which they decreed should be had and esteemed as a lawful decree."* Thirty-three members of the church, which was "a great deale the bygger parte off the churche," subscribed their names to these ordinances.

At another meeting, "it was affirmed that the church was above the pastor, and not the pastor above the church; and that, therefore, though the pastor departed and pronounced that he brake up the assembly, yet was the assembly which remained and tarried behind [being a majority of the church] a lawful assembly, and had authority to make effectual decrees, by which they might bind all and every member of the church without exception."† Thirty-two names subscribed this decree. pastor and elders utterly refusing to act in their official capacity, the church proceeded to appoint certain men to "take charge of the church, and for all things to be done in the congregation."

The

This bitter and most troublesome controversy opened the eyes of the body of the church to the necessity of revising their articles of discipline, and providing more carefully for such emergencies. And another trouble, which came up in connection with this with the elders, induced the church "to have a deaconship, appointed more uprightly, according to the rule described in the Acts of the Apostles and the example of other godly instituted churches," who should have the care of the treas

* Brief Disc., pp. 71, 72.

† lb., pp. 77, 78.

ure or common money of the congregation, as well as other temporalities.*

The "New Discipline" of this church is a curious and instructive document, very full and elaborate, containing no less than seventy-three articles. It was first debated, article by article, by a committee of fifteen, chosen for the purpose by the church. It was then read and discussed no less than five times, on different days, before the whole church, and was finally subscribed to on the 30th of March, 1557, by forty-two hands, "which was the greater parte by a great deale off the church; for the whole church at that time present had not above sixty-two." It afterwards received the signatures of thirty-nine others, all men, on the 27th of December, 1557; making a total of eighty-one male subscribers.† An examination of this book of discipline becomes, therefore, very important, in an historical point of view, as an exhibition of the views of church order and government which prevailed among the more earnest protestants of Mary's day.

1. It sets out with the declaration, that "it is most comely and godly that Christian people resort together in place and time, thereunto by common consent appointed, there to hear the pure doctrine of God's word taught, and themselves openly with their presence and voice to declare the consent of their hearts to the same, and to confess with their

* Brief Disc., pp. 83, 84, 88.

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† Zb., pp. 89-96, 133-35.

mouth agreeably their belief and faith upon God and his holy word, according to the Scriptures."

2. It teaches that "the congregation thus assembled is a particular church, such as may be in divers places of the world very many. And all these particular churches joined together, not in place (for that is not possible) but by the conjunction of true doctrine and faith in the same, do make one whole church in the world."

3. That "the signs and notes of a visible church are these: first, true and godly doctrine; secondly, the right ministration of the sacraments and common prayer; thirdly, honest and holy life, if not in the whole multitude, yet in many of them; fourthly, discipline; that is, the correction of vices. But the two first notes are such as without the which no form of any godly, visible church can possibly be; wherefore they be the principal and chief notes. And therefore we define a particular church visible to be-the congregation of Christian men, whether they be few or many, assembling together in place and time convenient, to hear Christ's true doctrine taught, to use his holy sacraments rightly, and to make their common prayer together; in the which there appeareth a study of honest and godly life, and which hath in it a godly discipline; that is to say - ordinances and decrees ecclesiastical, for the preservation of comely order and for the correction of vices."

4. "The doctrine which we hold and profess in our church is the same that is taught in the

canonical books of the holy Bible. The sum of the whole, as concerning faith, is briefly and truly comprehended in the three creeds: the common creed, commonly called the creed of the Apostles, the Nicene creed, and the creed of Athanasius."

5. "We observe and keep the form and order of the ministration of the sacraments and common prayer, as it is set forth by the authority of the blessed King Edward, of famous memory, in the last book of the English service. Whereof, notwithstanding, in the respect of times and places and other circumstances, certain rites and ceremonies appointed in said book, as things indifferent, may be left out, as we at this present do."

6. Article sixth provides that the time of public worship, etc., shall be by common consent agreed upon.

7. "It is thought expedient for the church at this present, to have two ministers or teachers of the word elected. And that the said two ministers and teachers of the word shall in all things and points be of like authority, and neither of them superior or inferior to other."

8. Defines the duties of these ministers to preach on Wednesday, Thursday, and Sunday, examine the youth in the catechism, minister the sacraments, visit the sick, and bury the dead.

9. Provides for the appointment of helpers of the ministers in reading and expounding the chapters, in catechising, ministering the sacraments, etc.

10-14. Relate to provisions for the careful in

struction of the youth, servants, and the whole congregation, and particularly the students, in Christian doctrine; and the arrangement and use of a library of the church.

15-31. Are devoted chiefly to the duties and responsibilities of the deacons. After setting forth the duty of the church to provide for the poor, the discipline says: "It appeareth, as well by God's word, as by the examples of churches rightly reformed, that both the keeping and also the distributing of the treasure of the church appertaineth to the deacons, who be necessary ministers in the church of Christ, that without them it cannot well be; for Christ saith, ye shall have always poor men among you. Wherefore we think it expedient for the church that four men of special gravity, authority, and credit in the church, such as of themselves be able to live, and will do this godly office rather for Christ's sake and the love they bear to him and his poor flock, than for any their own necessity or worldly reward, be chosen to be deacons; which four deacons shall have the custody of the treasure and distribution of the same, and other alms of the church to remain in their hands and keeping, in such sort as it shall seem good to the ministers, seniors, and deacons, for the most safety of the said treasure.”

The 31st article is very explicit, and indicates beyond a doubt the views of this church respecting the non-clerical character of deacons, as follows: "Item, we think it expedient that the said four