: if we iustlie reprooue the papistes for their two swordes: if a Magistrate may not preache: if they may not meddle with worldlie offices, nor be tutours to Orphans, but attende onely vnto the ministerie of the worde, &c. if they may neither vsurpe, nor take (being offered) any ciuill office: if they be to be distinguished to seueral persons, or els one hindereth the other: lastlie, if none bee able to execute both, then must it needes followe, that Ecclesiasticall officers may not beare ciuill offices: and consequentlie the office of the church-gouernement, is meere Ecclesiasticall.

Their obiections herevnto be these:

1 Obiection. Obiections for ciuil of fices in Ecclesiasticall persons. It countenanceth and maintayneth religion, to haue ciuill authoritie.

Answere. It is (in deede) the papistes reason for their two swordes, which M. Caluin confuteth, Institut. booke 4. cap. 11. sect. 9.

2 Obiction. It is good to punish vice by corporall punishment, that Gods worde may be the better obeyed.

Answere. It is good to preache Gods worde to men, that they may obey their Prince for conscience sake: may the Magistrate therefore preache? we may not doe euery thing that is good, but onely that which is agreeable to our callings.

3 Obiection. Eli and Samuel, were both Priests & Iudges.

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

4 Obiection. Peter killed Ananias, therefore Bishops may haue prisons.

Answere. It was by his worde onely, and not by any ciuill punishement, if they can doe the like, Peters example will serue their turnes, if not, then must it bee (with the former) extraordinarie.

CHAP. 16.

THe placing and displacing of Church-officers, appertayneth 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 moe reasons, because the Bishops doe displace the best Ministers at their pleasure, which is prooued to be a most wicked action, by these reasons.

1 Those that are called vnto the ministerie by the Lorde from heauen, and out wardlie by the meanes of men, so long as they are blameles in doctrine and conuersation, 1. Tim. 3. 10. can not be displaced, without hainous wickednes against the manifest will of God: But such are the Ministers that the Bishops doe daily displace, as they confesse them selues, when (euen) in their sermons they iustifie their doctrine, in saying, that they differ onely in outwarde rites: and as their greatest enimies will saye, when they are asked of such mens liues: Therefore they can not bee displaced without great wickednes.

2 Those that are carefull to discharge the duetie of Gods Ministers, both in teaching, and giuinge example to their flockes, can not be displaced without great impietie: Such are these Ministers, that are daily displaced, as appeareth by this, that they preache more diligentlie then any other, and that they followe not the course of the worlde, in adding liuing vnot liuing, but many of them (being as woorthie for their giftes, as the worthiest) liue poorelie, rather then they will want the comfort of a good conscience: Therefore they can not 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 comfort: which if anie man will denie, all the godlie 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 & 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 doe displace, and by this, that many who had made good beginnings, by the discontinuance of their Teachers, doe fall away: Therefore to displace those Ministers, is a haynous and horrible sinne.

5 Those whose labours God doeth blesse, can not bee displaced without fighting against God, and consequentlie great impietie: But such are the Ministers that the Bb. doe daily displace, as all that loue the Gospell in euery countrie, can witnes: Therefore to displace them is great impietie.

6 That action whiche giueth the common enimie iust cause to reioyce, and hope to get the victorie, is a haynous & horrible offence: But such is the displacing of those Ministers as appeareth in euery countrie, where such Ministers are displaced, and such enemies doe dwell: Therefore to displace such, is a haynous and horrible offence.

7 That action that causeth the doers thereof to bee esteemed enimies 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, thinke that they are not of God in so doing, for say they, hee that loueth Christ, can not crosse the course of the Gospell, 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 yeares, must needes be a haynous sinne: But such 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 laboured against it is displaced, as experience in such places prooueth: Therefore to displace such ministers is a haynous sinne.

9 That which interrupteth the course of the Gospel, without warraunt eyther from Gods worde, or the lawes of the lande, is a haynous and horrible sinne: Such is the displacing of those Ministers, as is prooued in all the writinges on our side: and lastlie, in the answere to D. Bridges: therefore to displace such Ministers, is a haynous and horrible sinne.

Therefore, if the Ministers that be vsuallie displaced, bee called of God: if they discharge the duetie of good ministers, both in doctrine and life: if the displacing of them, be to depriue Gods people of their spirituall comfort: if it giue occasion to some to doubt of the Gospell, and to fall away: if God giue a blessing vnto their labours: if the displacing of them, giue the enimie matter to reioyce, and hope to ouercome: if it cause the displacers to be esteemed enimies to the Gospell: if it let in more wickednesse in one day, then preachinge can throwe out in many yeeres: if it interrupte the course of the Gospell, without warrant eyther from the worde of God, or lawes of the lande, then must it needes followe, 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 growe in the church: There is no question betweene vs, about admonition it self, but this they denie, that the execuion of of any discipline (and therefore of this point) belongeth vnto the Eldership: which point is proued in the seuerall chapters going before: so that I neede not saye any thing of this, sauing with (a reason or twaine) to shewe the necessitie and benefite of it in the Church of God.

1 That whiche priuate men offended, are commaunded to seeke vnto for the redresse of the offendour, is a necessarie, and an ordinarie way for the amendement of them that doe offende 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 firste proposition of the same: Therefore admonition in such cases by the Eldership, is a necessarie and ordinary way, for their amendement that doe offende.

2 That which is more auaylable to bring the offendor to repentance, then priuate admonition, eyther by one, or moe, the same is very profitable and necessarie in the Churche of God: But such is the publike admonition by the gouernours of the Church, as appeareth by this, that Christ maketh it a remedie, when the other two will not preuayle, Matth. 18. 15 Therefore it is verie profitable and necessarie in the Churche of God.

3 That which maketh men more afraide to offende, then any admonition that priuate men can giue, is profitable and necessarie in the Church of God: But such is the Eldershipp, before whom men knowe they shalbe brought, if they doe not amende: Therefore it is very profitable and necessarie in the Church of God.

4 That which hath a greater promise to doe good, then priuate admonition, is very necessarie in the Church of God: But such is the admonition that is giuen by the Eldershipp, because it preuayleth when the former doeth not: Therefore it is profitable in the church of God.

5 That without which, all dueties of charitie can not bee exercised towardes sinners, is needfull to be in the Church of God: But without admonition by the Eldership, all duties of charitie cannot be exercised towardes sinners: Therefore it is needfull to be in the church of God.

6 That which would bridle the outragious sinns of some, and keepe in the derision and mockerie, that priuate admonitions doe receyue, is needfull to be in the Church of God: But this would admonition by the Eldership doe: for if men knewe that they should aunswere vnto the Church for their ill demeanour, to them that rebuke them for sinning, they would refraine (at least for feare) from such kinde of outrage: Therefore it is needefull to be in the church of God.

Therefore,The conclusion. seeing publike admonition before the Eldership is to be sought, by those that are offended, and cannot be satisfied: seeing it is more auaylable then priuate admonition: seeing it maketh men more afraide to offende: seeing it hath a greater promise: seeing without it all dueties of charitie, can not be exercised towardes the sinner: lastlie, seeing it would bridle the outragious sinnes of many: Therefore it must needes followe, that it is very profitable, and necessarie to be in the church of God.

CHAP. 18.

THose that be not reclaimed from their faultes by admonition, are by the Eldershippe to bee suspended from the Lordes supper, or being officers of the Church, from the execution of their office, vntill they doe eyther giue good testimonie of their amendement, or iust cause to be further proceeded against. Neither is there any controuersie betweene them and vs, about this poynt: sauing that (as in the former) they will denie it to appertaine to the Eldership, whiche is prooued before. I will therefore (for their vnderstandinge that desire direction in the trueth) firste, shewe that it is a course that hath warrant in the scriptures: secondlie, that it is of very profitable vse in the Church of God: the first is thus prooued:

1 Whatsoeuer is enioyned, as a duetie to be done by euerie Christian, if he leaue it vndone,Suspention warranted by the word being vpon such groūds as the word setteth down. he is to be compelled by the gouernours of the Church to doe it, Luke 14. 17. 23. But if a mans brother haue anie thing against him, and he make no conscience to leaue his gifte there, and be firste reconciled, Mat. 5. 24. he is to be compelled to doe it: Therefore separation from the Lordes Supper, is warraunted by the worde.

2 If that commaundement of Christ, Matth. 7. 6. giue not that which is holy vnto dogges, can neyther be properly vnderstood of them, that were neuer of the Church, nor them that be excommunicated, then is it a warraunt for such separation of the vnworthy, and consequentlie, that separation is warraunted in the worde: But the former is true, as appeareth by this, that the meanest of the Iewes did knowe, that holy things belonged to neyther of them, and so the commaundement had bin needles: Therefore suspention is warranted by the worde.

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

4 The course that God prescribed in the shadow, for corporall purifyings, must in the body (in respect of the substance) be obserued in the spirituall cleansing 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 worthie to bee excommunicated: Therefore must also some be kept from the Lords supper for a season, who yet appeare not so haynouslie to haue sinned, as to deserue excommunication.

5 The Church can not without great offence, suffer one that hath fallen into some open sinne, or that is vehemently suspected, to haue hayuouslie offended, cōtinue in the administration of any publike function: But the Church cannot iustlie displace such a man at the first, making shewe of repentance, or standing vpon his purgation: Therefore he must be separated for a time.

6 That which was commaunded vnder the lawe to bee 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 offering of sacrifices for a certaine time: Therefore much more must the like be done to a Church-officer in the like case.

Therefore, if the Church be to compell a priuate man to doe his duetie:The conclusion. if giue not holy things to dogges, bee vnderstoode of them within the church: if there bee sinners that can not without offence be admitted to the Lordes supper, & yet deserue not excommunication: if for corporall vncleannes vnder the lawe, 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 sinn, cōtinue in the execution of his office, vntill the Congregation bee satisfied: Lastlie, 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 Lordes supper, and other from the execution of their publike function for a time, is a thing warranted by the worde of God.

The latter part, which is, that this kinde of suspention hath a profitable vse in the Church of God, is thus proued:

1 That which keepeth the godly in more carefull obedience, and keepeth in the hypocrites, that they breake not out, is very profitable for the Church of God: But such is the 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 whiche remooueth (euen) the appearance of offence, from the Church of God, is very profitable for the same: But such is the separation: Therefore it is profitable for the Church of God.

3 That which declareth vnto the worlde, that the Church of God is carefull to practise that which it professeth, is verie profitable: But such is this separation, for it sheweth that they cannot away with vngodly life: no, nor among them selues: Therefore it is profitable for the church of God.

4 That which giueth occasion to the Church, to be exercised in the action of religion, with more sounde comfort, is profitable for the same: But 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 which is a speciall meanes to procure the Lorde (in mercie) to continue his worde vnto his Church, is profitable for the same: such is this separation, for it is a notable meanes to keepe men in obedience to that whiche they professe: Therefore it is profitable for the Church of God.

Therefore, if separation of the knowne, or suspected sinner, from the Lordes supper, and such 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 euill: if it lett the world see, that the Church laboureth to practize that, which it doeth professe: if it make euery member of the Church, to be exercised in the actions of religion, with greater comfort: Lastlie, if it be a speciall meane to procure the Lorde in mercie, to continue his worde: then must it needes followe, that it is of verie profitable vse vnto the Church of God.

CHAP. 19.

WHen neyther admonition, nor suspention will serue to reclay me the offendor, but that it doth appeare, that he abydeth in impenitencie, and is incorrigible, the Eldership, after mature deliberation, and commending of the partie vnto the prayers of the Church, (he yet remaining obstinate) is to proceede to excommunication: which containeth these propositions in question betwixt vs and the Bishops.

1 It may not be done, but vpon great and waightie occasion. 2 It may not bee done by any one man, but by the Eldership, the whole Church consenting therevnto.

The former is holden by vs, T. C. 1. booke, pag. 183. disc. Eccle. 130. and denied by them in their practise, that sende it out (many times) for not paying of sixe pence. But our assertion is thus prooued, and their godles practise disproued.

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

2 That whiche cutteth a man off 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 Church, 1. Cor. 5. 5. Therefore it may not be vsed, but in greatest extremitie.

3 That which a man will doe in the cutting off, of his hande 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 cutt of his hande or his foote, vntill he see it incurable, and readie to infect the other partes of his bodie: Therefore excommunication may not be vsed, but in case of greatest extremitie.

4 That which is contrarie to naturall affection, and worketh that which a louing heart doeth tremble to thinke of: that same may not bee 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 befall vnto man in this life: Therefore it may not be done, but in case of greatest extremitie.

Therefore if excommunication be ordained of Christ,The conclusion. as a remedie, onely when all other helpes will not serue: if it cutt the partie from Gods Church, and giue him ouer vnto Satan: if it must be proceeded vnto, as a man doeth to the cutting off of his hande or foote: lastlie, if it be a worke contrarie vnto the naturall affection of man, and effecteth that which a louing heart doeth tremble to thinke vppon: then must it needes followe, that it is to be proceeded vnto, onely in the cases of greatest extremitie, and after that all other meanes haue bin vsed, and doe appeare not to preuayle.

The latter poynt (whiche is,The proofe of the secōd proposition that excommunication may not be done by one man, but by the Eldership, the whole Church consenting therevnto) is holden by vs, T. C: booke 1. pag. 183. Discipl. Ecclest. 130. &c. and denied by them, Whitgift pag. 662. and their continuall practize. But our assertion is thus prooued, and their opinion & practize, found to be erroneous and vngodlie.

1 That whiche Christe commaunded to bee done by the Church, may not be done by one man, vnles you take my L. Grace for the Church, as Whitgift doeth, page 662. whiche needeth no confutation: But Christe commaunded that excommunication should be done by the Church, Mat. 18. 15. Therefore it may not be done by one man.

2 That whiche Paule enioyned the Church, when they were met togither, to doe, may not be done by one man: But he commaunded them to excommunicate the incestuous person, when they were met togither, 1. Cor. 5. 5. Therefore it may not be done by one man.

3 That which hath neede of greatest aduice, and greatest authoritie, may not be done by one man: but such is the matter of excommunication, being the denouncinge of that against a man, which he will most hardlie beleeue, and beinge the waightiest point of discipline: Therefore it may not bee done by one man.

4 Those must excommunicate, that are to deale in the other partes of Discipline, as shall appeare in the reasons following, and (as I thinke) no man will denie: But the other partes of Discipline are exercised not by one, but by the Churh, 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, doeth import) and had nothing ceremoniall in it: But it was executed among them by the Church, and not any one, Ioh. 9. 22. Therefore the Church is to excommunicate, and not one man.

6 Cyprian sayeth, he would neuer doe any thing in his charge,Cyprian li. 3. epist. 10. without the counsell of his Elders, and cōsent of the people.

7 The Elders, and other Church-officers, haue as well power to absolue, as the Bishop.Epist. 14.

8 For so much as absolution belongeth vnto all,Epist. 19. I alone dare not doe it.

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

10 It helpeth much to make the party more ashamed,Augu. lib. 3. cont. epist. permen. that he be excommunicated by the whole church: also in his bookes of Baptisme, against the Donatists often.

11 The Elders haue interest in other censures of the Church,Ierom. ad Demetriad. epist. 1. Bucer de regno Christ. lib. 1. cap. 9. and the Church it selfe in excommunication.

12 S. Paule accuseth the Corinthians, for that the whole Church had not excommunicated the incestuous person.

13 The Elders had the gouuernement in excommunication.

14 It is very daungerous to permit so waightie a matter to one man,P. Martyr in 1. Cor. 5. and therefore that tyrannie may be auoyded, & this censure executed with greater fruite and grauitie, the order that the Apostle there vseth, is still to be obserued.

15 Hee sheweth that it partayneth not to one man,Caluin. in. st t. lib. 4. cap. 11. se. 6. that it is a wicked fact, that one should take the authoritie to him selfe, that is common to others: that it openeth a way to tyrannie: taketh from the Church their right, and abrogateth the Ecclesiasticall senate, ordayned by Iesus Christ.

16 The Bishops,Cha. 12, se. 6 when they excommunicated of themselues alone, did it ambitiouslie, contrarie to the decrees of godly cannons: See Bucer against Gropper, and vpon Ephes. 4. De animicura, also Zuinglius in Ecclesiast.

17 It is plentifullie forbidden (euen) by that filthie puddle,See Abstract page 165. the cannon lawe, and therefore it must needes bee a haynous sinne, when it findeth faulte with it.

Therefore,The conclusion. if excommunication be to be executed (by the commaundement of Christ) of the Church: if S. Paule enioyned it vnto the church: if it haue neede of greatest aduice and authoritie: if it belong to them that may execute the other partes of Discipline: if it was so executed amonge the Iewes: if to absolue, be as well in the Elders power, as the Bishops: if Cyprian durst not doe it alone: if it was the action (in Tertullians time) of the most approoued Elders: if to bee by the whole church, helpeth much to make the partie more ashamed: if the whole church haue interest in it: if the whole Church at Corinth was reprooued, for not doing it: if it bee to waightie a matter for one man: if the executing of it by one, ouerturneth the order appointed by Christ: bringeth in tyrannie: maintayneth ambition: and lastlie, be forbidden by the cannon lawe it selfe, then must it needes followe, that it belongeth not vnto one man to excommunicate, but vnto the Eldershippe, and that with the consent of the whole Church.

Their obiections herevnto in defence of their owne practise be these:

1 Obiection. The right of excommunication, was in Saint Paule, and not in the rest.

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

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

Answere. That power was of denouncing 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.

Answere. That is, being moderator of the action, he pronounced it, not that he did it alone: The same aunswere is to be made vnto the Fathers, as Ambrose, &c. who are saide to excommunicate.

Therfore vpon these grounds of Scriptures, Fathers Coū cels,The conclusion of the whol book. Emperours, Lawes, Histories, newe Writers, and cleare light of reason, I conclude, thatChap. 1. Christ hath prescribed vnto vs an exacte, and perfect platforme of gouerninge his Church at all times, and in all places: which is this,Cha. 10. and 11. that there ought to be no ministers of the worde, but Pastours & Teachers, whiche are to beChap. 4. called by the people, andChap. 7. ordained by the Eldership, are ofChap. 10. equal authoritie in their seuerall congregations, mustChap. 10 with all faithfull diligence imploye the selues, in the ministerie of the worde and Sacramentes, Chap. 1 that there are to bee in euery Congregation, certaine Elders, whose office is to ouersee the behauiour of the people, and assist their pastour, in the gouernement of the Church: alsoChap. 13 Deacons, who are to be imployed only in receyuing, and bestowing the liberalitie and goods of the Church, to the reliefe of the poore, and other necessarie vses: Lastlie,Chap. 14. that there must be in euery Congregation, an Eldership, of Pastour, Teacher, (if they can haue any) and Elders, who are in common, to see that the Church bee well gouerned, not onely in maintayning the profession and practize of the worde in generall,Chap. 17 but also in admonishing, reprehending, orChap. 18. separatinge from the Lordes Supper, them that walke offensiuely, andChap. 19 lastlie in excommunicating them, that by no other meanes can bee reclaimed. So that all and euery gouernement, contrarie or besides this, whether in parte or in whole, swarueth frō that order, which Christ hath set downe in his worde, and therefore is vnlawfull.

FINIS.