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 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 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 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 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 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 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 let
may giue them selues to lust the sooner 18 It was ordayned that none eyther B or Elder shoulde goe from citie to citie Therefore if a Minister haue the charge of a flocke committed vnto him 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 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 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 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 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 and bringinge some summe of money 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 approueth the election by the people at large and confuteth them that would hinder it 11 When he appointed Eradius to succeede him 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 cōsent filled all Armenia with sedition 13 Why did Peter cōmunicate the election with the Disciples least the matter should haue turned to a
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 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 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 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 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 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 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 8 Christ did most feuerilie forbid vnto the Apostles and their successors primacie and dominion 9 Equall power and function is giuen to all ministers of the Church 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 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 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
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 and to receyue it before the custome of men 15 Experience teacheth this order speaking of the church gouernement was not for one age but necessarie to all ages 16 Though the cōmon wealth change hir gouernment yet the Church must keepe hirs still 17 Lamenteth 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 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 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
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 6 It belongeth onely to the Bishop to baptize and the Elder Deacon may not doe it but vpon the bishops licence 7 Neither Elder nor Deacon haue right but vppon the Bishops commaundement so much as to baptize 8 Elders fell awaye thorough the ambition of the teachers 9 Valerius the bishop did contrarie to the custome of the Apostolicall churches in appointing Augustin to preach being but an Elder 10 After that Arrius was conuicted of heresie it was decreed that Elders should no more preache 11 The number of the Elders of euery Church ought to be encreased according to the multitude of the people 12 Speaking of the Elders that were to assist the minister he lamenteth that it is so fallen out of the church that the name doeth scarse remaine 13 Certaine of the people were ioyned with the pastour 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 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 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 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
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 thiâ—â—amisâ—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. 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 but attende vpon their Ecclesiasticall affaires 12 None of the Clarkes or Cleargie 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 reading and preaching 14 He bringeth diuers reasons to prooue that Bishops may neither vsurpe nor take beeing offered vnto them any ciuill office 15 He sheweth howe the offices are to bee distinguished 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 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 which is able to exercise both the ciuill and Ecclesiasticall power and therefore he that will exercise the one must leaue the other Therefore 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
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 without the counsell of his Elders and coÌ„sent of the people 7 The Elders and other Church-officers haue as well power to absolue as the Bishop 8 For so much as absolution belongeth vnto all 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 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 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 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 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 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 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 the cannon lawe and therefore it must needes bee a haynous sinne when it findeth faulte with it Therefore 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 CouÌ„cels Emperours Lawes Histories newe Writers and cleare light of reason I conclude that Christ hath prescribed vnto vs an exacte and perfect platforme of gouerninge his Church at all times and in all places which is this that there ought to be no ministers of the worde but Pastours Teachers whiche are to be called by the people and ordained by the Eldership are of equal authoritie in their seuerall congregations must with all faithfull diligence imploye theâ—selues in the ministerie of the worde and Sacramentes 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 also 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 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 but also in admonishing reprehending or separatinge from the Lordes Supper them that walke offensiuely and 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 froÌ„ that order which Christ hath set downe in his worde and therefore is vnlawfull FINIS Omnia tum liceant non licet esse bonum 1. Tim. 3. 14. 15. Pro. 2. 9. 1. Cor. 10. 11. 1. Tim. 4. 5. Rom. 14. 23. Heb. 3. 2. Rom. 12. 5. 6. 7. 1. Co. 12. 28 Ephe. 4. 11. c. See