Defense of the Ecclesiastical Discipline, Tract (1 of 5)

Defense of the Ecclesiastical Discipline · Tract (1 of 5)

p. 5A defence of the eccleſiaſticall Diſcipline ordained of God to be vſed in his Church.

Againſt a Replie of Maiſter Bridges, to a briefe and plaine Declaration of it, whiche was printed, An̄. 1584. &c.

THE Writer of the Declaration, purpoſing to ſhewe by the holy Scriptures, what Diſcipline and order for adminiſtration of the Church, Almightie GOD, who is onelyonly wiſe, hath appointed, thought meete to laye firſt ſuch a foundation of all his Worke, as being ſure and immoueable, might be able to beare that he ſhould buylde vponupon it.

This foundation cōſiſteth of theſe three ſentences, the firſt, That the Church is the houſe of God: The ſeconde riſinge of the former, that therefore it ought to be directed in all things according to the order which God the houſholder hath preſcribed: The thirde, That the order preſcribed by God for the guyding of the ſame, is not to bee learned elſewhere but in Gods moſt holy worde. For proofe of all theſe, it is immediatlie adioyned, that the firſt is conteyned in the firſt Epiſtle to Tim. cap. 3. The ſeconde neceſſarilie followeth of the firſte.1. Tim. 3.1 Tim 3 The thirde is proued by the 2. Epiſt. Tim. 3.16.17.2. Tim. 3.172 Tim 3:17

This is the foundation which the Writer thought good to lay of all his Treatiſe, to the ende, that what ſoeuer he ſhould after ſhewe out of the worde of God, to be appointed by him for the good direction and guydance of his Church, might be receyued of the Church of God, as the ordinance of the houſholder, wherevnto all the houſholde ought to be obedient.

The Replyer in like maner, knowing that if he could ſhake the foundation, the reſt of the buylding muſt needes fall downe: beginneth to proue his ſtrength in ſhakinge of this grounde-worke, whiche ſtanding vppon three ſentences (as p. 6hath bin ſhewed) he beginneth with viewing of the firſte of theſe, which being ſtrong and immoueable, he paſſeth by it, and leaueth it as ſure as he founde it, confeſſing it to be trewe in deede, that the Church is the houſe of the liuing God, and ſaying for him ſelfe, and ſuch as he dealeth for, we moſt gladlie admitte this, as the very worde of the holy Ghoſt. This being graunted, the next point were nowe to bee conſidered, but that I thinke it needefull the Reader be admoniſhed of a point or two ſett downe by the Replier in his anſwere to this firſt ſentence vponupon occaſion of the Text alleadged to proue that the Church is the houſe of God, he addeth theſe wordes following in the ſame place, that the Church is the pillar and grounde of trueth, which is ſo (ſayeth he) in this matter of Eccleſiaſticall gouernement, and in all other, ſo farre as is neceſſarie to ſaluation. Wherevpon he gathereth, that either the Diſcipline declared in the booke which he laboureth to confute, is not neceſſarie, or elſe, that the Church, at leaſt in ſome ages and places, as a pillar of trueth, hath vpholden and mainteyned it, or ſtriuen for it: which he alleadgeth impertinentlie altogither to the eſpeciall matter he was to intreate of, yet agreeing with his generall purpoſe to laye in all places ſome ſtone of offence, which may hinder the Reader to receyue the right and onelyonly lawfull Diſcipline of the Church, in ſuch ſort as by the word of God appertayneth. In the former point whereof, it is to be obſerued, that the Replyer graunteth, the matter of Eccleſiaſticall gouernement, in ſome part thereof, as well as other matters of doctrine, to be neceſſarie to ſaluation, which is worthie to bee obſerued here, becauſe ſome other impugners of the holy Diſcipline and order appointed of God for the guydance of his Church, make it no matter of ſuch importance: wherevpon it muſt needes followe by his owne rule, that the Church at leaſt in ſuch pointes of it hath kept and ought to mainteyne the trew and right Diſcipline of the Church. Furthermore, for clearing of another point which he implyeth by his wordes, that is, that there is ſome p. 7trueth of God in matters of Eccleſiaſticall Diſcipline, and in other pointes of doctrine, which are not neceſſarie to ſaluation, and therefore not mainteyned by the Church: it is to be vnderſtoode, that in ſome ſenſe of neceſſarie, & in their place and degree, all trueth both in the matter of Eccleſiaſticall gouernement, and alſo in all other Articles of Chriſtian Religion, is neceſſarie to ſaluation. True it is that ſome pointes are ſo neceſſarie, as that in the ordinarie diſpenſation of God, no man can be ſaued without ſuch meanes: of whiche ſorte alſo there are ſome, euen in the Diſcipline of the Church, as is the miniſterie of the Goſpell, by ſuch as are ſent of GOD therevnto, and ſuch like. There are othet whiche are not ſo ſimplie, abſolutelie, and immediatlie neceſſarie, but yet neceſſarie as meanes ordayned of God for the better furtherance of our ſaluation, both in their owne vſe, and in the helpe they yeelde to make the other degree of meanes more fitte to doe vsus good, and more ſeruiceable and effectuall, when they are duely prepared therevnto. For example hereof, to beleeue the promiſes of the Goſpell, in the ordinarie diſpenſation of God, is ſimplie, and abſolutely neceſſarie to ſaluation: and becauſe there can be no faith of it, except it be declared to men, by ſuch as are ſent of God for that purpoſe, this meanes is alſo alike neceſſarie. Now for the better furtherāce of mens ſaluatiō hereby, God hath apointed, that there ſhould be Paſtors of it and Doctors in the Church for the ordinarie work of the miniſterie of the Goſpell. He hath alſo declared howe ſuche Preachers ought to be qualified, and in what manner they are to preache. He hath appointed alſo his holy Sacramentes to be adminiſtred, cenſures and corrections of offences to bee vſed, with many other ſuch like ordinances. Which notwithſtanding they be not all neceſſarie in the ſame degree that the former meanes are: yet are they neceſſarie to prepare the ſame that they may be the fitter to doe vsus good. So the preachinge of the Goſpell is the fitter to profite vsus, when it is preached, as by the orders appointed of God it ought to be, that is, ſoundlie p. 8and ſincerily, without mixture of fables and phanſies of men, when it is preached by men of pitie, and learning in the Scriptures, that are able to teache, to conuince, to exhort, and applie it in eueryevery ſort as it ought to be applyed. And becauſe God giueth not ſuch men to his Church extraordinarilie, the meanes whereby God hath prouided for the furniſhing of the Church with ſuch, as their due ordination, election, examination, and ſuch like, are in their degree alſo neceſſarie. Whereof, it were to be wiſhed, that wee had not ſo euident and certaine proofe as we hauehave, in the daunger of ſo many amongeſt vsus, as are hazarded, for want of ſufficient Miniſters of the Goſpell, and the neceſſarie meanes, by the ordinance of GOD, to hauehave ſuch as may be worthie to beare the name of Chriſt before his people. The ſame may be ſaide of the due execution of the cenſures of the Church: Whiche, howe neceſſarie it is in his place & degree, for the bringing of the obſtinate ſinner to the knowledge of his faulte, and to repentance, & ſeeking by faith for pardō in Chriſt Ieſus to ſaluation: I thinke, by former examples, and daily experience of ſuch as hauehave bin recouered by that meanes, and of other that hauehave died in their ſinnes, for want of the ſame, may eaſilie be diſcerned. Beſides theſe reſpectes, they are alſo neceſſarie, in regarde of Gods holie ordinance and appointement, the contemptuous breache of whoſe commaundementes, be they great or little in our account, is damnable to all thoſe that doe deſpiſe them. Thus much may ſuffiſe to cleare theſe wordes of the Replyer, ſo farre as is neceſſarie to ſaluation. VponUpon this gloſe he gathereth, that the Diſcipline declared in the booke he would confute, eyther is not neceſſarie, or elſe, at leaſt in ſome ages and places, hath bin mainteyned and kept, or ſtriuen for to bee eſtabliſhed. I anſwere, that in ſuch ſenſe of neceſſarie as I hauehave mentioned it ſo to be, the Diſcipline, ſett downe in the declaration, is neceſſarie to ſaluation: and further, that it hath bin mainteyned in ſundrie times and places, and is at this day exerciſed and laboured for in the middeſt of the Church.

p. 9In the Apoſtles times, and thoſe which followed next after them, it was exerciſed and mainteyned in all the places where the Apoſtles ſettled & eſtabliſhed any Churches, as appeareth by their owne exerciſes and the ſtorie of their Actes, as it is alleadged in the Declaration, and ſundrie other bookes of like argument. After that time it began in deede to decline in ſome partes, as did other pointes of the Goſpell. But notable euidences are to be ſhewed, of ſundrie partes thereof, in the writings of the auncient Fathers, exerciſing ſome partes of it, and lamenting the decay of ſome other. In this age it is not vnknowen to be receyued, mainteyned & exerciſed in all the Churches of France, of the lowe Countries, and of Scotland, for many yeares togither. In this Church it hath bin laboured for, nowe many yeares, of the Miniſterie, by writing, and preaching, and by petitions offred to the Conuocation houſe, of ſome of the commons in Parliament: nowe three ſundrie times, by ſuch meanes, as to that high Court appertayneth, & by manie of all degrees and callings, by moſt humble ſupplications to almightie God, and all authoritie whiche he hath ſett ouer vsus, and by ſundrie other chriſtian dueties, and is not to be giuen ouer, till God may heare vsus, and the righteouſnes of Syon may come forth as the light of the day, and hir ſaluation ſhine like a burning lampe: and till the lawfull authoritie ſet ouer vsus, may attende our pleas in Gods behalue, and giuegive ſentence with vsus. Nowe followeth the ſecond propoſition or principle ſet downe in the Declaration, and affirmed by the ſame to riſe from the former: the Replyer agreeth that it doeth ſo, and that this rule is alſo true: but in ſuch ſenſe as he maketh of it, and not in the ſenſe of the Declaration. The ſenſe he maketh of theſe wordes, is, that in all things that God hath preſcribed, the Church is to be directed by his order, but denieth all things belonging to the externall regiment of the Church, to be appointed by him, which the declaratiō taketh neceſſarilie to followe of the former ſentence. This is the effect of his replie to this point. But becauſe hee had eyther p. 10read it in ſome booke written of the Diſcipline of the church, or thought of him ſelfe, the place might be alleadged for ſuch purpoſe, though it be not mencioned here, hee laboureth to ſhewe that the verſe of the 9. Chapter to the Hebrew. proueth not, that our Sauiour Chriſt hath appointed, a certayne and neceſſarie order for the outwarde direction of the Church, in all Eccleſiaſticall matters, which he ſheweth in this maner.

The Apoſtle (ſayeth he) referreth not this of the Tabernacle to the Church, applying it after in the 9. chap. much leſſe to the externall regiment in all Eccleſiaſticall matters, no not before in the 3. where yet he ſpeaketh of Chriſte and of his Church, but teacheth vsus, that in the inwarde and ſpirituall regiment of the Church, wee are to acknowledge Chriſte the Lorde, the Apoſtle and high Prieſt of our profeſſion, and to confirme our faith in him, if we holde faſt (not this or that externall order of eccleſiaſticall gouernement) but the confidence and reioyſing of hope vntounto the ende. Thus paſſeth hee ouer this ſecond point: wherin it is to be obſerued, that he confirmeth not his owne opiniō, which is, that our Sauior Chriſt hath not ſet downe anie certaine rule for the direction of the Church in all Eccleſiaſticall matters: neither aunſwereth the reaſons that are by diuers alleadged to this purpoſe: but only laboureth to ſhewe that the 8. of the Hebr. 5. verſe, doeth not proue it. Which howe he hath performed may be conſidered by this which followeth. In exodus chap. 25. ver. 40. whence the wordes alleadged out of the Epiſt. to the Hebr. are taken after a particular rehearſall of the charge giuen to Moſes concerning the making of the Tabernacle, & the furniture thereof, the Arke of couenant, the Table, the Candleſtickes, with the Inſtrumentes neceſſarie for it, and with ſpeciall direction both for the matter, fourme and meaſure of the ſame: in the ende of all, the charge giuen him, is generallie rehearſed in theſe wordes, See that thou make them according to the faſhion & paterne of the things which was ſhewed thee to ſee in the moū tayne. In like maner in the next Chapter, after a particular p. 11rehearſall of the thinges that belonged to the Tabernacle. Towarde the ende of the Chapter, it is ſaide, So ſet thou vp the Tabernacle, according to the likenes of that whiche was ſhewed thee to be ſeene in the mountayne. Whereby it is manifeſt, that the charge giuen to Moſes, was of making the thinges of the externall and outwarde Tabernacle, whiche were in deede figures (as the Apoſtle ſayeth) of better, euen of heauenly thinges: (noted by the ſhewing of the ſame in the mountayne,) but the charge giuen to Moſes, was concerning the outwarde Tabernacle, and externall order for making the ſame. Which appeareth alſo by the 39. chap. of the ſame booke, where it is written, That all theſe thinges were made, accordinge to all the charge, that God had giuen to Moſes. In whiche reſpect the faithfulnes of Moſes is commended by the Apoſtle in the 3. chapter to the Hebr. becauſe he had performed all things according to the charge he had receyued. Nowe the Apoſtle ſetting out the dignitie and honour of our Sauiour Chriſt, by preferring him before Moſes, in the adminiſtration and gouuernement of the Church: declareth, Moſes in deede to hauehave bin faithfull in all the houſe of God, but yet as a ſeruant in the houſe: whereas our Sauiour Chriſte, was not as a ſeruaunt in the houſe, but as the Sonne and heire, gouerning and rulinge ouer his owne houſe. Foraſmuch then as eueryevery one is more faithfull, diligent, and carefull of that which is his owne, then anie that dealeth with that which is anothers: it muſt needes be, that our Sauiour Chriſt hath ſhewed him ſelfe more faithfull then Moſes, who was but a ſeruant in his houſe, he being the ſonne and heire, gouerning ouer his owne houſe. But if the faithfulnes of Moſes appeared in all the houſe of GOD, that is, in all that belonged to the adminiſtration of it in euerie reſpect for that time, to a ſufficient direction, euen in outwarde and externall regiment, in all Eccleſiaſticall matters, as well ſmall as great: it muſt needes followe, that he who hath performed incomparablie greater faithfulnes to the Church, hath as farre, as was neceſſarie for it, left certayne and ſufficient p. 12direction, euen for the outwarde adminiſtration of it in all like matters. But the Replyer ſeemeth to affirme, that no certaine externall forme of eccleſiaſticall gouernement is neceſſarie, in that he noteth vponupon the 3. to the Hebr. thus: Wee are his houſe or Church, if we holde faste (not this or that externall forme of gouernement) but the cōfidence and reioyſing of hope vntounto the ende. Wherein, hee conſidereth not, that a certaine outwarde order is neceſſarie, for the keeping and holding faſt of that confidence and reioyſing of hope vntounto the ende. For the adminiſtration both of the Worde and of the Sacraments is outward, aſwell as is the order. For the calling of ſuche as are to beare anie charge in the Church, or the order for execution of the ſame, this being a parte of the Paſtors duetie, no leſſe, nay more publique, open, and outward, then ſundrie other dueties are which-belōg to his Miniſterie. But, a certaine order for the adminiſtration of the worde, and of the Sacramentes, was neceſſarie to be left to the Church by our Sauior Chriſt. For, Apoſtles and Prophetes, Paſtors and Doctors, are ſet in the Church, for the worke of the Miniſterie, till all the faithfull attayne to the vnitie of the faith, and knowledge of the Sonne of God. Which being neceſſarie to ſaluation, the meanes in that the ordinarie diſpenſation of God, are abſolutelie neceſſarie thervnto, muſt needs be in like maner by him appointed. Zuencfeldius in deede, and ſome of the Anabaptiſtes, make ſmall account of the preaching of the worde, or of the Miniſterie of the Sacramentes, as beeing outwarde matters, fitter for children in their opinions then for men of vnderſtanding, imagining ſuch a perfection in themſelues, by immediate reuelations from God, as needeth not anie ſuche helpes of outwarde meanes. But they which diſcerne of this vngodly preſumption and vanitie, muſt needes confeſſe, the Miniſterie of the worde and Sacramentes, to be neceſſarie for them:Mat. 7.6. Mat. 16. Actes 1.8.Matt 7:6Matt 16Acts 1:8 and that therefore, it was needefull, the Lorde ſhould leaue a certaine order for the directing of his Church in that adminiſtration and miniſterie. Which alſo, becauſe it was ſo p. 13needefull, the holy Scriptures declare him to hauehave done.Mat. 28.19.Matt 28:19 For, touching the worde, what ſhould bee preached, and by whom, and vntounto whom, with all other neceſſarie circumſtances, euen in outwarde things, he gaue certaine order vntounto his Diſciples. Likewiſe for Baptiſme, both before his death,Matt. 18.2….Matt 18:2 and at his aſcenſion into heauen, he inſtructed them in what outwarde maner, they were to adminiſter it, and vntounto what perſons. Of the Lords ſupper, the Apoſtle ſayeth, That whiche I receyued of the Lorde, I hauehave deliuered vntounto you, plainly declaring, that the Lorde had deliuered vntounto him a certayne order, for the outwarde adminiſtration of his Supper. Theſe things and the like which might be ſaide of the other pointes of the outwarde Diſcipline of the Church, the Replyer againſt it, did not well conſider, in making no externall forme of gouernement neceſſarie, but perſeuerance in fayth and hope. Nay it may ſeeme, hee did not well remember, that in other places the neceſſitie of continuing the preſent gouernement of BB. and Archbiſhops, Prieſtes and Deacons, ſuch as wee hauehave amongſt vsus, is affirmed to hauehave ground and cōtinuance from the very Apoſtles: who alſo are ſayde to hauehave made Timothy and Titus ſuch. For which cauſe alſo, at the ordination of euerie of them, certayne places of the Scripture are appointed to be read, as cōteyning their Inſtitution and ordinance in the Church. But howe truelie and faithfullie ſuch places are alleadged for that purpoſe, there are but fewe, but vponupon the reading of thoſe textes of Scripture, may diſcerne. Yet howſoeuer they fayle in their proofe that ſeeke the confirmation of the Hierarchie, ſo commonly called: this appeareth by their owne allegations, that ſometimes, and in parte, they would perſwade men that there is an externall forme of adminiſtratiō of the Church appointed by our Sauior Chriſt. Which, would to God they did, not onelyonly ſometimes, and in parte, but alwayes and altogither, perſwade them ſelues and others, as the trueth is in deede, that God hath ſet downe in his holy worde, a certayne forme of gouerning the Church of p. 14Chriſt, neceſſarie and perpetuall, by particular directions in all the chiefe and principall pointes, and by generall rules for time, place, and ſuch like circumſtances: and that they would rather labour with vsus to ſhewe what the ſame is by the worde of God, then to ſtriue for the contrarie, that there is no certaine forme at all. The proofe of this point that there is a certayne and perpetuall order ſet downe in the word of God for the guyding of the Church in eccleſiaſticall matters, hath bin often made, by diuers who hauehave trauayled in this cauſe, as appeareth in their bookes. But becauſe the Replyer denieth it to hauehave bene proued, yet it ſhall not bee amiſſe to laye downe brieflie ſuch reaſons in this place, as may ſerue for that purpoſe.

From the beginning of the world, there hath bin ordayned of God a certayne externall forme for directing the Church. ſuch, as ſeemed good to his heauenlie wiſedome, and agreed beſt with that time for which it ſerued, both before, and vnderunder the Lawe, euen from Adam to Chriſt. Whiche, for ſuche time was not to be altered by anie liuing creature. Therefore there is alſo ſome certayne forme of adminiſtring the church of God, from the time of our Sauiour Chriſte, to the ende of the worlde, which is not alterable nor to be chaunged by anie power of man. For, God being as able and as willing to doe this good vntounto his Church in theſe laſt dayes, as in anie time before, and there being no ſufficient reaſon to be rendred of ſuch difference, why thoſe times ſhould be ſo regarded, and this not: it muſt needes be, that there is a certayne forme ſett downe in the worde of God, for the outwarde adminiſtration of the Church. Againe, the externall adminiſtration of the church vnderunder the Law was ſuch as had proceeded from God, and was not altered nor to be altered by any King or Prieſt whatſoeuer. For the firſt plat was giuen in the mount, what alteration after was made by Dauid or others, was not of them ſelues,2. Chro. 8. and 25.26. 2. Chr. 29.252 Chr 82 Chr 29:25 but by ſpeciall and particular direction of God by the Prophetes. Therefore if no iuſt reaſon of difference be to bee p. 15ſhewed to the contrarie, (as there is not) it muſt be confeſſed, that God hath ordayned a certayne externall forme of gouuernement for the Church in this time, and not left it to the arbitrarie, direction and lawes of any men whatſoeuer. Further, where there is a Miniſterie and diſpenſation of holy things ordayned, there muſt needes bee an order ſett downe for the deliuering and diſpoſinge of them. Otherwiſe they muſt of neceſſitie be expoſed to certayne prophanation: therfore ſuch ordinances accompanie ſuch adminiſtrations, and hauehave both their beginning and ending with them. So in the Lawe, the Prieſthoode being appointed for the miniſterie of things that were holy: there was withall a lawe of ordinances giuen for certayne direction of their office, whiche lawe alſo ceaſed, and was aboliſhed when the Prieſthoode was tranſlated and taken away from the houſe of Leui, as wee are taught in the example of the Hebrewes. In like maner,Hebr. 7.12.Heb 7:12 ſeeing that in the Church of Chriſt, ſince the abrogatinge of the Prieſthoode of the Lawe, there is inſtituted a miniſterie of holy things, and officers for the purpoſe, it muſt needes bee, that there is alſo a certaine order ſet down for the guiding of them in the execution of their Miniſterie. Which is the whole Diſcipline, conſiſting onelyonly in the execution of ſuch dueties, as they are to performe, which are called to beare any charge in the Church of God: as the regiment of eueryevery cōmon wealth ſtandeth in the offices and dueties of the Magiſtrates, & thoſe that hauehave authoritie in it. Moreouer, the Names of Chriſt and his Church, the peace, order, edification, and perpetuitie of the church doe proue that there is a certain externall forme of adminiſtring it. For if Chriſt be a King, a High Prieſt, an Houſholder, and the Church his Kingdome, his Temple and his Houſe: then muſt it needes be, that he hath giuen, though ſpirituall in regarde of the ende they hauehave, as his kingdome is ſpirituall: yet ſome certayne externall meanes, conſtitutions and orders, for the good gouerning and guyding of the ſame. For this is incident to eueryevery wyſe man of authoritie, eſpeciallie p. 16when he him ſelfe ſhall not perſonallie remayne amongſt thoſe that belong vntounto him. And ſo our Sauiour noteth his purpoſe to doe,Mat. 25. Luke 19.12. Lu. 12.42.43Matt 25Luke 19:12 in the parable of the Talentes, deliuered to diuers ſeruantes, and of the Steward left with charge of the houſe till his comming. The ſame is to be ſaid of the church, which is the Lords kingdome, temple, and houſe: this being a matter agreeing to eueryevery ſocietie, eſpeciallie hauing a wyſe gouernour, and the ſocietie being ſuch as may hauehave nothing done confuſedlie, diſorderly, and offenſiuelie in it, but all, with peace, order, and to edification, and whiche is to abide & cōtinue for euer. But ſuch a ſocietie the Church is. For ſome ſhort time, it maybe ſome ſmall ſocietie may continue in tollerable maner, without certaine preſcripte lawes to gouerne it, yet hardlie can it long ſo continue, without ſundrie ſuche diſorders, as in the ende muſt needes ouerthrowe it. But a common wealth and a kingdome, and that ſuch a one as is ſpreade ouer all the worlde, and to continue to the ende of the ſame, to be like an Inne of Court, without written lawes, and orders for the gouernement of it for euer, can not ſtande with the wiſedome of God, with the offices of our Sauiour Chriſt, with the nature of the Church, nor with the edificatiō, peace, order, and perpetuitie of the ſame. Further, the whole externall forme of th'adminiſtration of the Church conſiſteth in the kindes and charges of offices, vponupon whoſe care and direction the church in ſuch matters is to depende, & in the things which concerne their lawfull vocation to ſuch places, & due execution of that belongeth vntounto them: but all theſe pointes are particularly ſet downe in the worde of God in the ſeueral charges of Miniſters of the worde, of Elders, of Deacons, and of the ioint care of Elderſhippes and Synodes, as is to appeare in the proofe of eueryevery ſeuerall part hereafter: therefore it is to be acknowledged, that ſuch an externall forme of Diſcipline and direction of the Church, is appointed of God. Beſides all this, the things which cōcerne the kingdome of Chriſt, wherof ſuch an external forme is not the leaſt, the Euangeliſt Luke p. 17writeth, that full fortie dayes, the Diſciples were inſtructed by our Sauiour after his reſurrection,1. Cor. 11.23 1. Cor. 14.37 Mat. 28.20. Actes 1.2. 1. Tim. 6.14 Matt. 18.15.16.17. Actes 11.30.1 Cor 11:231 Cor 14:37Matt 28:20Acts 1:21 Tim 6:14Matt 18:15Matt 18:16Matt 18:17Acts 11:30 euen as Moſes had bene taught of God in the mountaine concerninge the like. For which reſpect in diuers places of the newe Teſtament, ſundrie principall partes of the Diſcipline and externall order of the Church, are ſaide to hauehave bin deliuered of the Lorde, and are called preceptes and commaundements, yea and ſometimes commaundements of the Lorde. Finallie, the ſame externall order of the Church in offices for doctrine, conuerſation, and for the poore, was ſetled by the Apoſtle in all churches where he came, and in ſome before he had conferred with any of the other Apoſtles, and had the Goſpell only by reuelation of the Sonne of God. It is deliuered alſo by him for a generall doctrine to all Churches, in the 12. chapter to the Romanes, and the 1. to Tim. with moſt earneſt charge to hauehave it kept without fault, till the glorious comming of Chriſt.

It was likewiſe eſtabliſhed by the reſt of the Apoſtles, in all places where they came, as appeareth by the ſpeciall and expreſſe mention of Miniſters of the worde, Elders & Deacons: for theſe offices (in the due execution whereof the whole Diſcipline conſiſteth) were eſtabliſhed in the Churches ofaa15.4.16.4.6.6. Ieruſalem, of bbAct. 13.1.14.23.Acts 13:1Acts 13:14Acts 13:23Antioche, ofccPhil. 1.1.Phil 1:1 Licaonia, and (d) Philippi, eeAct. 20.17 1. Tim. 3.Acts 20:171 Tim 3Epheſus, ffRom. 12.6 7.8.Rom 12:6Rome, gg1. Cor. 5.16.1.2.1 Cor 5:161 Cor 5:11 Cor 5:2Corinth, hhCol. 1.7.2.5.Col 1:7Col 1:2Col 1:5Coloſſi, iiTheſ. 1.5.12.10. ch. 2.3.14.Theſſalonica, kk1. Tim. 1.51 Tim 1:5Candie, and all the Churches of the diſperſed ſtraū gers inll1. Tit. 5.1.2.3. Pontus, Galatia, Cappadocia, Aſia, and Bythinia, and generallie in all the churches of themmHe. 13.17 Iac. 1.1.5.14. 1 Co. 16.1.2Jas 1:1Jas 1:5Jas 1:141 Cor 16:11 Cor 16:2 Hebrewes. Whiche conſent of the Apoſtles in ordering the churches which they gathered togither, by one vniforme externall order of Adminiſtration, in Miniſters of the Worde, Elders, and Deacons, declareth that they receyued the ſame from the Lord, and by his appointement deliuered it to the Churches. Thus at the firſt the churches were ſetled,nnColoſ. 2 5 Mat. 16.19.18.17.18.19.20.Col 2:5Matt 16:19Matt 16:18Matt 16:17Matt 16:20 a goodly thing to behold, all after one and the ſame order, by the Apoſtles, accordinge to that our Sauiour had taught them concerning this matter, & the commiſſion they were charged with at his going vp from p. 18them into heauen, which was, to make diſciples, and to teach them to keepe all things that he had commaunded them. In the time next ſucceding the Apoſtles, the ſame order in a great part continued, as may appeare by many notable teſtimonies in Jgnatius, not onelyonly mentioning and ſaluting in all his Epiſtles often times the Miniſters of the worde by the name of Biſhops, Elders, and Deacons: but alſo earneſtly exhorting to the continuance and reſpect of them as a moſt neceſſarie order appointed for the preſeruation of Gods Church. Be ſubiect (ſayeth he) to the Biſhop, meaning the Paſtour, (as appeareth by the particular reſpect he is ſaid to hauehave to that church) as to the Lorde, for he watcheth for your ſoules as one that is to giuegive his account thereof to God, &c. Be ſubiect alſo (ſayeth he) to th'Elderſhip, as the Apostles of Jeſus Christ, and pleaſe the Deacons. A litle after he ſayth, The Biſhop reſembleth God vntounto thē, and the Elders the aſſistance of God, and colledge or bande of the Apostles of Christ (a compariſon in ſundrie other places vſed by him) without theſe an elect Church, a holy aſſemblie, a Sinagogue of Saints is not, &c. In the ſame Epi. He that is within the Church is cleane, therefore obeyeth he the Biſhop and the Elders: but he that is without, doeth any thing without Biſhoppe, without Elders and Deacons, ſuch an one is vncleane: for what is the Biſhop, but the follower of Christ: what is the Presbiterie or Elderſhip but a holy aſſemblie, Councellours and aſſistantes of the Biſhops: what are the Deacons, but followers of the Aungelles, &c. He therefore that diſobeyeth theſe, is ſurelie an Atheist, and vngodlie, deſpiſing Christ and ſetting at nought his ordinance.

In his Epiſtle to the ſaintes at Tharſus, vſing the ſame exhortation, I louelove them, ſaieth he, as mine owne ſoule, that obſerue this good order, and the Lord be with them for euer.

To the Epheſians he ſaieth, The Preſbyterie is to the Biſhop as the ſtring is to the Harpe, as no doubt their holy concorde is acceptable to God like the ſong of the golden harpes, mentioned in the Reuelation.Apoc. 5.Rev 5 Justinus maketh mention of ſuch p. 19an order of lethargie vſed by the Chriſtians in their holy eccleſiaſticall aſſemblies as may ſeeme to hauehave bin (as there was good cauſe it ſhould) the paterne of the beſt reformed Churches of this age for th'order of publique prayer vſed amongſt them. Tertullianus teſtimonie in his excellent Apologie of Chriſtians is worthie to be written with a pen of gold in pretious marble, which is that certaine approued Elders were ſet ouer their Churches & eccleſiaſticall aſſemblies, who had obtayned that honor not by mony but by good teſtimonie. For no matter of God is obtayned with vsus by money. Many and notable witneſſes are in Cyprian, of the miniſterie and their equall power and dignitie, and of ſo great neceſſitie of executing the cenſures and diſcipline of the Church, as that feare of death ought not to hinder it. The preſumption of man in deede began betimes by degrees to degenerate from this order of Diſcipline, ſo as the Elders, who were men choſen out from the reſt of the people to aſſiſte the Miniſters of the word in the execution of the Diſcipline of the Church began to fayle, whereof Ambroſe complayned in his time.Ambroſ. in 2. Tim. 5. So it came to paſſe that ſome of the Miniſters of the worde, not by the ordinance of God, whereby they were all equall, but as Ierome noteth, by cuſtome and humane diſpoſition began to be greater then other Miniſters,Iero. in epi. ad Tit. ſo as they onelyonly were called Biſhops (which name is giuen to all the Elders of the church of Epheſus) and tooke vponupon them, firſte all the care of the Church, then of other Miniſters alſo, and that, by degrees,Act. 20.28.Acts 20:28 of ſo large circuites, as for their helpe and to ſerue for ſteppes to rayſe them ſelues by, other officers were appointed vnderneath them, till at laſt, it grewe to this perfect image of the beaſt, ſpoken of in the Reuelation, that is, of the Romane Empire, that of long time hath tyranniſed the Church of God,Reue. 13.14.Rev 13:14 euer to this age. But in this age of the regeneratiō of the goſpell, the Churches hauehave openlie and plainlie diſcouered theſe abuſes, and declared both their iudgementes what they iudge p. 20and beleeue touching the kindes of the miniſteries & offices ordayned of God to be in the Church: and their indeuour & deſire to returne to the ſame former order appointed by our Sauiour Chriſt, and firſt deliuered to the Churches by his holie Apoſtles. In the latter cōfeſſion of the churches of Heluetia, wherunto beſides the Heluetiās, that is the churches of Zurich, Bearne, Shaphonſe, Sangall, Rhetia, Millynſe, & Bienna: there ſubſcribed alſo the Churches of Geneua, and of Sauoye, Polelande, Hungarie, and Scotlande, after a declaration of the names of the Miniſterie that are mentioned in the holy ſcriptures it is thus written. But moreouer in the tymes which followed, manie more names of Miniſters of the Church were brought in, for ſome were ordayned Patriarkes, other Archbiſhops, others Suffragans, Metropolitanes alſo and Archeprieſtes, or Arch-preſbyters, alſo Subdeacons, Acolythes, Exorciſtes, Singers, porters, and I knowe not who els, as Cardinalles, Prouoſtes, Priors, Fathers, and orders greater and leſſe. But of all theſe we are nothinge carefull what they were in times paſt, or nowe are, the doctrine of the Apoſtles concerning Miniſters ſuffiſeth vsus. And a little after in the ſame confeſſion, one and equall power or office was giuen to all the Miniſters of the Church.

Surelie at the beginning the Biſhops gouerned the Church by their common labour, none preferred him ſelfe before other, or vſurped to him ſelfe larger power or dominion ouer Biſhops, for they were mindefull of the Lords wordes: Hee that will be first amongst you, let him be your ſeruaunt, and ſo forth with confirmation of this equalitie amongeſt the Miniſters of the Church, ſhewing this to hauehave bene ſo amongſt the Apoſtles, by Cyprian and Jeromes teſtimonie, affirminge, that the Biſhoppes are greater then other Miniſters, more by cuſtome then by the ordinance of God, and that they ought to rule the Church togither, they adde theſe wordes, this writeth Ierome. Therefore ſay they, no man can lawfullie forbid p. 21vsus to returne backe agayne to the auncient ordinance of the Church of God,Artic. 29. and to receyue that rather then a humane cuſtome. The Churches of France write yet more directlie to this purpoſe, in their cōfeſſion, ſaying: We beleeue the true Church ought to be gouerned by that pollicie and diſcipline which our Lorde Ieſus Chriſt hath ordayned, namely ſo, that there be in that, Paſtours, Elders and Deacons, that the purenes of doctrine may be retayned, vices may be ſuppreſſed, the poore and other in miſerie may be prouided for, and that holie aſſemblies may be helde, for the edification both of ſmall and great. In like maner write the Churches of the lowe Coūtries:Artic. 30. We beleeue (ſay they) that this true Church ought to be ruled and gouerned by that ſpirituall pollicie which god him ſelfe hath taught vsus by his worde: ſo as there be in it Paſtours and Miniſters, who may purely preache and adminiſter the Sacramentes. Alſo, that there be Elders and Deacons, who may make the Seniorie of that Church, that by theſe, as meanes, true Religion may be preſerued, & true doctrine may be retayned eueryevery-where, and ſpead abroade, &c. as followeth in the ſame place of the vſe of this order. Wherein it is verie worthie the obſeruation that theſe Churches wherein there are an infinite number of godly learned men, and many for their iuſt deſertes, famous, reuerend, and honourable in all the Church of Chriſt, and the ſame being in perſecution, and therefore ſeeking more carefullie to pleaſe God, in ſuch a cō feſſion as they declare their faith in, hauehave thought it a neceſſarie Article to ſet downe this point of the pollicie or diſcipline of the Church: and that, in declaring of it, they ſaye not, what they ſuppoſe: but what they beleeue, vſing the ſame worde which they doe vſe in the articles of fayth & doctrine. Further alſo it is to be marked, that they profeſſe, they beleue, the Church ought to be gouerned, by that policie and Diſcipline which our Lorde Ieſus Chriſt hath ordayned, and God him ſelfe hath taught vsus by his worde: plainlie affirming that there is a certayne forme of policie to gouerne the church by, p. 22and that the ſame is ordeyned of our Sauiour Chriſt, and further, that it is declared in the worde of God. And laſt of all, that they declare that policie or diſcipline which GOD hath taught vsus in his worde, to be this in effect, That there bee Miniſters of the worde, Elders and Deacons, by whom, as by the meanes which God hath ordeyned, holy doctrine, and honeſt life, may be preſerued in the Church, and the poore relieued. The ſame is likewiſe affirmed by the Church of Scotlande, as appeareth in their treatiſe of the Diſcipline of the Church. VponUpon all which proofes and teſtimonies, I conclude with the declaration: That God hath giuen to the church, which is the houſe of the liuing God, a certayne order for the direction of it, in all outward matters that belong to the good gouuernement of the ſame. Whereof if they ſhall yet doubt, whome it moſt importeth the Chureh to be perſuaded of it, it is to bee ſued for by continuall ſupplications and prayers to God and them, that they would heare what we hauehave to ſay further on Gods behalfe in theſe cauſes, and to receyue our information herein, ſo farre as we ſhalbe able to make good proofe by the holy worde of God cōcerning his ordinance in theſe matters. I doubt not then but the certayne trueth of the pointes ſett downe in the declaration, would appeare vntounto them to the great honour of God, and vnſpeakeable ioy and comfort of all the Church amongſt vsus.

Nowe followeth the third and laſt ſentence of thoſe which are ſet downe for the foundation of all the Diſcipline. This ſentence is, that the order which God hath preſcribed for the directing of his church is not to be learned elſ-where then in the holy worde of God. For proofe whereof is alleadged 2. Tim. 3. verſ. 16.17. This trueth, the Replyer, if hee agree with him ſelfe, in like maner yeeldeth vntounto, with this condition, if it be vnderſtoode, that all generall or particular orders in the externall gouernement of the church, are either expreſlie ſpecified in Gods holy worde, or incluſiuelie comprehended in it. This is the ſubſtance of his Replie to this point, wherein he is p. 23to knowe that it is not otherwiſe meant, but that eyther by playne euidence, or neceſſarie conſequence, they are to bee ſhewed to hauehave their ground in the worde of God, for the ſubſtance therfore of this point we are agreed. In this place without all maner of occaſion offred him, he falleth into the mention of a booke which he termeth our communion booke, and ſayth to be intituled, The forme of common prayers, adminiſtration of the Sacramentes, &c. agreeable to Gods worde and the vſe of the reformed Churches. Such a booke in deede bearing that tytle, there hath bin much ſpeach of, & it is ſaide, as it had bin twiſe before, ſo this laſt Parliament, nowe the thirde time, to hauehave bin preſented to that high and Honorable Court. Wherof becauſe the ſpeaches were diuers, many hauehave bin in doubt what they ſhould iudge of it. Therefore I doubt not, but that one no better affected to it then he is, and ſheweth him ſelfe to be, both in calling it our communion booke (meaning as it ſeemeth that it was reuiſited and conſidered by ſundrie faythfull Miniſters of the Goſpell, and by their meanes procured to be preſented in Parliament) and in his readines to finde faulte with it without cauſe: but he hath obſerued ſome notable matter in it, that may ſtay the vncertayne and doubtfull opinions of many concerning it, and may certifie them vponupon good and ſufficient grounde of iuſt cauſe to diſallowe it. The matter which he noteth in it, is, that in the title of it, it is ſayd to be agreeable to the worde of God, and the vſe of the reformed churches. And this is all that he noteth in it: whereby it may ſeeme to be a holy booke, and worthie to bee written in letters of golde, if it bee ſuch a one as ſo ill an eye lookinge into it, could finde nothing reproueable in it, but this, that it is agreeable to Gods worde and the vſe of the beſt reformed Churches. He might eaſilie finde as great a ſtayne as this is, in the moſt orient pearle that euer came frō the Indies. Such a pearle was in deede worthie to bee ſet in the Diademe of a Prince, and meete to be preſented to ſo noble a State, as is the State of that honourable aſſemblie. If there were a Gentleman p. 24in all the lande, fearing God in trueth, with ſinglenes and ſinceritie of harte, wiſe, without cunning and deceytfull practiſes, zealous of the honor and ſeruice of God, louing his Coūtrey with moſt tender affection & conſtant in the trueth, with a chriſtian magnanimitie: ſuch a man ſurelie were a perſonage qualified for ſuch a purpoſe, as to make tender to the States of a lande, of ſuch a booke, as is agreable to Gods word, and the vſe of the beſt reformed Churches. If amongeſt all the Gentlemen of a Countrey, there were two, graced of God with rare and excellent giftes, of true pitie and zeale, of knowledge and vnderſtanding in other good learning, and eſpeciallie in the heauenlie knowledge of diuinitie, and in it particularlie of the Diſcipline and ſpiritual pollicie of the church, and of ſo gracious ſpeach & vtterance, that the hearers might after truelie report and ſaye of them: Wee ſawe them as men that looked into the glorie of God, and had bin chaunged into the ſimilitude and likenes of the Lordes owne glorie: wee heard them, as they that ſeemed to vsus to ſpeake not with the tongues of men, but of Aungelles: for howe did our hartes burne within vsus, when we hearde them ſo zealouſlie & mightilie pleade on the behalf of God, and perſwade the receyuing of a booke that had all things in it agreeable to Gods worde, and the vſe of the beſt reformed churches: ſurelie ſuch men were fitt aduocates to ſpeake in a cauſe ſo holy, and ſo importing the honour of God, and the comfort of his people. If there were in the Miniſterie, true and faithfull ſeruauntes of God, ſuch as ſeeke not them ſelues, but the thinges that belong to Chriſt Ieſus: And if there were of euerie Countrie men indued with pitie, knowledge, wiſedome, care of the Church, the flowre of a lande, aſſembled togither: theſe were in deede for ſuch a purpoſe, to laye their heades togither, and to conferre, howe they might with moſt grace, ſet out ſuch a iewell, to winne fauor, & to drawe louelove whereſoeuer it ſhould be ſeene, and eſpeciallie of thoſe who ſhould moſt of all take pleaſure in iewelles of price. For, wherein could any mans p. 25giftes be better imployed, then in recōmending for publique prayers and adminiſtration of the Sacramentes, ſuch a booke, as is agreeable with the worde of God, and the vſe of the beſt reformed Churches. Belike ſuch a booke mainteyned not an vnlearned miniſterie, nor a pontificall Hierarchie, which willinglie goe togither, and vpholde one another, nor reading of Apocripha rather then Canonicall ſcriptures in the publique aſſemblie of the Church, nor priuate adminiſtration of the Sacra. nor caſes of neceſſitie of them, implying the erroneous doctrine of conference of grace by them for the deede done, nor the baptiſme of women, nor cōfirmation, as an ordinance to giuegive increaſe of grace, nor Biſhops of a ſeuerall ordination and power from other Paſtours, nor Deacons without anie charge of the poore, nor power to miniſter baptiſme without like power to adminiſter the Lordes ſupper, nor to miniſter both without power to preach, except further licence be graū ted: theſe & ſuch like matters, no doubt, ſuch a booke could not mainteyne it being apparant, what the worde of God is herein, and the vſe of the reformed churches. Contrariwiſe, it muſt needes be that ſuch a booke appointeth that all Miniſters of Sacra. ſhould be preachers, that preaching bee ioyned alwayes with the miniſterie of the Sacramentes, and that they be alwayes miniſtred in the publique aſſemblie, that they bee not diuided from preaching, nor one from another in the paſtours calling, that the Deacons relieue the poore, and the Elderſhip direct the cauſes of the church: theſe & other pointes like vntounto them, being declared in the worde of God, to be the ordinances of the almightie for the guydance of his Church, and this being the vſe of the reformed Churches, no doubt, but they were mainteyned by a booke agreeing with them both. Which being ſo, what ſhould I ſay of them, that would endeuor to the vttermoſt of their power, by all good and duetifull meanes, the receyuing of a booke ſo fitt for the aduancement of the honour of God, and promiſing ſo great good vntounto his people: but as it is in the Pſalme: Peace and proſperitie p. 26be in thee (ô Ieruſalem) thou citie of God, and the Lord proſper thoſe that louelove thee.Pſal. 122.6.Ps 122:6 The Almightie ſuffer them not to feare the feare of the wicked, but ſhield them from all euil, as the naturall and noble ſonnes of Abraham:Gene 15.3.Gen 15:3 and whoſoeuer they be dealt with here, the Lord recompence them with an exceeding great rewarde. Hee remember them for good, according to the prayer of that worthie reſtorer of the Citie, & ſeruice of God Nehemia, Nem. 5.19.13.12.29.and what ſoeuer they hauehave done for this people, their endeuour to take away the pollutions of the miniſterie, to ſet the Lords watch at his gates again, & euerie Leuite to his worke, according to his place: the Lorde ſpare them according to the greatnes of his merciemercy, and remember them and their ſeruice for good, ſo as their childrens children may receyue at their handes an inheritance of bleſſing from the Lorde. And if any ſhould be otherwiſe minded, the Lord forgiue it them, and graunt that they alſo in his good time, may hauehave this trueth opened to them, and be noble and elect inſtrumentes choſen and appointed of God to the furtherance of the ſame.

Thus farre, hauehave I bin bolde, to folowe th'occaſion offered me, in mencion of a booke of common prayer and adminiſtration of Sacramentes, agreeable to Gods worde, and the vſe of the beſt reformed Churches. The whiche I am, for their ſakes, who ſeeke all aduantages, to ſtirre vp the higher powers againſt vsus, truely and vnfeynedlie to proteſt, that I write not with purpoſe to offende anie, God being witnes, and leaſt of all, any that are in authoritie. For I bowe my face downe to the grounde before them all, of whom it is ſaide, Ye are Gods, and in all reuerent duetie, acknowledging the moſt humble and faithfull duetie which I owe to the great power, that God hath giuen them, to the puniſhing onelyonly of the euill doer: but to the protection, maintenance and comfort of all that doe well in the lande: yea further, as conſcience and duetie bindeth mee in that reſpect, I doe not ceaſe to lift vp my harte and my handes to Almightie GOD, day and night for them all, that it maye p. 27pleaſe him dailie more and more to increaſe in them, all the princelie giftes that their high places and authoritie doe require: and namely, that their hartes may bee more enlarged towardes this ſo neceſſarie a cauſe of Gods ſeruice, & the comfort of his people, which I doe alſo as my moſt ſtraight bound and obligation requireth: eſpeciallie, for our ſoueraigne Ladie the Queene, that as God in his merciemercy hath honoured hir right excellent Maieſtie, with theſe honors: th'extinguiſhing of the fires wherewith the Church conſumed, the ouerthrowe of idolatrie, and falſe worſhip of God, the eſtabliſhing of the free profeſſing and preaching of the Goſpell of Chriſte, the harbouring of exiles for the goſpels ſake, the deliuering of the Churches of Scotlande from captiuitie, patronizing of the Churches of the lowe Countries, ayding and aſſiſting of the Churches of France, and the comforting (in a manner) of all the Churches which profeſſe the goſpell, that I ſay to theſe ſo manie and ſo highe and chiefe pointes of true honor, this alſo may be added, that hir Maieſtie by Gods ſpeciall fauour, & aſſiſtance of his holy Spirit, may eſtabliſhe in this hir happie raigne, the ſame order for directing of the Church, and publiſhing the goſpell of ſaluation to all the people within hir Dominion, which almightie GOD hath appointed for this purpoſe: to the great aduancement of the honour of GOD, the exceeding ioye of all the good people in the lande, and hir owne vnſpeakeable comfort and glorie with God and men. Thus, praying not to be miſconſtrued in that I hauehave bin bold, vponupon occaſiō, to ſpeake a little to the incouragement of Chriſtian and noble mindes, in godlie and duetifull maner, to ſollicite almightie God, and th'authoritie he hath ſet ouer vsus, in Syons ſute, being ſo neceſſarie, and ſo importinge the good, both of the Church and common wealth amongeſt vsus, (the happie eſtate whereof dependeth vponupon the fauour of God:) I returne to the Replier. To whom for his replie of agreeable, I anſwere, that agreeable is not that which is contrarie, but whiche hath a correſpondence and harmonicall concorde with p. 28that wherewith it agreeth. And ſo is it to be vnderſtood in the place whereof he maketh queſtion: but ſuch a ſence woulde he fayne make of agreeable, to ſaue all vpright in an other place, which yet will not ſerue, for ſundrie repugnances & cō trarieties which are there with the word, & with the vſe of the beſt reformed Churches. And thus farre to his replie, to the matter ſet downe in the thirde part of the foundation.

Nowe to his replie to the reaſon wherewith it is confirmed: The proofe alleadged for this thirde point he admitteth not ſo eaſilie, as the matter it ſelfe. Which being graūted to be true, it importeth the leſſe, whether it be fitly proued by it or no, yit peraduenture hee would better hauehave diſcerned of the conſequence from that place, if he had conſidered, the man of God there, to note, not the ciuill Magiſtrate, nor eueryevery one of the faithfull, but only the Miniſter of the word, as both the terme it ſelfe, and the dueties of his calling there mentioned doe teſtifie. Whereby it is playne that the wordes of the Apoſtle doe more particularlie concerne matters of the Church, then they doe ciuill pollicie or morall life, as he obiecteth. Nowe, it being ſaide, that the miniſter of the worde (whoſe calling is the greateſt in the Church) is fullie and throughlie inſtructed by the holy ſcriptures, for eueryevery duetie belonging to his office. Surelie the Elders and Deacons, whoſe charges are leſſe, may be taught by the ſame what belongeth vntounto them, and if they furniſhe and direct him, that requireth moſt furniture and direction: ſurelie then, they can not want, that neede leſſe. And if all that are of publike charge in the Church, be fully inſtructed and inabled of God for euerie parte and pointe of their dueties by the holy ſcriptures, what one, concerning the diſcipline of the Church, can be ſaide, not to be taught in the word of God: ſeeing the whole Diſcipline is adminiſtred by thoſe that beare publique charge in the church. If this proofe content him not, he is to be ſatisfied further in the proofes of the ſeuerall pointes which are ſhewed after, to be fullie grounded vponupon the worde of God. In the meane time this I adde for his p. 29further ſatisfaction. It being neceſſarie to be directed in theſe matters from God, it muſt needes be, that God hath left vsus this direction in his worde: otherwiſe, he muſt confeſſe, there are neceſſarie truthes, not written in the worde: but this popiſhe opinion of vnwritten verities, is worthilie reiected of all profeſſors of the goſpell long agoe. For we can not nowe ſay to anie as Dauid ſaid to Abiathar, take the Ephod,1. Sam. 23.91 Sam 23:9 and aske of the Lord: we hauehave no other Ephod, nor other Vrim & Thummim left vsus from the Lord, whereby we may be certified of his good pleaſure in anie thing, but onelyonly the bright gliſtering, & pure light of his H. Scriptures: wherein, as in the breſt of our hye prieſt Ieſus Chriſt, we may ſee and reade the will of God for our direction. Nowe, that we neede in theſe matters to be directed by God, appeareth by this, that of our ſelues wee can not by any natural vnderſtanding attayne to this knowledge: For, the naturall man, comprehendeth not, Act. 7.20.21Acts 7:20Acts 7:21the ſpirituall things of God. For which cauſe Moſes, a man otherwiſe of great giftes of nature and of ſtudie, as one in whoſe face the grace of God appeared, and who had bin brought vp in all the learning and knowledge of the Egiptians, and that by ſuch excellent maſters and meanes, as were meete for him, that was reſpected in his education, as graūd-childe to the King of Egipt: yet ſtoode he in neede, to be inſtructed of God, in as ſmall matters, concerning the outward guydance of his church, as are any mencioned in the declaration, and much ſmaller. Further alſo, the Apoſtle affirmeth, that the thinges he wrote to Timothie, hee wrote them, that he might knowe,1 Ti. 3.14.15 how to behaue him ſelf in the Church, which is the houſe of the liuing God.2. Tim. 4.5.2 Tim 4:5 And if Timothy an Euangeliſt, one of whoſe miniſterie the Prophetes had ſpoken before,1. Tim. 1.181 Tim 1:18 one that had receyued the faith from his anceſtors,2. Tim. 1.5.2 Tim 1:5 whō the Apoſtle for the likenes he had of his Apoſtolical ſpirit, calleth his naturall ſonne, ſtood notwithſtanding in need to be informed by writing from the Apoſtle,1. Tim. 1.2.1 Tim 1:2 howe he ſhould behaue him ſelf in the church, and that in ſo many particulars, as he inſtructeth him in: ſure it muſt needes be cōfeſſed to be neceſſarie for all other to be taught alſo by writing, p. 30(which is the moſt certayne way of inſtruction) howe they ought to behaue themſelues in the ſame. If it were not needfull to be taught by the Apoſtles, howe a man ſhould behaue him ſelfe in guyding the houſe of God, why did the Apoſtle write to Timothie to this ende, to direct him in that he had to doe in the Church. And, if it were needefull for Timothie, why is it not as neceſſarie for all others? This reaſon mouing the Apoſtle to write of this matter to Timothie, no doubt, did cauſe him likewiſe for the ſame ende, to write to Titus, of the like matters. And if ſo excellent perſonages vnderſtoode not what to doe, nor howe to behaue them ſelues in the Church, for that which appertayned to them, in the adminiſtration of it, without certaine direction in writing concerning it, from the Apoſtles: I can not thinke, but the like direction ſhould be needfull for all thoſe, who hauehave anie charge in the church. When Nadab and Abihu ſonnes of Aaron the high Prieſte,Leui. 10.2. had bin conſumed with fire from before the Lorde, for miſgouerning them ſelues in an outwarde thinge, concerninge their Miniſterie (in a matter as it might ſeeme to fleſhe and blood, of ſmall importance) Moſes tolde Aaron his brother, that this was ſo come to paſſe, according to that the Lorde had ſaide,Leui. 10.3. I wilbe ſanctified in thoſe that come neare vntounto me, & glorified in the ſight of all the people: meaning thereby, that God had forewarned the Prieſtes, that if they miſbehaued thē ſelues in their miniſterie, he would glorifie him ſelfe in their examplarie and grieuous puniſhment. Which being ſo, ſurelie the fault and puniſhement can not be ſmall, nor to be deſpiſed, if anie of thoſe who come neare to the Lorde to ſtande and miniſter before him, in the time of the goſpell, ſhall miſgouerne them ſelues in their charge. Therefore, neceſſarie it is, and that moſte neceſſarie, that there bee direction for them in the worde of GOD. And thus much alſo to this point.

In the next ſection, which the replier maketh of the declaration, it is gathered of the former ſentences, that wee are to p. 31ſearche the Scriptures, that we may finde that order whiche is left in them for the guydance of the Church. The firſt thing the Replyer reproueth in this ſection, is, that it is ſaide, The gates of hell ſhall not preuayle against the foundation before mencioned. Who may eaſilie ſatisfie him ſelf for this obiection, becauſe the meaning of the Declaration was not to alleadge thoſe wordes, as ſpoken of that it intreates of, it being apparant to be meant of the Church, buylded vponupon the Prophetes and Apoſtles, Chriſt Ieſus being the foundation-ſtone thereof: (ſomewhat otherwiſe then he hath taken it, who expoundeth it of Chriſt him ſelfe) but by theſe wordes, although vſed in that place to another ende, it declareth the ſure ſtedfaſtnes of that doctrine which was a litle before mencioned, whiche being as the declaration intendeth, and as it is in deede, a part of the heauenlie trueth of the worde of God, whiche can not fayle in any part of the ſame: it was trulie ſpoken alſo of the matter it is applied vntounto.

Of the word foundation he taketh occaſion to ſet downe the 1. Corinth. 3. ver. 10.11.12.13.14.15. where mencion is made of the foundation Chriſt Ieſus, and of buylding vponupon it ſtraw or ſtubble, which he ſayth they doe, that vrge anie outwarde order of eccleſiaſticall gouernement, as matter of ſaluation. After, where it is ſaide in the declaratiō vponupon former proofes, that we ought therefore diligentlie and reuerentlie to ſearche the holy Scriptures, to finde what the order is whiche GOD hath appointed for his Church: he anſwereth with ſcoffing & reprochefull ſpeaches, without any iuſt matter of rebuke. And in the ende of his replye to this ſection, becauſe it is ſaid in the declaration, we are to ſearch in Gods worde, that order, by which God would hauehave his Church directed in all thinges appertayning to the ſaluation thereof. He replyeth, that this were to condemne all the Churches, where this order hath not bin obſerued: which eyther if it be neceſſarie to ſaluation, could not be the Churches of God without it, or if it bee not neceſſarie, it is (ſaith he) vnneceſſarie to ſaluation, & then p. 32our Church may remayne, gouuerned as it is, without either being deformed, maymed, or no church, as ſome affirme, whō he nameth as in reproch. For anſwere to theſe thinges, and to begin where he leaueth, that is, with the perſons he nameth, the former of them we acknowledge,M. Cartwright. & reuerence, as his rare giftes of knowledge and zeale, and his learned workes & cō ſtant ſuffring in this cauſe, and at this time his continuall trauell in preaching the goſpell, doe worthilie deſerue: for whiche cauſes he was worthie other reſpect then the Replier here doeth giuegive him. If he would needes ſett downe his name conſidering the example of the Apoſtle, who (notwithſtandinge he farre excelled in office and in giftes) yet ſeldome or neuer mencioneth anie Miniſter of the goſpell by name, yea ſcarſe any profeſſour, without ſome good marke of the grace of god in them: but this and a great deale more, both he and whoſoeuer ſhall ſerue God as they ought in this cauſe of the further reformation of our Church muſt account to endure of them that oppoſe them ſelues to this moſt neceſſarie ſeruice. As for the other, that he obiecteth to him, concerneth not any of thoſe, in whoſe name the Declaration was publiſhed.

But for the matter of neceſsitie, this worde being taken as hath bin aboue declared a little before in this defence, it may ſtande well inough togither, to ſay as the declaration ſayeth, that God hath ſet downe in his worde, an order to direct his Church in all things partayning to the ſaluation of it, and yet that ſome Churches may be worthilie acknowledged the true Churches of God, although they hauehave not in all pointes kept that order. For all the things in that order, doe not in like degree partayne to ſaluation: which if they did, his reaſon were good, but it being otherwiſe, fayleth. He him ſelfe, a little before, acknowledgeth outward orders in their degrees, as neceſſarie to edification: though (ſayth he) not directlie partayning to the neceſſitie of ſaluation, which we agree to be true in ſome, but that he addeth there, nor to the neceſſitie of obedience, is not true in ſuch orders as hauehave their particular p. 33grounde in the worde of God: which point becauſe he returneth vntounto agayne in this place, and often hereafter, hee is to vnderſtande his anſwere herein once for all: which is, as hath bin partlie touched before, that certayne pointes of the Diſcipline, are of neceſſitie to ſaluation, in ſuch abſolute degree of neceſſitie, as is of any ordinarie outward meanes. Of which ſorte is the miniſterie of the worde, and of the Sacramentes, and of the cenſures of the Church, whiche are appointed for the winning of th'offendour, and for the ſauing of his ſpirite in the day of the Lorde, as we are expreſlie taught by our Sauiour Chriſt in the goſpell: and by the Apoſtle Paule in the 5.Mat. 18.Matt 18 of his former Epiſtle to the Corinthians.1. Cor. 5.1 Cor 5 Wherevppon it conſequentlie followeth, that the ſufficiencie of the miniſterie to teache, and to exhort according to ſound doctrine, and to conuince the gayn-ſayer: likewiſe their ordinarie reſidence, and diligent attendance vponupon the Church, whoſe ſeruantes they are in the Lord, is partayning to the ſaluation of ſoules. For it is ſaide, That where viſion or propheſie, that is interpretation of ſcriptures fayleth, there the people periſheth or is made naked, Pro 1.29.18.Prov 1:29Prov 1:18that is, expoſed to all daunger,Mat. 9.36.Matt 9:36 and our Sauior Chriſt yearned in his bowelles vponupon the people, ſeeing them as ſheepe without ſhepheardes, that is, in daunger to be made a praye to Satan that roaring Lion, who goeth about cōtinuallie to ſeeke whom he may deuoure. In like maner, becauſe this is the vſe of the cenſures to ſerue immediatlie to the recouerie of the ſinner to repentance, that he may be ſaued, the office of Elders, who are by the ordināce of God, to keepe the Lords watch ouer the Church, and to procure the repentance of the ſinner, is in his place neceſſarie: which thing being neceſſarie, it followeth alſo that other inferior meanes which ſerue herevnto, & without which theſe holy offices can not bee thus eſtabliſhed, nor diſcharged, are in their degree alſo neceſſarie. The Deacons office is not ſo directlie tending to the ſaluation of the ſoule, as theſe are, but rather regardeth the reliefe of the outwarde neceſſities of the poore and afflicted of the Churche, p. 34yet not without reſpect to comfort and confirme their faith in him, by whoſe holy ordinance they are ſo prouided for. But being as it is, the ordinance of God, that there ſhould be Deacons in the Church for ſuch vſes, this office is alſo of the neceſſitie of obedience. And generallie, ſo are all the offices and orders ſett downe in the Declaration, becauſe they are all ordayned of God, to be kept for great and neceſſarie vſe in the church, to the ende of the world: as it is to be iuſtified in their ſeuerall places, when we come vntounto them. So as this is brieflie that we affirme herein, that ſundrie pointes of the matters of the eccleſiaſticall pollicie ſet downe in the Declaration, are directlie partayning to ſaluation, and in that reſpect neceſſarie: and both they and all the reſt, are by the appointment and ordinance of God, to be continued in the Church, and in the neceſſitie of obedience, they are all likewiſe neceſſarie. Yet where this order appointed of God is not kept, by reaſon of ignorance, and wante of due information of the will of God, or meanes to performe it, or of humane infirmitie, ſuch as fleſh and blood is ſubiect vntounto: it followeth not, that they are therefore no church of God. The holy ordinances of God, were horribly profaned by the ſonnes of Elie: 1. Sam. 2.171 Sam 2:17ſo as, for their abhominations the people of God began to abhorre the ſeruice of God, yet was the Church of God ſtill amongſt them. The Prophetes in their time charged the Prieſtes with breach of the couenant that God had made with Leui their Father,Mal. 2.5.8.Mal 2:5Mal 2:8 with their ignorance,Eſai. 29.Isa 29 in being a number of them not able to teache the people, with their flatteries, and bolſtring vp of the ſinnes of all eſtates and degrees,Eſa. 56.10.Isa 56:10 and ſaying all was well, when there were a number of thinges that needed reformation amongſt them,Iere. 6.13.14Jer 6:13Jer 6:14 they charged them with ambition, with couetouſnes,Iere 8.8 9.11.12.Jer 8:8 with prophanenes, and many other great enormities: yet did the Prophetes continue their teaching of the people, and acknowledged the people notwithſtandinge to be the people of God. Yea, euen what the people offered vppon the highe places and the Lordes altar was remoued and p. 35put to the wall, and the altar of Damaſcus ſett in the place thereof: all which were notable breaches of that externall order which God had commaunded to be obſerued by them: yet were they not therefore ſtraightway no people of God as were the Gentiles. God did in deede grieuouſlie puniſh them by warre, by famine, by peſtilence, and ſundrie other wayes, declaring him ſelfe to be highlie offended at theſe their tranſgreſſions, as the Prophetes forewarned them hee would doe: but this correction was yet with the Fathers rodde, and not with the barre of Iron, till ſuch time, as by the iuſt iudgement of God, the ſtate of that people became worſe and worſe, falling from one degree of ſinne to another, till at laſt they denied the Prince of life, & crucified the Lorde of glorie: Then the Lord in part reiected them for their vnbeliefe, & brought in the Gentiles that beleeued. But till that time, the Lord acknowledged them for his, euen as a Father doeth his childe, notwithſtanding he be maymed or deformed. Which compariſon the Replier without cauſe is offended at,Heb. 12.13.Heb 12:13 this being an vſuall thing in the ſcriptures, to reſemble ſinnes and offences to imperfections & deformities of the body. For which cauſe the Euangeliſt Matthewe, mentioning the healing of bodilie infirmities by our Sauiour Chriſt, noteth that therein (as being a viſible euidence of th'other) was fulfilled that, whiche was written by the Prophet Eſaie ſaying: He tooke our infirmities and bare our diſeaſes vponupon him: Matt. 8.17.Matt 8:17Likewiſe alſo the Apoſtle exhorting to holy exāple of lyfe, ſayth: Make ſtraight ſteppes vntounto your feete, that that which is halting be not turned out of the way, but may bee healed rather. And howe long (ſayeth Elias to Iſrael) doe you halte betweene two: Jf God be God, followe him, 1. Kin. 18.211 Kgs 18:21and if Baal be god, followe him. I adde further, which toucheth the matter yet more neare.

The Apoſtle compareth the Church vntounto a body,1. Cor. 12.27.28.1 Cor 12:271 Cor 12:28 and the particular perſons of it to the partes and members of a body and the guydes of the Churche and ſuch as hauehave publique charge in it, to the more noble and principall partes of it, p. 36whereof Chriſt our Sauiour is the onelyonly head. As therfore the body is blinde that wanteth eyes to ſee withall, & lame, maymed, or deformed, whereof the ſhoulders, armes, handes, or other principall partes are wanting or diſplaced and diſordered: ſo that body of a Church can not be ſaid to be perfect & entier, wherein there are not Miniſters of the worde, who by the light thereof may direct the people in the wayes of God, or Elders that may diſcouer & deſcrie eueryevery matter that may threaten anie daunger to the body: or Deacons who may diſtribute liberallie according to that is in their handes, for the reliefe of the poore. Nay I doubt not to ſay (the neceſſarie vſe of theſe offices being conſidered) that no body naturall, hath ſo much wante of any of theſe, as the body politike of the church hath of the other. Therefore I ſee no iuſt cauſe, why this compariſon ſhould greatlie offende him. A man maye liue in deede many yeares with ſuch wantes and imperfections, none of thoſe partes being neceſſarie for life, but ſhal liue a heauie and vncomfortable life, becauſe hee wanteth partes, that are neceſſarie for many great vſes, whereby a Man may liue the better and more comfortably, as being preſerued in health, in ſtrength, and in beautie: which thing they well diſcerne of, who wanting by anie occaſiō ſuch partes, vſe a hand or a legg of woode, or helpe the imperfections of other partes as well as they can. So likewiſe a church may liue, and be the Church of God, whileſt the faith of Chriſt, as the breath and ſpirite of life is in it, but wanting theſe offices, or in place of theſe which God hath made, and are the natural partes of the body, hauing a ſupplie and helpe ſuch as Man hath deuiſed, ſhall ſo liue, as one neither hauing beautie in the ſight of god and his holy Angelles, nor force and health to performe in good order the actions belonging to it, but pineth & waſteth away with diſcomfort, one part decaying after another, till in the ende the ſpirit of life, the doctrine of the Goſpell, in the iuſt iudgement of God forſaking it, leaue a dead corps vppon the ground, to warne and admoniſh other Churches by ſuch p. 37example, to be carefull in time, of the meanes, whereby thorough the bleſſing of God vppon his owne holy ordinances, according to the promiſe he hath made in the vſe of them, & not of anie humane deuiſe to like purpoſe, (bee it neuer ſo pollitique and reaſonable to fleſh and bloud) they may be in health, ſtrength, beautie, and honor, preſerued and mainteyned for euer.

There remayneth yet to aunſwere his miſapplying of the wordes of the Apoſtle in the 3. of the former epiſt. to the Corinthians, concerning the laying of ſtubble and ſtrawe vppon the foundation, which he ſayth is done by thoſe, who holding Chriſt, and the doctrine of the Goſpell, will vrge a neceſſitie of the outward regiment of the Church in all Eccleſiaſticall matters. Wherein howe iuſtlie hee chargeth ſuch as ſeeke a further reformation of our charge, may appeare by that whiche hath bin ſayde alreadie, and is further to be made playne by the reſt of this treatiſe: Wherin eueryevery parte of the doctrine ſet downe in the declaration being ſufficienlie proued by the worde of God, the day will witnes for vsus, that wee hauehave layde vponupon the moſt riche and precious foundation, nothinge but fine golde of Ophir, and ſiluer refined ſeuen times in the furnace. On the other parte, the ſame light will make manifeſt their worke, that vponupon Chriſt the corner ſtone, layde in Syon, elect, and precious, laye thinges altogither vnſuteable to it, matter of no value, and whoſe ende is to bee conſumed with fire. Of this ſorte is the adminiſtration of holy thinges, as Baptiſme, and the cenſures of the Church, by Women, & lay men, ſuch as are Chauncelours, Commiſſaries, Officialls, and ſuch like, the confuſion of both powers eccleſiaſticall and ciuill, in perſons called to the miniſterie and preaching of the worde of God. In Eccleſiaſticall matters ſo immoderate a power, as that one man at his pleaſure ſhould make Miniſters, ſhould giuegive out, and call in agayne, licenſes to preache, ſhould ſuſpende, excommunicate, and doe what he liſt in the church which is the houſe of the liuing God. Of like ſorte are confirmation, p. 38with laying on of handes, in ſigne of grace increaſed: the croſſe in baptiſme, in ſigne of ſeruing like a good ſoldiour of Chriſt: the wearing and bearing in publike adminiſtration, of Albe, Surpleſſe, Coape, paſtorall ſtaffe, commonlie called the Croſier ſtaffe. Theſe, and a number of ſuch like, & worſe then ſome of theſe, which ſome laye vponupon the foundation if they be their golde & ſiluer, it may be well ſaid nowe as was ſometime: The golde of Syon is turned into droſſe, & hir fine ſiluer is like the baſe cure, which a man being abuſed ſhall laye vp for a time vnderunder many lockes, and eſteeme it as ſome great treaſure, but after diſcouering th'abuſe, he will caſt awaye in diſpleaſure and indignation with the droſſe of the furnace. The Lorde burne out the droſſe till it be pure, and take away all the baſe mettall, but with the fire of his gracious worde, if it pleaſe him: and not with that the Prophete ſpeaketh of, that the Iudges of Syon may bee reſtored as at the firſt, and their Councellours as in the beginning, and it renowmed for a faithfull Citie, Eſai. 1.25.26.

Thus much may ſuffiſe to hauehave ſayde to this Section of his Replye. For I leaue his ieſtes and ſcoffes to him ſelfe to conſider of, with remembrance that the Apoſtle ſayeth, Theſe are thinges not ſeemelie, and reckoneth this pleaſaunt humour amongſt a number of other things, whereof all profeſſours of the Goſpell, and much more the Preachers of it, ſhoulde bee aſhamed.

Ephe. 5.4.Eph 5:4The Declaration, groundinge it ſelfe vppon the former ſentences, as pillers of rocke that can not bee ſhaken, the firſte, that the Churche is the houſe of the liuinge GOD: the ſeconde, That therefore GOD hath appointed a certaine order for the gouuernement of it: and laſt of all, that both theſe beeing ſo, it muſt needes bee, that this order is taught in the holy Scriptures: beginneth out of the ſame to ſhewe and declare, what that order is. Wherein, the firſte pointe, whiche is made the next Section, is, that our Sauiour IESVS p. 39Chriſt hath ordained an holy Miniſterie of men to the building vppe of the Church, whiche is his body, in vnitie of faith, and knowledge of the Sonne of GOD. Which is confirmed by two places of Scripture, The fourth to the Epheſians, and the 12. chapter of the former Epiſtle vntounto the Corinthians.

The Replyer to the firſte of theſe places taketh this exception, that it is impertinentlie alleadged, and that it toucheth not the queſtion in hande: whereof hee rendreth his reaſon, for that the thinge ſpoken of in that place, is diuerſe altogither from the matter to bee proued: becauſe the proofe (as hee ſuppoſeth) is to bee made of orders, preſcribed and ſett forth, concerninge eccleſiaſticall gouuernement, for the Churche to bee directed by in all thinges, and the matter whiche the Apoſtle ſpeaketh of, is of giftes and functions, the ende whereof is referred to vnitie in doctrine of faith, and to holy and honeſt conuerſation of lyfe, not to the externall orders of the Churches Eccleſiaſticall gouernement. This is the effecte of his Replie to this point. Wherein hee hath fayled, in makinge diuerſe thoſe thinges, that are of great agreement togither. For, the purpoſe pretended, is to ſhewe, what that order is, that the holy Scriptures declare, our Sauiour Chriſte to hauehave appointed for the guydance of his Church. Nowe, to performe this, there is proofe made, of all the Church offices of publique charge, that are appointed of our Sauiour Chriſt, for the directing of his people. Whiche proofe if it bee ſufficient, as it is, to ſhewe that the Miniſterie of thoſe that are appointed for the preachinge of the worde, both Paſtours, and Teachers, and alſo of other ſeruinge for other neceſſarie vſes, that is, both of Elders, ordayned and appointed for the care of honeſt and godlie lyfe and manners, and of Deacons, inſtituted for the neceſſitie and reliefe of the poore and needie, is appointed to bee in the Church: then is all the pollicie and the Diſcipline p. 40of the Church ſufficientlie proued. For this being the ordinance of our Sauiour Chriſt, as it is proued by theſe places, that there ſhould be Paſtours, Teachers, Elders, or Gouernors and Deacons in the Churche, the whole Diſcipline of the Church ſtanding in nothing els, but the due calling of them to ſuch charge, and the execution of ſuch dueties, after they be called, as belong therevnto: it is euident, that the whole order which concerneth the externall and outwarde guyding of the Church, is hereby plainlie ſhewed what it is, and that it is ordayned by the Lorde. Where the queſtion were of a king gone to a farre countrey, whether he had left anie certayne forme of policie for the regiment of his kingdome in his abſence, what playner proofe could be made, that hee had lefte certayne order for their gouernement in his abſence then if it could be ſhewed by authentike and ſufficient recordes, vnderunder his hande and great ſeale, that hee had appointed Magiſtrates for the mannaging of ſtate cauſes, and other, for due execution of iuſtice amongſt his people. But this doeth the Declaration in the proofes alleadged. For, the queſtion being, whether our Sauiour Chriſt hauehave ſet anie certayne order for the guyding and directing of his Church till his cōming againe: the Declaration anſwereth, that he hath: becauſe he hath ordayned Miniſters of the word, Paſtours, and Teachers, for procuring the aduancement of the faith of the Church: Elders for the cenſure of their conuerſation and life, and Deacons for the comfort of the poore and afflicted. Therefore I take it, this allegation is moſt pertinent, and fitteth ſo neare the matter, as the Replier can not by this pretence, nor by anie other remoue it. But the cauſe of this errour of his, to take that to be from the matter, that is ſo neare vntounto it, ſeemeth to bee, the abuſing of him ſelfe in th'ambiguitie of the word orders. So as where the Declaration vndertaketh to ſhewe a certayne order to be left by our Sauiour Chriſt for th'adminiſtring of all eccleſiaſticall matters, the Replyer belike looketh, here ſhould be ſhewed, ſome orders for things indifferent. For this p. 41place (ſayeth he) referreth all to vnitie in doctrine of faith, & to holy conuerſation of life, and not to th'externall orders of the Churches eccleſiaſticall gouernement. Whereby he ſheweth, that he looked not to heare proofe of anie matters that are referred to faith or life, but to other externall orders: and what can they be, but of things indifferent. Whiche yet, that they may remayne indifferent, could hauehave no order appointed by our Sauiour Chriſt, for then ſhould they bee no more indifferent: the commaundement of our Sauior binding to a neceſſarie obedience to doe that which he ſhould command, ſo as this exception can not ſerue. For what orders may more clearely proue, our Sauiour Chriſte to hauehave taken order for the gouerning of his Church in all eccleſiaſticall matters, then they, which are referred to doctrine and maners. Is there anie matter eccleſiaſticall, that is not referred to one of theſe? And if this place ſhewe th'order he hath ſet, for all things referred either to faith of doctrine or conuerſation of life: ſurely it proueth a certen order for all eccleſiaſticall matters. Which if the Replyer will denie to followe, yet is it to be remembred, that he plainlie confeſſeth here, that the place alleadged, is referred to matters of vnitie in doctrine of fayth, and to holy conuerſation of life. Whereof, whoſoeuer he denie it, I doubt not but eueryevery indifferent and aduiſed Reader will eaſilie diſcerne, that hereby he hath graunted the whole cauſe, except he ſhew ſome eccleſiaſticall matter, that is not referred to one of theſe. Another ſhift he hath, but it is ſuch, as he dareth not truſt vntounto him ſelfe, and yet ſeemeth to point other to vſe it, if they lift. Whiche is, that he ſayeth, th'Apoſtle there ſpeaketh of giftes and functions, meaning, as I thinke, cōſtruing his meaning out of other places, and to his beſt aduantage, that this place cōcerneth not anie kindes of offices or charges, but of giftes & fūctions in the Church. For, in his ſpeach, he taketh theſe two wordes for one thing, as after ſhal apeare, groūding him ſelfe herein as it ſeemeth vponupon that which is ſayde in the ſame place, that Chriſt, being aſcended, gaue giftes vntounto men, p. 42ſome Apoſtles, and ſo forth. But if this miſleade him, he is to vnderſtande, that theſe may wel ſtande togither, that they may be offices, and yet giftes. When a King graunteth a Charter to a people, to be a corporation and a Citie, and ſetteth officers amongſt them for their good gouernement, are not ſuch offices the Princes giftes, and yet offices too? Wee reade of Paules knowledge, wiſedome, diligence in preaching, ſufferings for the Goſpell, of his tongues, of his power to worke miracles, and many ſuch like excellent graces, worthie an Apoſtle of Chriſt Ieſus. When the Lord, gaue vsus Gentils, ſuch a Teacher, & appointed his name to be brought vntounto vsus in that veſſell of golde, enriched with ſo many goodlie graces of god, more precious then anie iewell, beſtowed he no gift vponupon vsus? It is manifeſt that greater giftes hauehave not bin giuen to men, then were theſe offices whereof the Apoſtle ſpeaketh. Therefore, howe ſoeuer hee point another to it, he did well not to truſt to much to this ſhift him ſelfe. Therefore, notwithſtanding there appeare not anie ſuch order giuen for ceremonies, as, what ſtuffe, what faſhion, what colour, this or that garment ſhould be on, on which ſide of the church the Miniſter ſhould ſtande in his miniſtration, North or South, nor ſuch like: yet, this is manifeſt, euen by the Replyers owne confeſſion, that orders neceſſarie for the church, to vnitie in like precious faith of the ſame holy doctrine and good conuerſation, by, and in obedience to that doctrine, by the miniſterie temporarie of Apoſtles, Prophetes, and Euangeliſtes, and perpetuall, of Paſtours and Teachers, are eſtabliſhed by our Sauiour Chriſt. To the other place, alleadged by the declaration, which is the 12. of the former epiſt. to the Corinthes, hee taketh the ſame exceptions. Wherein, confeſſing, as he muſt needes, expreſſe mention of gouernours, yet, he would not hauehave this neither to be to the purpoſe, becauſe (ſayeth hee) here is mencion of Gouernours, but what kinde of gouernours: and whether anie more gouuernours then the reſt, here mentioned, or by what kinde of gouernement they are to direct the Church, it p. 43is not ſayde. True it is, for all things are not ſpoken in euerie place: but here appeareth, that there are Gouernours appointed for the Church. Which being ſo, it neceſſarilie followeth, that there is a gouernement left vntounto the Church.

For his ſeconde queſtion, the name of gouernours peculiarlie giuen to theſe, ſheweth that they are rather appointed for gouernement, then the reſt: which being frō God, it is plaine, the gouernement muſt be, according to his worde: whiche is aunſwere to another of his queſtions. For his other queſtion, which gouernours are here meant, Maſter Beza ſayeth, By gouernours, are meant the Elders, who had the charge to ſee this eccleſiasticall Diſcipline kept and obſerued. But, to ſatisfie him, not with authoritie but with proofe and reaſon, he is to conſider, that, as gouernours are here only named, without further mention of their office, or maner of gouernement, ſo are alſo Apoſtles, Prophetes, Doctors, and other like giftes and offices. For the purpoſe of the Apoſtle is here, to exhort, to ſuch a vſe of all the giftes and miniſteries and powers beſtowed vppon the Church (for all theſe are generallie named in the beginning of the chapter) as might moſt further louelove, edification, and good order in the church: whiche being the purpoſe of the Apoſtle in this place, he was not to ſtande vppon eueryevery ſeuerall gift, miniſterie, and facultie to ſhewe what they were, and to declare whatſoeuer might be ſaide of them. This had bin wholy from the matter he intended, So as, it ſuffiſeth him to name onelyonly the things, to the right vſe whereof hee exhorteth. For, the things them ſelues were ſufficiently knowen by their names, to thoſe to whom he wrote, and needed no further diſcourſe to make them vnderſtande him. If a letter were directed to a Citie in the behalfe of their Prince, whiche declaring to them, that the offices and powers they hauehave, the Mayor, Aldermen, Sheriffes, and ſuch like, they are graunted and giuen them, by free donation and by charter from the Prince, and that therefore they are not to abuſe their places, to the oppreſſing or enuying one of another, but to the furtherance p. 44of the ſeruice of their Lorde, and the mutuall benefite & ayde one of another, which were the endes, for whiche thoſe priuiledges & honours hauehave bin beſtowed vponupon them: no Man of the citie could doubt at that time, who were meant by the Mayor, Sheriffes, and other Officers named in the letter, notwithſtanding the office of the Mayor and the reſt were not layd out wherein they ſtoode, and what dueties belonged vntounto them, with ſuch like matters, but by their names would eaſilie vnderſtand what offices were meant. But if many yeres after, the gouernement of the citie being altered, and the ſtate of it oppreſſed and tyranniſed by ambitious men, who by ſtill and ſoft motions had cunninglie turned all the courſe of it, ere they were eſpied: the Citizens, in the time of a gracious Prince, ſhould ſue to hauehave their Charter renewed againe, and alleadge, that they had of auncient time ſuch Officers, A Mayor, Sheriffes, and ſuch like, in their Corporation, prouing it, amongeſt other Recordes, by ſuch a letter, in the Reigne of ſuch a King ſent vntounto them: then in deede might grow queſtion, what offices were noted by thoſe names, and what their gouernement and office had bin in times paſt. Which, being ſo doubted of, could no way more readilie be aunſwered, then by auncient Rolles, Charters and Recordes of that age, ſhewing, in ſuch a time, a Mayor lawfullie, by vertue of his office, to hauehave done ſuch and ſuch things. Whereby it might appeare what maner of office that had bin. This caſe is as like ours here in queſtion of Paſtours, Teachers, Elders and Deacons, as any mans countenance may bee like another. For the Churche, as the Citie of GOD, had offices ſometimes beſtowed vppon it, which Chriſt IESVS the King thereof, had giuen it, ſoone after his aſcenſion into heauen, at the time of his Coronation, and entringe into the poſſeſſion of his kingdome: whiche offices it enioyed for a ſeaſon, but afterwarde was ſubtely oppreſſed and tyranniſed by thoſe, who ſhoulde moſte of all and chieflie hauehave preſerued the libertie thereof.

p. 45But nowe, the Citizens of Sion with vsus, diſcerninge of the gracious Prince, and tyme, that GOD hath giuen, make their ſute, for renewinge their Charter agayne: and that the offices whiche by our Sauior Chriſte, were of auncient time graunted to the Church, may bee reſtored. In whiche ſute, to ſhewe that ſuch offices were ſometymes in the churche, wee ſhewe this Recorde of the Apoſtle: who, exhorting all to vſe their giftes and offices, whiche they hauehave receyued of one GOD, one Lorde, and one Spirite, to the honour of the ſame one Lorde that gaue them, and their owne mutuall helpe and comforte, namelie, the giftes and offices whiche had bene beſtowed vppon them. Wherein, we finding Gouuernours named, ſhewe it for good euidence, that this was an office and gifte amongeſt the reſte, whiche was graunted to the Church, and therefore praye that wee may hauehave it reſtored agayne.

Nowe, to Replye to this, that here is not declared, what theſe Gouernours are in this place mentioned, is no ſufficient replye to vsus, the euidence beinge full, and ſtronge, for this, that ſometimes the Churche by the gifte of our Sauiour Chriſt, had gouernours.

But whereas it is demaunded, what gouernours theſe were, and what office is noted by this name, wee aunſwere, that the office of Elders is noted by it. For proofe whereof, we ſhewe the monumentes and writinges of that time. Whereby it appeareth, that this name was peculiarlie giuen to thoſe, who are in other places called Elders, to whome, belonged, the power of gouuernement: whereby, in this place, they are noted. This appeareth in the 12. Chapter to the Romanes, where they are called [proistamenoi,] that is, ſuche as were ſet ouer the Church, for the guydinge and directing of it: and in the fifte of the former Epiſtle vntounto Timothie, they are likewiſe named [Presbyteroi,] that is, Elders. To the whiche Elders, togyther with the Miniſters of the worde, (makinge the whole aſſemblie of the Elderſhippe) p. 46is giuen, that power, that is chiefeſt, and moſt principall in the Church is committed to them, as of impoſing and laying on of handes, vponupon ſuch as are ordeyned for the miniſterie of the worde, to binde and to looſe the ſinner, to locke him vppe in the Lordes priſon, or to let him out, and reſtore him into the libertie of the ſonnes of God, as he may be repentaunt or vnrepentant. Thus, this place ſerueth to prooue that, fitlie, which he denieth, that is, the office of Elders, or gouernours in the Church, and beſides, (which the Replier hath taken no heede to) the office of Deacons alſo, who are noted by the name of helpers, as Maſter Beza plainlie expoundeth it, ſaying by helpers he noteth th'office of Deacons, and as may be ſhewed, by like proofe, as hath bin made of the office of Elders. Thus hauehave we the whole Diſcipline, proued by theſe places, the firſt, ſhewing the offices of the Miniſterie of the worde Paſtours and Teachers: the other, the reſt of the publique charges, that is, Elders and Deacons: In the due vocation to which offices, & execution of the ſame, the whole pollicie, order and gouernement of the Church conſiſteth. Which, if anie man can not, or will not ſee, wee are to leaue him, to him, that openeth the eyes of the blinde, and ſhutteth vp theirs, who ſeeinge will not ſee, and ſo proceede to that which followeth.