denying of all the arguments that bee brought for it doth prove Whitgift page 154.166 c. and their practise of allowing patrons and also being such themselves doth evidently declaâ—e If the former be proved true then the latter must return to Antichrist which â—s thus declared 1 That which was the continuall and constant practise of the Church in the time of the Apostles that same is to be followed for ever which appeareth by this that the ordinances given from God by Paul 1 Tim. 6.14 are enjoyned to be kept untill Christ come to judgement But it was the constant and the continuall practise of the Churches then to have a stroke in the choise of their owne ecclesiasticall Officers Act. 1.26 where the Apostles presented two to the peoples liking whereof God was to be prayed unto to make one an Apostle Act. 6.3 where the Church is willed to choose their Deacons and Act. 14 25. where they gave their consent in the choosing of their Elders by the stretching forth of their hands Therefore it belongeth to the Church to choose their own Church Officers 2 If the people had an interest in the liking of their teaching Levites which were of the tribe of Aaron then much more must the people now for there was greater likelihood that they were sent of God then any of the common sort of men But the former is true as appeareth by the manner of the setting of them aside unto that office in the law Therefore must the latter needs be true also 3 That which pertaineth unto all ought to be approved of all the congregation But every Ministery in the Church pertaineth to all the congregation Therefore authority to approve of them pertaineth to all the congregation 4 That election which is most effectuall to bring the people to obedience is of all other the best and to abridge it is unlawfull But election by common consent is most effectuall to bring the people to obedience when they shall see him teach or rule whom they themselves have chosen Therefore election by the Church is the best and all other kinds of elections unlawfull 5 That election which procureth greatest reverence of the people to their teachers and rulers is meetest and all others unlawfull But for the people to consent in the election of their Governours procureth greatest reverence in their hearts towards them Therefore election by the people is the best and all others be unlawfull Testimonies of the ancient Writers 6 The Minister should be chosen the people being present in the eyes of all and should be by the common judgement and testimony approved worthy and fit c. Therefore this is the lawfull vocation by the word of God where those which are chosen be appointed by the consent and approbation of the people For which also he bringeth divers authorities out of the Scriptures 7. That is truly and certainly a Divine election of a Bishop which is made by the whole Church 8. Let the people have authority to choose their Clerkes and Ministers 9. They runne speaking of the life of the Clerkes to Bishops suffraâ—aâ—â— certaine times of the yeare and bringing some summe of money they are anoynted and ordained being chosen of none and afterward the Bishop without any lawfull election is chosen in huggermuger of the Canons or Prebendaries onely without the knowledge of the people 10. In the Oration of the death of his Father approveth the election by the people at large and confuteth them that would hinder it 11. When he appointed Eradius to succeed him faith it was the approved right and custome that the whole Church should either choose oâ— consent unto their Bishop 12. Anthimius choosing a Bishop without the peoples consent filled all Armenia with sedition 13. Why did Peter communicate the election with the Disciples left the matter should have turned to a braule and have fallen to a contention Testimonies of generall Councells 14. It is meete that you should have power both to choose and to give their names that are worthy to be among the Clergie and to doe all things absolutely according to the lawes and decrees of the Church and if it happen any to dye in the Church then those which were last taken are to be promoted to the honour of him that is dead if they be worthy and if the people choose them 15. Let the people choose and the Bishop approve and seale up the election with them 16. In an Epâ—stle to Damasus Ambrose c. saith wee have ordained Nectarius Bishop of Constantinople c. the whole Citie decreeing the same and Flaviarus was appointed Bishop of Antioch the whole Citie appointing him 17. When he hath beene examined in all these and found fully instructed then let him be ordained Bishop by the common consent of the Clerkes and lay people 18. Let not him be counted a Priest in the Church whom the Clergie and people of that Citie where he is doe not choose 19. If any Bishop after the death of his Predecessor be chosen of any but of the Bishops of the same Province and of the Clergie and Citizens let another be chosen and if it be otherwise let the ordination be void and of none effect Testimonies out of the Emperours Lawes 20. Following the doctrine of the holy Apostles c. wee ordaine that as oft as it shall fall out that the Ministers place shall be void in any Citie that voyces be given of the Inhabiters of that Citie that he of three which for their right faith holinesse of life and other things are most approved bee chosen to the Bishopricke which is most meete oâ— them 21. Being not ignorant of the holy Canons that the holy Church should use her honour the more freely we assert unto the Ecclesiasticall order that the Bishops be chosen by the election of the Clergie and people 22. He decreed that he should be Bishop of Rome whom all the people of Rome should consent to choose 23. Lodovicke the second commanded by hâ—s Letters the Romans to choose their owne Bishâ—p not looking for other mens voyces which being strangers could not so well tell whâ—t was done in the Common-wealth where they were strangers and that it appertained to the Citizens 24. Let the people saith Otho the Emperour choose and I will approve it The testimonies of the new Writers 25. The new Writers as Musculus in his common places in the tâ—tle of Magistrates Bullinger upon 1 Tim. 4. Calvin Justitut Boâ—ke 4 chap. 3. sect 15 Harmon confes. Helvet cap. 18. and many others are on our side in this behalfe 26. If there be none that write against it but the Papiâ—â—s and no arguments usâ—d against it but those which bâ— borrowed out of the Popish writers then doth it belong to the Church to choose their owne Church officers but the former is true as aâ—l
Ministery above the people but a Minister may not be Lordly over Gods people as is testified by him on whom they would father the greatest lordlinesse 1 Pet. 5.3 Therefore one Minister may not bee Lord or have superiority over another 4. It is ordained and is equall and right that every mans cause be heard where the fault was committed and it is meete to handle the matter there where they may have both the accusers and witnesses of the fault which sheweth that every Minister had authority over his owne flocke and no other to meddle 5. Bishops wheresoever they be in all the world are equall to our Bishops or Parish Ministers and Preachers Of none it can be said one is Lord another is Servant whatsoever belongeth to the Church belongeth equally to all saving that some are of better gifts then others howbeit such gifts cause no inequallitie or Lordship in the Church 6 In the Apostolike Church the ministers of the Word were none above another and were subject to no head or president c. 7. The honour of a Bishop being taken from the rest of the Ministers and given to one was the first step to Papacie 8. Christ did most severely forbid unto the Apostles and their successors primacie and dominion 9. Equall power and function is given to all Ministers of the Church and that from the beginning no one preferred himselfe before another saving onely that for order some one did call them together propounded the matters that were to be consulted of and gathered the voyces Therefore if all Ministers have their commission indifferently given unto them If Christ have forbidden that one Minister should have dominion over another if no minister may exercise dominion over Gods people if authoritie to handle Controversies belonged to every severall congregation if a Bishop and Parish Minister be all one if in the Apostles time no Minister was above another if the superiority of one above another was the first step to the Papacie lastly if they have equall power and function from the beginning than must it needs follow that no Minister may have superiority or exercise dominion over another Their objections hereunto so many as are worthy any answer be these 1. Object Christ Math. 20.25 forbiddeth onely ambition and not dominion as Musculus expoundeth it Ans. Musculus his judgement appeareth in the 6 and 7 reasons the place is expounded against superiority by Calvin Bulling Zwing Gâ—alter Hemingiâ—s c. But let it be so expounded that dominion is amâ—ition because it causeth a man to aspire above his â—ellow Ministers 2. Object The Greek word signifieth rule with oppression which is the thing that is forbidden Answ. That is not so for Luk. 22 25. useth the single verbe Kurieuein which signifieth simply to rule the sonnes of Zebedeus desired not to oppresse but to rule which desire â—e reproved 3 Objection Christ saith not no man shall be so but hee that will be so desiring it Answer But Luke saith let the greatest be as your servant and therefore that is but a silly shift So that their assertions being overthrown and their objections answered it remaineth that we prove yet more directly that the Lord hath ordained that there should be a Bishop resident over every congregation which is thus proved 1 If a Bishop and Minister be all one then must there be a Bishop in every congregaâ—ion for every man will confesse that every congregation ought to have a Miâ—ister But a Bishop and a Minister is all one as appeareth by this thaâ— S. Paul describeth not one quality for the Bishop but it is also the quality of every good Minister and also in that hee describeth no other Minister but the Bishop Therefore there ought to be a Bishop in every congregation 2 S. Pauls Bishops 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 every Congregation which appeareth Phil. 1.1 Acts 6.2 that Office being needfull every where and in that it continued so longer then the Office of Bishops Athanasius Apol. 2. Jerome Contra 〈◊〉 c. Therefore there ought to be a Bishop in every congrâ—â—â—tâ—â—n 3 That which Paul enjoyâ—â—â— to Titus is also to be practised alwayes in the like 〈◊〉 But he commanded him to ordaine Elders in every Citie Tit. 1.5 which are expounded in the next verse to be Bishops Therefore there must be a Bishop in every congregation 4 Every Church should have her Communion Table and every Church her Bishop 5 Where there was found any worthy to be a Bishop there a Bishop was appointed and where there was not to furnish both Bishop and preaching Elâ—er hee meaneth the Doctor there the Apostles made a Bishop and left the Elder 6 If a Bishop runne into a slander and many Bishops cannot suddenly be gathered his cause shall be heard of twelve Bishops c. 7 If an Elder be accused hee may call six Bishops from the places hard by Sâ—ories make mention of Bishops of little Townes as (a) Sotiâ—us Bishop of the Village Cuman (b) Mares Bishop of a smâ—ll Towne called Solicha (c) Gregory Bishop of a small Citie called Nazianzum (d) The Bishop of a Castle 9 A Minister that is to say a Bishop â—nd a little after the Apostle doth plainly teach that a Minister and a Bishop iâ— all one and upon Titus a Bishop and a Minister are the same and ad Oceaâ—um with the ancient Fathers Bishops and Elders were all one 10 D. Barnes in his 〈◊〉 Article saith I will never beleeve neither can I ever beleeve that one man may by the law of God be a Bishop of two or three Cities yea â— a whole Country for that it is contrary to the doctrine of S. Paul who writing to Titus commandeth that â—e should ordaine a Bishop in every Towne 11 It is pitie to see how farre the Office of a Bishop is degenerated from the originall in the Scripture it was not so in the beginning when Bishops were at the best at the Epistle to Titus testifieth that willeth him to ordaine in every Citie c. They know the primitive Câ—urâ—h had no such Bishops as we have untill the time of Silvester the first Therefore if a Bishop and a Minister be all one if Bishops were to be where Deacons are who were in every congregation if Paul enjoyneâ—Titus to ordaine Bishops in every Citie and if every Church had her Bâ—shop a long time after the Apostles as appeareth by the testimonies of Councels Histories and learned Writers both old and new tâ—en muâ—â— it needs follow that there ought to be a Bishop in every Congregation CHAP. II. FOr the further revealing of the truth God hath ordained that there should be in the Church Doctors whose office is to be imployed in teaching of doctrine and is an office different from that
therein Therefore it is perpetuall 13 Either this government is the best and perpetuall or els there is none and so Christ should be thought to have left his Church without a government which is disproved in the 7 and 8 reasons in the first chap. for this was once established by Christ and so was no other But some government must needs be the best and perpetuall Therefore this is perpetuall 14 No man may justly forbid speaking of the Church-government to returne to the old constitution of the Church of God and to receive it before the custome of men 15 Experience teacheth this order speaking of the Church government was not for one age but necessary to all ages 16 Though the Common-wealth change her government yet the Church must keepe hers still 17 Lamenteth that some were found among them that are esteemed forwardest which would not have the same discipline used now adayes that was in the Apostles times objecting the difference of times and men 18 The Apostles have written these Lawes speaking of Discipline not for a day or for the first age but to endure for all times to come and therefore have ratified them with a most earnest obtestation 1 Tim. 6.14 that these commandements should be kept untill the day of the Lord Therefore if the causes of once ordaining an Eldership be perpetuall if Christ be the Author of it and left it in the Church by the Apostles if it be Gods commandement not yet repealed if the parts of it and gifts for it be perpetuall if it be grounded upon the generall commandements and rules of the Scriptures if it have sufficient power from God to begin continue and confirme a Church if it was agreed upon by the twelve Apostles and Paul before they met together if it have the same grounds with the preaching of the Word if it have as good grounds to be perpetuall as the Apostles c to be for a time if it be the perpetuall remedy against all the diseases of the Church if it was under the Law and inriched by Christ and his Apostles under the Gospell if it be neither alterable in respect of the extraordinary offices ceased nor the Magistrate added to the Church if it be the onely government that challengeth authoritie from God if no man may justly forbid it if it be necessary for all times if the common-wealth may change her government but not the Church if the difference of times and men be nothing against it lastly if the rules that the Apostles gave for it be confirmed with a charge to be kept untill the comming of Christ then must it needs follow that the government of the Church by an Eldership ought to be perpetuall They object that many inconveniences would follow upon this government which are severally to be answered 1 Objection By this every Parish shall follow their Seniors and then there will be so many Elderships so many divers fashions seeing one may not meddle with another Answer The government desired is uniforme for every Church and admitteth no change no not in outward ceremonies without a Synode of the choyce men of severall Elderships 2 Objection If they being all meane men chuse an Earle he may not refuse but be at their boâ—k and commandment Answer No man that is chosen is compelled to an office against his will but he that despiseth to consult with others in Gods matters because they be poore reproacheth God that made them Pro. 17.5 3 Objection It overburdeneth the Parish to provide for the nourishment of so many Church-Officers Answer It is not necessary that they should provide for any moe of them saving those that are exercised in the ministery of the Word unlesse any of the rest may need the liberalitie of the Church 4 Objection It bringeth in a new Popedome and tyranny into the Church Answer It is blasphemie to tearme the government of Christ so because we refuse the tyranny of the Pope shall we therefore doe what we list and â—oâ— yeeld obedience to the Scepter of Christ 5 Objection It is a kinde of Donatisme to challenge such authoritie over Princes Answer And it is flattery to suffer Princes to do what they list this is the objection of Gualter who is a professed enemy to discipline 6 Objection It taketh away Princes authoritie in causes Ecclesiasticall Answer No more than it did from David in his time nor so much as the Bb. doe now for the Prince requireth but this to see the Church well ordered which the Eldership alloweth and craveth 7 Objection It transformeth the state of the Common-wealth into a meere popularitie and will alter the government thereof Answer It neither transformeth nor altereth any thing in it for let it be shewed what damage would come by this discipline to any Magistracy from the Princes throne to the office of the headborough 8 Objection It will breed contention and partialitie in judgement Answer Where can be greater contention than the Bb. maintaine for their kingdome or greater partialitie than in them to their kinsfolks servants Sycophants c. 9 Objection It will be contemned and so good order neglected Answer None ever deserved more contempt than the Bb. and their officers doe for all their pompe but God whose ordinance it is will procure sufficient awe unto it mark how these Objections stand together in the fourth it was tyranny and here it is too contemptible these be contrary 10 Objection All alterations be dangerous Answer Never where we change from the obedience of Antichrist to the service of the living God was it ever dangerous to amend things amisse by that course which is described of God if it were let the particular of it appeare this might well have beene Stephen Gardiners reason for Popery in the time of King Henry the eight The Church must be governed onely by the rules of Gods Word this is in effect the proposition of the first Chapter whereunto all those reasons there alledged may be referred there is advouched generally the certain grounds of the whole discipline against the imagined libertie left to the Church here is affirmed the particular direction of the Church-government by the authoritie of the Eldership to proceed according to the rules of Gods revealed will and not by that cursed and monstrous Cannon Law which is made manifest unto us by these reasons 1. All governours are to execute their authoritie by the same warrant from which they have it But the governours of the Church of God have their warrant to be goveâ—nours onely from the Word 1 Cor. 12.28 Therefore they must governâ— the Church onely by the Word 2. The Church is to be governed by that which the Ministers may teach unto the same for they are taught to the end that they may obey and so be governed by the same But the Ministers may teach nothing but the Word of God 1 Cor. 11.23 Therefore the Church is to be governed onely by
the word of God 3. That which maketh the Church obedient unto Christ must be the direction whereby it is to be governed Onely the Word of God maketh the Church obedient unto Christ Therfore it is to be governed by the rules of Gods Word 4. Every kingdome or houshold must be governed onely by the Lawes of the King or orders of the housholder The church is the kingdome and house of God and his Word is the onely Law that he hath given for the same Therefore it must be governed onely by the Word of God 5. That which was ordained to destroy the church of God cannot be a good rule to governe the same by But such is the cannon law for it was ordained to strengthen the kingdome of Antichrist Abstract Therefore it cannot be a good rule to direct the Church by and consequently it must be governed by the Word for no other rule is offered unto us but the one of these twaine 6. That which was invented by the Dragon that persecuteth the woman and her childe that same cannot be good for the Church which is that woman But such is the cannon law for it was invented by Antichrist which is that dragon Therefore it cannot be good for the ruling of the Church and consequently c. 7. That which strengtheneth the power of darknesse and ignorance cannot be good to guide them that must walk in light and knowledge But the cannon law strengtheneth the power of darknesse and ignorance for it increaseth Popery as appeareth by this that there is scarce an Officer towards it in these dayes of knowledge but he is a Papist Therefore it cannot be good to guide the Church of God 8. That which destroyeth the Church of God cannot be good to rule the same But the cannot law destroyeth it for it crosseth every faithfull Minister in the discharge of his dutie and every goâ—d Christian walking in the wayes of godlinesse and nippeth in the head every good action as experience teacheth us Therefore it cannot be a good rule to governe the Church by 9. That which hath bred moe trayterous Papists in England than the Seminaries at Româ— and Rhemes that same cannot be good to governe the Church of God But such is the cannon law for it hath kept out discipline nourished ignorance and fostered superstition and popery in all estates of people that never came at those Seminaries Therefore it cannot be a good rule to governe the Church of God by 10. That which nourisheth the hope of Antichrist to returne hither againe cannot be good to direct in the government of the Church But such is the cannon law for it keepeth the cages for those uncleane birds as Archb. and L. Bb. seas arches cathedrall Churches c. Therefore it cannot be a good rule for the direction of the Church 11. That which all the Churches have cast off as unfit for the government of the Church cannot be good for the same But all the Churches that have forsaken the Pope yea they that have not received the discipline of Christ wholly have cast off the cannon law Therefore it cannot be good for the same 12. Yea we our selves mislike it as appeareth by a statute made under Edw. 6. Therefore if Governours are to rule by the same authoritie whereby they are governours if the Church must be governed by that which the Ministers may teach if the Word of God onely make the Church obedient unto Christ if every Kingdome must be ruled by the lawes of their King and if the cannon law be ordained to destroy the Church if it was invented to persecute the Church if it strengthen the power of darknesse and ignorance if it kill the Church of God if it breed moe traiterous Papists than the Seminaries at Rome and Rhemes if it nourish the hope of Antichrists returne lastly if all the Churches that have forsaken the Pope have cast it off also yea if we our selves doe mislike it then must it needs follow that the Church ought to be governed onely by that golden rule of Gods Word not by that leaden lump of the cannon law CHAP. XV THe office of the Church-government is meere Ecclesiasticall and therefore the Governours of the Church may not meddle but onely in Church-matters as for example vocation and abdication deciding of controversies in doctrine and manners so far as appertaineth to conscience and the Church censures T.C. book 1. pag. 206. Discip. Eccle. 126. but they thinke that Church-governours may also meddle in civill causes Whitegift pag. 749. and their practice that take upon them to be Councellers of state to judge civilly as punish with imprisonment c. But this is disproved and so the former proved by these reasons 1. That which our Saviour Christ refused because it belonged not unto him ruling and teaching the Church that same is not lawfull for any Ecclesiast person to doe But Christ refused to divide the inheritance Luk. 12.14 onely because he came to build a spirituall kingdome for otherwise he being God had authoritie over all things Therefore it is not lawfull for Ecclesiasticall persons to be Judges of civill causes 2. That which was forbidden the Apostles is unlawfull for every Ecclesiasticall Officer for they were the chiefe under Christ and had after a sort all offices in themselves untill they could plant them in others But such dominion was forbidden them as the Kings of the nations and other civill Magistrates have Luk. 22.28 which is to rule civilly Therefore they may not exercise any civill authoritie 3. If necessary duties are to be left rather than our duties to the Church should not be thorowly discharged then may not a Church Officer deale in civill jurisdiction which is lesse necessary unto him But the former is true as appeareth by the words of Christ to him that would have buried his father Luke 9.59.60 Therefore they may not exercise any civill authoritie 4 If he that hath an office must attend upon it then may he not meddle in another for he cannot attend them both at once But the former is true Rom. 12.7 Therefore may no Church-officer meddle with temporall jurisdiction 5 As the Souldier is in his warfare so are Church officers in the ruling of Gods Church But the Souldier entangleth not himself in the things of this life because they are of another nature to his warfare which place Cyprian alledgeth against a Minister that became an Executor to his friends Will Therefore Church-officers may not meddle with Civill-officers because they are of another nature then his calling 6 Those things that in themselves are of contrarie qualitie cannot concur in one subject But the governments of the Church and common-wealth be such not onely in this that they are the next speciall members of one generall but also in that the one is spirituall and the other temporall the one respecteth the soul and the other the body Therefore they cannot be in one man
divers distinct Ministers Therefore if the Ministers of the Word and L. Bishops proceed from divers causes if they have their Being by divers formes if they be members of one division which in nature cannot be one if they produce divers effects if they be exercised about divers subjects lastly if the one be perpetuall and the other but for a time then must it needs follow that they are divers and distinct Ministers one from another The name of an Archbishop and also the office that he executeth is contrary to the word of God First the reasons that prove it unlawfull to give the name unto any man in the Church are these 1 No man may have the name given him which is propeâ— to our Saviour Iesus Christ But the name of Archbishop is proper unto our Saviour Iesus Christ as appeareth in the places quoted Therefore no man may have the name of Archb. given unto him 2 If the name Pope be therefore odiouâ— because of that Antichrist who is intituled therwith then must also the name of Archb. when it is ascribed unto any mortall man forsomuch as it is the title of a speciall member of that Kingdome of Antichrist But the former is true even by their owne confession Whitgift page 300. Therefore must the latter be true also But they object divers things against this for the proving of the name Archb. to be lawfully given unto some men which together with their answers doe briefâ—y follow 1 Objection Clemens alloweth of those names as Polydor reporteth lib. 4. cap. 12. Answer Polydor is but the reporter and M â—ewell hath proved evidently against Harding that Clemens is counterfeit and worthy of no credit 2 Objection Erasmus saith that Titus was an Archbishop Answer He spake as the times were wherein hee lived but that proveth not that he held him one indeed no more then our naming of the Archbishop of Canterbury when wee speake of him proveth that we like and allow his Authority 3 Objection Anacletus saith that James was the first Archbishop of Ierusalem Answer Hee is forged as our Answers to the Papists have shewed but a witnesse of better credit calleth him onely a Bishop Euseb. lib. 2. cap. 23. and Simon Bishop after him lib. 3. cap. 22. And Iraeneus saith lib. 4 cap 63. That the Apostles ordained Bishops every where making no mention of Archb. 4 Objection The Councell of Nice Canon 6. mentioneth a Metropolitan Bishop Answer That proveth nothing for it was onely as much as to say the Bishop of the chiefe Citie Secondly the reasons that prove the Office of the Archb. unlawfull be these 1 Every Ministery that is lawfull must be of God The office of the Archb. is not of God for that â—ee is not 〈◊〉 iâ— he Word and themselves confesse that hee is of humane policie Therefore the Office of the Archb. is unlawfull 2 That Ministery whose originall is unknowne hath no warrant from Gods word and consequently is unlawfull The originall of the Archb. is unknown as they confesse Whitgift page 351. Therefore it is unlawfull 3 That Office which is needlesse in the Church is also unlawfull to be exercised in the same The Office of the Archb. is needlesse for the Ministery is perfect without it as the Apostle proveth Ephes. 4.13 Therefore the Office of an Archb. is unlawfull 4 If all the gifts needfull for the perfecting of the Church be appropriated unto other Mâ—nisteries then is his Ministery unlawfull But all the needfull gifts are appropriated unto Pâ—stors Doctors Elders and Deacons whereof he is none Therefore his Office is unlawfull 5 That Office is unlawfull which none may lawfully give But none may lawfully bestow the Office of an Archbishop because none can give any new gifts to adorne him withall Therefore his Office is unlawfull This reason being used of all sound Divines against the Pope is of the same value against the Archb. 6 If the Office of an Archb. be lawfull then it is either in respect of his excellencie above other men or the place whereof hee is above other places But neither of these have ever beene neither hereafter can be Therefore that Office is unlawfull Therefore if the Office of the Archb. be not of God if the originall of it be unknowne if in the Church it be needlesse if all the gifts that God hath bestowed upon his Ministery be appropriated unto those Church Officers whereof he is none if none may lawfully bestow such an Office upon any if it can neither be incident unto any one man for his excellencie nor his place for preheminence then must it needs follow that his Office is unlawfull Calvin in his Instit. book 4 cap 11. sect 7. alleadgeth divers reasons to this purpose and Beza in his book of Divorcements stretcheth the same to all the inferiour Officers under him saying Officials Proctors Promotours and all that swinish filth now of long time â—ath wasted the Church So doth Peter Martyr upon the Rom. 13. speaking against civill Iurisdiction in Bishops doth by the same reasons condemne it in their substâ—tutes But this being the corner stone of their building they labour to support it with many propâ— the most speciall whereof are these 1 Obâ—ection Cyprian saith lib. 1. Epist. 3. ad Cornelium Neither have â—aresies and Schismes risen of any other occasion then of that that the Priâ—st of God is not obeyed neither one Priest for the time and one Judge for the time in the stead of Châ—ist thought upon to whom if the whole Brotherhood would be obedient according to Gods teaching no man would move any thing against the Colledge of Priests Answer This place is alleaged for the Pope and the answer that M. Jewell and others make to it serveth our turne onely let this be noted that Cyprian speaketh of the people at Rome that had received another Bishop besides Cornelius who was an haeretick for all the course of his writingâ— condemneth this Superiority It is expounded by M. Jewel booke 1. sect 4. division 5. of every Bishop and so it is by M. Nowell against Dorman booke 1. page 25. and also by M. Fox tom 1. fol 93. See T. C. in his 1. reply page 98. c. 2 Obâ—ection The Authority of the Archb. preserveth unity Answer Cyprian lib. 4. Epist 9. saith that unâ—ty is reserved by the agreement of Bishops that is of Ministers one with another 3 Objection It compoundeth Controversies that else would grow to many â—eads without any speciall remedy Answer Cyprian lib. 1. Epist 13. saith that the plentifull body and company of Elders are as it were the glew of mutuall concord that if any of our company be Author of Haeresie the rest should help 4. Objection Ierome upon Tit. 1. saith that in the beginning a Bishop and Priest meaning a teaching Elder were all one but when men began to say I am of Paul I am of Apollo c. It was decreed that
one should be chosen to beare rule over the rest Answer From the beginning it was not so the saying of Tertul. Contra Prax. is fit for this That is true whatsoever is first and that is false whatsoever is latter and Ierome saith in the place alledged that this Authority is by custome and not by any Institution of God if it had beene the best way to take away divisions the Apostles in whose times the controversies did arise would have taken the same order 5. Objection Calvin saith that the Apostles had one among them to governe the rest Answ. That was not in Superioritie but for Order to propound the matters gather the voyces and such like which â—s meete to be in every well ordered meeting but his Authority is no more over the rest then the Speaker in the Parliament hath over the other Knights and Burgesses 6. Obâ—ect Paul was Superiour to Timâ—thy and Titus Answ. Paul and they had divers Offices whereof the Apostles Office was the chiefe the like is to be said of Timothy and Titus having Superiority over the other Ministers for that they were Evangelists a degree above ordinarie Ministers Therâ—fore if the place alledged out of Cyprian make nothing for Archb. if unity be not preserved by him but by the Bishops among themselves if his Authority make nothing to the taking away of Controversies if it be meerely invented by man and not from the beginning if it bee by Custome and not by any Ordinance of God if neither one Apostle over the rest nor any of them over the Evangelists nor of the Evangelists over the Pastours and Teachers will serve to prove their Authority then must it needs follow that it is utterly unlawfull No man may be Ordained unto any Office in the Church untill there be such a place voyd as he is fit for T.C. booke 1 page 61. Whitgift page 222. 1. As was the 12. place for Matthias so is a certaine Church to every Church officer But Matthias was not ordained unto the place of an Apostle untill Judas by hanging himselfe had made it void Act. 1.20 Therefore may none be ordained unto any Office in the Church before the place where he may be imployed be destitute of such a one 2. As the Apostles did in planting of the Churches so must it be done in the building thereof for ever But they Ordained neither Pastour Teacher Elder or Deacon but to some certaine Church that had need thereof Therefore may none be ordained unto any Office untill a place be void that hath need of him 3. Those things that be of one beginning continuance and ending cannot be one before or after another But a Minister and the execution of his Ministry in a lawfull standing be so for they bee Relatives and have reference one unto the other Therefore a Minister ought not be ordained before there be a Ministery whereunto he is to be allotted 4. If none ought to be called to be a Shepheard that hath no flock of Sheepe to keepe neither any Watchman that is not allotted to some place to watch then may none be Ordained to any Office before there be a place void for him for Ministers are in this sence tearmed shepheards and Watchmen But the former is true as every simple man can easily perceive Therefore the latter is true also 5. To doe contrary to the precepts and practize of the Apostles is unlawfull But to ordaine any officer without a certaine place wherein he may be imployed is contrary to the precepts and practize of the Apostles as it appeareth Tit. 1.5 Act. 14.23 Therefore to ordaine any officer of the Church without a certaine place whereunto he is to be allotted is unlawfull 6. It was ordained that no Elder Deacon or any other Ecclesiasticall officer should be ordained a Apolelymenâ—s that is loosely or let at randone but aâ— afterward is expounded specially in a Church of Citie or Towne 7. The ordination that is made without a title let it bee void and in what Church one is intituled let him there remaine 8. He complaineth that ministers were ordained being chosen by no Church and so went here and there hâ—ving no certaine place 9. That action which never is read to be practized but by Idolaters is unlawfull To have wandring officers is onely â—ound to be in idolaters as appeareth Iudg. 17.8 Therefore it is unlawfull Therefore if the Apostles ordained not Matthias untill the place was void if in planting of Churches they ever alotted Officers to their proper places If Minister and ministery be of one beginning continuance and ending If it be with a Minister and his ministery as with a Shepheard and his flocke that he cannot bee the one but in respect of having the other If it be unlawfull to transgresse the precepts and practice of the Apostles If no Minister in the Church be ordained at randone If the ordination that is without a title be voyd If Jerome complained of it as a great fault in his time If no example be found of it but in Idolaters then must it needs follow that to ordaine any Church officer untill there be such a place void as he is fit for is utterly unlawfull and so the Bb. making of many Ministers at once and licencing of wandring Preachers is contrary to the word of God They will have something to say for every action they doe be it never so shamefull That which they alledge for this is that Paul and Barnabas did wander The Apostles office and so the Evangelists as assistants unto them was to preach the Word and plant Churches in every part of the world but the order that they left is a president for us which is that every Church have their proper Officers and that there bee no other elsewhere to be found CHAP. III. EVery Church-officer ought to execute the office committed unto him with all faithâ—ull diligence and consequently be continually resident upon his charge T.C. book 1. page 65. They deny not the proposition but the consequent that is inferred upon it as appeareth by their writings Whitgift page 246. and by their daily practice in giving dispensations for many Benefices The reasons we alledge to prove the necessitie of perpetuall residence and the unlawfulnesse of nonresidence be these that follow 1. A Shepheard hath a flocke to the end to feed it continually The Minister is a shepheard and his charge a flocke Therefore he ought to feed it continually and consequently to bee perpetually resident for how can he feed them from whom he is absent 2. Where God doth place any man there his continuall travaile is needfull for God is most wise in disposing every thing But God placeth every right Minister over that people which is his charge Therefore his continuall travaile is needfull there and consequently he may not discontinue 3. Flockes that are in danger are by carefull Shepheards watched night and day
and the Congregation Discip. Ecclesi â—ol 50. Their unreverent beginning and proceeding therewith iâ— a câ—rner is contrary to this which is condemned by the proofe of our asserâ—ion by these reasons 1. We are to behave our selves in these actions as they by whom we have direction to doe them have set us an example But the Apostles and Elders when they ordained Church officers did alwayes commend the action to God by prayer together with those congregations over which they placed them Act. 6 6 14. â—3 Therefore the ordaining of Church officers must bee done by humble prayer of the Eldership and Congregation 2. The greater the action iâ— that is in hand the more carefull must they bee that have it in hand to humble themselves by prayer for the Lords assiâ—tance thereâ—n Buâ— the ordaining of Church officerâ— is an action of most weighty importance â—hâ—refore they that have it in hand which be the Eldership to ordain him and Congregation to receive him ought to humâ—le themselves in earnest praâ—er before hand 3. They that shall have part in the comfort or discomfort oâ— the action are to joyne togâ—ther in prâ—yer unâ—o God for the better event and against the worsâ— but the Eldership and people shall both have part in the event â—f tâ—e action Therefore thâ—y are to joyne together in humble prayer before hand c. CHAP. IX CHurch officers must be ordained by laying on of hands in this they agree with us concerning the ceremonie it selfe albeit neither in the parties by whom nor on whom it must be conferred The profit of this Ceremonie appeareth in reasons following 1. That which stirreth up every partie to pray with more fervencie is profitable to be used But such is this Ceremonie for it affecteth the ordainers when they feele him for whom they pray and the ordained when he feeleth a calling and charge from God as it were sensibly comming upon him and the congregation when they see him separated from the rest by whom they shall reape much comfort or griefe Therefore the use of it is very profitable 2. That which helpeth forward the party ordained in his care to walke with a good conscience in his calling is profitable to be used Such is the imposition of hands for both it declareth unto him that he is separated of God for that purpose and also giveth him hope that his hand who allotted him thereunto will alwayes assist him in the course of that calling Therefore it is of a profitable use 3. That which worketh a more acknowledgment of Gods ordinance in the hearts of the people is profitable to be used such is the laying on of hands for it declareth unto them that the Lord hath placed him in that Calling over them Therefore it is profitable to be used Therefore seeing the Ceremonie of laying on hands is forcible to increase the fervencie of every partie when they pray seeing it assureth the calling to the party ordained and giveth him an argument of good hope for the blessing of God upon him in the course of the same and seeing it procureth a more perswasion in the people that he is allotted unto them from the Lord himselfe it is evident that it is not a vaine and idle ceremonie as many doe imagine but of good and profitable use in all ordinations CHAP. X. THe Lord hath ordained that there should bee one Bishop or Pastor at the least president over every Congregation who are of equall authority in their severall charges and in the generall government of the Church T.C. 1 boâ—ke page 22. 2 booke 1 part page 515. They maintaine contrary unto this these two 1. That one may have two or mo charges and be absent from them â—s their dispensations and practize doe prove 2. That one Minister may have a soveraigntie and Lordship over his â—â—llow Ministers which both being disproved the former â—ssertion will remaine still sure 1. One man may not have mo charges then be is able in any measure to discharge No man is able in any measure to discharge the dutie that is belonging to mo flocks then one seeing hee cannot preach unto them both in season and out of season Therefore no man may have more Charges then one 2. That which maketh an open entrance to the enemy to spoyle cannot be lawfull for one to have moe charges then one maketh open entrance for the enemy to spoile for the Woolfe watcheth to devoure whilest the shepheard is absent Therefore no man may have mo charges then one 3. The which hath neither precept nor president for it either in Gods word or any approved Writer â—ut onely from Antichrist is unlawfull But such is the having of mo charges thâ—n one Therefore it is unlawfull 4. That which declareth a Minister to be more desirous of the fleece then to profit the flocke that same is unlawfull But such is the having of moe charges then one for were it not for the gaine they would thinke one a burden as heavie as they could beare Therefore it is unlawfull 5. All the reasons that be alledged in the third chapter against non-residence are forcible to this purpose for if he may not be nonresident he may not hâ—ve mo charges unlesse he be willing to be quartered that every charge may have a piece of him He reckoneth them among theeves and their action to be theevery condemned by that commandement Therefore if one man cannot in any tollerable measure discharge mo charges then one if to have mo maketh an open entrance to the enemy to spoyle if it have neither precept nor president for it but onely in the kingdome of Antichrist if it declare the practizers to be more desirous of the fleece then to feed the Flocke If all the reasons that condemne nonresidencie be against it Lastly if it be plaine theevery then must it needs follow that one may not have two or mo charges Their objections such as they be are set downe in the 3 chapter and the answers unto them The second Proposition that they hold is thiâ— One Minister may have a soverâ—igne authoritie and Lordship over his fellow Ministers which is thus disproved 1. They that have their commission indiffâ—rently given them without difference betweene one and another are of equall authoritiâ— and may not be one over another but such is the commission of all Gods Ministers indifferently as appeareth Matth. 28.19.20 Therefore they are of equall authority and may not have any dominion one over another 2. That which Christ hath directly forbidden that may not in any case be allowed but is ever unlawfull But Christ hath directly forbidden that one Minister should have dominion over another Matth. â—0 25 Luk. 22 25. Therefore one Minister may not have superioritie or dominion over another 3. They that may not be Lords over the people of God may much lesse be Lords over the Ministers for the Ministers be in respect of the
there must be Elders in every congregation 18. Wheresoever a bishop must be there must also the Elder bee which appeareth by this that where the one is described there is the other also but a Bishop must be in every congregation as I have proved sufficiently in the 10. Chap. Therefore there ought to be Elders in every congregation 19. If the Apostles laboured for uniformitie in the least things and established in all Churches one order then must there be Elders in every congregation for they were in some as all men doe confesse but the former is true as not onely the view of their practize declareth but also the Apostles expresse words Thus I teach in all Churches Therefore the latter is true also that in every congregation there must be such Elders Therefore if the Apostles established Elders in every congregation if Christ hath esteemed their helpe needfull to further the building of his Church if without them a congregation cannot be entire if the word of God say that they ought to be in the Church if it was continued so long after the Apostles time and be approved by the testimony of many very learned both old and new writers and confessed by the greatest adversary unto them if they be within the compasse of every Ministers commission if they are to be wheresoever a Bishop must be if the Apostles established uniformity even in the meanest thinges then must it needs follow that there ought to be such Elders in every congregation as are to assist the Minister in the government of the same They confesse it was so in the Apostles time but seeme to say somewhat that it cannot be under a Christian magistrate thus 1. Object God hath given the Soveraigne authoritie over his Church to the Christian magistrate which these Elders would abridge Answ. No more then the eldership abridged the soveraigntie of David over Israel for his governement is temporall and theirs spirituall 2. Object Gualter upon the 1 Cor. 5. denieth it to be needfull under a Christian Magistrate Answer Gualter denieth excommunication under a Christian Magistrate hee is as partiall in this argument at Whitgift 3. Objection The Prince hath the authority that the Elders had Answ. That is no truer then to say the Prince hath authority to preach the word c. for these be things that his high authority must see done but he may doe none of them himselfe But there bee many reasons which may bee alleadged to prove that they are at the least as necessary under 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 waies of godlinesse the more neede they have of the assistance that God hath allowed them in his word But Ministers are now lesse able especially under Christian Magistrates when men are overtaken with ease and peace which quench goâ—d things then they were in the time of the Apostles Therefore there is as great if not greater neede of Elders now then was in the time of the Apstoles 2. If Christian Magistrates bee to maintaine the order that Christ hath set downe for the governement of his Church then must there be Elders in it under a Christian Magestrate for Elders are appointed of 1 Cor. 12.8 But Christian Magestrates are to maintaine the order that Christ hath set downe for the ruling of his Church Isai. 49.23 Therefore there must be Elders in the Church under a Christian Magestrate 3. If the rule of Christ cannot bee perpetually observed tell the Church unlesse there be Elders then must there bee such under a Christian Magestrate But the former is true for by the Church is there meant the Seanate of Ministers and Elders as shall be proved in the chapter of Excommunication Therfore there must be Elders under a Christian Magistrate 4. If the whole governement of the Church described in the Epistles to Timothie and Titus bee to bee observed untill the end then must there bee Elders under Christian Magestrates for they are contained in those Epistles but the former is true 1 Tim. 6.14 Therefore there must be Elders under a Christian Magistrate 5. Where sinners ate more outragious and the best most subject to waxe cold there is greatest neede of all the helpes that God hath ordained to punish sinne and to cherish well doing But so it is under a Christian Magistrate especially in the peace of the Church as Whitgift confesseth pag. 643. Therefote there is at the least as great neede of Elders seeing they are helpers uppointed of God under a Christian Magistrate as at any other time Therefore if Mininisters be lesse able now then in the Apostles time if Christian Majestrates must maintaine the order prescribed by Christ if else the rule of Christ till the Chruâ—ch cannot be still observed if the whole goverment described by Saint Paul must be kept for ever lastly if there bee at the least as great neede of all the helpes that can be as ever there was then must it needes follow that Elders are as necessary in the Church under a Christian Magestrate as in the time of persecution CHAP. XIII THere ought to be in every congregation certaine Deacons endued with those qualities which the word of God describeth whose office is onely in receiving the liberty of the Saints and destributing it unto the needy T. C. 1 booke pag. 190. Discip. Eccles. fol. 119. This assertion hath two branches which both are gaine said by our adversaries the first whereof is this The office of the Deacon consisteth onely in receiving and distributing unto the poore the liberality of the Saints which they deny Whitgift pag. 582. The booke of ordering c. that maketh 〈◊〉 a degree of the Ministrie but the proposition being proved true maketh their opinion and practise appeare false which is thuâ— 1. That wherein Stephen and the rest were imployed is the office of a Deacon for the first institution of them by the Apostles is in that example But they were onely to attend upon the provision for the poore Acts 6.4 c. Therefore the office of the Deacon is onely to attend upon the distributing the poore from the libeâ—alliâ—y of the Saints 2. That which the Apostle maketh an ordinary and distinct office from others in the Church must be attended upon by them that are in the same office and not bee mingled with any other but the Apostle Rom. 12.8 maketh destributing in simplicity such an office as it is expounded by M. Calvin Beza Bucer Martyr c. Therefore the Deacons office must bee attended upon and consequently it consisteth onely in distâ—â—buting c. 3 That which the Apostles found themselves insufficient for that can no man now discharge in any tollerable measure for they were more adorned with gifts then any be now but they found themselves insufficient for the Ministrie of the word and destributing
which Christ hath ordained for the last remedy against sinne and onely to be used when neither admonition reprehension nor separation from the externall communion of the Saints for a time will serve that same is not to be used but upon great extremitie But such is excommunication as appeareth Matth. 18.15 Therefore it may not be used but upon most waightie occasion that is in the case onely of extremitie when no other meanes will serve the turne 2. That which cutteth a man off from the Church of God and giveth him over unto Satan as one in a desperate case that same may not be used but in greatest extremitie But such is excommunication being used according as God hath left it unto his Church 1 Cor. 5.5 Therefore it may not be used but in greatest extremitie 3. That which a man will do in the cutting off of his hand or his foote that same must the Church doe in excommunication for it is the cutting off of a member But a man will try all other wayes and will never cut off his hand or his foote untill he see it incurable and ready to infect the other parts of his body Therefore excommunication may not be used but in case of greatest extremitie 4. That which is contrary to naturall affection and worketh that which a loving heart doth tremble to thinke of that same may not be done but in greatest extremitie But such is the excommunication for it depriveth the party excommunicated of our love and throweth him into the most wretched case that can be fall unto man in this life Therefore it may not be done but in cases of greatest extremitie Therefore if excommunication be ordained of Christ as a remedy onely when all other helpes will not serve if it cut the partie from Gods Church and give him over unto Satan if it must â—e proceeded unto 〈◊〉 a man doth â—o the cutting off of his hand 〈◊〉 â—oote lastly if it be a worke contrary unto the naturall affection of man and 〈◊〉 that which a loving heart doth tremble to thinke upon then must it needs follow that it is to be proceeded unto onely in the cases of greatest extremitie and afâ—â—â— that all other meanes have beene usâ—d and doe appeare not to 〈◊〉 The latter point which is that excommunication may not 〈◊〉 done by one man but by the Eldership the whole Church consenting thereunto is holde◠〈◊〉 as T.C. book 1. pag. 183. Discip. Ecclesiast 130. c. and denied by them Whitgift pag. 662. and their continuall practise But our aâ—â—eâ—tion is thâ—â— proved and their opinion and practice found to be erroneous and ungodly 1. That which Christ commandâ—d to be done by the Church may not be done by one man unlesse you take my L. Grace for the Church 〈◊〉 Whitgift doth pag. 662. which needeth 〈◊〉 confutation But Christ commended that excommunication should 〈◊〉 done by the Church Matth. 18.15 Therefore it may not be done by one man 2. That which Paul enjoyned the Church when they were met together to doe may not be done by one man But he commanded them 〈…〉 the incestuous person when they were met together 1 Cor. 5.5 Therefore it may not â—â— done by one man 3. That which hath need of greatest advice and greatest authoritie may no be done by one man But such is the matter of excommunication being the denouncing of that against a man which he will most hardly beleeve and being the waightiest point of discipline Therefore it may not be done by one man 4. Those must excommunicate that are to deale in the other parts of discipline as shall appeare in the Reasons following and aâ— I thinke no man will deny But the other parts of discipline are exercised not by one but by the church as hath beene proved Therefore not one but the Church is to excommunicate 5. As it was ministred among the Jewes so must it be in the Church forever which appeareth by this that it is translated unto us from them as the Greeke word Synedriâ—n being by a corrupt imitation called Sanedrim by the Rabbins doth import and had nothing ceremoniall in it But it was executed among them by the Church and not any one Joh. 9.22 Therefore the Church is to excommunicate and not one man 6. Saith he would never doe any thing in his charge without the counsell of his Elders and consent of the people 7. The Elders and other Church-officers have as well power to absolve as the Bishop 8 For so much as absolution belongeth unto all I alone dare not doe it 9. If there be any that have committed such a fault that he is to be put away from the partaking of the prayers of the Church c. There doe beare rule certaine of the most approved Ancients or Elders of the Church which have obteined this honour not by money but by good report 10. It helpeth much to make the party more ashamed that he be excommunicated by the whole Church also in his Books of Baptisme against the Donatists often 11. The Elders have interest in other censurâ—s of the Church and the Church it selfe in excommunication 12. S. Paul accuseth the Corinthians for that the whole Church had not excommunicated the incestuous person 13. The Elders had the government in excommunication 14. It is very dangerous to permit so weightie a matter to one man and therefore that tyranny may be avoyded and this censure executed with greater fruit and gravitie the order that the Apostle there useth is still to be observed 15. He sheweth that it pertaineth not to one man that it is a wicked fact that one should take the authoritie to himselfe that is common to others that it openeth a way to tyranny taketh from the Church their right and abrogateth the Ecclesiasticall Senate ordained by Jesus Christ 16. The Bishops when they excommunicated of themselves alone did it ambitiously contrary to the decrees of godly Cannons See Bucer against Gropper and upon Ephes. 4. De animi Câ—ra also Zuinglius in Ecclesiast 17. It is plentifully forbidden even by that filthy puddle the cannon law and therefore it must needs be a hainous sinne when it findeth fault with it Therefore if excommunication be to be executed by the commandement of Christ of the Church if S. Paul enjoyned it unto the Church if it have need of greatest advice and authoritie if it belong to them that may execute the other parts of Discipline if it was so executed among the Jewes if to absolve 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 approved Elders if to be by the whole Church helpeth much to make the partie more ashamed if the whole Church have interest in it if the whole Church at Corinth was reproved for not doing it if it be too waightie