former is true as the historie teacheth vs Therefore must the latter needes be true also 4 That which giueth comfort vnto a man in the time of his troubles must haue a warraunt out of Gods worde But euerye lawfull calling giueth comfort vnto a man in the time of his troubles Therefore euery lawfull calling hath a warrant out of Gods word 5 That which helpeth Gods people forward in godlines must haue a warraunt out of Gods word for God hath promised a blessing to his owne ordinance onely But euery lawfull calling in the Churche helpeth Gods people forward in godlines Therefore euerie lawfull calling hath a warrant out of Gods word Therefore if Iohn did prooue his calling out of the Scriptures if euerye calling vnder the lawe was warraunted out of the Scriptures if Corath c. were punnished for enterprising that which they had no warrant for out of the Scriptures if comfort in troubles commeth onely from the Scriptures and lastly if euery helpe to godlines is warraunted in the Scriptures then c. They confesse all these reasons to be true but do denie that the Archbish. L. B. c. be distinct ministers from others VVhigift page 303. which we holde T. C. 1. booke page 438 prooue it thus 1 Those thinges that haue diuers efficient causes are diuers Our BB. and the ministers of the worde haue diuers efficient causes for the one is the ordinance of God the other the constitution of humane pollicie as themselues doe confesse Therefore they are distinct ministers from others 2 A diuers forme maketh diuers things the minister◠of the word and the L. Byshops haue diuers formes for their ordination euen in the Church of England is diuers seeing one L. B. may ordaine a minister But there must bee three to ordaine one of them Therefore they are distinct ministers 3 Members of one diuision are distincte one from another the L. BB. and ordinarie ministers bee members of one diuision for vsually the ministers be diuided into the rulers them that are to be ruled therefore they are distinct ministers 4 The things that haue diuers effects are diuers in them-selues one from another the L. BB. and other ministers haue diuers effects for the one effecteth rule and gouernement the other subiection and obedience Therfore they are diuers and distinct ministers 5 They that be imploied about diuers things are diuers one from another The L. Bb. and the ordinary ministers be imployed about diuers things for the one is exercised in generall viewe of many congregations and the other in the particular direction of one Therfore they be distinct ministers 6 That which is perpetuall and that which may be taken away by men are distinct one frō another The office of the minister is perpetuall Ephes. 4. 13. and the Bb. may be taken away as themselues do confesse Therefore they are diuers and distinct ministers Therefore if the ministers of the worde and L. Bb. proceed from diuers causes if they haue their being by diuers formes if they be members of one diuision which in nature cannot be one if they produce diuers effectes if they be exercized about diuers subiectes lastly if the one be perpetuall and the other but for a time then must it needes followe that they are diuers distinct ministers one from another The name of an Archb. and also the office that he executeth is contrary to the vvord of God First the reasons that prooue it vnlawfull to giue the name vnto any man in the Churche are these 1 No man may haue the name giuen him which is proper to our Sauiour Iesus Christe But the name of Archb. is proper vnto our Sauiour Iesus Christe as appeareth in the places quoted Therfore no man may haue the name of Archb. giuen vnto him 2 If the name Pope be therefore odious because of that Antichrist who is intituled therwith then must also the name of Archb. when it is ascribed vnto any mortal man forsomuch as it is the title of a speciall member of that kingdom of Antichrist But the former is true euen by their owne confession VVhitgift page 300. Therefore must the latter be true also But they obiect diuers things against this for the proouing of the name Archb. to bee lawfully giuen vnto some men which together with their answers do briefly follow 1 Obiection Clemens aloweth of those names as Polydor reporteth lib. 4. cap. 12. Ansvvere Polydor is but the reporter and M. Iewell hath prooued euidently against Harding that Clemens is countefeite and worthy of no credite 2 Obiection Erasmus sayth that Titus was an Archbishop Ansvvere He spake as the times were wherein he liued but that prooueth not that he helde him one in deed no more then our naming of the Archb. of Canterburye when we speake of him prooueth that we like and allow his authoritie 3 Obiection Anacletus sayth that Iames was the first Archb. of Ierusalem Ansvvere He is forged as our aunswers to the papists haue shewed but a witnes of better credit calleth him onely a bishop Euseb. lib. 2. cap. 23. and Simon bishop after him lib. 3. cap. 22. Iraeneus saith lib. 4. cap. 63. that the Apostles ordayned bishops euery where making no mention of Archb. 4 Obiection The Councell of Nice Canon 6. mentioneth a Metropolitan bishop Ansvvere That prooueth nothing for it was onely as much as to say the Bish. of the chiefe Citie Secondly the reasons that prooue the office of the Archb. vnlawfull be these 1 Euery ministery that is lawful must be of God The office of the Archb. is not of God for that he is not described in the worde and themselues confesse that he is of humane pollicie Therefore the office of the Archb. is vnlawfull 2 That ministery whose original is vnknown hath no warrant from Gods worde and consequently is vnlawfull The original of the Arch. is vnknowne as they confesse VVhitgift page 351. Therefore it is vnlawfull 3 That office which is needles in the church is also vnlawful to be exercised in the same The office of the Archb. is needlesse for the ministery is perfect without it as the Apostle prooueth Ephes. 4. 13. Therefore the office of an Archb. is vnlawfull 4 If all the giftes needful for the perfecting of the Church be appropriated vnto other ministeries then is his ministery vnlawful But al the needful gifts are appropriated vnto pastors doctors elders deacons whereof he is none Therefore his office is vnlawful 5 That office is vnlawful which none may lawfully giue But none may lawfully bestowe the office of an Archb. because none can giue any newe giftes to adorne him withall Therefore his office is vnlawfull This reason being vsed of all sounde diuines against the pope is of the same valewe against the Archb. 6 If the office of an Archb. be lawfull then it is eyther in respect of his excellencie aboue other men or the place
them Pro. 17. 5. 3 Obiection It ouerburdeneth the parrish to prouide for the norishment of so many church officers Ansvvere It is not necessary that they should prouide for any moe of them sauing those that are exercised in the ministery of the worde vn-vnlesse any of the rest may need the liberallity of the Church 4 Obiection It bringeth in a newe popedome and tyrannie into the Church Ansvvere It is blasphemie to tearme the gouernment of Christe so because we refuse the tyranny of the pope shall we therfore doe what we list and not yeelde obedience to the scepter of Christ. 5 Obiection It is a kind of Donatisme to challenge such authoritie ouer princes Ansvvere And it is flattery to suffer princes to doe what they liste this is the obiection of Gualter who is a professed enemy to discipline 6 Obiection It taketh away princes authoritie in causes Ecclesiasticall Ansvvere No more then it did from Dauid in his time nor so much as the Bb. do nowe for the prince requireth but this to see the church well ordered which the Eldership aloweth and craueth 7 Obiection It transformeth the state of the common wealth into a meere popularitie and will alter the gouernment thereof Ansvvere It neither transformeth nor altereth any thing in it for let it be shewed what damage would come by this discipline to any magistracie from the princes throne to the office of the headborow 8 Obiection It wil breed contention and partiallity in iudgement Ansvvere Where can be greater contention then the Bb. maintaine for their kingdome or greater partiallitie then in them to their kinsfolkes seruants Sycophants c. 9 Obiection It wil be contemned and so good order neglected Aunsvvere None euer deserued more contempt then the BB. and their officers doe for all their pompe but God whose ordinaunce it is will procure sufficient awe vnto it marke how these obiections stand together in the 4. it was tyrannie and here it is too contemptible these be contrary 10 Obiection All alterations be dangerous Ansvvere Neuer where we change from the obedience of Antichriste to the seruice of the liuing God was it euer dangerous to amende things amisse by that course which is described of God if it were let the perticular of it appear this might wel haue bin Steuen Gardiners reason for popery in the time of king H. the eight The Church must be gouerned onely by the rules of Gods word this is in effect the proposition of the first chap. wherevnto all those reasons there alleadged may be referred there is aduouched generally the certayne grounds of the whole discipline against the imagined libertie left to the Church here is affirmed the perticular direction of the Churche gouernement by the authoritie of the Eldershipp to proceed according to the rules of Gods reuealed will and not by that cursed and monstrous cannon law which is made manifest vnto vs by these reasons 1 All gouernours are to execute their authoritie by the same warrant from which they haue it But the gouernours of the Church of God haue their warrant to be gouernours only from the word 1. Cor. 12. 28. Therefore they must gouerne the Church onely by the word 2 The Churche is to be gouerned by that which the ministers may teach vnto the same for they are taught to the ende that they may obey and so be gouerned by the same But the ministers may teach nothing but the worde of God 1. Cor. 11. 23. Therefore the Church is to be gouerned onely by the word of God 3 That which maketh the Churche obedient vnto Christ must be the direction whereby it is to be gouerned Onely the worde of God maketh the church obedient vnto christ Therfore it is to be gouerned by the rules of Gods worde 4 Euery kingdome or houshold must be gouerned onely by the lawes of the king or orders of the housholder The Churche is the kingdome and house of God and his worde is the onely law that he hath giuen for the same Therefore it must bee gouerned onely by the worde of God 5 That which was ordayned to destroy the Churche of God cannot be a good rule to gouerne the same by But such is the cannon law for it was ordained to strengthen the kingdom of Antichrist Abstract Therefore it cannot be a good rule to direct the church by and consequently it must be gouerned by the worde for no other rule is offered vnto vs but the one of these twaine 6 That which was inuented by the dragon that persecuteth the woman and her childe that same cānot be good for the church which is that woman But such is the cannon law for it was inuented by Antichriste which is that dragon Therefore it cannot bee good for the ruling of the church and consequently c. 7 That which strengtheneth the power of darknes ignorance cannot be good to guide them that must walke in light and knowledge But the cannon lawe strengtheneth the power of darknes and ignorance for it increaseth popery as appeareth by this that there is scarce an officer towardes it in these dayes of knowledge but he is a papist Therfore it cannot be good to guide the church of God 8 That which destroieth the church of God cannot be good to rule the same But the cannon law destroieth it for it crosseth euery faithfull minister in the discharge of his dutie and euery good christian walking in the wayes of godlines and nippeth in the head euery good action as experience teacheth vs Therefore it cannot be a good rule to gouerne the churche by 9 That which hath bred moe trayterous papists in England then the Seminaries at Rome and Rhemes that same cannot be good to gouerne the church of God But such is the cannon lawe for it hath kept cut discipline nourished ignorance and fostered superstition popery in all estates of people that neuer came at those Seminaries Therefore it cannot be a good rule to gouerne the church of God by 10 That which nourisheth the hope of Antichriste to returne hither againe cannot bee good to direct in the gouerment of the church But such is the cannon lawe for it keepeth the cages for those vncleane byrds as Archb. and L. BB. seas arches cathedral churches c therfore it cannot be a good rule for the direction of the Church 11 That which all the Churches haue cast off as vnfit for the gouernment of the Church cannot be good for the same But all the churches that haue forsaken the pope yea they that haue not receiued the discipline of Christ wholy haue cast of the cannon lawe Therefore it cannot be good for the same 12 Yea we our selues mislike it as appereth by a statute made vnder Ed. 6. Therefore 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
A DEMONSTRATION OF the trueth of that Discipline which Christe hath prescribed in his worde for the gouernement of his Church in all times and places vntill the ende of the worlde ¶ Wherein are gathered into a plaine forme of reasoning the proofes thereof out of the scriptures the euidence of it by the light of reason rightly ruled and the testimonies that haue beene giuen therevnto by the course of the Churche certaine hundreths of yeares after the Apostles time and the generall consent of the Churches rightly reformed in these latter times according as they are alleaged and maintained in those seuerall bookes that haue bin written concerning the same MATTH 21. 38. The husbandmen said among themselues this is the heire come let vs kill him and let vs take his inheritaunce LVKE 19. 27. Those mine enemies which would not that I shoulde raigne ouer them bring hither and slea them before me ¶ TO THE SVPPOSED GOuernours of the Church of England the Archbyshops lord Byshops Archdeacons and the rest of that order MAnie and most euident haue our declarations bin concerning the truth of that gouerment which Christ hath prescribed in his word for the ruling of the Church which we haue manifested vnto you both by our writinges speches as occasion hath bin offered neuer hath any one of you taken in hand to saye any thing against it but it hath made his eyes to dazzle as the clearest sun-shining wherby he hath beene driuen to wander hyther and thyther groping for euasions and yet coulde not escape but hath fallen into infinite most monstrous absurdities and blasphemous assertions as by their writinges yet extant it may appeare so forcible is the trueth to amaze the gainesayers thereof and so pregnant is falsehood to beget and bring forth thousands of absurdities and euery one worse then other And will you still continue in your damnable and most deuellish course Haue you solde your selues vnto Sathan to fight for him vntill you be dampned in Hell with him Haue you morgaged the saluation of your soules bodies for the present fruition of your pompe and plesure is it because you see not what you should do It may be so for many are so blinde that they grope euen at noone day but me thinkes it can hardly be so vnlesse you be they that haue eyes and see not for the cause hath bene by the blessing of God so managed that many ploughmen artificers and children do see it and know it are able by the worde of God to iustifie it and condemne you to bee aduersaries vnto the gospell in resisting it But you think that gouernment not so needfull your fault but small if it be any in continuing your course begon The necessitie of the thing is many wayes apparant both in that it hath so plentiful warrant from Gods owne worde as the course of this booke doeth euidently declare and also in that the gospell can take no roote nor haue any free passage for want of it and the greatnes of your fault appeareth by this that in so doing you are the cause of all the ignorance Atheisme schismes treasons poperie and vngodlines that is to be founde in this land which we challenge to prooue to your faces if we may indifferently be heard and whereof in the meane while we will giue you a taste for the first it is cleere that you are the causers of that damnable ignoraunce wherein the people are so generally wrapped for that you haue from time to time stopped the streams of knowledge in those places where the Lord in mercie bestowed the same and in stead of able and painefull ministers haue pestered the Churche eyther with presumptuous proude persons that are esteemed learned and take no paines to bring the people vnto the knowledge of Iesus Christe or which is the greatest nomber such ignorant asses and filthy swine as are not worthy to liue in a well ordered common-wealth and that you are the cause of all atheisme it is plaine for one may as in deede many doe professe it and you saye nothing to him for it If the most filthy liuer will fawne vpon you and bribe your seruants you will not onely fauor him but assiste him against any godly minister or other but if any that feare God refuse to come vnder the leaste of your popish ceremonies he shal be molested till his pursse be empty or else by your tyrannous dealing hee haue made shipwrack of a good conscience And are not you the cause of all schismes that make a hotch-pot of true religion and poperye and so giue some an occasion to fal into this course and others into that And it is as cleare that you are so farre the cause of all treasons as without you they had not bin for if euery Church had had hir gouernement according to Christs institution our yong gentlemen and studentes had not bene for want of teaching and carefull ouersight made a prey vnto the seducers and consequently to those practises which haue broght the bodies of so manie vnto Tyborne and their soules into hell and who but you be the cause of poperye whilest you vse them so well let them doe what they list yea and keepe them in office and authoritie vnder you yea whiche more is giue them such offices as none that is not popish can execute I speake not of the ignorance which by your means raigneth euery wher which as they confes is the mother of their deuotion and you are the wretched fathers of that filthye mother whereby you muste needes bee grandfathers at the least to al kinde of popery And who can without blushing denie you to be the cause of al vngodlines seeing your gouernment is that which giueth leaue to a man to be any thing sauing a sound Christian For certainly it is more free in these dayes to be a papist anabaptist of the family of loue yea anye moste wicked one whatsoeuer then that which we should be and I could liue these twentie years any such in England yea in a Byshopps house it may be and neuer be much molested for it so true is that which you are charged with in a Dialogue lately come forth against you and since burned by you that you care for nothinge but the maintenaunce of your dignities be it to the damnation of your owne soules and infinit millions mo Enter therefore nowe at the last into the serious consideration of these things remember that one day you must be presented before the tribunall seat of Iesus Christ to be arraigned for all the soules that haue gone to hell seeing you will needes be the rulers of the Church since the gospel first appeared in this land then shall you not bee excused with this the Queene and Councell wil haue it so nor with that our state cannot beare it For it shal be sayde vnto you why do you not infourme them better of my will why taught you them not to
Church vnlesse there be Elders then must there be such vnder a christian magistrate But the former is true for by the Churche is there ment the Senate of ministers and Elders as shall be prooued in the chapter of Excommunication Therfore there must be Elders vnder a Christian magistrate 4 If the whole gouernement of the Churche described in the Epistles to Timothie Titus be to bee obserued vntill the ende then must there bee Elders vnder Christian magistrates for they are contayned in those Epistles But the former is true 1. Tim. 6. 14. Therefore there must be Elders vnder a christian magistrate 5 Where sinners are more outragious and the best most subiect to wax cold there is greatest neede of all the helpes that God hath ordayned to punish sinne and to cherish well doing But so it is vnder a christian magistrate especially in the peace of the Church as VVhitgift confesseth page 643. Therefore there is at the least as great neede of Elders seeing they are helpers appointed of God vnder a Christian magistrate as at any other time Therfore if ministers be lesse able now then in the Apostles time if Christian magistrates must maintaine the order prescribed by Christ if els the rule of Christ tel the church cannot be still obserued if the whole gouernment described by S. Paule must be kept for euer lastly if there be at the least as great neede of all the helpes that can be as euer there was then must it needs follow that Elders are as necessary in the Churche vnder a christian magistrate as in the time of persecution CHAP. 13. THere ought to be in euery congregation certaine Deacons endued with those quallities whiche the worde of God describeth whose office is onely in receiuinge the liberallitie of the Saints and distributing it vnto the needie T. C. 1. booke page 190. Discip. Eccles. fol. 119. This assertion hath two braunches whiche both are gaine saide by our aduersaries the first whereof is this The office of the Deacon consisteth onely in receiuing and distâ—ibuting vnto the poore the liberallitie of the saints which they denie VVhitgift page 582. The booke of ordering c. that maketh it a degree of the ministery but the proposition being prooued true maketh their opinion and practize appeare false which is thus 1 That wherein Steuen and the rest were imployed is the office of a Deacon for the first institution of them by the Apostles is in that example But they were onely to attend vpon the prouision for the poore Act. 6. 4. c Therefore the office of the Deacon is only to attend vpon the distributing vnto the poore from the liberallitie of the saints 2 That which the Apostle maketh an ordinarye and distincte office from others in the Churche must be attended vpon by them that are in the same office and not be mingled with any other But the Apostle Rom. 12. 8. maketh distributing in simplicitie such an office as it is expounded by M. Caluin Beza Bucer Martyr c. Therefore the Deacons office must be attended vppon and consequently it consisteth onely in distributing c. 3 That which the Apostles founde themselues insufficient for that can no man now discharge in any tollerable measure for they were more adorned with gifts then any be now But they found themselues insufficient for the ministery of the worde and distributing vnto the poore also Act. 6. 2. Therefore no man can in any tollerable measure discharge the office of a minister and Deacon also consequently the Deacon is to attend vpon distributing onely 4 If the ministeries of the worde be perfect without the Deacon then may he not meddle in the same for how may one lawfully labor in that wherein there is no need of him But such is the ministery of the word where the seuerall ministers thereof are named Ephes. 4. 11. wherin the Deacon is not contayned as VVhitgifte confesseth page 308. 309. Therefore the Deacon may not meddle with the ministery of the word and consequently must be imployed onely in distributing c. 5 If there bee no quallitie required in the perfect description of the deacon which is proper to the ministery of the word then is not he to medle with the same But the former is true as appeareth 1. Tim. 3. 8. Therefore the latter is true also and consequently he must attend only vpon distributing c. 6 If it belong to the deacons office to meddle with the ministery of the worde and Sacramentes then is it greater then that of the pastor for that the doing of both requireth greater giftes then the one But it is not a greater but inferiour office to the pastor as appeareth by all those places wherein they are described that the Deacon is described after the bishopp Therfore his office is not to meddle with both and consequently he must attende vpon distributing c. 7 Deacons are ministers of tables and not of holy things 8 In the ministers sicknes the Deacons shal read the Homilies of the Fathers 9 The Deacons haue need of great wisdom although the preaching of the worde bee not coÌ„mitted vnto them further it is absurd that they should do both the office of preaching caring for the poore considering that they be not able to do both thorowly 10 Although the goodes of the Church increasing there were besides the Deacons subdeacons and Archdeacons yet the Deacons remained still in their charge for the poor and were not as yet mingled with the bishopps or priestes and with the order of them whiche taught 11 The office of Deaconship was religiously kept in the Churche vntill it was driuen out by Antichrist 12 This office muste of necessitie be restored as it is described Act. 6. if England for hee speaketh it in the behalfe of our Churche will receiue the Discipline of Christ. 13 Speaking of these Deacons lamenteth that this order is so fallen out of the Churche that the name doth scarce remaine 14 Describing the Deacons of the Apostles time sayth that we after their example ought to haue the like 15 The office of distributing the goodes of the church is an ordinarie function in a church lawfully constituted the which sect 30. he calleth the Deaconship Therefore if Steuen and the rest were imployed onely in distributing the goodes of the Church if the Apostle maketh the Deacons office an ordinary distinct office froÌ„ al others in the Churche if the Apostles were not sufficient for the ministery of the worde and distributing if the ministeries of the worde be perfect without the deacon if in the description of the Deacon no quallitie bee required that is proper to a minister of the word if to deale in both would make the Deacon a greater officer then the pastor if the Councels auncient writers and the sounde writers of latter times do declare that the Deacons were to be wholy imployed