The iudgement of that reuerend and Godly lerned man, M. Lambert Danæus, touching certaine points now in controuersie, contained in his preface before his commentary vpon the first Epistle to Timothie, written in Latine, and dedicated by him to the Prince of Orange. But novv translated into Englishe, for the behofe and comfort of all those, who (not vnderstanding the Latine tongue) are desirous to know the trueth in those points

TO THE RIGHT HIGH AND MIGHTIE PRINCE, WILLIAM Prince of Orange, Earle of Nassaw, the most vali∣ant maintainer & defender of Christs glorie, in Holland and Zeland: grace and peace from the Lord.

IT is an olde saying, (most noble prince) vsed also of Aristotle, that there is nothing more beutifull in the whol frame of nature then comlinesse and good order. For what confused and disorderlye thing can be pleasant to the eye, or delightsome vnto the minde of man? verely nothing at al. And in deede if these things that either we looke vpon with the eies of our bodie, or consider with the faculties of our minde, seeme vnto vs neither to be orderly disposed, nor to cleaue together by a∣ny comodious situation: nor ordered by any de∣cent and seemely maner, wee presently giue sen∣tence, that they haue neither profit, nor delight in them. And wee doe noe lesse abhorre such vn∣comly sightes, then we delight to look vpon those things which are distinguished into their natural and proper parts. And this that I speake is verifi∣ed to be true in kingdoms, in common wealthes,

in townes, in vilages, in priuat houses, in gardens, in feildes, in wildernesses, and in whatsoeuer ei∣ther nature bringeth forth, or mans wit and indu∣strie inuenteth: as not only experience it selfe, but euen the common voice of al men, both godly & prophane doth witnesse. To be briefe, the world it selfe being the most beutifull worke of Gods owne hand, is of the Grecians called κοσμος for the order and comlinesse that is therein.

Whereby their opinion apeareth to be most detestable, which not only delight them selues in disorder & confusion: but also (by remouing of al good order) do indeuor to turn euery thing vpside down, & to induce a generall mixture of al things both priuat & publick. The which sort of men, as being the monsters & common plagues of man∣kind, the Auncients were wont to cal vnruly and vnbrideled spirits. But concerning comlines and good order, this we are to thinke of it, that as the same is not onely profitable, but also most neces∣sary euery where: soe especially ought it to haue place in the church of God, as the Apostle Paule by expresse commaundement doth teach vs. For the church is the house of God, that great King of Kinges. Wherein therefore al things ought to be done circumspectly, seemly, and decently, & as Paul him selfe speketh, honestly and according vnto good order, but nothing confusedly & dis∣orderly, least the disorder of the house be a staine, and a dishonor vnto the Maiesty of the houshoul∣der him selfe, who is the great and the mightie

God. And to this purpose he himselfe of his great mercie hath prescribed in his worde, not onely those things, which are necessarie to eternall life, and concearne the ground-worke and saluation of his Church: But also hath manifested those pointes which are behoofefull vnto the right go∣uernement and beautie of his Church, least there shuld be any thing appertaining to the right con∣stitution of his house, whereof, we should not be fully and sufficiently instructed out of his owne mouth. And to the end that those rules which be∣long vnto the regiment of the church, should ex∣presly, bee seuered and distinguished, from those pointes which containe the doctrine of iustifiyng faith, they are generally called of all men, by the name of Ecclesiasticall Discipline. For euen as that part of gods word, and the knowledge of his truth, which teacheth vs what we are to beleeue, concerning God the Father, concerning Christ, together with his natures and offices, concerning the holy Ghost, concerning the causes of our sal∣uation, and concerning eternal life, doth containe the very bones and sinows, and as it were, the be∣ing and essence of the body of the church. So the same part of y^e word of God, which setteth downe the rules of Ecclesiasticall Discipline, doth make vp the ornamentes and iewels of the body of the church, whereby it is attired, and without which it is no other, then a body naked, and without cloathing. So that hereby we may see, what a nere conjunction and agreement there is betweene

these two, to wit, betweene the doctrine and dis∣cipline of the Church. For except you joine ec∣clesiastical discipline, vnto the light & profession of the truth, an assembly of men, euen embrasing the purity of the word preached, shalbe nothing, but a naked body bereaued and destitute of al at∣tire, and ornaments. And therefore is this ecclesi∣astical discipline rightly tearmed by some of the Ancient fathers, to be the keeper of the doctrine of faith, the mother of vertue, the bond of hone∣stie, and the very sinewe of christian society. The force whereof indeede, is so greate, that it alone bringeth vnto the church, whatsoeuer we account to be the comlinesse, beuty, brightnes, and orna∣ment thereof, and it maketh the same so pleasant vnto the eies, that (as Tertullian saith) the here∣tickes (which were alwaies the greatest and most deadly enemies thereof) did spitefully cal ecclesi∣astical discipline, a baite to ensnare, and alure men to loue the church.

Seeing therefore this discipline is a rule and a parte of that justice, whereby the outwarde order and the lawful gouernment of the whole church is contained: who are they that with any coulor can pretend, that ether the same is to be despised, or not to be labored for? VVhose institution be∣gan not first vnder the newe Testament, but was first ordained vnder the lawe by God himselfe, as that worthie professor of the Hebrue tongue, and my fellow laborer, Cornelius Bertram, hath long since very learnedly taught in his booke concer∣ning

the pollicy of the Iewes. For what els but the prescribing of ecclesiastical discipline doe the lawes of God meane, which distinguishe the tribe of Leuie from al other tribes, that out of it onely, the ministers of the temple shoulde be chosen, & within the same tribe, doe seuere the office of the priest from the Leuits, & set downe what was the authority both of the high priest, and of the rest of those that had to doe with the priesthood. And what els doe these lawes meane, which sette down, what rites and drinke offrings were requi∣red in euery kinde of sacrifice? To conclude the whole ceremonial lawe appointed by the Lorde him selfe, what els I praye you is it, but a most ample and a most cleare description of ecclesiasti∣cal discipline? And as the Lord was not sparing in the institution hereof, vnder the olde testament, soe hath hee as largely vnder the newe, instituted (or rather restored it being fallen downe and de∣cayed) the same by his Apostles, as being a matter altogether most necessary for the right constituti∣on, and gouernement of his Church. The which thing appeareth out of many places in the newe testament, and especially out of the Acts of the Apostles the first epistle of Paul to the Corin. the first to Timothie, and that to Titus. In al which, & the like places, whatsoeuer apertaines to the right and laweful gouernement of the Church is care∣fully, and largely set downe: Whether you regard the ordering of the whole Church in general, or the gouerning of some fewe in particular. In con∣sideration

whereof, I thinke it a wonderful & an absurde case, that afterwards so many cannons, so many decrees of synods, so many constitutions of churches, both general and particular, were writ∣ten and established for the ordering of Ecclesiasti∣cal gouernement. For what neede was there of this labour? which only did arise from the greate contempt, and ignorance of these precepts, which the holy Ghost had set downe by the pen of the Apostles, and that because men despised the waies of God, that they might establish the inuentions of their owne braynes, and bring into the church their owne tradicions, which for the most part, were too absurde and childish, and alwaies mere contrary vnto the Discipline prescribed in the worde of God.

But here some man wil demaund, whether this discipline be so precisely set downe, and prescri∣bed in the newe testament, as nothing can be ad∣ded vnto it, and apointed so strictly vnder paine of the Lords displeasure, as men may not swerue a∣ny whit at al from it? In the answere of this questi∣on, I must be faine to vse a distinction. For there are many and sundry partes of Ecclesiastical dis∣cipline: whereof the one doth containe and de∣scribe only a general way and meane of placing, guiding, and ruling the Church, in whatsoeuer place and country of the world it doth remaine. As for example, that only the voice of our Lorde Iesus Christ is to be harde in the church, and no other. That the sacraments are only to be deliue∣red

vnto the godly, and faythfull, and all other pointes that are of like kinde, which generally re∣spect the conseruation of the Church. The other parte doth handle, and declare more particularly the rule of gouerning the same. This latter parte of Ecclesiastical discipline containeth 4. heades. First the election of these persons, which are cal∣led vnto some Ecclesiasticall office. Secondlye, a description of the offices and callings of the per∣sons that are elected? Thirdly, the way and maner of administring church censures, as wel publick∣ly before the assembly of the elders, as otherwise. The fourth is concerning the receiuing into the Church, of them that are vnder the ecclesiasticall censures, either suspended, or excommunicated. When as the question is therfore, whether euery particular of these heades, be so set downe in the word, that nothing can be added thereunto. I an∣swere that in euery worke, cause, and action, there are some things essential, and some thinges acci∣dental. Those thinges are essential, which contain the whol nature of the thing, or some parte there∣of, as in this argument. If any man in the laweful calling of Pastors or other church officers, that are to be chosen shal deny, either that their life and doctrine are to be tryed: or that the approbation of the people, is to be had in their choise, he deni∣eth those things which are essential vnto al lawe∣ful elections. In like sort, if any man shal say that this tryal is not to be had by the church, and that by many: but by one man alone, and shall teache

that the Church is to stande in this case vnto the meare determination of one, he taketh away those things which are essential in election. But if a man shoulde reason, that this tryall by many is to bee done in this or that place, at this or that time, af∣ter this or that maner, he speaketh only of those things which are accidental. As for example, the ancient manner in times past of election, and try∣al of Pastors was, that he shoulde be chosen by 3. Bishops, or Pastors that were next vnto him, togi∣ther with the Eldership, and church whereof hee was to be Pastor. And this was done onely in the metropolitan City, at a certaine and an apointed time, namely in the time of publicke fast: to bee short, he was chosen not by the bare consent, and voice of the people, but by the lifting vp of their hands which was called χεἶροτονία, al which things are to be accounted accidentarie, and not essenti∣al in election. This therefore wee conclude, that whatsoeuer by the word of God is commanded to be done and obserued in the gouernment of the church, whether it be cōcerning y^e election, or the offices of those that are called, or whatsoeuer head of ecclesiastical discipline it doth respect: we conclude I say, that to be altogether essential. But as for those thinges which are adjudged, and ap∣pointed in euery particular prouince, or Church, to be most commodious to effect, and practise the former points, we hold thē to be but accidentary matters. As that the preaching of the word shold be at this hower, rather then at an other. That the

church should rather haue this number of Elders and deacons, then that. Al which things are to be held accidentary, & in no wise essential vnto the gouerment of the Church.

Nowe therefore vnto the present question in hand, according vnto this distinction wee answer after this sorte, that wee vtterly holde it vnlawful, that such things as are essentiall vnto Church go∣uernment, should be either augmented or dimi∣nished, by the commandements & lawes of men. But as for the things that are accidental wee deny not, but they may be increased, diminished, quali∣fied or augmented, not only by euery prouince, but euen by particular Churches, as they finde them conuenient, or incommodious vnto their state, and to speake in a word, as occasion of the circumstances of places, times, and persons, shall require.

And after the selfe same manner, wee answere vnto that other demaunde of some, which would know, whether the Church may swarue from that order of gouernement, which is set downe in the writings of the Apostles, and whether the one & the selfe same forme of Church regiment & dis∣cipline, ought to be established in al the churches that professe the Gospell? For, if they speake of those thinges which are essential vnto the gouer∣ment of the church, the answer is, that al churches are bound alike to obserue and keepe them inui∣olable, as that the gouernement of the Church shoulde be Aristocratical, that is in the handes of

many, and not monarchical, that is in the handes of one, and that euery congregation should haue in it a Senate or company of Elders, chose by the church, without whom, neither the Pastor, nor a∣ny man els, is to deale in the affairs of the church, and that in euery congregation, there bee some censuring of wickednes, and of vnruly manners, which censures are not to be administred, by the arbitriment of one man: but by the deliberation and judgment of the leaders, and gouerners, and as Ierom saith, of the Elders of the church. To be short, it is essential vnto ecclesiasticall discipline, that the sentence of excommunication bee giuen forth against the obstinat, and that it be pronoun∣ced, not according to the minde and judgement of ciuilians, and such as giue sentence according vnto the lawes of man: but by the direction of the officers of the church, which judge acording vnto the lawes of God, and that it be giuen forth, not in a corner by one man alone: but by the con∣sent, and in the presence of the Church, the same

being gathered together for that purpose. And therefore wee answere plainly and directly, that the substance, or essential partes of ecclesiastical discipline, ought to be the same, in al the churches that professe the Gospel, or cary the name of any reformation with them.

But if the question bee concerning outwarde things, which only are accidentary vnto this dis∣cipline, wherin onely the conuenience or discom∣modity standeth in the practise, or the omitting of

some thinges indifferent, wee holde that those pointes may bee changeable: yea and that often times it is requisite they shoulde bee changed, in consideration of the respect, that is to be had, vn∣to the diuersitie of times, places & persons. So far are wee in this point, from requiring that eue∣ry countrey and region shoulde be tyed vnto the same forme of outwarde order. For it may fal out that these thinges which in this place, and in this countrey is wel and commodiously done. (As for example, the lords supper is administred in France once euery quarter) cannot bee so conueniently practised in other regions and countries. After this manner it is, that the sentence of excommu∣nication in som places is red out of booke, which in other Churches is denounced by the Pastor, as the Lord directeth him to speake for the present time. Euen so also, the maner is in this Church of Geneua, that he who hath fallen to Idolatry, and desireth afterwardes to bee reconciled vnto the Church, maketh confession of his fault vpon the Lords day onely: whereas in other Churches, he might doe it at any other day, that the Churche thinketh conuenient. Here with vs the penitent readeth his confession, in other places he speaketh it, as he is moued for the present. Al these indiffe∣rent things then may haue a diuers forme, accor∣ding to the diuersity of places & times, &c: so that alwaies the correction of manners, the acknowe∣ledging of the fault, the seperation of the goates from the sheepe, be retained in the lordes house, &

those thinges done, which God requireth to bee put in execution. And so this point be euermore practised, that the Church and house of God bee orderly gouerned, that it may appeare not to be a cadge of vncleane birdes, but the well gouerned familie of the liuing God.

The substance therefore and essential partes of discipline, ought to bee one and the selfe same, in al the Churches of God in what age or place so∣euer they bee, but as for such thinges as are acci∣dentary thereunto, they may bee changed. And therefore in this question, wee holde it needefull that men should learne alwaies to make a distinc∣tion betweene the accidentall and the essentiall partes of Church discipline. Furthermore, we

ac∣count it meerely vnlaweful, that any man, yea the supreame Magistrate, or yet the vniuersal body of the true Church, should goe about to change,

al∣ter, remoue, diminish or augment any thing that is Essentiall in Ecclesiasticall Discipline. For al∣though in ciuil causes the King, or the chiefe ma∣gistrate, may by vertue of the authority graunted vnto him by the Lord, make newe lawes, and ab∣rogate the olde: yet notwithstanding he hath not the like authoritie, either in abolishing and chan∣ging, the essential parts of ecclesiastical discipline, or yet in adding any thing of his own thereunto. The reason whereof is most manifest and cleare. For seeing the especial scope, and end of Ecclesi∣astical Discipline is: first, that the Pastors which take charge of Gods people, haue a laweful cal∣ling.

Secondly that the consciences of men bee ruled, and by true conuersion and repentance, brought vnto the obedience of Gods wil: it must needs follow, that the ordaining & appointing of ecclesiastical discipline is only in the Lords hand: because that he alone is the Lord, king, ruler and lawgiuer of his Church, and hee alone, the onely true and lawful iudge, and gouernour of the con∣sciences of men. And therefore hee alone, is both to prescribe the rules of the lawfull callings, of such as are to beare office in his house, and also to set downe the way, howe the consciences of men may bee mooued, and repentaunce wrought in them. In which two points (as we haue sayd) the chiefe force and drift of Ecclesiasticall discipline is contained. And concerning these matters, nei∣ther king, nor yet the whole body of the Church, haue authority to prescribe any other lawes then those, which Christ himselfe hath set downe. For the Church it selfe is no other then a seruaunt, to be ruled by the commaundements of God hir so∣ueraigne Lorde, and not a Queene, or a Lady to prescribe vnto her selfe, what lawe she likes best, and as for Kings and Princes, they are members and not heads of the Church, members indeede, that are to be reuerenced aboue the rest, in respect of their calling, yet members in such sort, as in the gouerning of the Churche, they are not to com∣maund as they list: but their duety is onely to be carefull, that the commaundements of the Lord may bee put in execution, by, and amongest their

subiectes. For out of all controuersie, the Lorde alone is to appoint and ordaine Ecclesiasticall vo∣cations and callinges, as hee is the onely searcher and ruler of the soule and conscience. And there∣fore, seeing the ruling of the consciences of men, and the subduing of them vnto the obedience of God, is the end wherefore Ecclesiasticall Disci∣pline is ordained: The way and the means, wher∣by that worke is to be effected, can be shewed by none, saue onely by the Lorde alone, because hee only made and formed the conscience and mind of man, he only knoweth how they may be ruled, turned and changed: and he onely is the Lord of them. Whence it is, that to seeke any where els (e∣specially from the mouth of natural man) saue on¦ly at the word of God, the laws to rule and guide the conscience, is nothing els, but to hunt after er∣rours and delusions, and to offer extreame injurie vnto the maiesty of God, which claimeth this au∣thority vnto himselfe alone. We do not deny, but that kings and Princes together with their coun∣sellours, and such as are well seene in matters of state may deuise and enact wholsome lawes for the maintaining of publicke peace among their subiects: but to inuent and ordaine newe lawes (besides those that are prescribed in Gods word) wherewith they would rule and binde the con∣sciences of men, or to appoint & enact ordinan∣ces and constitutions, concerning the lawful cal∣lings of those that gouerne the Church, (which is the house of God, and not the mansion of anie

earthly Prince) they haue no warrant nor autho∣ritie at all. Yea, (and as hath bene sayd) the whole Church of God, gathered and assembled togea∣ther in a generall Councell, hath no authoritie at all, to take any such worke in hand. In so much as, whatsoeuer generall Councels haue enacted and constituted different from, or contrary vnto the substance of Ecclesiasticall Discipline, prescri∣bed in the worde of God, it was nothing els, but plaine tyrannie, and a most injurious vsurpation of the right which belongeth vnto the Lorde a∣lone, although it cannot bee denied, but those Councels and assemblies perswaded themselues that they went about no such matter, but inten∣ded a farre better, and a more holie purpose. The confusion, and miserable ruine of the Church, folowed vpon their purposes, do manifestly shew the truth hereof. For if they had retained that di∣scipline of the Apostles, and appointed no other, the Church of God had not fallen into that hor∣rible disorder, wherewith, at the length, it was la∣mentably ouerthrowen.

Doe you then, will some men say, condemne all those Churches, that receiued the gospell, wherein, either no Ecclesiasticall discipline at all, or at the least, that ordained by the Apostles, is not obserued, but haue either corrupted the true Di∣scipline, or substituted a false, in stead thereof. Vn∣to this odious question, wherewith we haue bene often cumbred, wee answere plainely, and yet lo∣uingly and modestly, that we indeed do not con∣demne

those Churches and congregations, wher idolatry is banished, and the pure and true prea∣ching of the Gospell retained, as not beeing the Churches of GOD: notwithstanding, that they want and in joy not the true gouerenment of the Church. For the fundamentall, and true, and in∣fallible note of gods Church heere vpon earth, is onely one, namely, the word of God truly prea∣ched by a lawful Pastor, the which true preaching of the worde, wheresoeuer it bee, there men may boldly conclude, the Lordes flocke to bee a rem∣nant, according to the saying of our sauior Christ, My sheepe heare my voyce: yea, and wee hould this flocke to bee the flocke of God, although it want both the administration of the sacraments, and the vse and practise of the true Discipline of the Church. And whereas these 2. last markes, to wit, the sacraments, and discipline, are by some thought necessary to point out the true Church, their meaning in this, is nothing els, but to shew what and how much is necessarily required, to the perfect and absolute constitution of the outward face of a Churche. But they are verye farre from thinking that those congregations cannot be at al accounted the Churches of God, which want ec∣clesiasticall discipline, so that the word of God be trulie and soundly preached in them. Those con∣gregations and assemblies then, which want Di∣scipline, are indeed the Churches of God, but yet lame, vnperfect and maimed Churches. As we cal him a man, though he haue both his arms cut off,

so that hee be liuing & haue the vse of his reason. Notwithstanding, all those Countries, who (ha∣uing banished idolatry, and receiued the true and liuely word of God) do as yet want this disciplin, ought to know, that this shuld be their chiefe care and continual endeuor, euen that they may with∣out delay, joyne and adde vnto their Church this notable ornament, namely, Ecclesiasticall Disci∣pline, as it is prescribed in the writinges of the A∣postles, and so they shall not only haue the bones and sinowes, but inioy the bloud, colour, beau∣ty, and retaine the absolute strength of a Church. And in this point, that speeche of the holy ghost, is carefully to be hearkned vnto, that we ought to make straight steps vnto our feet, least that which halteth, be at length clean turned out of the way. For if those things which are needful, be through carelesnesse neglected in the Church of God, it will come to passe, that in processe of time, the Church it selfe, wil be clean alienated from God. And in asmuch as this Discipline whereof wee speake, is set downe in the first Epistle of Tim. therfore I haue principally chosen it, in the expoū¦ding wherof, I thought good, briefly to set down my iudgement concerning this whole argument. Diuers & many, both new and olde writers, being indeed learned men, haue written vpon this Epi∣stle: But amongst the rest, one Claudius Spensae∣us, especially endeuoured to shew, how much he was able to write, concerning the Discipline of the Church. For besides a large commentarie

that he hath written vpon the text it selfe, he hath also published no lesse then three tedious books of digressions (as he calleth them) vpon this verie same Epistle. But he is so farre in my iudgement, from being a helpe vnto any man by his bookes, that in my daies, I haue knowen nothing more obscure, then his verie commentary, and nothing more confused, and out of order, then are his in∣tricate discourses. For these Schoolmen, of whose number this Spensaeus was on, are blinded by the iust iudgement of God, and so giuen to obscuri∣tie, that in the most thinges they vnderstand not themselues, because their onely bringing vp is in darknes, and vaine iangling. Indeed, when I had lighted vpon these commentaries, and could pro∣fit my selfe nothing at all by them, the best course that I could take, was to betake me from his wan¦dering digressions, vnto the right way it selfe, that is, vnto the text of the Apostle, and so as the olde prouerbe faith, I dranke, and hasted away. For my selfe, what I haue attained vnto by this my trauel, and howe much I haue manifested this cause, which otherwise, for want of practise, nowe these many yeares was growen out of vse, & the know∣ledge of men, let others iudge. Thus much I may bouldlye affirme, that I was not able to bring to light these olde rubushes of antiquitie without great labour, and paines. Howsoeuer it bee, I in∣treat the Lord God, that these my labours may be profitable vnto his Church: and acceptable vnto the godly.

And as for your excellency (most noble prince) vnto whome I doe most humbly, and willinglie dedicate this worke, if it may bee but approoued of you, I shal take your acceptation, as a great fruit of the labour bestowed heerein. There are many and diuerse causes of waight, why, I should dedi∣cate this trauel of mine vnto your excellency, but this in speciall. And that is, that whereas, by the blessing of GOD, and your great wisedome, and strength the Churches of Zealand, Holland, and the whole coast therabouts haue obtained peace I thinke nothing more profitable, and more neces∣sarie, for the establishing and preseruing of a right gouernement in them, then are the things which I haue handled in this Commentarie. For euen as the contempt and neglect of the Churche Di∣scipline, hath brought ruine vnto the Churche: so the carefull obseruation thereof, beeing orday∣ned according vnto the rule of the Apostles, hath not onelie maintained the soundnes and puritie of the heauenly doctrine amongest men: but al∣so hath amended (and retained in the obedi∣ence of GOD) the manners and behauiour of those that professed the name of Christ, if at any time they seemed to decline from the sinceritie of their profession.

To bee shorte, this selfe same Discipline is both a most strong fortresse against heresies and Schismes that are comming vppe, and a most excellent preseruatiue, and counterpoyson a∣gainst those that are alreadie growen. And al∣though

I knowe, that your excellencye wants not the meanes to come vnto the knowledge of these thinges, by the learned conferences, which you may haue with diuers of great knowledge and learning, and especially with that honorable and worthie man, Phillip Marnixus, the Lord of the mount of Saint Aldegond, & with that faith∣full Minister of God, M. Taffinne, yet notwith∣standing I thought it not amisse for me, to bestow this my talent according vnto mine abilitie, vnto the common behoofe and profite of your Chur∣ches, that they may vnderstand, both what great good will, I beare vnto them from my heart, euen in respect of your excellencie, and also howe vn∣cessantly I pray vnto the Lord, to vouchsafe them all peace and prosperity.

To come vnder your selfe (most noble Prince) it is not vnknowen, how well you haue deserued, both at the handes of all men professing religion, and especially of our Countrey men in Fraunce. Of whose safety & preseruation, both your selfe, and that noble Earle your brother, Count Lodo∣wick (whose famous and happy memory, I hope, will neuer decay in Gods Church) haue bene al∣waies especiallye carefull. For by the force and counsell of you two, the French Churches haue bene a long time protected from the most barba∣rous crueltie, which by their enemies haue bene offered vnto them, contrary to the lawes of their Countrey, and the custome of all antiquity. In conclusion, your renown, & the commendacions

of those exploytes that you haue atchieued, for the defence of gods glory, is so rife in the mouths of all men in Christendome, that your match in the constant defending of the good cause, is not euery where to be found amongst men. For you haue deliuered the Countrey committed vnto your gouernment, from the tyrannie of the Spa∣niards, and all forraine enemies: you haue by vn∣expected waies, and almost after an extraordina∣rie manner, healed the breaches of the Lowe-countrey, that was lamentablie torne in sunder by inward broiles and discord, and haue restored them to their former ancient liberty and honor. You haue put the enemies to flight, being nowe ready to deuide the spoil, and carrying before you the ensigne of Christes cause, gotten the victorie and triumphed ouer them. You are renowned by all men, as a patrone of godlines and pietie, & the most valiant vphoulder of publike iustice and peace. So that you which haue done so great and so excellent things, for the enlarging of the king∣dome of our Lorde Iesus Christ, and the defence of the liberties of your Countrey, doe also iustly deserue to bee well spoken of by all men. For as Euripides saith, mens good deedes doe alwaies procure good speches to be vttered in their praise and commendacions. As to my selfe, right excel∣lent Prince, seing I doe vnderstand, that so many of your admirable and worthy actions, are euerie where commended through the world, I thought it my duty, to leaue this worke as a testimonie of

my dutifull good will towards your excellencie, and of my poore endeuour to publish abroad the commendacion of your deserued praise and re∣nowne. The which labour of mine, I earnestly entreat your excellencie, to accept in good part. The Lord who is God alone, eternal, wise, good, just and mercifull, strengthen and confirme you, as hee did Daniell with his holy spirite, and pre∣serue you among vs, and especially in the Lowe-countries for the support & defence of his church in quietnes and prosperitie many yeares.

Gene∣ua, the calends of August. 1577.

Your excellencies most bounden LAMBERT DANAEVS.

Notes

• Order how necessary.
• Order or beauty.
• 1. Cor. 14.40.
• The disho¦nor of god ioyned with the disorder of the Church.
• Ecclesiasti¦call Disci∣pline.
• Ecclesiastical discipline when it be∣gan.
• The Ca∣nons of ge∣nerall and prouinci∣all Coun∣cels for the most part vaine and need∣les.
• Note.
• Some things es∣sentiall, some things ac∣cidentarie in the regi¦ment of the church
• Al chur∣ches therefore are bound to be gouer∣ned by the eldership.
• The go∣uernment of the church not to bee changed.