THE JUDGEMENT OF THAT REVEREND AND GODLY learned MAN, M. LAMBERT DANAEUS, touching certain points now in controversy, contained in his preface before his commentary upon the first Epistle to Timothy, written in Latin, and dedicated by him to the Prince of Orange.  
BUT NOW TRANSLATED INTO ENGLISH, FOR THE BEHOOF and comfort of all those, who (not understanding the Latin tongue) are desirous to know the truth in those points.   

TO THE RIGHT HIGH AND MIGHTY PRINCE, WILLIAM Prince of Orange, Earl of Nassaw, the most valiant maintainer & defender of Christ's glory, in Holland and Zealand: grace and peace from the Lord.  
IT is an old saying, (most noble prince) used also of Aristotle, that there is nothing more beautiful in the whole frame of nature than comeliness and good order. For what confused and disorderly thing can be pleasant to the eye, 
Order how necessary.  or delightsome unto the mind of man? verily nothing at al. And in deed if these things that either we look upon with the eyes of our body, or consider with the faculties of our mind, seem unto us neither to be orderly disposed, nor to cleave together by any commodious situation: nor ordered by any decent and seemly manner, we presently give sentence, that they have neither profit, nor delight in them. And we do no less abhor such uncomely sights, than we delight to look upon those things which are distinguished into their natural and proper parts. And this that I speak is verified to be true in kingdoms, in common wealths, in towns, in villages, in private houses, in gardens, in fields, in wildernesses, and in whatsoever either nature bringeth forth, or man's wit and industry inventeth: as not only experience itself, but even the common voice of all men, both godly & profane doth witness. To be brief, the world itself being the most beautiful work of Gods own hand, is of the Grecians called κοσμος for the order and comeliness that is therein.  
Whereby their opinion appeareth to be most detestable, 
Order or beauty.  which not only delight themselves in disorder & confusion: but also (by removing of all good order) do endeavour to turn every thing upside down, & to induce a general mixture of all things both private & public. The which sort of men, as being the monsters & common plagues of mankind, the Ancients were wont to call unruly and unbridled spirits. But concerning comeliness and good order, this we are to think of it, that as the same is not only profitable, but also most necessary every where: so especially ought it to have place in the church of God, as the Apostle Paul by express commandment doth teach us. 
1. Cor. 14.40.  For the church is the house of God, that great King of Kings. Wherein therefore all things ought to be done circumspectly, seemly, and decently, & as Paul himself speaketh, 
The dishonour of god joined with the disorder of the Church.  honestly and according unto good order, but nothing confusedly & disorderly, lest the disorder of the house be a stain, and a dishonour unto the Majesty of the householder himself, who is the great and the mighty God. And to this purpose he himself of his great mercy hath prescribed in his word, not only those things, which are necessary to eternal life, and concearne the groundwork and salvation of his Church: But also hath manifested those points which are behoveful unto the right government and beauty of his Church, lest there should be any thing appertaining to the right constitution of his house, whereof, we should not be fully and sufficiently instructed out of his own mouth. And to the end that those rules which belong unto the regiment of the church, should expressly, be severed and distinguished, from those points which contain the doctrine of justifying faith, they are generally called of all men, 
Ecclesiastical Discipline.  by the name of Ecclesiastical Discipline. For even as that part of god's word, and the knowledge of his truth, which teacheth us what we are to believe, concerning God the Father, concerning Christ, together with his natures and offices, concerning the holy Ghost, concerning the causes of our salvation, and concerning eternal life, doth contain the very bones and sinows, and as it were, the being and essence of the body of the church. So the same part of the word of God, which setteth down the rules of Ecclesiastical Discipline, doth make up the ornaments and jewels of the body of the church, whereby it is attired, and without which it is no other, than a body naked, and without clothing. So that hereby we may see, what a near conjunction and agreement there is between these two, to wit, between the doctrine and discipline of the Church. For except you join ecclesiastical discipline, unto the light & profession of the truth, an assembly of men, even embracing the purity of the word preached, shallbe nothing, but a naked body bereaved and destitute of all attire, and ornaments. And therefore is this ecclesiastical discipline rightly termed by some of the Ancient fathers, to be the keeper of the doctrine of faith, the mother of virtue, the bond of honesty, and the very sinew of christian society. The force whereof indeed, is so great, that it alone bringeth unto the church, whatsoever we account to be the comeliness, beauty, brightness, and ornament thereof, and it maketh the same so pleasant unto the eyes, that (as Tertullian saith) the heretics (which were always the greatest and most deadly enemies thereof) did spitefully call ecclesiastical discipline, a bait to ensnare, and allure men to love the church.  

Ecclesiastical discipline when it began.  Seeing therefore this discipline is a rule and a part of that justice, whereby the outward order and the lawful government of the whole church is contained: who are they that with any colour can pretend, that either the same is to be despised, or not to be laboured for? Whose institution began not first under the new Testament, but was first ordained under the law by God himself, as that worthy professor of the Hebrew tongue, and my fellow labourer, Cornelius Bertram, hath long since very learnedly taught in his book concerning the policy of the jews. For what else but the prescribing of ecclesiastical discipline do the laws of God mean, which distinguish the tribe of Levy from all other tribes, that out of it only, the ministers of the temple should be chosen, & within the same tribe, do severe the office of the priest from the levites, & set down what was the authority both of the high priest, and of the rest of those that had to do with the priesthood. And what else do these laws mean, which set down, what rites and drink offerings were required in every kind of sacrifice? To conclude the whole ceremonial law appointed by the Lord himself, what else I pray you is it, but a most ample and a most clear description of ecclesiastical discipline? And as the Lord was not sparing in the institution hereof, under the old testament, so hath he as largely under the new, instituted (or rather restored it being fallen down and decayed) the same by his Apostles, as being a matter altogether most necessary for the right constitution, and government of his Church. The which thing appeareth out of many places in the new testament, and especially out of the Acts of the Apostles the first epistle of Paul to the Corin. the first to Timothy, and that to Titus. In all which, & the like places, whatsoever apertaines to the right and lawful government of the Church is carefully, and largely set down: Whether you regard the ordering of the whole Church in general, or the governing of some few in particular. In consideration whereof, I think it a wonderful & an absurd case, that afterwards so many cannons, so many decrees of synods, so many constitutions of churches, 
The Canons of general and provincial Counsels for the most part vain and needles.  both general and particular, were written and established for the ordering of Ecclesiastical government. For what need was there of this labour? which only did arise from the great contempt, and ignorance of these precepts, which the holy Ghost had set down by the pen of the Apostles, and that because men despised the ways of God, that they might establish the inventions of their own brains, and bring into the church their own traditions, which for the most part, were too absurd and childish, and always mere contrary unto the Discipline prescribed in the word of God.  
But here some man will demand, whether this discipline be so precisely set down, 
Note.  and prescribed in the new testament, as nothing can be added unto it, and appointed so strictly under pain of the Lords displeasure, as men may not swerver any whit at all from it? In the answer of this question, I must be feign to use a distinction. For there are many and sundry parts of Ecclesiastical discipline: whereof the one doth contain and describe only a general way and mean of placing, guiding, and ruling the Church, in whatsoever place and country of the world it doth remain. As for example, that only the voice of our Lord jesus Christ is to be hard in the church, and no other. That the sacraments are only to be delivered unto the godly, and faithful, and all other points that are of like kind, which generally respect the conservation of the Church. The other part doth handle, and declare more particularly the rule of governing the same. This latter part of Ecclesiastical discipline containeth 4. heads. First the election of these persons, which are called unto some Ecclesiastical office. secondly, a description of the offices and callings of the persons that are elected? Thirdly, the way and manner of administering church censures, as well publicly before the assembly of the elders, as otherwise. The fourth is concerning the receiving into the Church, of them that are under the ecclesiastical censures, either suspended, or excommunicated. When as the question is therefore, whether every particular of these heads, be so set down in the word, that nothing can be added thereunto. 
Some things essential, some things accidentary in the regiment of the church  I answer that in every work, cause, and action, there are some things essential, and some things accidental. Those things are essential, which contain the whole nature of the thing, or some part thereof, as in this argument. If any man in the lawful calling of Pastors or other church officers, that are to be chosen shall deny, either that their life and doctrine are to be tried: or that the approbation of the people, is to be had in their choice, he denieth those things which are essential unto all lawful elections. In like sort, if any man shall say that this trial is not to be had by the church, and that by many: but by one man alone, and shall teach that the Church is to stand in this case unto the mere determination of one, he taketh away those things which are essential in election. But if a man should reason, that this trial by many is to be done in this or that place, at this or that time, after this or that manner, he speaketh only of those things which are accidental. As for example, the ancient manner in times passed of election, and trial of Pastors was, that he should be chosen by 3. Bishops, or Pastors that were next unto him, together with the Eldership, and church whereof he was to be Pastor. And this was done only in the metropolitan City, at a certain and an appointed time, namely in the time of public fast: to be short, he was chosen not by the bare consent, and voice of the people, but by the lifting up of their hands which was called χεῖ̓ροτονία, all which things are to be accounted accidentary, and not essential in election. This therefore we conclude, that whatsoever by the word of God is commanded to be done and observed in the government of the church, whether it be concerning the election, or the offices of those that are called, or whatsoever head of ecclesiastical discipline it doth respect: we conclude I say, that to be altogether essential. But as for those things which are adjudged, and appointed in every particular province, or Church, to be most commodious to effect, and practise the former points, we hold them to be but accidentary matters. As that the preaching of the word should be at this hour, rather than at an other. That the church should rather have this number of Elders and deacons, then that. All which things are to be held accidentary, & in no wise essential unto the government of the Church.  
Now therefore unto the present question in hand, according unto this distinction we answer after this sort, that we utterly hold it unlawful, that such things as are essential unto Church government, should be either augmented or diminished, by the commandments & laws of men. But as for the things that are accidental we deny not, but they may be increased, diminished, qualified or augmented, not only by every province, but even by particular Churches, as they find them convenient, or incommodious unto their state, and to speak in a word, as occasion of the circumstances of places, times, and persons, shall require.  
And after the self same manner, we answer unto that other demand of some, which would know, whether the Church may serve from that order of government, which is set down in the writings of the Apostles, and whether the one & the self same form of Church regiment & discipline, aught to be established in all the churches that profess the Gospel? For, if they speak of those things which are essential unto the government of the church, the answer is, that all churches are bound alike to observe and keep them inviolable, as that the government of the Church should be Aristocratical, that is in the hands of many, and not monarchical, that is in the hands of one, and that every congregation should have in it a Senate or company of Elders, 
All churches therefore are bound to be governed by the eldership.  chose by the church, without whom, neither the Pastor, nor any man else, is to deal in the affairs of the church, and that in every congregation, there be some censuring of wickedness, and of unruly manners, which censures are not to be administered, by the arbitrament of one man: but by the deliberation and judgement of the leaders, and governors, and as jerom saith, of the Elders of the church. To be short, it is essential unto ecclesiastical discipline, that the sentence of excommunication be given forth against the obstinate, and that it be pronounced, not according to the mind and judgement of civilians, and such as give sentence according unto the laws of man: but by the direction of the officers of the church, which judge according unto the laws of God, and that it be given forth, not in a corner by one man alone: but by the consent, and in the presence of the Church, the same being gathered together for that purpose. And therefore we answer plainly and directly, that the substance, or essential parts of ecclesiastical discipline, aught to be the same, in all the churches that profess the Gospel, or carry the name of any reformation with them.  
But if the question be concerning outward things, which only are accidentary unto this discipline, wherein only the convenience or discommodity standeth in the practice, or the omitting of some things indifferent, we hold that those points may be changeable: yea and that often times it is requisite they should be changed, in consideration of the respect, that is to be had, unto the diversity of times, places & persons. So far are we in this point, from requiring that every country and region should be tied unto the same form of outward order. For it may fall out that these things which in this place, and in this country is well and commodiously done. (As for example, the lords supper is administered in France once every quarter) cannot be so conveniently practised in other regions and countries. After this manner it is, that the sentence of excommunication in some places is red out of book, which in other Churches is denounced by the Pastor, as the Lord directeth him to speak for the present time. Even so also, the manner is in this Church of Geneva, that he who hath fallen to Idolatry, and desireth afterwards to be reconciled unto the Church, maketh confession of his fault upon the Lord's day only: whereas in other Churches, he might do it at any other day, that the Church thinketh convenient. Here with us the penitent readeth his confession, in other places he speaketh it, as he is moved for the present. All these indifferent things than may have a divers form, according to the diversity of places & times, &c: so that always the correction of manners, the acknowledging of the fault, the separation of the goats from the sheep, be retained in the lords house, & those things done, which God requireth to be put in execution. And so this point be evermore practised, that the Church and house of God be orderly governed, that it may appear not to be a cadge of unclean birds, but the well governed family of the living God.  
The substance therefore and essential parts of discipline, aught to be one and the self same, in all the Churches of God in what age or place soever they be, but as for such things as are accidentary thereunto, they may be changed. And therefore in this question, we hold it needful that men should learn always to make a distinction between the accidental and the essential parts of Church discipline. Furthermore, we account it merely unlawful, that any man, yea the supreme Magistrate, or yet the universal body of the true Church, should go about to change, altar, remove, diminish or augment any thing that is Essential in Ecclesiastical Discipline. For although in civil causes the King, 
The government of the church not to be changed.  or the chief magistrate, may by virtue of the authority granted unto him by the Lord, make new laws, and abrogate the old: yet notwithstanding he hath not the like authority, either in abolishing and changing, the essential parts of ecclesiastical discipline, or yet in adding any thing of his own thereunto. The reason whereof is most manifest and clear. For seeing the especial scope, and end of Ecclesiastical Discipline is: first, that the Pastors which take charge of God's people, have a lawful calling. Secondly that the consciences of men be ruled, and by true conversion and repentance, brought unto the obedience of Gods will: it must needs follow, that the ordaining & appointing of ecclesiastical discipline is only in the Lord's hand: because that he alone is the Lord, king, ruler and lawgiver of his Church, and he alone, the only true and lawful judge, and governor of the consciences of men. And therefore he alone, is both to prescribe the rules of the lawful callings, of such as are to bear office in his house, and also to set down the way, how the consciences of men may be moved, and repentance wrought in them. In which two points (as we have said) the chief force and drift of Ecclesiastical discipline is contained. And concerning these matters, neither king, nor yet the whole body of the Church, have authority to prescribe any other laws than those, which Christ himself hath set down. For the Church itself is no other than a servant, to be ruled by the commandments of God her sovereign Lord, and not a Queen, or a Lady to prescribe unto herself, what law she likes best, and as for Kings and Princes, they are members and not heads of the Church, members indeed, that are to be reverenced above the rest, in respect of their calling, yet members in such sort, as in the governing of the Church, they are not to command as they list: but their duty is only to be careful, that the commandments of the Lord may be put in execution, by, and amongst their subjects. For out of all controversy, the Lord alone is to appoint and ordain Ecclesiastical vocations and callings, as he is the only searcher and ruler of the soul and conscience. And therefore, seeing the ruling of the consciences of men, and the subduing of them unto the obedience of God, is the end wherefore Ecclesiastical Discipline is ordained: The way and the means, whereby that work is to be effected, can be showed by none, save only by the Lord alone, because he only made and form the conscience and mind of man, he only knoweth how they may be ruled, turned and changed: and he only is the Lord of them. Whence it is, that to seek any where else (especially from the mouth of natural man) save only at the word of God, the laws to rule and guide the conscience, is nothing else, but to hunt after errors and delusions, and to offer extreme injury unto the majesty of God, which claimeth this authority unto himself alone. We do not deny, but that kings and Princes together with their counsellors, and such as are well seen in matters of state may devise and enact wholesome laws for the maintaining of public peace among their subjects: but to invent and ordain new laws (besides those that are prescribed in God's word) wherewith they would rule and bind the consciences of men, or to appoint & enact ordinances and constitutions, concerning the lawful callings of those that govern the Church, (which is the house of God, and not the mansion of any earthly Prince) they have no warrant nor authority at all. Yea, (and as hath been said) the whole Church of God, gathered and assembled together in a general Council, hath no authority at all, to take any such work in hand. In so much as, whatsoever general Counsels have enacted and constituted different from, or contrary unto the substance of Ecclesiastical Discipline, prescribed in the word of God, it was nothing else, but plain tyranny, and a most injurious usurpation of the right which belongeth unto the Lord alone, although it cannot be denied, but those Counsels and assemblies persuaded themselves that they went about no such matter, but intended a far better, and a more holy purpose. The confusion, and miserable ruin of the Church, followed upon their purposes, do manifestly show the truth hereof. For if they had retained that discipline of the Apostles, and appointed no other, the Church of God had not fallen into that horrible disorder, wherewith, at the length, it was lamentably overthrown.  
Do you then, will some men say, condemn all those Churches, that received the gospel, wherein, either no Ecclesiastical discipline at all, or at the least, that ordained by the Apostles, is not observed, but have either corrupted the true Discipline, or substituted a false, in stead thereof. Unto this odious question, wherewith we have been often cumbered, we answer plainly, and yet lovingly and modestly, that we indeed do not condemn those Churches and congregations, where idolatry is banished, and the pure and true preaching of the Gospel retained, as not being the Churches of GOD: notwithstanding, that they want and in joy not the true government of the Church. For the fundamental, and true, and infallible note of god's Church here upon earth, is only one, namely, the word of God truly preached by a lawful Pastor, the which true preaching of the word, wheresoever it be, there men may boldly conclude, the lords flock to be a remnant, according to the saying of our saviour Christ, My sheep hear my voice: yea, and we hold this flock to be the flock of God, although it want both the administration of the sacraments, and the use and practise of the true Discipline of the Church. And whereas these 2. last marks, to wit, the sacraments, and discipline, are by some thought necessary to point out the true Church, their meaning in this, is nothing else, but to show what and how much is necessarily required, to the perfect and absolute constitution of the outward face of a Church. But they are very far from thinking that those congregations cannot be at all accounted the Churches of God, which want ecclesiastical discipline, so that the word of God be truly and sound preached in them. Those congregations and assemblies then, which want Discipline, are indeed the Churches of God, but yet lame, unperfect and maimed Churches. As we call him a man, though he have both his arms cut off, so that he be living & have the use of his reason. Notwithstanding, all those Countries, who (having banished idolatry, and received the true and lively word of God) do as yet want this discipline, aught to know, that this should be their chief care and continual endeavour, even that they may without delay, join and add unto their Church this notable ornament, namely, Ecclesiastical Discipline, as it is prescribed in the writings of the Apostles, and so they shall not only have the bones and sinews, but enjoy the blood, colour, beauty, and retain the absolute strength of a Church. And in this point, that speech of the holy ghost, is carefully to be hearkened unto, that we ought to make strait steps unto our feet, lest that which halteth, be at length clean turned out of the way. For if those things which are needful, be through carelessness neglected in the Church of God, it will come to pass, that in process of time, the Church itself, will be clean alienated from God. And in as much as this Discipline whereof we speak, is set down in the first Epistle of Tim. therefore I have principally chosen it, in the expounding whereof, I thought good, briefly to set down my judgement concerning this whole argument. divers & many, both new and old writers, being indeed learned men, have written upon this Epistle: But amongst the rest, one Claudius Spensaeus, especially endeavoured to show, how much he was able to write, concerning the Discipline of the Church. For besides a large commentary that he hath written upon the text itself, he hath also published no less than three tedious books of digressions (as he calleth them) upon this very same Epistle. But he is so far in my judgement, from being a help unto any man by his books, that in my days, I have known nothing more obscure, than his very commentary, and nothing more confused, and out of order, then are his intricate discourses. For these Schoolmen, of whose number this Spensaeus was on, are blinded by the just judgement of God, and so given to obscurity, that in the most things they understand not themselves, because their only bringing up is in darkness, and vain jangling. Indeed, when I had lighted upon these commentaries, and could profit myself nothing at all by them, the best course that I could take, was to betake me from his wandering digressions, unto the right way itself, that is, unto the text of the Apostle, and so as the old proverb faith, I drank, and hasted away. For myself, what I have attained unto by this my travel, and how much I have manifested this cause, which otherwise, for want of practice, now these many years was grown out of use, & the knowledge of men, let others judge. Thus much I may boldly affirm, that I was not able to bring to light these old rubushes of antiquity without great labour, and pains. Howsoever it be, I entreat the Lord God, that these my labours may be profitable unto his Church: and acceptable unto the godly.  
And as for your excellency (most noble prince) unto whom I do most humbly, and willingly dedicate this work, if it may be but approved of you, I shall take your acceptation, as a great fruit of the labour bestowed herein. There are many and diverse causes of weight, why, I should dedicate this travel of mine unto your excellency, but this in special. And that is, that whereas, by the blessing of GOD, and your great wisdom, and strength the Churches of Zealand, Holland, and the whole coast thereabouts have obtained peace I think nothing more profitable, and more necessary, for the establishing and preserving of a right government in them, then are the things which I have handled in this Commentary. For even as the contempt and neglect of the Church Discipline, hath brought ruin unto the Church: so the careful observation thereof, being ordained according unto the rule of the Apostles, hath not only maintained the soundness and purity of the heavenly doctrine amongst men: but also hath amended (and retained in the obedience of GOD) the manners and behaviour of those that professed the name of Christ, if at any time they seemed to decline from the sincerity of their profession.  
To be short, this self same Discipline is both a most strong fortress against heresies and Schisms that are coming up, and a most excellent preservative, and counterpoison against those that are already grown. And although I know, that your excellency wants not the means to come unto the knowledge of these things, by the learned conferences, which you may have with divers of great knowledge and learning, and especially with that honourable and worthy man, Philip Marnixus, the Lord of the mount of Saint Aldegond, & with that faithful Minister of God, M. Taffinne, yet notwithstanding I thought it not amiss for me, to bestow this my talon according unto mine ability, unto the common behoof and profit of your Churches, that they may understand, both what great good will, I bear unto them from my heart, even in respect of your excellency, and also how uncessantly I pray unto the Lord, to vouchsafe them all peace and prosperity.  
To come under yourself (most noble Prince) it is not unknown, how well you have deserved, both at the hands of all men professing religion, and especially of our Country men in France. Of whose safety & preservation, both yourself, and that noble Earl your brother, Count Lodowick (whose famous and happy memory, I hope, will never decay in God's Church) have been always especially careful. For by the force and counsel of you two, the French Churches have been a long time protected from the most barbarous cruelty, which by their enemies have been offered unto them, contrary to the laws of their Country, and the custom of all antiquity. In conclusion, your renown, & the commendations of those exploits that you have achieved, for the defence of god's glory, is so rife in the mouths of all men in Christendom, that your match in the constant defending of the good cause, is not every where to be found amongst men. For you have delivered the Country committed unto your government, from the tyranny of the Spaniards, and all foreign enemies: you have by unexpected ways, and almost after an extraordinary manner, healed the breaches of the Lowe-countrey, that was lamentably torn in sunder by inward broils and discord, and have restored them to their former ancient liberty and honour. You have put the enemies to flight, being now ready to divide the spoil, and carrying before you the ensign of Christ's cause, gotten the victory and triumphed over them. You are renowned by all men, as a patron of godliness and piety, & the most valiant uphoulder of public justice and peace. So that you which have done so great and so excellent things, for the enlarging of the kingdom of our Lord jesus Christ, and the defence of the liberties of your Country, do also justly deserve to be well spoken of by all men. For as Euripides saith, mens good deeds do always procure good speeches to be uttered in their praise and commendations. As to myself, right excellent Prince, seeing I do understand, that so many of your admirable and worthy actions, are every where commended through the world, I thought it my duty, to leave this work as a testimony of my dutiful good will towards your excellency, and of my poor endeavour to publish abroad the commendation of your deserved praise and renown. The which labour of mine, I earnestly entreat your excellency, to accept in good part. The Lord who is God alone, eternal, wise, good, just and merciful, strengthen and confirm you, as he did Daniel with his holy spirit, and preserve you among us, and especially in the Lowecountries for the support & defence of his church in quietness and prosperity many years.  
Geneva, the calends of August. 1577. Your excellencies most bounden LAMBERT DANAEUS.