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 onely 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 vpon 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. The thirde is proued by the 2. Epist. Tim. 3.16.17. 2. 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 [Page 6] hath 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 vpon 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 onely 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 [Page 7] trueth 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 vs 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 vs good. So the preachinge of the Gospell is the fitter to profite vs, when it is preached, as by the orders appointed of God it ought to be, that is, sound­lie [Page 8] and 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 euery 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 haue, in the daunger of so many amongest vs, as are hazarded, for want of sufficient Ministers of the Gos­pell, and the necessarie meanes, by the ordinance of GOD, to haue 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 haue bin recouered by that meanes, and of other that haue 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. Vpon 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 haue 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.

In 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 vs, and by sundrie other christian dueties, and is not to be giuen ouer, till God may heare vs, 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 vs, may attende our pleas in Gods behalue, and giue sentence with vs. 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 [Page 10] read 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 vs, 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 vnto 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 [Page 11] rehearsall 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 haue 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 euery 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 [Page 12] direction, 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 vpon 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 vnto 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 vnto 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. 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 [Page 13] needefull, the holy Scriptures declare him to haue done. Mat. 28.19. For, touching the worde, what should bee preached, and by whom, and vnto whom, with all other necessarie circumstan­ces, euen in outwarde things, he gaue certaine order vnto his Disciples. Likewise for Baptisme, both before his death, Matt. 18.2 [...]. and at his ascension into heauen, he instructed them in what out­warde maner, they were to administer it, and vnto what per­sons. Of the Lords supper, the Apostle sayeth, That whiche I receyued of the Lorde, I haue deliuered vnto you, plainly de­claring, that the Lorde had deliuered vnto 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 haue amongst vs, is affirmed to haue ground and cōtinuance from the very Apostles: who also are sayde to haue 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 vpon 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 onely 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 [Page 14] Christ, 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 vs 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 haue trauayled in this cause, as appeareth in their bookes. But because the Replyer deni­eth it to haue 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 vn­der 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 vnto 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 vnder 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. 29.25 but by speciall and particular direction of God by the Prophetes. Therefore if no iust reason of difference be to bee [Page 15] shewed 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 haue 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. 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 onely 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 euery cōmon wealth standeth in the offices and dueties of the Magistrates, & those that haue 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 haue, 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 euery wyse man of authoritie, especial­lie [Page 16] when he him selfe shall not personallie remayne amongst those that belong vnto him. And so our Sauiour noteth his purpose to doe, Mat. 25. Luke 19.12. Lu. 12.42.43 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 euery societie, especiallie hauing a wyse gouernour, and the societie being such as may haue 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, vpon 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 vnto 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 euery 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 [Page 17] writeth, 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. 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 haue 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 haue 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 of 15.4.16.4.6.6. Ierusalem, of Act. 13.1.14.23. Antioche, of Phil. 1.1. Licaonia, and (d) Phi­lippi, Act. 20.17 1. Tim. 3. Ephesus, Rom. 12.6 7.8. Rome, 1. Cor. 5.16.1.2. Corinth, Col. 1.7.2.5. Colossi, Thes. 1.5.12.10. ch. 2.3.14. Thessa­lonica, 1. Tim. 1.5 Candie, and all the Churches of the dispersed straū ­gers in 1. Tit. 5.1.2.3. Pontus, Galatia, Cappadocia, Asia, and Bythinia, and generallie in all the churches of the He. 13.17 Iac. 1.1.5.14. 1 Co. 16.1.2 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, Colos. 2 5 Mat. 16.19.18.17.18.19.20. 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 [Page 18] them 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 onely 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 haue to that church) as to the Lorde, for he watcheth for your soules as one that is to giue 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 vnto 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 loue 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. Justinus maketh mention of such [Page 19] an order of lethargie vsed by the Christians in their holy ec­clesiasticall assemblies as may seeme to haue 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 vs 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 onely were called Bishops (which name is giuen to all the Elders of the church of Ephesus) and tooke vpon them, firste all the care of the Church, then of other Ministers also, and that, by degrees, Act. 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. euer to this age. But in this age of the regeneratiō of the gos­pell, the Churches haue openlie and plainlie discouered these abuses, and declared both their iudgementes what they iudge [Page 20] and 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 vs. 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 haue 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 [Page 21] vs 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 vs 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 euery-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, haue 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 vs by his worde: plainlie affirming that there is a certayne forme of policie to gouerne the church by, [Page 22] and 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 vs 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. Vpon 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 haue 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 vnto them to the great honour of God, and vnspeakeable ioy and comfort of all the Church amongst vs.

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 vnto, 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 [Page 23] to knowe that it is not otherwise meant, but that eyther by playne euidence, or necessarie consequence, they are to bee shewed to haue 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 haue bin presented to that high and Honorable Court. Wher­of because the speaches were diuers, many haue 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 vpon 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 [Page 24] in 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 vs to speake not with the tongues of men, but of Aungelles: for howe did our hartes burne within vs, 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 loue 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 [Page 25] giftes 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 giue 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 vnto 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 vnto his people: but as it is in the Psalme: Peace and prospe­ritie [Page 26] be in thee (ô Ierusalem) thou citie of God, and the Lord prosper those that loue thee. Psal. 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. 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 haue 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 mercie, 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 haue this trueth opened to them, and be noble and elect instrumentes chosen and appointed of God to the furthe­rance of the same.

Thus farre, haue 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 vs, 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 onely 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 [Page 27] please 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 mercie 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 haue bin bold, vpon 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 vs, in Syons sute, being so necessarie, and so importinge the good, both of the Church and common wealth amongest vs, (the happie estate whereof dependeth vpon 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 [Page 28] that 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 haue discerned of the conse­quence from that place, if he had considered, the man of God there, to note, not the ciuill Magistrate, nor euery 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 euery duetie belonging to his office. Surelie the Elders and Deacons, whose charges are lesse, may be taught by the same what belongeth vnto 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 vpon the worde of God. In the meane time this I adde for his [Page 29] further satisfaction. It being necessarie to be directed in these matters from God, it must needes be, that God hath left vs 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. 23.9 and aske of the Lord: we haue no other Ephod, nor other Vrim & Thummim left vs from the Lord, whereby we may be certified of his good pleasure in anie thing, but onely 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. 7.20.21 the 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. And if Ti­mothy an Euangelist, one of whose ministerie the Prophetes had spoken before, 1. Tim. 1.18 one that had receyued the faith from his ancestors, 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. 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, [Page 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 haue 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 vnto 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 [Page 31] searche 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 vpon 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 vnto.

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 vpon 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 vpon 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 haue 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 [Page 32] our 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 giue 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 haue 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 haue their particular [Page 33] grounde in the worde of God: which point because he retur­neth vnto 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. of his former Epistle to the Corinthians. 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 vpon 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. that is, exposed to all daunger, Mat. 9.36. and our Sauior Christ yearned in his bowelles vpon 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, [Page 34] yet 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 vnto 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 vnto: 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. 2.17 so 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. with their ignorance, Esai. 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. and saying all was well, when there were a number of thinges that needed reformation a­mongst them, Iere. 6.13.14 they charged them with ambition, with coue­tousnes, Iere 8.8 9.11.12. 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 [Page 35] put 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. 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 vpon him: Matt. 8.17. Likewise also the Apostle exhorting to holy exāple of lyfe, sayth: Make straight steppes vnto 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. 18.21 and if Baal be god, followe him. I adde further, which toucheth the matter yet more neare.

The Apostle compareth the Church vnto a body, 1. Cor. 12.27.28. and the particular persons of it to the partes and members of a body and the guydes of the Churche and such as haue publique charge in it, to the more noble and principall partes of it, [Page 36] whereof Christ our Sauiour is the onely 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 euery 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 [Page 37] example, 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 euery parte of the doctrine set downe in the declaration being sufficienlie proued by the worde of God, the day will witnes for vs, that wee haue layde vpon 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 vpon 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 giue 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, [Page 38] with 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 vpon 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 vnder 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 haue 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.The 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 [Page 39] Christ 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 vnto 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 haue 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 [Page 40] of 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, vnder 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 haue 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 vnto 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 [Page 41] place (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 haue 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 haue 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 euery 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 vn­to 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 vpon that which is sayde in the same place, that Christ, being ascended, gaue giftes vnto men, [Page 42] some 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 vs Gentils, such a Teacher, & appointed his name to be brought vnto vs in that vessell of golde, enriched with so many goodlie graces of god, more precious then anie iewell, bestowed he no gift vpon vs? It is manifest that greater giftes haue 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 haue 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 [Page 43] is 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 vnto 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 loue, edificati­on, and good order in the church: whiche being the purpose of the Apostle in this place, he was not to stande vppon euery 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 onely 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 haue, 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 [Page 44] of the seruice of their Lorde, and the mutuall bene­fite & ayde one of another, which were the endes, for whiche those priuiledges & honours haue bin bestowed vpon 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 vnto 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 haue 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 vnto 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 haue 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 haue preserued the liber­tie thereof.

But nowe, the Citizens of Sion with vs, 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 haue 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 haue 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 vs, 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 vnto 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) [Page 46] is giuen, that power, that is chiefest, and most principall in the Church is committed to them, as of imposing and laying on of handes, vpon 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 haue 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.

After the firste point of the Discipline or pollicie of the Church, which is, that there are appointed of our Sauiour Christ, some to haue care of others, and to beare publike of­fice and charge in the Church, the Declaration addeth this, agreeing alike to all the guydes and seruauntes of the church, that, they are to be ordayned, to th'attendance and seruice of some particular Church, wherein they are to exercise and exe­cute that office, which they are to be appointed vnto: as coū ­tries, cities, or Townes may bee best diuided for the purpose: Which is proued by these two places of Scripture, Act. 14.23. and Titus 1.5. which the Replyer maketh the next section. A part of his Replie to it, is spent in seeking out the meaning of [Page 47] the Declaration. Whereof yet, in the ende, by the sute of the matter, and coherence of the wordes, as he sayeth, hee resol­ueth, as he might haue done, if it had pleased him, at the first, what the Declaration intendeth, and iudgeth rightlie of the meaning of it in parte: but in some other goeth as farre from it, as if he were disposed to goe out of his way, when hee might see it lye straight before him. For hee gathereth, that some of those, who are to haue charge in the Church, should be set ouer whole Countries, some other ouer Cities, & some ouer Townes. Wherein it is not harde to guesse what ledde him, in this place, as it doeth in manie other, out of the waye: but, hardlie is he like to finde such a Bishoprike, or Archbi­shoprike, as he would haue, let him seeke it as long as he will in the Declaration: The wordes whereof are very playne to the contrarie. For, it is sayd, that they all that haue any charge or Ministerie in the Church, should be distributed and limi­ted, for execution thereof, to certen places or particular chur­ches. It is added there in deede, that they should be so distri­buted, according to the diuision of Regions, Cities, & Tow­nes, but meaning nothing les, then as the Replyer would ga­ther, that some should be set ouer whole countries, as Dio­cesses, and Prouinces. Which appeareth in that it affirmeth di­rectlie the contrarie, that is, that they are to serue particular Churches or Parishes. As for that there is added, according to the diuision of Regions, Cities, & Townes, it hath this sence, that the particular Churches or Parishes are to be diuided, ac­cording to the diuisions of Countries, Cities, and Townes, that is, that according as there may be more or fewer particu­lar Churches in one towne, citie or countrey by a conuenient distribution of them, so fitte men should bee ordayned to those callings or Ministeries, more or fewer, as the vse & ser­uice of the particular Churches in them should require, til all might be sufficientlie furnished. And, this is it, that the De­claration sayth, order and necessitie requireth. So as the Re­plier hath wholy mistaken his marke, and the matter, in this [Page 48] place yet laboureth he to persuade him self, that he hath foūd the right sense by the places quoted for proofe of this doc­trine. Wherein it appeareth, howe hardlie a man shall finde way againe, that hath once lost it. For the 14. of the Actes, he sayeth confirmeth directlie his sense, but sheweth no reason howe any man but him selfe can so gather of it, whereas it most plainlie teacheth the contrarie, it being there saide, that the Elders were ordayned in euerie particular Church, church by Church. Therefore not finding any reason to proue his sense, he turneth him selfe to another matter, of election and ordination in whose power they should be. Whiche, because it belongeth to an other place, where he promiseth to alledge this proofe againe, I referre the answere to the same. The o­ther example, he sayeth, doeth most apparantlie confirme the same his construction, taking holde of that it is sayde, Paule left Titus in Creta to ordayne Elders: for whiche belike hee thought it to be alleadged, which is not so, but for the other wordes following, of Elders to be appointed in euery Citie, ci­tie by citie. As for the Bishoprike of Creta, or rather Archbi­shopricke, as he liketh better to terme it after, that he would gather out of this place, and the subscription of that Epistle, because it is impertinent to this place, and that he promiseth not to let this holde of a Bishopricke or Archbishopricke goe thus, but to take better holde of it in another place: I thinke good to let him alone, till he haue taken his sure holde, that he doe not complayne that he was taken at an aduantage. Thus we haue nothing in this Section, but impertinences & ouersightes, which are too many and to grosse, though no mā but him selfe had looked to this busines, and none other, had regarded a defence that concerneth the whole Hierarchie and their Iurisdiction.

The next point, set downe in the Declaratiō, is, of the sun­drie kindes of Ministerie, that are in the Church. This, the re­plyer diuideth into three Sections: whereof the first propoun­deth the number of all such ministeries, as haue at any time [Page 49] bin in the Church of Christe, the seconde proueth some of them to haue bin temporarie and ordayned to continue but for a season, and the thirde concludeth, which are perpetuall, and appointed to abide for euer.

To the first parte, the only replie that is made, is, that more offices and giftes then are named in the Declaration, haue bin in the Church. Wherevpon he concludeth nothinge to the present matter, but resteth contented with this, that he haue anie thing, wherein to reproue the declaration. But, what iust cause of reproofe he hath, may be considered by his reason. His reason is, that the number of giftes and offices, reckoned vp in the Declaration, agreeth not with the texte, wherein there are more named. If this were true, it importeth smallie the matter in question, except they be of other sorte & kinde then these are of, which are mentioned. But howe proueth he more? In the 12. to the Romanes, sayeth he, there are recko­ned seauen by the Apostle, whereof he rendreth no reason in this place, where it had bin fittest: but in his Replye to the next section, sheweth howe he would rayse vp sixe out of that, wherein he seemeth to haue forgotten hee had before recko­ned seauen. Of the sixe he taketh foure, which the Declarati­on noteth, that is, Pastours, Teachers, Elders, and Deacons: the other two he maketh office, and shewer of mercie. But for office, he is to vnderstande, it is there no name of anie spe­ciall charge, but a generall name, comprehendinge vnder it two speciall kindes of Ministeries whiche are not Prophetes, that is, Gouernours, and Deacons. For, as Prophesie is in that place the generall name to contayne the two offices of the Ministerie of the word: so is the name of office, or, as the A­postle there calleth it Deaconshippe, a generall, to the other speciall charges, which deale not with the Ministerie of the worde. So as he might as well haue reckoned prophesie as of­fice or Deaconshippe, and haue had his whole number of sea­uen. But, there is no cause, for the reason I haue shewed, why he should alleadge eyther of them both. The other which [Page 50] he bringeth in, to make vp his account of sixe, is of those that shewe mercie, who did beare no seueral office, but were such of the Deacons, as regarded especiallie those poore ones, that beside their pouertie, were also in some affliction, by sicknes or other like miserie. Thus can there not bee founde in this place, any more speciall and seuerall kindes of offices, then onely the Pastour, noted by the name of Exhorter, the Tea­cher, the Elder, called Gouernour or Ouerseer, and Deacon termed Distributor. The next place, alleadged for the proofe of these offices set downe in the Declaration, is, 1. Corint. 12. vers. 28. Wherein, because he findeth not, besides the other, named in the other places, quoted in the Declaration, but onely three, which are there also mentioned, that is, the giftes of healing, of powers or miracles, and of tongues, hee sayeth, that beginning at the 8. verse of that chapter, hee findeth nine more which were not before named in the 12. to the Roman. and in the 1. Cor. 12.28. two or three, not before mencioned, and in the 4. to the Ephesians, 4. or 5. more, and so sayeth he there are more, then as many more agayne as are reckoned in the Declaration to bee founde, euen in these places: besides those that are mentioned in the other. In which Replye hee did warilie not to name them, as he did in the 12. to the Ro­manes, which he taketh to be mencioned by the Apostle, and pretermitted in the Declaration. For them hee might soone haue bin aunswered, as he hath bin of the other: that eyther he mistaketh generalls for specials, or maketh a difference of sundrie kindes of offices where none is. Nowe therefore, till he shewe what they are, this may suffise him for answere.

In the next Section the Declaration hauing alreadie sayde, that the giftes & offices giuen to the church were these, Apo­stles, Prophetes, Euangelistes, giftes of healing, of miracles, of tongues, Pastours, Teachers, Elders, and Deacons, procee­deth to shewe which of these were temporarie, and giuen but for to continue a certayne time: and whiche were perpetuall, to remayne for euer. Of the former sorte are shewed to haue [Page 51] bin the sixe here first named, which is proued by the ceasinge of the giftes, and the vse of those offices: both which ceasing manifestlie declare, that such offices were but to continue by the ordinance of God for a ceason. These are the generall rea­sons, which in the handling of the particulars are inforced by sundrie other proofes, agreeing to the speciall offices of the Apostles, Euangelistes, and the rest. The first matter he excep­teth against here, is, that such offices and giftes as haue bin saide to be but temporarie, and to haue ceassed since the time of the primitiue Church, were not such, neyther haue ceassed, but haue bin since that time, and some (sayeth he, returninge to this point againe, after he had left it) are yet remayning. For instance of that he speaketh of here in this place, hee na­meth power to worke miracles, which diuers (sayeth hee) of the papistes had: he nameth also the gift of speaking strange tongues, without studie, which one Anthonie (he saieth) was indued with, &c. Of prophecie whiche diuers had amongest the Fathers, the Papistes and vs, which is much more true, of the gift of healing. For answere to this (I say) he needed to haue shewed good authoritie for these matters, our credulitie being not so great, as vpon his bare worde, to beleeue matters so straunge, and almost incredible. But I suppose he thought he should bring small credit and honour to his proofe, by al­leadging his Authours. For, what other Authour coulde hee name vs, for popish miracles, but the lying Legende, as it is commonly and truely named, A booke (as one worthily saide of it) whose authour was of an yron face, and a leaden harte, that is, a foolish and an impudent man. And for the rest, what other authour but eyther the same, or some at least, in some pointes, as fabulous, and of as little trueth as that, except per aduenture of the gift of prophecie, he may shewe some extra­ordinarie example or two, which toucheth not the poynt han­dled in the Declaratiō, which is, that these giftes were neither ordinarie nor perpetuall. His seconde obiection to this parte is, that there were more giftes in the primitiue Church, then [Page 52] are named in the Declaration: a matter which he hath bin a­bout to proue before, and nowe returneth vnto agayne, whi­che yet if he could proue, might peraduenture shewe, that there are more giftes ceased, then are mentioned in the Decla­ration, but that there are anie more perpetuall, then are men­tioned by it, or that anie of those are ceased, whiche are there sayde to remayne for euer, it proueth not. But let vs see, howe he proueth this: In the 12. to the Romanes (sayeth he) there are two more named, that is, office and shewing of mercie, this hath bin aunswered alreadie before. Further in the 1. Corin. the 12. Chap. he mooueth many questions to little purpose. For aunswere to all which he is to vnderstande, that th'Apo­stle mentioneth not anie giftes here, that are peculiar giftes, whereof the question is, but such as eyther are named agayne in the 28. verse, or are conteyned vnder some of them, or of the same sorte and kinde that they are of. So the gift of know­ledge and wisedome, though nowe giuen by ordinarie mea­nes of studie, is that, whiche belongeth to the Pastours and Teachers, whose office being perpetuall, the gifte also conti­nueth. Faith is not anie peculiar gifte, but common to all the Church, and therefore not to this question: The gift of mi­racles is named in the other place, so is prophecie & tongues, which here as a general contayneth also vnder it the interpre­tation of them here mentioned, as the power of miracles doth the gift of discerning spirites: which may satisfie him for this matter of the offices, which haue ceassed, and haue no further vse in the Church. Whereof, hee confessing some reason to haue bin rendred by the Declaration, demaundeth, what is alleadged, for the perpetuitie of those, that are sayd to conti­nue: none, sayeth he but this, that eyther they are temporarie, or perpetuall, but not temporarie, therefore perpetuall. Whiche reason, hee graunteth to be good, if the partes were good, meaning, as it seemeth, that, that sentence, wherein it is sayde, they are not temporarie, wanteth proofe. Where­of, he might easilie discerne the proofe, seeing it was sayde, [Page 53] that the temporarie ceassed, because the giftes necessarie for the execution of them is ceassed, and for that the vse of them is gone. If then, there bee perpetuall and necessarie vse of these offices in the Church, and that, the giftes whereby men may bee inabled, for the due performance of such charges, doe yet, and shall still continue: then it is playne, that these and theis onely, of all the offices, giuen at anie time to the Churche, are perpetuall, and to remayne for euer. But it is true, that the vse of all and euerie one of these foure offices is necessarie for the Church, and the giftes are yet giuen by ordinarie meanes, whereby men may be inabled for them, which is not so any other. Therefore these, and these onely are perpetuall. The necessarie vse of the most of these offi­ces, I thinke, I shall not neede to labour much to prooue. For it is manifest, and as I take it, without question betweene vs, that the callinge of Pastoures is necessarie, as without whiche, the Church is as a flocke of sheepe without a shep­hearde. Whiche, if it were denied, might bee proued by the dueties of his callinge, and the indisposition of men to god­lines, through the corruption of nature. For men beinge stubburne and disobedient by nature, are to bee feared with the terrour of Gods heauie iudgement, threatned to sinners, that they may yeelde obedience vnto his holy commaunde­ments. We are slowe to euery thing that is good, euen after we haue receyued some measure of grace: and therefore need ex­hortation, to stirre vs vp to a cherefulnes and readines to doe the will of God. In afflictions we are often cast downe aboue measure: and therefore neede the comfort and consolation of the Scriptures, to giue vs hope. The same may be saide, of an infinite number of other our infirmities, according to the condition and qualitie, whereof we neede to haue the word of GOD applyed vnto vs. Which application belonging to the Pastours duetie, it is playne, there is most necessarie vse of his office and seruice in all ages, and therefore perpetuall, and to continue for euer.

The administration of the Sacramentes being the ordinance of God, and a duetie which the Pastour is charged with, doeth in like maner declare, that office to bee most necessarie. But, this I thinke will not be denied. Of the Teachers office, there is more question made: yet the Replyer, howsoeuer at some other times, he affirme the contrarie, in the 62. page of his re­plie, sayeth expreslie, Teachers are alwayes necessarie for the instruction of doctrine and documentes of life. And agayne, in the page 67. graunteth perpetuitie of teaching. But, if he will construe his meaning to bee in these wordes, not, of that particular office that we affirme, which standeth in doctrine, but generallie of the Ministerie, and of the Pastours office: yet is it to be noted, that he graunteth, enforced by the cleare trueth thereof, that the teaching of doctrine, and documents of life, is necessarie. But this is the speciall office that the A­postle declareth, to belong to the Teacher. Moreouer, the ne­cessitie of teaching is to be argued, by the ignorance which is naturall in vs. For the remedie and helpe whereof there is neede of a Teacher, who may especiallie regarde, the bringing of the people to the true knowledge of God, and the vnder­standing of his will. Which ignorance, wherein all men are borne, being in daunger to be increased, by sundrie meanes, which may drawe men from heauenly wisedome, yea though hir messengers cease not to call in the highest stretes & places of the Citie, as by the cares and pleasures of this life: likewise also by the deceytes of erroures, through the manifolde prac­tises of Sathan, and his instrumentes, and by many other oc­casions: the necessitie hereof is the more playne and euident. For, so long as men are subiect, to these things, it must be cō ­fessed, that they can not be, without fit meanes, for the reme­die hereof: or, that the Churche is miserablie destituted, if it want helpes, which are needfull.

Nowe the giftes, needfull for eyther of these callinges, are the worde, or speache of wisedome and knowledge, as th'A­postle nameth them, which experience teacheth, to be giuen [Page 55] by ordinarie meanes. Therefore, the necessitie and perpetui­tie of these two ministeries, besides the authorities of the scri­ptures, whereon they are grounded, is to bee acknowledged, for the reasons mentioned. The necessitie of the Deacons likewise appeareth in that it is sayd: You shall haue alwayes the poore with you. For, the institution of Deacons, being for the comfort and succour of the poore, and such as are in miserie, so long, as there continewe such in the Church, which wilbe to the ende of the worlde: There must needes be, vse of the helpe, and seruice, of the Deacons, who may relieuet hem. But, of this publique Ministerie and charge, the necessitie and perpetuitie of it, the Replyer seemeth to make no great que­stion, or rather to confesse it. The great question is, of the Elders, concerning whom it is to be considered, that they are appointed in their speciall charge, to keepe good watche ouer the life and conuersation of the people: to see what fruite they yeelde of the teachinge, exhortations, and such like dueties which are done to them, by the Ministers of the worde: to the ende, that they being well instructed, of the proceeding, staye, or slyding backe of anie, may the more fitlie applye them sel­ues and their labours, for their instruction and stirring vp, to goe forwardes in the wayes of the Lorde. Likewise also they are to vnderstande, what offences arise in the Congregation, that order may be taken for them, as appertayneth, These, & such like dueties, are incident into the charge of the Elders, as may appeare by the places, where mention is made of them, and namelie by the 12. to the Romanes, and the 5. of the first epistle to Timothie, wherein being termed Elders, and Ouer-seers, or Gouernours, and expreslie shutte out from the mini­sterie of the worde: it appeareth, their charge standeth in mat­ters of life and conuersation: there being no other thing but doctrine or life, whereof there should be Ouer-seers or Gou­uernours.

Nowe, as they haue these dueties, especiallie lying vppon them, so, as necessarie partes of the Seniorie or Eldershippe, [Page 56] they haue power, to deale in the chiefest matters, belonging to the Church: as, in the censures, and in the calling of the Ministers of the worde, and in making constitutions and or­ders meete for the Church whereof they are Elders: whiche dueties are shewed to belong vnto them, both by auncient presidentes of th'Elders, that were of the Sinagogues of the Iewes, and by expresse places of the newe Testament, where, these things are attributed vnto them: namelie in the 18. of Mat. the 15. of the Actes, and the 4. of the second epistle vnto Tim. Whiche being so, the necessitie of this calling in the Church, must needes be exceeding great. For otherwise, what shall become of these dueties, which are so necessarie in the Church: it being not lawfull to haue them done, by anie o­ther, then such as God hath appointed for that purpose. Thus the necessitie and perpetuitie of these offices, doe ap­peare. But, if this doe not suffice, let him looke vpon the 28. of the Gospell, written by the Euangelist Matthewe, and the 6. of the former Epist. to Tim. In the former of these two places, it is thus written, 18.19. and 20. vers. Iesus came and spake vnto them, saying, All power is giuen me in heauen and in earth: goe therefore, and teache all Nations baptizing them in the Name of the Father, the Sonne, and the holy Ghost. Teachinge them to obserue all things what soeuer I haue commaunded you, and loe, I am with you alway vnto the ende of the world, Amen. Wherein the time when our Sauiour spake this, is to be consi­dered: which was, after his resurrection, and vpon his ascensi­on into heauen, after he had 40. dayes long, as it is written in the first of the Actes, instructed his Disciples of such thinges, as concerned his kingdome. Whereinto it can not be denied, but the whole pollicie and Discipline of the Church belon­geth, conteyning the lawes and statutes of our Sauiour, for the calling of any, to charge, in his Church, and, the due exe­cution of the same. For as the lawes of a kingdome, appoin­ting all the officers of the Crowne, and all other inferior Ma­gistrates, with declaratiō of the order of their calling, the due­ties [Page 57] of their places, and the maner of proceedinge, in the ex­ecution of the same, can not be denied, to belong, to the state of that kingdome: no more can the Discipline be sayde, not to pertayne to the spirituall kingdome of Christ. Otherwise, the greatest, and most weightie matters that are done by his authoritie, shalbe sayde, not to belong to his kingdome: as, to appoint and execute publique charges, to censure, to excom­municate, and such like. In a temporall and earthlie king­dome, it would be an absurd thing, in the iudgement of all men of vnderstanding, to saye, the appointing of Magistrates, their nūber, the boundes & limitations of their power, their order to proceede by, to the casting of subiectes into prison, & the putting of them to death: did nothing belong to the state of a kingdome, whereas in deede, these are principall effectes of the power and authoritie of the King, and most naturallie, and essentiallie belonging to the state of his kingdome. So can it not be lesse absurde, to denie the like, to pertayne to the power and kingdome of our Sauiour Christ. For the Mini­sters of the worde, the Elders appointed for ouersight, and the Deacons for the poore, are the officers whiche our Sauiour Christ hath ordeyned, to guyde the Church vnder his autho­ritie, the censures are the punishementes of his disobedient subiectes, separation from the Lordes table, as commaunde­ment out of his presence to warde, excommunication as sen­tence of death. Wherefore, it must needes be, that the appoin­ting of the number, and kindes of publike charges in the Church, the limiting of their power, the order, for their pro­ceeding to separation from the Lords table, and to excommunication, must needes be, things belonging to the kingdome of our Sauior Christ. Which being (as I thinke it must needs be) confessed, then it followeth, that our Sauiour Christ with­in those 40. dayes, next before his ascension into heauē, wher­in, as the Euangelist Luke sayeth, he instructed his Disciples, of those things, that belong to his kingdome, informed them what publike functions he appointed for the gouernance of [Page 58] the Church, how many, and of what power euery one should be, and in what order, and vpon what causes, they should pro­ceede to excommunication, and the other censures. Whiche graunted, as in any sounde iudgement it can not bee denied, then consequentlie these are also of the things which our Sa­uiour Christ commaunded the Apostles, to teache such to ob­serue, as they should make Disciples. Further, it may appeare, that our Sauiour Christ, in these wordes, teache them, to ob­serue all things, which I haue commaunded you, comprehen­deth also the policie of the Church, by the order of the mat­ters, here mentioned by the Euangelist. For, it is sayde, that our Sauiour first speaking of his fulnes of power, whiche hee had giuen him in heauen and earth, to assure them, that hee had authoritie to commaunde them, to doe these things, and abilitie to assiste and prosper them, in so doing: Firste, char­ged them, to preache the worde, then, to minister the Sacra­mentes (for that is expreslie saide of the one, is of like to bee gathered of the other in this respect) and in the ende, to teach the Disciples to obserue all things, that he had commaunded. Which tenor and course of speache, sheweth, that he spake to them, of the Discipline. For, besides the ministerie of the worde, and of the Sacramentes, what other thinges are there belonging to the kingdome of Christ, but the Discipline. This being then thus sufficientlie proued, that the Discipline of the Church, is a part, at the least, of those things, which our Sauiour Christ, in this place, is saide to haue commaunded his Apostles to teache their Disciples, to obserue: I proceede further, to shewe the perpetuitie of these foresaide publique charges of the Church, which is the thing I haue in hande. The Euangelist sayeth, that our Sauiour added to his former charge and commaundement, a most comfortable promise, saying, Beholde I am with you alwayes, to the finishinge of the worlde. Which wordes can not be vnderstood, of the Apostles onely, because they, as it is saide of Dauid, after they had ser­ued their tyme, they died. Whereby it is of necessitie to be vn­derstoode, [Page 59] that our Sauiour promiseth, to bee with them, for their time, & after also with such, as by their doctrine should be his Disciples, to the ende of the worlde. Nowe, to bee with them is a promise of prospering, and blessing to his Church, the ministerie of such holy thinges, as hee had commaunded them, to teache the Disciples to obserue. Which may appeare by the Euangelist Marke, who declaring the performance of this promise to the Apostles, sayeth, That they went and prea­ched, the Lord working with them, and confirming the worde by signes that followed. The meaning therefore of the promise is, that the Lord would blesse the Ministerie of the worde, th'ad­ministration of the Sacramentes, and the obseruation of the Discipline which hee had deliuered them to the good of his church, in their handes for their time, in such sort, as the qua­litie of their Apostolicall calling did require, in extraordinarie giftes and assistance: and after, in the handes of such, as should be apointed for the ordinarie seruice of his people, according as their ordinarie functions should neede, euen to the ende of the world. Which can not be, if the offices he appointed, were but temporarie, and not perpetuall. Therefore, I conclude, that the ministerie of the worde by Pastours and Teachers, the ouersight of the church, by Elders, th'attendance of the poore by Deacons, being the necessarie and ordinarie functions and offices which our Sauiour hath instituted and ordained in his Church, and hauing promise of blessing from the Lorde in their due administration to the ende of the worlde, they are also perpetuall, and to continue for euer: which may bee fur­ther also confirmed in that our Sauior, in the 18. of Matthewe declareth the effect of this promise to belong particularlie, to the executiō of the Discipline. For there our Sauiour appoin­ting a proceeding for the remedie of offences, sayeth: And if he refuse to heare them, tell it vnto the Church: and if he refuse to heare the Church also, let him be vnto thee as an heathen man and as a publicane. Verilie I say vnto you, Whatsoeuer ye binde on earth, shalbe bounde in heauen: and whatsoeuer yee loose on [Page 60] earth, shalbe loosed in heauen. Agayne, Ʋerilie I saye vnto you, that if two of you shall agree in earth vppon anie thing, whatsoe­uer they shall desire, it shalbe giuen them of my Father which is in heauen. For where two or three are gathered togither in my Name, there am I in the middes of them.

Whereby, as it is manifest that the execution & Discipline is of the things which our Sauiour hath commaunded, who saieth expreslie, tell the Church, so is it plaine, to be within this promise, of his presence & assistance, directlie promising, that when they shall meete togither in his name, that is, by his au­thoritie, for such purpose, and call vpon him, he wilbe in the middest of them, & authorize their due proceedings: binding and loosing in heauen, that which vpon earth they shall so do, according to his appointment. Moreouer, for further proofe of the perpetuitie of these foresaide publike functions in the Church, it is playne, that the Apostle writing to Timothy, to teache him howe to behaue him selfe in the Church, which is the house of the liuing God: instructeth him, of all these offi­ces, that is, of the Ministers of the worde, both Pastours & Teachers, and of the Elders and Deacons. For the Ministers of the worde, it is cleare, in that he requireth in euery one to bee cal­led to that ministerie an abilitie to teache, which is, as hee ex­poundeth it to Titus, to deliuer sound, that is holy & true do­ctrine. That both kindes of Ministers are heere to be vnder­stood, may appeare by this, that the Apostles rules there, are ge­nerall of all the Ministers of the worde, as his indifinite speach in a generall matter declareth. But Pastours and Teachers also are the ordinarie officers appointed for the ministerie of the worde, to the Church, as appeareth by the 12. to the Roman. Therefore, both Pastours & Teachers are cōprehended there, by the Apostle. Further, it will not bee denied, but that this speach in the 1. to Tit. is of the same ministers, which he spea­keth of here, but there he noteth both kindes, as it may apeare by mention of exhortation, the special propertie of the Pastor, & of conuictiō, a peculiar part of th'office of the Teacher: therfore in the place mentioned to Tim. both kindes of Ministers [Page 61] of the word, Pastors & Teachers are cōprehended. That in the other name of Deacōs they are included, whose special name this is in the church, I think it is not doubted. Now that elders are there also cōprehēded by that name, thus I proue: The El­ders office is an ordinary office in the Church, as appeareth in the 12. to the Rom, & in the 5. of this epist. where it is playnlie noted, that there are Elders (which name particularly is neuer giuen to such as by their proper name are called Deacons) for direction of the Church, who deale not with the Ministerie of the word, as if the Apostle had said, but only with the ouersight of cōuersation. If it be so, then in an instruction whiche th'A­postle would giue to Timothy, how to behaue him selfe in all matters of charge in the church, they can not be pretermitted. But they can not be here cōteined vnder the name of Bishops, because teaching is required of them, which belongeth not to the Elders, as is declared in the 5. chap. following. Therefore it must needes be they are to be vnderstood vnder the name of Deacons. Moreouer in so generall an instruction for ordering the house of God, it is to be confessed that in these two names of Bishops & Deacons, the Apostle cōprehendeth al the offices of the church as in the 1. to the Phil. ver. 1. Paul and Timothy the seruants of Iesus Christ to all the Saints, in Christ Jesus whi­che are at Philippi, with the Bishops & Deacons: and in the 12. to the Rom: But he conteyneth not Elders vnder Bishops, for the reason alleadged therfore vnder Deacons: And to make all playne, in the 12. to the Rom. the Apostle conteyning all the functions vnder Prophets & Deacons, diuideth Prophets into exhorters & teachers, and Deacons into Elders & distributers: expreslie noting, when the name of Deacon is opposed to an­other name, cōteyning the Ministers of the word, and is taken generally for all the offices, not dealing with the Ministery of the word, that th'elders are cōteyned vnder this name. Further­more, in the 5. cha. of this epist. he maketh mention of Elders that haue ouersight ouer the cōgregation, both in things that concerne the worde, and also of other thinges besides the worde, whiche must needes bee of conuersation and lyfe, [Page 62] there being nothing but these two, doctrine, and life, whereof generall direction and care should bee taken. Being then ex­preslie named by the Apostle in the aforesaide 5. Chapter, as one kinde of publike charge in the Church, it can not be, that the Apostle forgot, or pretermitted this kinde in the third go­ing before, where he giueth rules for the qualifications, requi­site in euery one that should be called to publique charge in the Church. But in the name of Bishopps they can not be vn­derstoode, for the propertie of teaching required in them, which is not so in the Elders, as it is in the 5. chapter: there­fore they are comprehended vnder the general name of Dea­cons. Howsoeuer it be, yet can it not be denied, that Elders are named in the 5. chap. as a kinde of publike charge in the Church.

Nowe I adde, that the instructions whiche the Apostle had giuen to Timothy, concerning the ministerie of the worde, both Pastours and Teachers, vnder the name of Bishops, and concerning Elders and Deacons, partly vnder the name of Deacon, common to them both, & particularly by the name of Elder, touching such as are so speciallie called, are perpe­tuall and to be followed, & kept without default in any part, to the glorious comming againe of Christ to iudgement. For proofe whereof, I rehearse the very wordes of the Apostle: I charge thee in the sight of God who quickeneth all things, 1. Tim. 6.13.14.15.16. & be­fore Iesus Christ, which vnder Pontius Pilate professed a wor­thie profession, That thou keepe these commaundements without spot and vnrebukeable, vntill the appearing of our Lord JESVS Christ. Which in due time he shall shewe, that is blessed and Prince onely the King of Kings, and Lord of Lordes, who onely hath immortalitie and dwelleth in the light that none can attaine vnto, whom neuer man sawe, vnto whom be honor and power e­uerlasting. Amen.

I am not ignorant what exceptions are taken to this place, but the answere to them, cleareth all such doubtes. So as I doubt not but the indifferent Reader, consideringe the rea­sons [Page 63] on all partes, will finde, that this so earnest charge and obtestation is to be extended to all the pointes of that Epistle. Especiallie concerning the ordering of the Church. For whi­che ende, as the Apostle plainlie declareth, that he wrote it, so hauing finished his instructions concerning that matter, sea­leth them vp with such a seale, as declareth, that hee, whiche shall offende against them, shall sinne against the cōmaunde­ment of the Lord of life, & against the example of the lord Ie­sus, both whose vengeance & punishment, he is to feare, at the glorious cōming of the lord againe to iudgement. And again, if any man for the duetiful keeping of those cōmandementes shall suffer, yea though it be to death, he is to be assured, to re­ceyue his life againe of the Commaūder of these things, who quickeneth the dead, and following the example of that wor­thie profession made by our Sauiour Christ, is to receyue im­mortalitie and honour for euer, at his glorious appearinge, which shalbe as certainlie performed, as he (in whose name these things are denounced and promised) is the blessed and onely Prince, King of Kings, Lorde of Lordes, onely immor­tall, to whom belongeth honour and strength euerlasting, A­men. Thus the perpetuitie of these offices is proued by these reasons and authorities: I would to God, the necessarie & per­petuall vse of them, were not also manifest, by the wofull and lamentable experience of such Churches, as doe want them: according as their wantes are, eyther of all, or of some, in part or altogither. Of the ignorance of the people, in things con­cerning godlines and religion, what other cause can be assig­ned it, but that they wante godly learned Ministers of the worde amongst them. Teachers to instruct them in sounde & holy doctrine, and Pastours to exhort them according to it. If it be, life euerlasting to knowe the onely true God, Iohn 17.3. & whō he hath sent Christ IESVS, and, if the wante of the know­ledge of God be damnable, as it is sayde, That the seruaunt not knowing his Maisters will, Luke 12. and therefore not dooing it shalbe beaten: and againe, That the Lord when he shal come [Page 64] with his mightie Angells, in flaming fire, shall punishe those, who haue not knowen God: surelie then, the meanes whiche God (who would haue all men saued and come to the know­ledge of the trueth) hath appointed for that purpose: 1. Tim. 2.4. is moste needefull to continue, both for the honour of GOD, and the saluation of the people. Whiche meanes, being the offices of Pastours and Teachers, nothing can be more necessarie, then th'establishing of them in all places, and continuing of the same successiuelie to the ende of the worlde. The same is to be saide of th'other offices. All manner of offences are commit­ted, and remayne without redresse, at the least without redresse sufficient, and such as God hath appointed, to the infinite dis­honour of God and disedification of the Church where there are not Elders, nor Ouerseers, that in conscience, of the cal­ling and ordinance of God, may looke vnto it. In like man­ner the poore, can not by anie, neuer so wise, and politicke lawes of men be prouided for, where the Deacons, Fathers, & Tutours of the poore, appointed of God, in conscience of his commaundement, and their most bounden duetie to him, attende not vpon the poore. Whiche apparauntlie testifieth, the necessarie and perpetuall vse of them. Therefore, to con­clude this point, I saye, th'ignorance, the offences, in euerie sorte most lamentable to beholde, Atheisme, profanenes, se­curitie, blasphemie, horrible othes, not farre blasphemie, ne­glect, yea contempt of the Sabboth day, the dishonour of all to whom honour is due, the murders, adulteries, robberies, periuries, the swarmes of rogues and beggers, their dying in the fieldes vnder hedges, and in Townes and Cities, at the dores, crye with a loude voyce vnto God, and all lawfull au­thoritie vnder him, that for wante of the preachinge of the worde, they perishe, for lacke of it they dye in their ignorance and diuers sinnes, for default of the meanes that should bring them to the knowledge of God and to repentance, default I saye both of the worde taught and preached, and spiritual cor­rection, yea their soules and their bodyes are destroyed, for [Page 65] wante of the meanes, which God hath ordayned for the salua­tion and comfort of them both. Whose crie the Lorde in mer­cie heare in his good time, and giue to the higher powers also to heare it, and to take such order for it, as may be most accep­table vnto him, and most comfortable to his people.

Thus farre haue I laboured to shewe, the necessarie and per­petuall vse of the offices of the Ministers of the worde, both Pastours and Teachers, of Elders also and of Deacons. Wher­with I would ende the aunswere to this section, but that heere is offred an occasion to speake a worde or twoo more, to an o­ther matter in it.

The Declaration shewing, that God withdrawing th'extra­ordinarie giftes of healing, and such like, hath withall shewed that the offices depending vpon those giftes, should cease: re­buketh it as a vanitie in the papistes to keepe still, Exorcistes and extreeme Vnction, and to speake with straunge tongues, which they haue not by inspiration, and that without any in­terpretation, which is expreslie forbidden. The Replyer, let­ting passe the rebuke, for the two former pointes, for the third sayeth he, belie not the Diuell. Their fault was not, that they spake with straunge tongues, which they had not by inspira­tion, for if they had not had them by inspiration, and yet had they vnderstoode them, and the people also, then had this bin no fault, except in speaking faultie matter. These are the Re­plyers wordes: wherein he hath little cause to vse this homely prouerbe against the Declaration. For it reporteth not vntru­lie of them, but chargeth them with vanitie, for doing that, which they doe in deede. So as, if there be anie fault here, it is not in speaking vntruely of them, but, in making that whi­che is truelie sayde they doe, to be a fault which is none. But this was onely a quarell picked to mainteyne speaking of La­tin in the pulpit, which the Replyer thought to be a litle tou­ched, in that the Papistes are charged with vanitie for spea­king with tongues, whiche they had not by inspiration. Which if it be, for that cause a vanitie in them, then the replier [Page 66] thought, it would be gathered, to be as vayne a thing in anie other, that hauing not the gifte by inspiration no more then they, but onely by studie and ordinarie meanes, yet doe vse, to vtter sentences in Latine and other tongues: but cōmon­lie in Latin, for it is not euery mans gift to vnderstand greeke and Hebrewe, which he had good reason in deede to suppose. But howe doeth he answere the Declaratiō, which resteth vp­pon this reson, why it should be a vanitie in them, namely, bi­cause they haue that tongue by studie and not by inspiration. Which is, as if it had bin more at large saide, that being an ex­traordinarie gift, there might be yet some vse for the miracle, to giue credite and doe honour to that doctrine, which such a beleeuer did professe: but for a man that had bin trayned vp in schoole all his life, and had spent many yeares in the Vni­uersitie, to speake Latine in his sermon, as if it were a miracle for a man, in twentie or thirtie yeares so bestowed, to speake of him selfe, or repeate out of other, a fewe sentences in La­tine: could haue no such grace, nor vse, no nor any good vse, but onely sheweth the vanitie and follie of the partie that so speaketh. To this reason he maketh no aunswere, but onely sayeth, it was no fault in them, (although they had them not by inspiration, if both they and the people vnderstoode them) to speake with straunge tongues. But it is not ynough for him to saye so, with a bare worde, he had neede to haue shewed, some good reason, to mainteyne it, the argument of the De­claration being so strong to the contrarie as it is. Hee coulde not also be ignorant, that th'Apostle reproueth this ostentati­on in those of Corinth, who yet had it by extraordinarie gift, as a childishe follie in them, saying: Brethren, be not children in vnderstanding: howe much more then is it worthie of that reproofe in such, 1. Cor. 13.20 as haue it not by that meanes. In the same place th'Apostle noteth out of the Prophete, that it was a pu­nishment, 1. Cor. 14.21 Esai 28.11. threatned from God, to speake to men in a strange tongue: so litle cause they had to glorie in that abuse. After also he saith, 1. Co. 14.22. that the vse of tongues, was to the infidell & vn­beleeuer, [Page 67] as by the miracle, to worke in him some sence and reuerence of the doctrine so authorised, but not (sayeth he) to the beleeuer, for whom prophecie, that is exposition of the ho­lie Scriptures, in a tounge vnderstoode of all is appointed. In the Church therefore it is impertinent to speake with strange tongue. I speake tongues (sayeth the Apostle in the same place) more then all you doe, yet had I rather speake in the Church fiue wordes to instruct other with them, 1. Cor. 14.18.19. then a thousande in a strange tongue. Wherein the modestie of the Apostle, and his care of e­difying of the Church appeareth. To which purpose also, he sayeth in another place, That he regarded not to bee esteemed to knowe any thing amongst them, but Iesus Christ, 1. Cor. 2.1.2 and him cruci­fied. The contrarie therefore is, not to seeke (as a man ought to doe) the honour onely of Christ, and the edification of his Church, but sauoureth of fleshe and blood. For as it is well obserued by Maister Caluin, of worthie memorie, the Apost­les voluntarie absteyning from speaking with tongues, Caluin cō ­menta. in 1. Cor. 14.19 who could haue triumphed herein ouer them all, and his seeking to edifie the Church without all maner of pompe, conuinceth their swelling ambition who affect the shewing of them sel­ues: whose authoritie, ought to drawe them from vanitie. In like maner ought the perpetuall and constant examples of all the Prophetes, of whom diuers, as it appeareth, had skill of sundrie languages, and of all the Apostles, who excelled all others herein. Of all which not one appeareth, at any time, to haue spoken, in his publique ministerie, in the Congrega­tion, with anie other tongue, then the vulgar tongue of the people. No more did our Sauiour him selfe, whose perpetu­all example in this, concerning their Ministerie, ought to bee a rule to all those, who with modestie seeke th'edification of the Church. It may be added also herein, that the Fathers vse it not, nor the reformed Churches of this age: therefore, ha­uing not bin so done by the Prophetes, nor by the Apostles, nor by other in the primitiue Church, nor by the Fathers thē ­selues, nor vsed by the best reformed Churches: It were to be wished, that they, in whose fauor the Replier maketh this an­swere, [Page 68] would rather conforme them selues to the examples of all those, then to the Church of Rome, where almost only this ostentation is vsed.

That part in the declaration which is made the next secti­on, is the conclusion, inferred of the former reason, that only Pastours, Teachers, Elders, and Deacons remayne and are to continue to the ende, all other offices being ceased, whiche were of speciall vse, for a certaine tyme, and of extraordinarie giftes for performance of them. Wherevpon is inferred, that it is needles, and vnlawfull, to institute anewe any other mini­steries or charges in the Church, beside the aforesayde offices, which are recōmended by the institution of God, & the prac­tise both of the primitiue church, & the best reformed in this age, with the fruits of them in furthering of the gospel amōgst them, & the want of the like with vs for default of the same. Vpon this sectiō the Replier hath written a long discourse, not only examining this matters conteyned in it, and speaking to that purpose, but descanting in a maner vpō euery word, tedi­ous for extrauagant matters, & points impertinēt, to the que­stion in hand. Also for tautologies & repetitions, & much idle speache, lengthned out with three or foure of Aesopes fables, and such like conceytes, as serued the pleasant humour he is giuen vnto. Which length of handling matters had bin well bestowed, before he came to the conclusion, in replying with sound & forcible reasons, to the points debated. But seeing it is otherwise, I am to praye the readers pacience, while I make that answere, that is necessarie, which I will doe as shortly as I can, that I abuse not the Reader, nor wearie my selfe with fol­lowing one, that will not keepe his way. In the wordes of the conclusion, to the number of foure publique charges of the Church, he opposeth contrarie testimonies: the first whereof is, of a godly Sermon, vpon the twelft to the Romanes, whi­che, sayeth he, nameth fiue. For answere he is to vnderstande, that the fift, mentioned both there, & by that Apostle, is com­prehended vnder one of these foure, that is, vnder the Dea­cons. [Page 69] For they that shewe mercie are such of the Deacons, as regarde and looke to the sicke and afflicted with like miserie, needing their helpe. The next, is of the Scottish booke of com­mon prayers, out of which he would gather, that Teachers are Doctors, as they are called there, into no necessarie function in the Church: because it is sayde there, concerning Tea­chers or Doctours in this manner: ‘We are not ignorant, that there is a fourth kinde of Ministers left vnto the Church of Church, which is also verie profitable where time and place doeth permitte: because it is sayde here, to be very profitable, where time and place doeth permit, hee gathereth, there is no necessitie of this office in the Church, which is no good argu­ment.’ For the same agreeth to all the outwarde pollicie of the Christe, and may be saide of it, and yet not take away the ne­cessity of it, where it may cōueniently be had. The Sacraments are left to the church by our Sauiour Christ, and are very pro­fitable where time and place doe permit. So was Circumcision the ordinance of God, and verie profitable in like maner, but sometime time & place permitted not to haue it, as in the de­sert. No more doe they permitte sometime the Sacramentes to be ministred, which are ordayned by our Sauiour Christe, as in some grieuous persecution, yet are they the perpetuall ordinances of the Lorde, though not simplie and absolutelie necessarie to saluation: yet so necessarie, as the contempt and wilfull neglect of them is damnable. Therfore this speech no­thing impugneth the ministerie of the Teacher in the church. Nay contrariwise, it greatlie confirmeth both this & the rest. For, teaching this office, it acknowledgeth it very profitable, and left by our Sauiour Christ, vnto his Church, & to be one of those foure which are left, the other three being Pastors El­ders & Deacōs. Wherby, as this charge, so al the rest, are plainly confirmed to be very profitable, and to be left by Christ to his church for their edificatiō & spiritual profit. Which booke be­ing th'only booke authorised for publike prayer in Scotland, and taken as he saieth, from the Englishe Church at Geneua: [Page 70] so carying with it also th'allowance of the chosen companie of our countrie-men, then suffring for the Gospell, and of the Church of Geneua: I doubt not, but so graue a testimonie, with any godly wise Man, will carie more credite and authori­tie with it, to perswade men of th'ordinance of God in this be­halfe, then not only all the iestes wherewith the Replyer scof­feth at them, but then his most colourable reasons shalbe able to preuayle to the contrarie. Because there are foure speciall publike charges mentioned by the Declaration (which is ac­knowledged also by the Churches of Scotlande, of Geneua, and of such of Englande, as were there for the Gospell) as this te­stimonie declareth, and by the Churches of Fraunce, and the lowe Countries, (as hath bin shewed, especiallie in that kind of th'Elders office, which is most impugned) the Replyer cal­leth them a Tetrarchie, and maketh no ende of this vnsauorie iesting speache, forgetting th'exhortation (as it seemeth) whi­che sayeth, Colos. 4.6. Let your spirit be gracious, seasoned with salte, giuing grace and edification to the hearers. But vnfitlie hath he sought out this name for them out of the Arches. For the Scripture, whose speach we are to followe, termeth them not by names carying shewe of worldly rule and lordly commaundement, which are giuen to Magistrates, but termeth them offices, mi­nisteries, seruices, charges, functions, and such like, and their worke, not to rule and commaunde, but to serue, to guyde, leade, ouersee, direct, & such like. These are also our ordinarie termes of them, wherein we rest, & leaue all names of Arches, for the Hierarchie, and degenerate Ministerie, to whom they agree. Vpon this supposed difference of the Scotish Church, he taketh occasion to enter into a discreete and likely compa­rison of Pastours, Elders and Deacons, with the Triumuirate, so called of Antonius Lepidus, and Augustus, who in the ende drewe all to him selfe. Whereby he would breede a suspition, of some secrete mischiefe, in mainteyninge the ministeries of these foure publicke charges. Whereof I can not see, what other gounde he can haue, then that he hopeth, belike, by so [Page 71] bolde a calumniation, somewhat may cleaue, at the least, in mindes apt for the purpose. What hath come of this order in the Churches where it is receyued, but the right seruice of God, sinceritie of faith, good examples, diligent preaching, due administring of the Sacramentes, moderate seueritie in censuring offences: finallie, the honour of God, of our Saui­our Christ, of his Gospell, & of the Church? He might more iustlie feare this, in the base ministerie, that hath left the prea­ching of the Gospell, and embraced this present worlde. For, what is all that degenerate Hierarchie, but the image of the beast, spoken of in the Reuelation, Apo. 13.24. the beast noting the Ro­mane Empire, and the image of it, being the similitude and likenes of the state and gouernement of it, in the Church of Rome. Wherein the Pope resembling Augustus Caesar the Emperour, and such as succeeded him: the Cardinals are the image of those, by whose helpe he had oppressed the former state of the Romanes, and continued his tyrannie ouer it, par­ting the spoyle with them: Archbi hops, and Bishops, other Magistrates of Prouinces and Countries. Which, as it began, in like maner, with oppressing the onely lawfull pollicie and administratiō of the church, so the end of it hath bin the most proude and ambitious tyrannie, that euer was in the worlde.

From this the Replier passeth to that which is inferred vp­pon the conclusion, that is, that because these only are appoin­ted of God, it is not lawfull for men to ordayne any other be­sides these. In his replye to this, after he hath played a little (as he is often wont to doe) with the lawlesse & needles pointes, and demaunded againe warrant for these foure publike char­ges of the Church, that wee may haue our quietus est of him, and such like pleasantnes of speache: he repeateth againe, a reason before alleadged, Why these foresaid functions are not therefore to be esteemed perpetuall, because they were orday­ned of God. His reason is, that the Priesthoode of the Law, & the hie charges of Apostles, Euangelistes, and Prophetes, were also of God, and yet not perpetuall. But he should remember, [Page 56] [...] [Page 57] [...] [Page 58] [...] [Page 59] [...] [Page 60] [...] [Page 61] [...] [Page 62] [...] [Page 63] [...] [Page 64] [...] [Page 65] [...] [Page 66] [...] [Page 67] [...] [Page 68] [...] [Page 69] [...] [Page 70] [...] [Page 71] [...] [Page 62] [...] [Page 63] [...] [Page 64] [...] [Page 65] [...] [Page 66] [...] [Page 67] [...] [Page 68] [...] [Page 69] [...] [Page 70] [...] [Page 71] [...] [Page 70] [...] [Page 71] [...] [Page 70] [...] [Page 71] [...] [Page 72] the conclusion riseth not of this only, that these offices of Pa­stours, Teachers, Elders and Deacons were sometime appoin­ted of God: but that they were appointed for the certaine stan­ding and ordinarie offices of the Church, to abide for euer. Shewe this (sayeth he) and forthwith we yeelde. It hath bene alreadie shewed, and yet he yeeldeth not, for it hath bin pro­ued, that, whereas these are of the giftes bestowed by our Saui­our on the Church, all the rest were extraordinarie, & but for a time, as appeareth by their vse and the giftes agreing to such offices. But both the vse and the gift, agreeing to these foure, is for all times, and giuen of GOD by ordinarie meanes, and therefore these, and these onely are perpetuall. The vse of the Teacher, is to teache true religion and doctrine: of the Pastor, to applie the doctrine by exhortation, reprehension, consola­tion, and such other meanes as may serue most fitte for th'e­dification, and as the occasions of the Church require. Elders are to looke to th'obedience and practise of the same in the life of the people: and they altogither, to guyde the publique assemblies in a reuerend order, and to carie the care of the state of the Church, to call and dismisse, to and frō publique charge in it by due order, & to censure offendours according as their offence is to be censured. Finallie, the Deacons are to relieue the poore and in miserie. These being (I say) the vses of these charges, it is playne, they are no extraordinarie things, for whi­che they are appointed, but necessarie and perpetuall: there­fore the offices which God hath ordayned for such vses, must needes be esteemed alike, perpetuall and necessarie.

The same is to be saide of their giftes which are all such, as God giueth vnto men, by ordinarie meanes. But, such, are none of the other offices, neither for their vse, nor for their giftes: and therefore these, and onely these, are necessarie and to cōtinue for euer. Further also, the Apostles, setting by them selues, and by the Euangelistes, these functions amongest the Churches, doe plainly declare, they did it in this regarde, that whereas neither they nor the Euangelistes, for the dueties of [Page 73] their callings, could tarie still with any one particular church, these should be their guides, to continue and remaine with them for euer. Vpon these, and such like reasons declared a­fore, the conclusion groweth and not barelie vpon this, that they were sometimes ordayned of God.

Thus passeth he forwarde (yet so as he looketh backe a­gaine) to an amplification of the conclusion, wherein, the de­claration, gathereth togither, certaine principall reasons, con­firming these offices, as of the Authour & preseruers of them, with the good fruite that followeth where they are established, and the contrarie, where they are not. The firste reason hee denieth, but standeth not much vpon it. The seconde, of the Churches exercising this Discipline is of two partes, whereof the firste is of the primitiue & pure Church enlarged by note of the time it continued it it, which is, till the misterie of ini­quitie, working a way for Antichristes pride and presumpti­on, changed Gods ordinance, and so brought in all kinde of false doctrine and confusion. To these wordes he taketh ma­nie exceptions, and first scorneth at it, that the primitiue chur­che (which he him selfe calleth that time while the Apostles liued) is named the pure Church: and replyeth to it, that it was not very pure soone after the Apostles. Which is a replie of no value. For it suffiseth for the matter in hande, that it was exercised by the Apostolicall Churches, which are called pure, not in regarde of obedience in life, but of that order, for the guyding of the Church, which by the Apostles was deliuered vnto them. We acknowledge that no assembly of men, yea that no particular man, is, or can be, or euer was (the Lorde him selfe onely excepted) free from all charge of sinne in the sight of God, according as it is saide, There is not one that doeth good, no not one. And agayne, Psal. 14.3. Rom. 3.10. Psal. 53.3. Psal. 130.3. Psal 143.2. Ephe. 2.1.3. Jf thou Lorde shouldest looke nar­rowlie what is done amisse, no flesh should be iustified in thy sight. Yea further, We acknowledge all to be borne in sinne, and by na­ture children of wrath, and not ceasing continuallie to transgresse from the mothers wombe: and beleue to be saued Rom. 3.24 freely by grace, [Page 74] and onely by the redemption, that is in Christ Jesus. This (I say) we acknowledge, notwithstanding that thorough the same grace (according to the measure of the gift thereof, in the du­tie of thankefulnes which we owe as the Lords redeemed) we endeuour to walke in a good conscience without offence, and to approoue our vnfayened desyre of obedience and well-doing in all things, both to God and Man. This I haue thought good to professe, because the Replyer, by a scornfull obseruation of pure Church, would cast vppon all such as de­sire a further reformation of our Church, an infamous spot of puritanisme. A name which some popish or Samaritane priest well content that poperie and the Gospell be ioyned togither, as they were sometime, 2. King. 17.32.33.34. to mingle Iudaisme and Paganisme, haue deuised, to reuile them with, that seeke any further re­formation: and nowe, commonly taken vp, by Atheistes, to disgrace and discountenance all that desire to liue godlie. Which if it proceede, as of some time it hath done, it is not vn­like, but ere it be many yeares, pietie, and the feare of God, wil be as odious as any heresie. This may suffice, to let the Replier vnderstande, that the primitiue Church is not called pure in the Declaration, in regarde of their life and conuersation, nor any signification giuen thereby, that there is, or can be in this worlde, in that sence, any Church pure and free from sinne. But as touching the order giuen to the Churches by the Apo­stles, and receyued of them for the rule to guyde them selues by, in the administration and direction of ecclesiasticall affai­res, the primitiue Church was pure, in the Apostles time, and so had it bin at sundrie times before the Apostles, and may be also in this time, for any impossibilitie that is in this matter. The heauenlie paterne shewed to Moses in the mountayne, can not be denied to haue bin pure. Exod. 25.40 Heb. 8.5. Heb. 3.5. But Moses was faithfull in all the house of God, and did all things according to the paterne whiche was shewed him. For hee was faithefull, not onely in the things that concerned the holiest place of the house of God, or the Sanctuarie next vnto it, but also in the outwarde Sanctuarie or court, yea in the things of the lowest Court of the Lordes house. [Page 75] Neither thought he it inough, (as many doe nowe) to regarde onely the principall things, as the Arke of Couenaunt, wher­in were the two tables of the Lawe, and other precious & ho­ly memorialles of the noble actes of God, Exod. 36. nor both them and the next vnto them, as th'Altar, the Table, cap. 37. and the golden Candlesticke, but also all the vessels, implementes, cap. 38. and fur­niture of the Tabernacle, euen to the basons and beesomes, to euerie pinne of the ioyned worke, cap. 39.42. to euery ringe of the cur­taynes, to the skinnes that couered it, and to euery inche of length, breadth, and depth, as the Lorde had appointed. And not in the place onely that was appointed for the seruice of God, but for the whole order and maner of the seruice, decla­ring the kindes of Ministeries, and what duetie was to bee done by euery one. This was a perfect and pure order of a Church, receyued of God by Moses, and by him settled and continued in his time amongst that people. It continued al­so such all the time of Joshua, Ioshu. 24.31. & of the Elders that ruled with him and had seene the famous actes of God whiche hee had done for Israell. In Dauids and Salomons time for many yea­res, the same was restored, and after by other vertuous and noble Princes, as Ezekiah, Jehoshaphat, and others reestabli­shed, after that through the wantes of all degrees, and special­lie of the Priestes, it had bin decayed. The Apostle testifieth in one place that which is to be extended alike to all the rest of his Ministerie, 1. Co. 11.23 That he had receyued of the Lorde that which he deliuered to the Church. And in another place: Jf there bee a­mongest you a Prophete or spirituall man, 1. Co. 13.37. let him acknowledge that the thinges I write vnto you, are the commaundements of the Lorde: and sayeth of him selfe, that which agreeth to th'other Apostles, that is, That the Lorde of mercie had giuen to him to be faithfull, and so accounted him, and they were all true witnesses of Iesus Christ. Whereby it can not be doubted, but th'order which they taught the Churches to keepe, for maintenance of the faith, exercises, and obedience of the Gospell amongst them, being as perfect and pure, as that which the same Lord [Page 76] had shewed to Moses in the mountaine, and the Apostles be­ing as faithfull as Moses, it can not bee doubted, I saye, but that the Churches in regard of that administration and polli­cie, were pure and perfect. And not onely in their time (as in the former had bin in the time of Moses and Joshua,) but al­so in the time of such as with them had gouerned the church and seene the mightie hande of God working with them in the aduancement of the Gospell, as the like had bin before in the Elders that ouerliued the noble worthie Ioshua. Whiche being so, I can see no cause, the same order being left vs from point to point, in their holy writinges: but that the Taberna­cle of Dauid being fallen downe, the ruines of it, may be ree­dified, and all the strength and beautie of the house of God in that behalfe restored againe: if there be that religion, vertue, and zeale, which ought to be in those, at whose handes the Lord doeth require it. And thus much to shew what is meant by the primitiue and pure church, and withall that there may be a pure church, in regarde of the order for directing & guy­ding of all ecclesiasticall matters, notwithstanding the corru­ptiō of the nature of man be such, as were the order most per­fect, yet wil administer and execute it with many humane in­firmities. But then the rule it selfe can not be blamed, but on­lie they, that by their owne faulte, are not willinglie ruled by it.

From this reason, that these ministeries haue bin retayned in the primitiue church, he proceedeth to the note of the conti­nuance of it in the same, which is saide by the Declaration to haue bin, till the ministerie of iniquitie, working a way for Antichrists pride & presumption, chaunged Gods ordinance, and brought in all kinde of false doctrine & confusion. Nay, who there, maisters mine, not so sayth the Replier (such is his vain, that I say no more) according to which, dallying a whyle about the sence, he resolueth that if it had bin such, till the misterie of iniquitie began to worke a way, &c. the Declaration had kept better within boundes. This doubt of the sence might [Page 77] haue bin spared, it being not hard for him, at the firste, to haue conceyued it so, as he did at the last, this being the playn sense, that till such time, as Sathan began to make a way to the kingdome of Antichrist, & to all kinde of false doctrine and con­fusion, this order continued. For the pride of that kingdome of Antichrist being so great, as it is this day, and hath bin now for many ages, and the false doctrines & confusions being so many, as they haue bin now a long time, this kingdome could not be set vp in one day, nor al the abhominable superstitions and idolatries of it brought in vpon a suddain, all the holy or­dināces of god in the whole order of the church being against it. Therefore, these, one after another, and by litle and little, (that the fraude might not appeare) were chaunged and alte­red, that by such proceeding, it might bee easilie ouercome in the end: which at the beginning, if it had bin openly & at once attempted, could not haue bin conquered by any violence. As in the siege of a strong citie, the enimie entreth not at first and at once into the gates, but by mines & batteries ouerthroweth some principall bulwarkes, & places of defence to the citie, & offence to thē, that so he may after the more quietly scale the walles, or force the gates therof. So the citie of God, being for­tified by the rules of discipline, as with walles, towres, & bulle­warks: the enimie first sought how by his pioners & ordināce to cast down some of the principall strengthes, one after ano­ther, before he could enter it & seate him self in the middst of the temple of God. And as where a citie is well policied & go­uerned, hauing good▪ and wholsome lawes & statutes for the ruling of it, and worthy Magistrates, that gouerne wisely and iustly according to the same. If any man would oppresse such a state, and make him selfe maister of it, in vaine should he at­tempt to doe it, whyle those lawes and Magistrates doe conti­nue: And therefore would corrupte firste some of the Ma­gistrates, by degrees, and then afterwarde, worke such altera­tiō in the lawes, as might be lest sensible, that by such meanes he might in the ende, by his subtle and cunninge practises, [Page 78] attayne to that tyrannous rule, which if he should make shew of in the beginning, he could not doe by any force: euen so hath Sathan by his secrete and sutle meanes and practises, see­king to tyrannise the citie of God, first corrupted such as were of speciall trust in it, and had greatest charges committed to them, and after by their meanes altered by litle and litle, the orders and lawes of the Citie, in such sorte, as at the last he set vp the kingdome of Antichrist, and brought in all kinde of false doctrine and confusion.

When Iulius Caesar purposed to oppresse the state of Rome, he vsed many preparations and meanes vnto it, whiche were not easie to be discerned, yea such as might seeme to be great stayes to the preseruation of it. His greatnes rising by alliances and employmentes abroade the encreasing of his forces, the dispensing with home lawes in his respect, the continuance of his Dictatorship, and such like, were in apparance the mea­nes to vpholde and mainteyne the state of Rome, and some of them might haue bin so in deede, if they had bin bestowed vpon a subiect faithfull and loyall. But in an ambitious mind they so increased his greatnes and his strength, as the state it selfe became to weake for him. Such a tree as Daniel had shewed vnto him in a visiō to represent the kingdome of Ne­buchadnezzar, Dan. 4.8.9. Eze. 31.6. and as Ezekiell mentioneth to like purpose in his prophecie, whose bowes and braūches are like great trees, and the armes of it, as the Cedars of Libanus, so as all the fou­les of the heauens make their nestes in them, & all the beastes of the fielde lye in the shadowe of the same: such a tree (I say) groweth not vp in a night, like the gourde of Ionas, but in many yeeres: Iona. 4.10. receiuing frō day to day some increases, though not sensible to the eye in any one instant, or in a day, or in a weeke, yet in time it appeareth that it did encrease, and at last groweth to huge bignes. Nowe to demaunde, what daye or what yeare it grewe in, were a question that should haue small reason in it: such a tree being many yeares a growing, so as it can not be saide, that it grewe in such a yeare, but onely, that [Page 79] it, was growing so many yeares, till at the last it came to exces­siue greatnes. Euen thus hath it come to passe in the king­dome of Antichrist, the Nebuchadnezzar that hath burnt the Citie of God, and the king of Babilon, the citie of all confusi­on in the West. To demande therefore, as the Replyer doeth, & as Papists do, some certaintie of the time, when this king­dome grewe, and of euery thing it consumed, as he saith here, of th'office of Elders, whereby it grewe, and increased: is an impertinent question, and can not proue, that therefore Sa­than did not, by chaunge of Gods ordinance in this behalfe, increase and strengthen him selfe. It suffiseth vs to shewe, that in so many yeares, this tree was a growing: in whose bowes at the last, euery foule and hatefull birde nowe doeth nestle, and that a meanes of the immeasurable greatnes of it hath bin, the chaunging of th'ordinances of God. Whiche appeareth manifestlie in this, that these offices (for the Declaration spea­keth of the ordinance of God chaūged in them all) are clear­lie declared to haue bin vsed in the Churches in the time of the Apostles, as ordinarie offices, and that the same being now of manie yeares not in vse, eyther in part, or altogither, afore this last restoring of the Gospell agayne in this age, they are all founde to be transferred to others, who by them selues or their officers, disposed of all that the other were wont to doe. Which chaunge for the name of Bishop, was common to all the Ministers of the worde, as it is euident in the 20. of the Actes, and other places. Phil. 1.1. 1. Tim. 3.1. The arrogating of this name by any one of that calling, as a peculiar title to him selfe, was some chaūg of gods ordināce, & preparatiō to that which folowed. The same name in the Scriptures is neuer giuen vnto any in respect of the Ministers of the worde, as to note one set ouer them, to see them doe their dueties, (as the high Priest some­time in the lawe of Moses,) but alwayes in regarde of the peo­ple, and the flocke, the charge, ouerfight, and guydance, of whom onely was committed to them. When this ordinance of God was so farre chaunged, that by this worde was noted [Page 80] one, set ouer both the flockes and the shepheardes, endewed with a power and authoritie to direct & correct both, as might seeme good vnto him: so much more as was diminished of the ordināce of god, was added to the aduancement of the mi­sterie which Sathan, cunningly, by such degrees, sought to ad­uance. But when these Bishops contented not them selues to take the name to them as peculiar, and an authoritie not one­lie of the Church they stoode charged with, and the Ministers of the worde with them in the same, but taking all occasions which might further their ambition, as of hauing moderated the Synodes of certaine circuites, of the fewnes of sufficient Preachers, of the voluntarie respect whiche was borne them for their pietie and giftes, of resort from sundrie partes neare vnto them, for their counsell, of the preheminence, wealth, and state of the Cities wherein they were seated, and such like challenged to them selues, the like authoritie ouer the chur­ches, and Ministers of a large circuite: this steppe was not farre from the seate, whereon the man of sinne was to sitte him downe. Another degree aboue this was it, when as Bishoppes had dealt with their fellowes the Pastours of the Churches: so likewise other dealt with them, and became Archbishops, cha­lenging and exercising authoritie ouer all the Churches, Pa­stours and Bishops of a whole Prouince. But when as Archbi­shops of Prouinces were in like sort subiected to other, as they had made the Bishops subiect to them, and that foure Patri­arkes diuided all Christian churches in the worlde, amongest them selues, ranging Archbishops vnder them, & doing vn­to them as they had done to the Bishops, and the Bishopps to the Pastours: it remained only, that one of those foure should toppe the rest, to make him selfe lorde of all, and vniuersall Bishop ouer the Church. Which disorder increased after this Hierarchie for multitude of causes brought to them out of so large circuites, began first to slacke their preachinge, and to growe negligent, and in the ende to giue it ouer, and preache seldome (as vpon hye and solemne dayes) or not at all.

After also, that Emperours & Kings began to be Christians, and they to growe in fauor with them, and to receyue so great giftes and honours of them, as to beare the port and state of worldlie Princes, and to meddle with ciuill causes, and man­nage the state, growing thereby not only to neglect, but euen to despise the hye and most holy seruice of God, the preaching of the Gospell: after all this (I say) what remayned, but that the most ambitious of the foure Patriarkes should by practise with some mightie Potentate, set his foote vpon the heads of th'other Patriarkes, and rayse him selfe into the seate & chaire of Antichrist. Which, notwithstanding two of them, who were seated in the two chiefe Cities of the East and West Empire, Constantinople and Rome, did striue togither for a whyle: yet in the ende the Bishop of Rome preuayled, being Bishoppe of that citie, which had bin Lady of all the Earth for a lōger time, and hauing fitter occasions seruing to it, as first of th'absence, the Emperours, after by meanes of the decay of the Empire in the East, and of his more ambitious diligence, who had diuers ways attempted it before, & especially because it was prepared for him that was placed in the Citie that standeth vpon seauen hilles. Which was brought to passe by practise with Zimri the murtherer of his Lorde and Maister, that is with Phocas the murderer of Mauritius the Emperour, by whose fauour the name and title of vniuersall Bishop was obteyned. After whi­che time, the Bishops of that seate, by wicked practises, and cunning meanes, setting th'Imperiall Crowne vppon whose head it seemed good to them, increased them selues excee­dinglie, by the donation of Pepin, and others, in ritches, lands, temporalties, and in worldlie Dominions and state. Whereby enlarging their power in church matters, and nourishing pa­rasites for the purpose, at the last, not onely by temporal pow­er, but by yoke of conscience, vnder pretence of Peeters pri­macie, giuen to him by our Sauiour, and of succession to Pee­ter: this man of sinne, seated him selfe in the middest of the temple of God, that is, of that people whiche sometimes had [Page 82] bin the temple of God, and exalted him selfe aboue all that is worshipped or called God. Loe, the seate of all abhominati­ons, 2. Tes. 2.4. and the stayres, degrees, and steppes, from the lowest to the highest, whereby Sathan made way in chaūging Gods or­dinance, (as it is saide in the Declaration) to Antichrists pride, and after he had so done, brought in all manner of false doc­trine and confusion. This way to Antichristes pride in chaun­ging the ordinances of GOD, the Replier is careful, shoulde not bee vnderstood in anie sorte of Bishops and Archbishops, as if any ordinance of God had bin chaunged in creating such offices as are exercised by them, or that Antichrist could haue any thing the readier way to his seate by them: and would cast this vpon the publike charges instituted of God to bee in his Church. His firste reason to proue this is, that Bishops and Archbishops were in the primitiue Church. Whereof, not­withstanding this be not the fitte place to speake, and that I haue alreadie refused for this cause to make him any answere till he come orderly where it is to bee debated, yet, because I see he dreameth still of Bishops and Archbishops, and that both vnseasonablie and importunatlie he calleth vppon it, it shall not peraduenture be amisse, to giue some answere in the meane time, till he bring forth the rest that he hath to speake in their behalfe.

It is to be remembred here, first, howe litle reckoninge hee hath made of the proofes alleadged for th'office of Elders, the which yet are such, as that the holy Scriptures make mention of such an office to haue bin in the Church in those times, & declare to what vse it serued, and that there were such appoin­ted in all the churches of the Apostles: who, to them and to the Ministers of the worde committed the standing and ordi­narie care ouer the churches. Which proofes being so smallie accounted of by the Replier, as they are, we are vndoubtedlie to haue from him, sufficient and strong argumentes, authen­ticall recordes and authorities, playne and cleare euidences, for anie matter he will vndertake to prooue. But especiallie, [Page 83] as his issue is greater, so his euidences are to be clearer, & the higher th'offices are in dignitie and power aboue the office of Elders, of so much more certaine and chiefe authoritie are his rolles to be, and his pleas mightie and forcible, seeinge there are great royalties and regalites belonging to those offices, whose patentes he would iustifie. The first entrance into his proofe, is such in deede. For he pleadeth the donation of god, the writing and instrument of our Sauiour Christe, signed with the great seale of Heauen and Earth, the power whereof the Lorde declareth to be giuen vnto him. Which if it be so, surely then could these offices neither receyue any chaūg, nor consequentlie, the chaunge of them, bee any way to Antichri­stes pride. But let vs heare what his reasons are: A man would thinke, breaking so often and so violentlie into this cause, that from Moses, throughout all the Prophetes, he would shew vs this matter, and after by the whole colledge of th'Apostles, as by a cloudde of witnesses without all exception, he woulde haue oppressed for euer, all that dare say (as he speaketh) that these offices of Bishops and Archbishops, Pag. 78. wrought any waye to Antichristes pride. But for all witnesses he bringeth in the Apostle Paule: A witnesse in deed without all exceptiō, though he be alone (notwithstanding euery matter was wont to bee confirmed by two or three witnesses) for the highest authori­tie of God, whose secretarie he was, in that he wrote, Deut. 19.5. Mat. 18.16. so as all creatures both men and Angells are to rest in that, which hee by the will of God hath deliuered: let vs heare therefore what the Apostle speaketh in this cause.

In the primitiue Churche (sayeth the Replier) Titus was made an Archbishoppe, and had many other Bishops vnder his gouernement. If it be demaunded by whom hee was crea­ted, this was (sayeth hee) Saint Paules acte, whose acte no doubt was approued of God him selfe. No doubt in deede, but what that Apostle and the rest did, concerninge a set­led order to gouerne the Church by in all time to come, but it was the acte of God him selfe. But if Archbishops bee insti­tuted [Page 84] of God in the Church, I demaunde, whether this insti­tution be alterable or no, and whether Princes, or the Church, aduising of some other order which they shall thinke better, may put downe the Archbishop, and set vp an officer of ano­ther kinde for that purpose. If they may, then is the wisedome of God subiect to the will of man, and they made wiser then hee, who is onely wise, who taketh wise men in their wyles, confoundeth them by those whom they esteeme as simple, 1. Tim. 1.17 & when they would bee wisest, doeth make them starke fooles. If it may not, 1. Cor. 1.19.20.27. Rom. 1.22. as I suppose the Replier will do god that honor, not to make his ordinances subiect to the will of man, nor to adore fleshe and bloude, aboue God blessed for euer, Amen: then doeth he playnely confesse, (whiche in all his treatise he impugneth) that there is an externall order, and forme of go­uernement ordayned of God for the guydance of the church: If hee be perswaded of in conscience, as hee would seeme to bee, by going about to prooue their authoritie as by the scrip­ture, let him as francklie confesse it, as they doe, that main­teyne the supremacie of the Pope to be due to him, iure diui­no, and which necessarilie followeth hereof, lette him denie, that Princes or any creature, may lawfullie cause this office to cease to be exercised in the Church: And then our question being ended of the generall, whether there bee any certayne externall order for all ecclesiasticall matters established of God, as confessed and agreed on both partes: let vs then de­bate, whiche onely remayneth, Whether that whiche hee af­firmeth to bee the order of GOD consistinge in Bishops and Archebishops, bee that in deede, whiche God hath appoin­ted, or the order sett downe in the Declaration of Ministers of the worde, Elders, and Deacons.

There are Bishoppes, who, notwithstanding peraduenture they can bee as well content to suffer him to perswade that their authoritie is from GOD, as the Bishop of Rome is, that some doe the like for him, yet in them selues, will scorne this simplicitie, as knowing vndoubtedly (whiche they haue al­so [Page 85] confessed) that they holde onely of the donation of Prin­ces, and by ciuill statutes, that power and authoritie whiche they exercise. But to returne to his reproofe. Howe maye it appeare, that Paule, whose acte no doubt (as he sayeth) was approoued by GOD him selfe, did create Titus an Archebi­shop. It is a maruell that hee beginneth with an Archbi hop, whereas good order would haue required hee should first haue prooued the instituting of a Bishop ouer other Pa­stours, ere hee had come to shewe an Archebishop ouer Bi­shoppes. But, to take it as it hath pleased him to deliuer it, whereby maye it appeare, that Titus was made an Arche­bishop, and exercised (as hee sayeth) Arch-episcopall iuris­diction? For proofe hee referreth him selfe to another place, sayinge, wee haue seene this partlie alreadie. We are there­fore to returne to the place where hee spake of this before, and to looke what is to be seene there.

In that place, which is (as I take it) in the pages 64. and 65. hee sayeth what ecclesiasticall office Titus had, the verie subscription of Saint Paules epistle vnto him doeth declare, being this to Titus the firste elected Bishop of the Church of the Cretenses. This is the Recorde he bringeth out to prooue the office of an Archbishop. Wherein yet, it is apparant, that here is no mention at all, neyther of the office, nor of the name of an Archbishop. It is sayde in deede, that Titus was first elected Bishop of the Church of Candie, but of his Archiepiscopall iurisdictiō, or name, here is no worde. If our profes for the offices we affirme to be necessarie and perpetu­all in the Church, were not more pregnaunt then this, and if when we vndertake to prooue a Pastour, we should bring out euidences for a Teacher, the nexte officer in the Churche vnto him, or if when we would prooue a Teacher, we should shewe proofe for an Elder, who is next him, or pretendinge to prooue the function of Elders, should alleadge testimo­nies that doe concerne Deacons, as the Replyer heere go­inge aboute to shewe and prooue an Archebishoppe, [Page 86] bringeth a place that speaketh onely of a Bishop, who in his Hierarchie is next in place and dignitie to the Archbishop: such proofes were worthie all the scornes, wherewith he hath vnworthily, and without cause, scorned the sounde and suffi­cient testimonies produced for euery publique charge and of­fice in the Church. But yet if he come so neare it as the office of a Bishop▪ such as he pretendeth to mainteyne, though hee finde not th'Archbishoprike he seeketh, yet if he get a Bishop­rike, at Paules handes, his labour in seeking is largely recom­penced. What force therefore this euidence may be of, for a Bishop, let vs examine. In the ende of the Epistle vnto Titus, where copies of greatest credite haue onely this clause, the E­pistle to Titus is finished, some other haue this additiō whi­che he produceth, which yet, neyther the Syrian, nor the olde Latine interpreter, doe reade. Wherevppon Master Beza, the best interpretour of the newe Testament, sayeth, That this is a playne forgerie. For further proofe he addeth three reasons, one from the mention of a Bishop in this subscription, wher­as (sayeth he) that tyrannie of the Episcopall degree had not yet forceably entred into the Church. So as the difference of the time sheweth, this could not bee Paules writing, nor bee truely sayde of Titus, in whose life time, and longe after, no such office was knowen in the Church. Another, is from the diuers office of Titus, which was of an Euangelist, the nature whereof is wholy repugnant to a Bishop: that being not to staye in any place, but to followe the Apostles, and by their direction to order the Churches: and the Bishops beinge to sitte still, and to ouersee onely his owne circuit. The thirde, is a playne contradiction to the vndoubted writing of the Apo­stle, subscribed in deede with his owne hande, for so he signed all his letters to preuent all fraudulent and deceytfull practi­ses of attributing to him that which was not his, whiche con­tradiction appeareth thus: Towarde the ende of this Epistle to Titus, the Apostle sayeth, Endeuour to come to me to Ni­copolis, for there I haue determined to winter. In whice verse [Page 87] it is to be noted, that the Apostle sayeth not, for here I haue purposed to winter, which he should haue done if hee had bin at Nicopolis, when he wrote this: But, I haue purposed to win­ter there, as being in another place at the writing of his letter, and declaring his purpose to goe from the same vnto Nico­polis, where he meant to tarie the winter. 1. Cor. 16.21 Colos. 4.18 2. Thes. 3.17. This being playne to be thus vnderstoode in the wordes of th'Apostle: this fay­ned subscription sayth, Tit. 3.12. Written from Nicopolis of Macedo­nia, as if the Apostle at the writing of this letter had bene at Nichopolis, directlie contrarie to the wordes and sense of the Apostle. Whereby it is playne, that this subscriptiō was none of Paules, but added to his letter, by some of later yeares, and of meane vnderstanding, that could not discerne so palpable a repugnancie betwene the epistle it selfe, and such a subscrip­tiō. This then being all the profe that the replyer for this pre­sent (notwithstanding his importunate and vnseasonable bea­ting vpon this cause) is able to make, to prooue the office of an Archbishop: the Reader may perceyue what authoritie it ought to haue in the conscience of any Christian man, the best euidence & witnes that can be produced for the maintenance of it, being a razed rolle, and a suborned witnes, and as they speake in Westminster hall, A knight of the Post, euen suche another as the Bishop of Roomes proctours would haue pro­ued his vsurpation and vniust authoritie by, if the Fathers of that time in Africke had not discouered his fraude and follie. Thus we see, what cause he hath to breake so often into this matter, for any thing he can prooue by this euidence. But if this fayle him to proue Bishops and Archbishops to haue bin in the primitiue Church, he hath another sure argument that can not disappoint him.

There were Pastours and Teachers in the primitiue church, the Declaration sayeth, Elders also and Deacons, but sayeth the Replier, the office of a Bishop or Archbishop is in sub­stance the office of a Pastour or Teacher, so as Bishoppes or Archbishops in the substance of their office are Pastours or [Page 88] Teachers in the Church, and as hee addeth in the next page before, such as haue bin Deacons too. For answere herevnto, I denie, that they are either Pastors or Teachers: for the reasons folowing. Such offices as may not be executed by vertue of the forme of ordination of Pastors and Teachers, but require an­other forme of ordination diuerse from it, doe themselues dif­fer in substance from the offices of Pastours and Teachers. For thus the Apostle to the Hebrewes, Heb. 7.16.17.21. proueth the priesthoode of our Sauiour Christ, to be diuers frō the Leuiticall priesthood, because the forme of ordination differed, the one being with­out an othe, and for a time, the other with an othe, and for euer.

But the offices of Bishops and Archbishops, are such, as by vertue of that calling of Pastours and Teachers, can not be ex­ercised, but require a further particular forme of ordination, diuers from the other, as appeareth by the booke of their con­secration. Therefore the offices of Bishops and Archbishops, are in substance diuerse from the offices of Pastours and Tea­chers.

Agayne, All Pastours and Teachers are by bonde of their office and calling to preache the worde with all faithfull dili­gence, Luke 12. 2. Tim 2.3. Act. 6.

But Bishops and Archbishops stande not bounde by bond of their calling to preache it, for which cause either they leaue it altogither, or preache seldome, and vpon high and solemne dayes, and then onely at their pleasure, when they preach, and not by any bond of their calling.

Therefore, Bishops and Archbishops are not in their offices Pastours and Teachers.

Further, all offices that are the same in substance, are of like and equall power. Therefore if the offices of Bishops & Arch­bishops be the same in substance with Pastours and Teachers, then is their power one and equall with theirs: at the least in Ministerie of spirituall grace, as also in worde they pretende them to be. That they are not equall, appeareth in that, no Pa­stour [Page 89] nor Teacher may doe sundrie thinges, which are estee­med by them selues to be, and some of them in deede are in their due administratiō, ministeries of spirituall grace. For Cō ­firmation is saide to be a meanes of increase of spirituall grace and strength. Absolution is a ministerie of spirituall grace, as testifying, and assuring the absolued, in the worde of the great King of Kings, that his sinnes are forgiuen him. Ordination to the Ministerie, is also a ministerie of spirituall grace, not onely in regarde of the office, but also of the encrease of grace bestowed vpon such as are duelie ordayned to it, the Lorde him selfe authour of the calling, giuing according to his pro­mise, to such as in faith thereof, and in obedience to his good pleasure, yeelde vnto it such increase of grace as the newe charge by the will of God layde vpon him, and vndertaken in hope of Gods assistance doeth require. In all which ministe­ries Pastours and Teachers whom yet GOD putteth in trust with the worde and message of reconciliation and life, and with his holy Sacramentes, the seales of God to giue further assurance of the same, may not deale by vertue of such their calling, but onely Bishops and Archbishops. Therefore their power and ministerie being so diuers, th'offices them selues must needes also differ.

Moreouer, all Pastours and Teachers are to be ordained to the attendance vpon a certen particular Church and congre­gation or Parishe, as we vse most to call it. For so the Apostles Paule and Barnabas did, and the rest: Tit 1. So Paule gaue charge to Titus to ordeine them, and so were all they ordained of whom we reade in the holy Scriptures. Which also the verie ende, vse, nature, and relation they haue to the Church where they are to serue, doeth declare. Therefore it is saide to all the Elders of Ephesus, Actes 20.28 that they should looke to that Churche whereof the holy Ghost had made them Bishops or Ouersee­ers: so to all the Elders of the Churches of the Iewes disper­sed, 1. Pet. 5.2. that they should feede the flocke of God whiche depen­ded vpon them. Which point also some of the auncient Coū ­cels, [Page 90] esteemed so materiall, as they decreed, the ordination which was not to the certaine charge of some particular con­gregation should be voyde, and of none effect. But this be­ing so necessarie in all Pastours and Teachers, is cleane con­trarie in Bishops and Archbishops. For their ordination is not to anie particular Church, but to a whole Dioces or Prouince. And if before such ordination they had charge of any parti­cular Church, or were beneficed as the most common speach is, such benefices are then voyde, and they discharged by law, so as they are to be giuen to another. So incompatible the true duetie and office of a faithfull Minister of the worde, is in lawe esteemed to bee, with the office of a Bishop or Archbi­shop. I might adde also, that Pastours and Teachers, as all o­ther functions Ecclesiasticall, deale onely with ecclesiasticall matters, such as agree to their seuerall kindes and places. For our Sauiour testifieth his kingdome not to be of this worlde. Iohn 18.36. And from the beginning to the time of our Sauiour, (since the Priesthoode bestowed vpon Aaron) the two powers haue bin in the ordinarie gouernement of Gods people, by the Lords owne ordinance sundred, not onely in persons, houses, and kinreds, but in their tribes: so as none of the tribe of Ju­da, might exercise the Priesthoode, but onely they, that were of the tribe of Leui, and the tribe of Leui was to cōtent them­selues with the seruice of the Tabernacle, and were neyther to enioye the kingdome, nor to beare ciuill offices, but the cau­ses of God, and the causes of the King, had their seuerall triall, officers and Iudges. But this, a Bishop or Archbishop, euen by his ordination, is not onely not bounde vnto, but of the contrarie, being ordayned to exercise the office of a Bishoppe, according to the worde of God, and the ordinances of this Realme, is to meddle with ciuill iustice. For the worde of God, not speaking any one worde of such an office, and the ordinances of the Realme, laying vpon them offices & char­ges in ciuill affaires, they intermedle with all causes by reason of their office. I might note many other repugnances in-their [Page 91] offices, with the lawfull charges of Pastours and Teachers, as their immoderate power in dealing with all ecclesiasticall cau­ses of gouernement alone, in ordayning Ministers, giuing and calling in licences, censuring, suspending, excōmunicating, absoluing, & such like. But these reasons may suffice to shew that otherwise then the Replyer mainteyneth Bishoppes and Archbishops, such as he speaketh of, are not, nor can not, in any iust and true account be reckoned Pastours & Teachers. Such in deede they may haue bin, and were firste ordayned to be, and therefore ought to haue continued in that calling. But accepting of th'offices of Bishops and Archbishops, wher­in there are so many things, as haue bin shewed, repugnant to the functions of Pastours and Teachers, they can not in any sorte, be esteemed trew Pastours and Teachers of the church, such as our Sauiour appointed for the worke of the Ministe­rie, but are a thing degenerate, and growen out of kinde, a humane creature, and an institution and ordinance of Kings and Princes. Thus much may suffice, to shewe that Bishops and Archbi hops are not Pastours and Teachers. Whereby it is playne, to be no consequence whiche the Replier maketh for them in this place, that is, because there were Pastors and Teachers in the primitiue Church, that therefore there were Bishops and Archbishops also in that time. Hee addeth they are such as haue bene Deacons too, which being admitted, it followeth not, because they haue bin Deacons, and nowe are Bishops or Archbishops, that therefore Bishops and Archbi­shops were in the primitiue Church. But I denie that euer they were right and lawfull Deacons. For a Deacon is an ec­clesiasticall officer attending the poore of the Church, whose Deacon he is. The trueth of this is most euident by the Dea­cons of Ierusalem, of whose institution we reade in the sixt of the Actes, where the Apostles discharging them selues of this care and seruice, determined and boūded their office of Apo­stleship for euer after within the boundes of preachinge and prayers, and the Deacons office in that which they discharge [Page 92] them selues of, that is, in the attendance of the poore. Which appeareth also by the 12. to the Romanes, where their office is limited in like maner.

Nowe the Deaconshippe hee speaketh of, which they haue had, is no such matter, but a meere humane institution, a degree to priesthoode, a power to baptise, and reade the pu­blique Litargie, without power to minister the Lordes Sup­per, or to preach by vertue of that calling, and is nothing like the ordinance of GOD for the reliefe of the poore. There­fore, euen that also is not trew, whiche the Replier saieth that they haue bin Deacons too. In deede, they haue come by the Deacons bagge, and got into their hands that which by th'or­dinance of God and the auncient commons of the Church, should be distributed by the Deacons, to the comfort of the poore. Which the Christian Magistrate is in all duetie to God to require at their handes, & to restore to the former right vse againe, as he is, other partes of their liuings, and namelie that which ought to be the liuing of the Pastors & Teachers, which attende vpon the seruice of the people, in teaching and instructing them in true religion: whose liutngs being taken away and cast into those seas would be restored againe: that the peo­ple giuing their goods to be taught in the knowledge of God, & not able to giue any more, do not perishe, for wante of tea­ching, but may receyue the fruite of this their liberalitie. But this, because I haue not further occasiō in this place, I forbeare to debate at large, onely by occasion of their Deaconshippe, I haue in a word noted their iust dealing as with the poore and the Deacons, so also with the Pastors and Teachers, & with all the people of God. Whereby appeareth that howsoeuer they are transformed & now are neither Pastours, Teachers, Elders nor Deacons, yet (sauing the worke and labour of these cal­lings in preaching vnto the people, and watching ouer them, with the Lordes watche, and seruing the necessities of the poore) they haue wholy deuoured them all. All the power, au­thoritie and liuing, both of Pastours, Teachers and Deacons, [Page 93] yea and the treasure of the poore also, being possessed and en­ioyed by them. Thus haue I answered his two reasons allead­ged to proue Bishops and Archbishops to haue bin in the pri­mitiue Church.

In this place, affirming them to be in their office and kinde of ministerie, Pastours and Teachers, yet, saith he, sith he is the ordainer, or ordinarie of them, and ouerseer both of them & the people, he is in dignitie of another office, and kinde of mi­nisterie different from them. For answere wherevnto he is to vnderstande, that the worde of God giueth not this authoritie to a Bishop, to be ouerseer of the people, and also of their Pa­stours and Teachers, nor to any one man bearing ecclesiasti­call office, to be the ordainer, or the ordinarie, as he speaketh of the Ministers of the worde. As touching the firste, of ouer­sight, the worde Ouerseer, or as we call it Bishop, Actes 20. is vsed diuers times in the Scriptures, but alwayes in regard of the people, Phil. 1.1. and of the Church, and at no time of other Ministers of the worde. If it be otherwise, let him shewe where a Bishop or O­uerseer is named in respect of other Pastours and Teachers. True it is that Pastours & Teachers may offende, through the corruption of nature, that is in all men, & therfore are not ex­empted and freed by the worde of God, neither frō ouersight, nor punishment, but are liable to all maner of censures of the church as any other of the congregatiō & to the ciuil punish­ments of the lawes, But their ouerseers in such cases, are, the ciuil Magistrat, who is to see that they doe their duties, or to en­force them to it by ciuill punishments, their cause being firste duely heard, tried and iudged. Further, the Eldership of that church whervpon they attende, and all the greater Cōferences and Synodes, wherevnto by good order agreed in the churhc, they are made subiect, haue the ouersight of them, & power to admonish, & censure with ecclesiasticall censures of depo­sition from their ministerie, or of suspension and excommu­nication, as their offence may deserue. So as no man in the Churche, nor in the common wealth, is more subiecte to censure, excommunication, and other punishment then the [Page 94] Pastours and Teachers: yea they are more sharply in case they offende, to be proceeded against, then other men are, for the great offence their euill example, may giue to the wicked. But this ouersight and power to censure them is not commit­ted of God to any one man bearinge ecclesiasticall office. For howe light a matter soeuer it be with Bishops & Archbishops to suspende many Ministers from their preaching & ministe­rie, the worde of God teacheth another maner of proceedinge in a cause that concerneth the staying of the preaching of the gospell, which in highest degree importeth the honour of god and saluation of his people. It is vntrew also that he saith, that the Bishop hath the ouersight of the people, if he vnderstande as I doubt not but he doeth, such an ouersight as by his owne power he may censure any of them. For the keyes, whereby is noted that power wherein the censures of the Church are contayned, are not giuen to any one man: Our Sauiour sayeth not, if he that hath offended thee be obstinate & hearken not to thee, nor to the aduyse of one or two witnesses, tell the Bi­shop of him, Matt. 18.17. and whatsoeuer he shal doe I wil ratifie it in hea­uen: but hee saieth, tell the Church, and if he heare not the Church, and so forth, plainlie committing this power not to any one but to many. To which purpose it is sayd in the same place, Where two or three are gathered togither in my name, there am I amongst them and in the middest of them, saith the Lorde. Whereby it is playne, Mat. 18.19 that they, who haue power to binde or loose, are a companie, assembled togither by the ordinance of our Sauiour Christ, for that purpose, by meanes of their cal­ling. In like maner to the Corinthes, the Apostle saith not of the incestuous, tell the Bishop, that hee may excommunicate him, which no doubt he would, if as the Replier sayth, he crea­ted Bi hops for Cities and Diocesses, and Archbishops for Prouinces (a fancie without all manner of appearance or colour) but, you being gathered togither in the name of Christe, &c. appointing that by such order as our Sauiour Christ had or­dained, 1. Cor. 5.4. and with all their free consentes, he that had commit­ted [Page 95] that abhominable offence, should be cast out of the midst of them. And if no man haue or can haue lawfully this power ouer the people, or the least of the Congregation, how should he be ouerseer of the greatest in it, which are (in regarde of their calling) the pastours of the flocke. Nowe concerninge the being their ordinarie as he sayeth, or ordainer, it is a pow­er not agreeing to any man liuing, but in like manner belon­geth to many. Timothy, whom the Replyer dreameth to haue bin a Bishop, was ordayned to be an Euangelist by the layinge on of the handes of the Eldership, that is, 2. Tim. 4▪ 5. the assemblie of the Elders: yea notwithstanding the Apostle as it seemeth, 1. Tim. 4.1 [...] was present. And if the Apostle tooke not this power to him selfe alone, what Bishop is he, that notwithstanding hee bee bolde ynough to take it can with right and lawfully take such pow­er to belong vnto him. And again, if the Apostle did not cha­lenge this to him selfe to ordaine Timothy alone, sure he ap­pointed neyther Bishoppe Timothy, nor Archbishop Titus, (as it pleaseth the Replyer, I thinke meerily according to his maner to call them) to ordayne Ministers of the word by their owne power. Which further appeareth in that he willeth Ti­tus to deale with that busines as he had giuen him order be­fore to deale in it. Tit. 1.5. 2. Tim. 3.10. To Timothy he writeth that hee had tho­rowly seene and obserued and knowne his maner of dealinge in the Church, and his course of life, which is commended in him to encourage him still, so to followe his course and cari­age as that he might in like maner both in the rest of his life, and principally in the seruice of the Church gouerne him self as he had seene him to doe before him in like causes. Nowe, Timothy, hauing seene this president and experience in his person of ordayning to the Ministerie of the Gospell, not by anie one man, no not by the Apostle, but by the assemblie of Elders, obserued it no doubt, and was so taught by the com­mendation giuen him of the Apostle, not to bee th'ordinarie of any, as he speaketh, or to ordayne anie Ministers of the worde alone, though he were (I say not a Bishoppe as the Re­plier [Page 96] imagineth) but an Euangelist. Which, it were nothinge to say is to be greater then a Bishop or Archbishop, who are no body in the church by the ordinance of God, but creatures of earthly Princes: but greater then Teachers, Pastors, or Pro­phetes, and next to the Apostles the highest degree of mini­sterie in the Church. And if Timothy an Euangelist could not doe it, then Titus whom he maketh but an Archbishop, whi­che at most is yet farre vnder an Euangelist could not doe it. And it is playne, that he is willed to deale in that seruice ac­cording to the instructions and order whiche the Apostle had giuen him for it, which can be no other then such as he exer­cised him selfe. And thus much for the ordinarie and ouer­seer both of the people and of the Pastours and Teachers: with which point, his two argumentes to proue Bishops and Arch­bishops to haue bin in the primitiue Church, are answered.

Nowe followeth his conclusion which is as glorious & tri­umphant, as his premisses haue bin weake and slender. And shall we nowe (sayeth the Replyer) dare to say that this office of Bishop and Archbishop did worke a waye to Antichristes pride, and so forth, with sundrie amplifications of the matter. Whereof the first is, that it is his iudgement (and he sayeth he liketh his iudgement the better, because Saint Paul was of the same minde) these offices were the best way to haue stayed & repressed Antichristes pride, if sayeth hee (referring to Princes their supreme gouuernement) they had accordinge to Gods worde directed their Consistories, Synodes and Councells in all matters which are commonly called ecclesiasticall. This is his first amplification, wherein he giueth the direction of all matters ecclesiasticall to Bishops and Archbishops. Hee ad­deth in deede, according to Gods worde, placing it doubtful­lie, that it may be taken either that their offices are according to Gods worde: or that they should in them, carie them selues according to Gods worde: But whether of both it be, impor­teth not: for, according to Gods worde, there is no such office [Page 97] in the Church as I haue shewed alreadie, and being no suche office, what interest can they haue whyle they continue such, either to direct, or to haue any place at all in such Synodes and Councells. So farre of is it, if the matter may bee ordered by Gods worde, that they should cary all matters ecclesiasticall. The Princes prerogatiue is notwithstanding heere reserued, which dependeth not vppon his reseruation, but hath other such certaine title to claime by, as the Princes are not to bee beholding to their Prelates for reseruing them their supreme gouernement as of almes for them.

Another point is, that not these offices, but the encroching of th'Archbishop of Rome ouer all other Bishops and Arche­bishops was the breaking of Gods ordinance and the way to Antichristes pride. Adoni-bezek, as we reade in the first of the booke of Judges, cut of the fingers and toes of 24. Kings, and put them vnder his table at his feete to geather the crommes that fell from his table, and the same iudgement after fell vp­pon him. Euen so some Pastours cast downe all other Pastors & officers of the church within a Citie or Dioces vnder them. After amongest Bishops some dealt with his companions as they had done with theirs, and became Archbishops, and sub­dued all the Bishops in a Prouince, Coūtrey or Region vnder them. Nowe, if amongst Archbishops, there rose vp one to re­compence them agayne the wrong they had done to their fel­lowe-Bishops (if yet it may be called wrong, where at the firste there was no right) what great cause haue they to complayne. When Bishops and Archbishops cut of as it were the handes and feete of their fellowes, and cast them vnder them, to gea­ther the crommes that fell from them, did not they teache o­ther by their example to doe the like also to them? Yea but (sayeth he) the Archbishop of Roome would be higher then all his fellowes, and be Bishop ouer the whole Church, to repre­sent Christ. This was in deede the highest steppe, and euen the footestoole of the seate of Antichrist. But, howe mounted hee thus hye, to come so neare such a seate of pride, was not this [Page 90] way made by sundrie steppes before, ere he came at the high­est, and was he not nearer and in greater possibilitie of it, be­ing a Bishop with many other, then if there had bin none such but all Pastours like the elect Angells had kept their original? For as it was not possible for a man to lift vp his foote from the ground to any hye seate farre aboue his reach, but must goe to it by staires and degrees from one to another, till hee come to the highest: So did Sathan in his misterie of iniquitie make these staires for the mounting of Antichrist: whereby at the last, he setled him as amongst the starres. But this he seemeth to note as vnlawfull. And no doubt it is so. But, so were also the other, according to their degrees, which he would haue to be esteemed lawefull But if the case were such, as Christian Princes did all receyue the Gospell, and that a generall Coun­cell were helde, and to be continued, or renewed, as occasion should require, and Christian Princes by consent should ap­point a moderator for direction of the Aecumenicall Coun­cells, and name him Pope, or giue him some other title, noting his employment greater then of anie Bishop or Archbishop, who are but, by the Replyers owne rule, to direct their Syno­des and Councells of their Diocesses and Prouinces: what ex­ception could the Replier take vnto this, why they might not so doe? After they had made this first ouverture, what can he alleadge why they might not, in regarde of vsing him to such purpose, free him from the seruice of any particular Congre­gation that he might wholly attende vppon the generall cau­ses of the Church? And because wealth, honour, and autho­ritie may giue him the more credit, and for that Monarchie is the best kind of gouernement, and most easie and readie for all men, who best vnderstande in it, their busines requiringe, to whom to goe, and where to seeke their remedie: what rea­son can he bring why it should not bee lawfull for them all to doe herein, by cōmon consent in all Christendome, that whi­che is done in some, by any one soueraign Prince in his king­dome. Or, if without all these, circūstances the Princes nowe [Page 99] professing the gospel, should agree that the Archbishop of Co­leyn one of the Princes Electors, or any other should haue, vse & exercise ouer all the Churches of the Gospel, in what king­dome of the christian world soeuer, the same supreame power & authoritie in all causes ecclesiasticall that euer the Pope had, or exercised, and should proceede by the same course and or­der of the Cannon lawe, as the Archbishop of Roome doeth with one onely promise, of disanulling & abolishing all such Cannons as are repugnant to the lawe of God: what could the Replier alleadge, why eyther the Archbishop of Colleyne, or a­ny other Archbishop, or Bishop, might not by such consent, be made a Protestant Pope, and an vniuersall Bishop ouer all the Churches of the Gospell, as the Archbishop of Rome by like consent of the Kings supporters of the Keyes and armes of Antichrist, is esteemed Pope, and vniuersall Bishop ouer all Ecclesiastical causes within all their Dominions. What rea­son can he make, why Princes should not so consent, or what aduyse would he giue, if any Bishop or Archbishop of his ac­quaintance, were the man vppon whom they should like to bestowe this honour, from Episcopall or Archiepiscopall iu­risdiction, to aduaunce him to Papall Supremacie? What a faithfull Pastour should doe in such a case, is not harde to say. For it is cleare, that they should doe as our Sauior Christ did, Luke. 12.13. when things not agreeing with his calling were offered and brought vnto him: Who refused to parte the inheritance be­tweene brethren, Iohn 6.15. who withdrewe him selfe from the people as farre as he could, going vp into an high mountayne, when they would haue made him a King, Mat. 4.8.9. and with detestation a­uoyded the speech of offer of all the kingdomes of the world and▪ the glorie of the same. Iudg. 8.23. They should aunswere with Ge­deon, when the kingdome, with the alteration of the gouerne­ment which God had set ouer his people, was presented vnto him, I will not raigne ouer you, the Lord your God, hee shall raigne ouer you, and gouerne you according such order as he hath appointed. They were to aunswere with Daniell, Your [Page 100] giftes (ô Kings) keepe to your selues, and bestowe your regalities and honours vpon some other: Dani. 5.17. but I will declare the scripture, & the interpretation of it vnto you. As the honorable oliue tree, the sweete fig-tree, and the cheerefull Vine, answere in the pa­rable of Iotham, that they would not leaue their precious fruit whereby they honoured, Iud. 9. delyted and reioyced God and men, to goe raigne ouer the trees of the forest: So should a faithfull seruant of God and of his people answere, I will not leaue the preaching of the Gospell, the ministerie of the word, the ho­nouring and reioysing of God and man, with my precious fruite, to take an vnlawfull gouernement vpon me. This (I say) ought to be the aunswere of a faithfull and true seruaunt of God, keeping his first institution, as it was ordayned by our Sauiour Christ. But what other aduyse the Replier could giue in such a case to his friende, but to accept of the offer, and the same whiche the Bryar made in Jothams parable, whiche had nothing but a shodowe to boast of, and Abimelech the vn­noble and base sonne of Gedeon, represented by it, which was, whether is it better for you that three score and ten men rule you, or that one man haue the dominion ouer you, Come co­uer your selues with my shadowe, and if not, let fire come out of the brier, Iud. 9.15. & consume the very trees of Libanus. This must needes be his aduyse in effect, except he can alleadge some o­ther sufficient reason of difference, why there may not as well be a Protestant Pope, as a Catholike Pope, or why, all the rest of the body of the Hierarchie that is in the Roomish Church, being in the reformed Churches, the head of it onely should be wanting. For if it be lawfull to haue Ministers, that by ru­ling all ecclesiasticall causes in a Diocesse or Prouince, and the greatest parte of a noble kingdome, as Princes that gouuerne ouer Counties, and Duchies, and Prelates, that resemble the Lordes, Earles, and Dukes of the Empire, in the circuite of their gouernement, in their titles, state, pompes, houses, fur­niture, trayne, and liuing, they which allowe of these things, will hardlie finde any good reason, why there may not bee [Page 101] a chiefe Prelate ouer them, who may be the representation of the Emperour. Peraduenture he will say (for some signifi­cation of it he maketh in this place) this were vnlawfull, be­cause this is a Royaltie that belongeth onely to our Sauiour Christ, to be the heade of his Church: but I doubt if they sett vp their rest in this cause, wholy, and onely vppon that reason, howe it will serue to keepe the Pope out of his seate, especiallie such a protestant Pope, as I speake of, who should vse, or at least in generall termes (notwithstanding he obey­ed little) be prescribed to vse no Cannons contrarie to the lawe of God, and who woulde easilie confesse and acknow­ledge that his headship is not in any such respect as it peculi­arlie belongeth to our Sauiour Christe, that is, by his owne right to gouerne, and direct the whole body of the Church, at all times and in all ages, but onely to direct as his minister and seruaunt, the Church of his age and time, in such mat­ters ecclesiasticall, as by lawfull Cannons are referred from inferiour courtes by appeale, or otherwise to him as the chiefe minister. It is trewe in deede, that the further a man goeth from the first institution, the more hee offendeth, and so the Pope, by the fulnes of the power he chalengeth ouer all, is further from the ordinance of our Sauiour Christ, who hath appointed in the ordinarie guydance of the Church no of­fice to bee exercised by any one ecclesiasticall person greater then is the office of the Pastours, and whom hee hath made all equall in euery respecte of ministerie, iurisdiction, and of power. But otherwise, it wilbe founde that Bishops & Arch­bishops, haue made such a way to the Popedome, as it will be hearde, when they are come so farre, to keepe them backe with any great reason from the other. And thus much of his seconde amplification.

The thirde hath no maner of reasonable coherence with anie thinge that goeth before, and is so absurde in sence, as sometime, I doubted, the Replyer coulde not bee so gros­selie ouerseene, as to haue written it in his originall, [Page 102] so as by print it is deliuered vnto vs: but thus it is printed. For els (that is, except as he would fayne haue prooued a little be­fore, the breach of the office of Bi hops and Archbishoppes were the way to bring in Antichrist and not their office) why might they not as well saye ‘that Christes vniuersall Bishop­ricke or Archbishopricke did worke a way to Antichrists pride and presumption, because he pretendeth, vsurpeth, and abu­seth that kinde of ministerie which is due and proper only to Christ. Christ is called a stone of offence, if Christe then had not bin the stone, none had stūbled at him. Nay then if there were no Christ, there could be no Antichrist: if there had bin no Archbishop, then the Archbishop of Rome had not bene Pope (for so I thinke he would haue saide although his words be otherwise). And if there were no vse, there were no abuse of any thing.’ Thus farre the Replyer: wherein to passe by some speeches that can haue no good sense, and the absurdi­tie of this inference, and that of all comparisons of thinges in heauen and in earth none could fitte him for this purpose but one, taken from our Sauiour Christ. I will onely answere the effect of his reason.

The Declaration intendeth not, by saying that the chaunge of Gods ordinance made a way to the pride of Antichrist, to say, that for this reason the office of Bishops and Archbishops (in whom I thinke he rightlie gathereth it was meant the or­dinance of God was chaunged, as it was in deede,) made way to Antichrist, because, if there had neuer bin any Bishoppe or Archbi hop, then an Archbishop of Roome had neuer bin Pope. This is not the reason, whiche the Declaration in­tendeth, but the reason is manifest in this, that by such mea­nes there was made a chaunge of Gods ordinance, namely by bringing in such offices into the Church. And then in depar­ting so farre from the originall institution of Pastoures, as that one came to take vpon him the charge & gouernement of thirtie thousande, or fourtie thousande Churches or more these chaunges of Gods ordinance, which were made in brin­ging [Page 103] in these offices of Bishops and Archbishoppes into the Church, made way to Antichrist to come to his seate. For as the lower steppes helpe a man to come from one to another, till he come to the highest, and the higher euery degree is, the nearer it aduaunceth him to the top: So euery staire that went from the Lords ordinance made way to other, and the hye de­grees of Bishop and Archbishop, brought the man of sinne very neare his seate wherein he was to sitte downe and boast him selfe against God. In euery lawfull trade of lyfe, there are sundrie degrees of preferrement, whereof euery one maketh way to other, so is it in the vnlawfull and Antichristian Papa­cie. The inferiour degrees which Sathan had procured in his misterie of iniquitie, did all helpe to aduance that sinfull man to the throne of iniquitie. Whereby appeareth, that the very offices of Bishops & Archbishops made way to that presump­tion, and in what maner. Yet doeth the Replyer enforce this proofe so farre, as that he would haue these offices to haue bin and yet to be the greatest impedimentes to the Popes rysing in times past and to his present greatnes. Whereof hee allead­geth no other reason, but that the Archbishop of Carthage de­tecting his forgeries, kept him short in Affrike, & the Arch­bishop of Rauenna kept him long tackling. The first where­of is not true, for neither was there at that time he noteth, any such Archbishop, as since haue bin & nowe are in the church, neyther was that he meaneth detected by any one, but by the Fathers of the Councell. As for Rauenna, not he onely, but many other Archbishops and Bishops, the Abbots, Priours, Colledges, namely the Colledge of Sorbone haue had con­tention with the Bishop of Rome some before he was growen to the Popedome, and some in the middest of his pride: So as, if Contention with that sea, be a iustification of their callings, that haue contended with him, schooles of errour, and sinkes of impietie, and most vnlawfull places and functions may bee iustified. This is yet enforced further, by comparison with the order set downe for the guyding of the Church in the Decla­ration, [Page 104] as lesse able to holde out that pride, then these his offi­ces are. In deede, if a man should esteeme these thinges by fleshe and bloud, the enuie and ielousie that Bishops & Arch­bishops may haue of the rysing and greatnes one of another, and their worldly meanes, by fauour, wealth, authoritie, and such like, to impeach and hinder their growing, might in that respect be a greater impediment. But, the continuance in the ordinance of God, had bin without all comparison the stron­ger meane, if we measure these thinges as they ought to bee measured. The Lorde by the weake things whiche hee hath chosen, 1. Cor. 1.27 28. 2. Cor. 10.4. 5.6. confoundeth the great things of this worlde, & hath giuen his seruauntes furniture for spirituall warfare, which is mightie from God, to the subduing of euery imagination that exalteth vp it selfe against God. And therefore, to make way to this presumption, it was needfull this ordinance of GOD should first be chaunged. Yet is the Replyer bolde to say, that the order set downe in the Declaration might sooner sett vp a thousande petite Antichristes, then pull downe one. For their pulling downe of one by it, I haue spoken, for the setting vp of any, it is not possible, this being as it is the institution of our Sauiour Christ. And the institution being such, as that no one caryeth any cause, but all thinges are guyded by the consent of a number, most fearing GOD, and of best abili­tie for that purpose, which is most directlie contrarie to tyran­nie, this vsurpation could not reasonably bee feared. If there be manie Antichristes, as in some sence the Euangelist Iohn fayeth, there are, and if all they who directlie oppose to the doctrine and ordinaunces of Christ be Antichristes, some great Antichristes, and some petyte Antichristes, as hee ter­meth them, from the Pope the toppe of all that Romish Hie­rarchie, to the reading priest, the tayle thereof, a man should cleare but a feawe, I doubt, from that foule name and crime.

Here is added an impertinent matter, that Archbishops nor Bishops haue not brought in all kinde of false doctrine, [Page 105] although some Archeheretikes haue bin Archbishops, as Ne­storius was. For so sayeth he, also were sundrie that were Pres­biters, Priestes, or Elders, and Doctors. A needles point to touche, as the rest which hee hath debated in this cause: the Declaration not charging any at all by name in this place, ey­ther Bishops or Archbishops, nor by any iust collection, but in as much as in their offices the ordinance of God was changed, whereby way was made for Antichrist, who brought in all kinde of false doctrine and confusion. Not content thus to answere for them whō no man impleaded, he entreth againe into comparison betweene the offices of Bishop and Arche­bishop, and the order set downe in the Declaration, for the direction of the Church: affirming this to be more meete, as being of more learned men. Wherein to graunt where more are learned, there would be harder passage for false doctrine, he vtterly mistaketh the matter to thinke that where that or­der he disliketh, should, or doeth take place, that there the di­rectours of Church matters, are, or would be vnlearned. The nature of the order it selfe, which admitteth no Minister but learned, nor any decision of waight, but by aduyse of many, & with appointed conferences and Synodes of learned men for such purposes: besides the assurance of Gods fauourable bles­sing of his owne ordinance, & the experience of the Synodes of the reformed Churches, the comparison of their iudge­mentes, Cannons, and other constitutions, with the like of the other in any part, beareth witnesse, whether the wante of learning and pietie both, must needes be greater in it, then in the other.

Hitherto of the primitiue Churches preseruing and main­tayning the order set downe in the Declaration. Nowe fol­loweth the like of the best reformed Churches of this age. In the Replye wherevnto, here is an occasion taken to enter into the whole cause a-newe, by making question, whether the or­der nowe restored in the Churches rightly reformed, bee the same, that was exercised in the primitiue Churche. Against [Page 106] which poynt he bringeth litle other reason, then he alleadged before. But ere he come to the repetition of those arguments, he findeth great faulte, that the Declaration vseth this speach, that this order is restored in al rightly reformed churches. This title and name, he chargeth with open slaunder of many true Christian, & godly reformed churches besides ours, for these are his words. ‘Wherevpon, after his maner, he reasoneth thus, sporting him self, if not rightly reformed (saith he) then wrōg fully, & so not reformed but deformed, as hauing driuen out one Deuill by another, and remooued one deformitie to esta­blishe another. Would a man haue looked for such a replye to this worde? but to pacifie his offence taken against right, he is to vnderstande, that such Churches are here sayde to bee rightlie reformed, which are so, both in doctrine and in the order of the Church.’ In which respect, would to God, all the Churches professing the Gospell were reformed. But it is playne, that notwithstanding they be all in most and the prin­cipallest poyntes of doctrine, yet some there are, not refor­med in some poyntes of doctrine, and more, not in the Euan­gelicall pollicie, and Discipline of the Church. Because, hee onely toucheth this poynt, I am not willing neyther to stande longer vppon it. But, if hee consider well with him selfe, the state of all the Churches of the Gospell, I thinke (as bolde as hee is, to bolster vppe thinges that neede further refor­mation) yet he will not take vpon him to mainteyne, that in all thinges, all such Churches are rightly reformed.

Before he cometh to his reasons to prooue the order of the primitiue Church not restored, hee forestalleth the argument of the Declaration, before he come at it, taken from the bene­fite growing to the reformed Churches by this order, and the contrarie losse to others without it. But there is no cause to staye vpon his replie to it, this matter being after fullie and at large debated by him, where shall be aunswered what soeuer he hath materiall to this poynt: and because there is little or nothing here worth the answering, most of this speach being [Page 107] spent in a tale or two out of Aesope, Of a Dogge and a Foxe, with much gybing and iesting vppon the same, matters fitter for some other stage then he is nowe vpon. For nowe he is vp­pon a Theatre where men and Angells looke vppon him: yea the Lorde blessed for euer, Amen. And where the Church es­peciallie amongst vs, attende to heare of him, whether it be in good state, such as may promise the continuance, and the in­crease of the blessing of God vpon vs, or in an euill estate and such as may threaten the wrath of God, and such grieuous pu­nishmentes as in his anger he chastiseth the disobediences of his people with, if being warned and called vpon to reforme them, they doe not redresse nor amende them. Whiche pre­sence, and expectation, requireth a farre other speache and style then is here vsed. Therefore, I wishe he may take this warning, hereafter to leaue this kinde of speache, except hee will occupie him selfe with making playes, as he was wont to doe: but if he will deale with matters of grauitie and diuini­tie, to intreate grauilie of them, and as becommeth a Diuine. Nowe let vs come to his reasons. Hee argueth that the order of the primitiue Church is not restored nowe in the best re­formed Churces: for his first reason, hee alleadgeth, that the offices of Apostles and such like are not restored. Wherein, knowing his answere to be readie, that it is to be vnderstoode of that order which was setled in the primitiue church to con­tinue, these being but temporarie and extraordinarie, he ma­keth him selfe this answere, and then replyeth to it, that so were also the Elders whose office is restored, or if it bee other­wise, that they were to remayne alwayes, why then did they not alwayes continue, but haue ceased so many yeres, till they were nowe in this age restored agayne. Wherevnto it is to bee answered, as he partlie teacheth, that most of the principall poyntes of the doctrine were not knowen, in the publike mi­nisterie of the Church for many yeares, at the least, not so, as all partes might take knowledge of it. I am not ignorant that there are many notable testimonies that in all ages, the trueth [Page 108] of Religion, was through the goodnes of God made knowen to some, and so was it also (I doubt not) in the matters of the Discipline of the Church. But as in the most publike and ap­parant visible Churches, in all partes, the holy doctrine it selfe ceased, and the true worship of God was turned into supersti­tion and idolatrie. So in the order and guydance of the chur­che, the right meanes and onely lawfull instituted and orday­ned of God ceased in them. This yet doeth not satisfie the re­plyer, because he sayth of the rest, Pastours, Teachers, & Dea­cons, we are able to shewe that there were in all ages, good & badde, why then should not the like bee shewed of the Elder, if it were alike perpetuall. In which replye, it is by the way to be obserued, that he acknowledgeth the perpetuitie of the Teachers office, and so good witnesse to warrant it. For the continuance of these in the church, he did wel to shuffle good and badde togither. But, lawfull Pastours, Teachers, and Deacons, such as our Sauiour appointed to be in his church, where will hee shewe them to haue continued, I doubt not, but he will alleadge the popishe Priestes, Doctours, and Dea­cons: but he is to remember, thar hee set downe in an other place, that the Churche of Roome doeth ouerthrowe the foundation, whiche hee declareth to bee Christ IESVS in an other place, without whom neither can any particular man bee saued, nor anie assembly bee the visible Churche of Christ.

And if the church of Roome haue not bene for many yee­res a trewe visible Church of Christ, then could not the prie­stes and other their Cleargie-men be true and lawfull Pastors or officers in any place of the Church. This hee thinketh to take away with sayinge, good and badde. In deede, if their e­uill had bene onely in lyfe, or in some one principall point of doctrine, it were something hee saide. But, their defect was in the very calling. For Christ being the dore, and GOD that openeth to the Pastours that enter by it, and all that enter otherwise, are theeues and murderers. What reckoning [Page 109] can bee made of their callinge to bee lawfull, since the time that the doctrine of saluation by Christe IESVS, and by faith in him onely was condemned. But to deale more easilie with them, and not to bringe them to the triall of the worde which they are in no sorte able to endure, and to iudge them by the Cannons: amongest so many as they were, where can hee shewe anye, for many yeeres togyther, lawefully called, accordinge to the best Cannons: whereby a dewe examina­tion of learning and lyfe going before, the free consent of the Church, whom it concerneth, and ordination or layinge on of handes by those to whom it appertayneth is so required, as if default bee made eyther in the examination, or electi­on, the whole action is disanulled and made voyde. Nowe, if the Symoniacall compactes and bargaynes the brybes to procure fauour for benefices, the buyings of aduousons and resignations, whiche are generall mischiefes in the popishe Church (And I would to God it might be sayde they are on­ly there) and the agreede & authorized default of due electi­on in all, be compared with these Cannons: it wilbe founde, that for many yeares, no one of their Priestes hath bene by those Cannons lawfully called. But if the manner of calling them were lawfull, howe vnlike are the offices and functi­ons exercised with them, to those which our Sauiour hath ap­pointed. Their Priestes are ordayned not to preache the Gos­pell, or to any other duetie of a true Pastour, but to offer vppe Christ in sacrifice for the liuing and for the dead. Teachers they haue none at all, but schoole Doctours, and created by the Popes writte, which is nothinge like the Teacher of the Church set in it by our Sauiour Christe for the worke of the ministerie. A Deacō, by the first institutiō should be the dispo­ser of the liberalitie and bountie of the Church, bestowed for the reliefe of the poore, such as are in miserie: whereof no shadowe appeareth in their Deacons, and I woulde this were onely trewe of theirs. Whereby appeareth, that in the Romish Church, if he meane that, as I take it, hee must needes doe, [Page 110] he shall not finde in it, for many yeares, any lawfull Pastour, Teacher, or Deacon, neyther by the worde of God, nor by the better Cannons that haue bin made concerning their calling: yet nowe the thirde time the Replyer helping him selfe with good and bad, tagge ana ragge, mainteyneth, that Pastours, Teachers, and Deacons, haue alwayes continued in the chur­che: that by such pretence, he might seeme to saye somewhat agaynst the Elders office, because, as hee sayeth, it did not so continewe. But I haue alreadie shewed, this was no continu­ance of the holy ministeries which our Sauiour ordayned, but other humane deuyses and creatures of Popes, Archbishops, and Bishops. Which yet, if it doe not content him, I may saye further, that this office of Elder, continued in suche sorte, as he affirmeth the other to haue done. For, what were the Ci­uilians, Doctours, and Proctours, Chauncelors, Commissa­ries, Officialls, and the rest of that traffique, Officers, and Re­taylers to the great Marchaunts of soules, Archbishopps and Bishods: who, notwithstanding they were lay men, did admi­nister the censures of the Church without any due and ordi­narie ecclesiasticall calling in deede at the appointment onely of their Lordes and Maisters the Bishops, to a foule profanati­on of the holy censure of the Church: whether it bee done in Babylon or in Syon. For this iniquitie also is to be founde euen in the Church of God. Yet, in their administration, the of­fice of the Elder, is as much, and a great deale more to bee seene, then true and lawfull Pastours, Teachers, and Deacons appeare to haue continued in such tagge and ragge, as were in the popishe church. But, the trueth is, that all Euangelicall charges, and the Gospell it selfe, was deteyned in vnrighte­ousnes, and the free, right, and originall, nature, vse and be­nefite of these offices ceased and was interrupted for a time, as the like hath come to passe in other such wastes and desolati­ons of the Church, as in the time of some of the Iudges, in the raigne of Manasses, and in the captiuitie, the ordinarie offices and dueties were interrupted, and God extraordinarily [Page 111] preserued his people. All these things were for a time, Luke. 20.9. as the inheritance, in the parable of the Gospell, in the handes and possession of vniust and rebellious seruauntes. But nowe the Lorde sendeth out his seruauntes, and demaundeth of his ser­uauntes that fruite, seruice and honour, whiche is due vnto him: with a part whereof he will not be satisfied, but will haue all his rightes and regalities, prerogatiues and offices restored vnto him, or els will punishe them as rebells and vniust with­holders. This is the answere I make to this poynt, whiche the Replyer bolteth out, in ceasing by de facto, & not de iure, and when he hath done, replyeth to it with an idle questiō, if they were once, where they haue bin hidden or banished all this whyle? or if they were dead and buried, &c. not worth anie answere.

Another reason why the order vsed in the primitiue Church should not be restored nowe in the reformed Churches, is be­cause they haue no Bishops nor Archbishops, whom he affir­meth to haue bin in that time, yea and ordayned by the Apo­stles to haue authoritie ouer them, in the Regions and Cities limited to them. Whiche superiour and olde standardes to displace (sayeth hee) to bring in yonge and inferiour Seig­nours, as they, who hauing seene the olde temple did also see, the laying of the foundation of the newe: So would it make a mans harte throbbe and bleede, to see howe the beautie of the Church is vaded, hir ornamentes spoyled, her body haled, vnder pretence of reforming. This argument needeth no long aunswere to it, hauing bin sufficientlie shewed before, that it is a vanitie to thinke, that such offices, as Archbishops and Bishops nowe beare ouer the Churches, and the Ministers of the same, to haue bin in that time. Here it may suffice, as it is but affirmed with a word of his, without any maner of profe, so to denie it with another, vpon the reasons before alledged. As for his weeping to see the old standards pulled downe, and the Church spoyled of her ornamentes, if hee meane hereby the manours and royalties that are in other mens handes, whō [Page 112] can he blame for it more then such, as care not howe the suc­cessours doe, so they may aspire to the dignitie they couetous­lie and ambitiouslie seeke and labour for. If hee meane not those braunches, but the trees them selues, from whence they growe: let him consider the bitter fruite they haue borne, and the vnwholesome shadowe they haue cast, from the first roote they tooke, and especiallie of late: he shall haue no cause to weepe to see the axe making readie to be layde to their rootes. His harte should rather bleede to see, in the garden of God, a­nie trees, wherein vncleane birdes make their nestes, and vn­cleane beastes take their reast, and from whence the cleane are driuen for feare of annoyance, and which suffer no fruite or heauenly plante to growe vnder them, or neare vnto them. Then would he praye with the watchmen of whome Daniell writeth, Dan. 4.11. Cut downe (ô Lorde) these great and noysome trees, whi­che are strong to euill and not to good. Many a fayre tree hath the Lorde plucked vp, and, in time, it is to bee hoped, that he will doe the like to these, For our Sauiour hath saide: Euerie plante that my heauenly Father hath not planted, shalbe rooted vp. Mat. 15.13. His harte bleedeth to see the goodly leases that are drawen from Church-liuings, & the great Lordshippes that are gone from the Cleargie, and Cathedrall Churches, and peraduen­ture some other giftes, to see the dispensations whiche seeme to threaten the carying away of an Ile, and an Earldome, from some who would fayne enioye them still. But whose harte is mooued with compassion of the people of God (whiche is in deede his trewe church) to see the worde of God daily taken from them, and they left as a flocke of sheepe vpon the moū ­taynes without their shephearde, to see the Preachers forbid­den to preach the Gospell, to see the church kept as in capti­uitie, vnder a reading and lordlie ministerie, that neyther teache the people them selues, nor suffer other that would to teache them to see goodlie assemblies, which haue made hea­uen and earth to ringe and resounde agayne with the prayses of God, scattred and distolued, to see the places like Eden the [Page 113] garden of God, before the storme, layde wast and desolate as the desert places, to see the zealous people of God running as in a drought, to finde a spring of sweete waters, where they may quenche their thirste, and faynting in their soules for want of it, so many fountaynes being stopped and sealed vppe they that haue the bowells of Christ in them, are to be moued with these things. As for matters of griefe here mentioned, the matter is not so great, so that things be done by due order and with consideration of sufficient maintenance of those which God hath appoynted for the worke of the ministerie, of all the ordinances of God, and the edification and comfort of his people.

Hitherto in this section the Replyer hath discoursed of the former sorte of reasons of this section, which is of the causes confirming the order set downe in the Declaration. Nowe he proceedeth to the other argument remayning, which is of the great fruite and benefite of this order in the Churches which haue receyued it, and the want of the same in suche as haue not yet restored it agayne. Wherein, first scanning vppon all, he denyeth the order of the primitiue Church to bee restored in all, & alleadgeth for reason the differences amongest them in one point or other, of order, office, discipline, ryte or cere­monie. Of all which, or any of them, hee giueth no one in­stance. After repeating this agayne, in mention of the Scot­tishe Church, he asketh, whether their gouernement and or­der, their making of officers, and their administration of Sa­cramentes, and booke of common prayers, bee all one with the booke which hath bin nowe three times exhibited in Par­liament. With this repetition, hauing gotten the aduauntage to make mention of a booke of common prayer: here hee resteth and taketh this one example for all, to shewe the dif­ferences amongest the reformed Churches. Which he would shewe by affirminge of differences betweene the Scottishe booke of common prayer, and the booke presented in Parlia­ment written, & the same printed at Middelborough, at Lon­don, [Page 114] and at Scotlande, aboue three hundred differences, being a booke little bigger then an Almanacke. All which pointes, if they were true, what reformed Churches are these that dif­fer one from another, which he vndertooke to prooue. The Scottish Church is one, trewe, but where is the other, from which it differeth, except the other bee the booke presented written in Parliament in Englande he nameth none. But cō ­cerning the bookes, if they haue so many differences, why did he not note, at the least, some two or three of the principall.

It is not possible almost, for a man to write out one and the same copye oftentymes, or to print it, but that there will bee some sentence, clause, worde, syllable, letter, tytle, or distin­ction changed. If the differences had bin materiall, notwith­standing it were neuer so impertinent, I doubt not, but ha­uing fallen into the mention of it, hee would haue taken payne to haue noted some of the principall printed copies of that which was written and presented, he nameth three, whi­che should be printed in three sundrie Countries, Englande, Scotlande, and the lowe Countries, a matter of as much vn­trueth, as the rest of his replies. As for the bignes of the booke of common prayer presented in Parliament, which he, to dis­grace it, sayeth, was the bignes of an Almanacke. I knowe not of what bignes he may haue seene some Almanacke, for all are not of one equall bignes, but if he would iustlie haue founde faulte with that booke, for being too little, he should haue noted that it had wanted some poynt necessarie to be in such a booke, eyther for publique prayers, or fot administra­tion of Sacramentes, or any such like matter. But if it haue all such things in it at large, there is no faulte iustly to bee founde with the smallnes of it. It might easilie haue bin grea­ter, if it had bin stuffed with impertinent matters nothing be­longing to the Ministers office, nor warrantable by the worde of God, as with orders for priuate administrations of the Sa­cramentes, Churching of Women, Buryall seruice, Confir­mation, making of Priestes and Deacons, Bishops and Arch­bishops [Page 115] with a number of other such like. But these, and such like, being matters neyther warranted by the worde, nor sette down in the auncient Lyturgies bearing the names of Iames the Apostle, of Chrisostome, and of Basile, nor in the Liturgie of the reformed Churges, it seemeth there was no cause to make it bigger with such stuffe. A little point of a Diamond is more worth then a great deale of such siluer as wee had at the beginning of her Maiesties raigne, and nowe (to hir high­nes immortalll prayse, and enriching of all the subiectes, with out anie offence for the innouation, and to the great conten­tement of all men) is made finer, and brought to the ancient standard appointed by lawe. Bookes, and namely of this vse, are not to be wayed at the Kings beame, where they waighe packes and vessels of great bulke and quantitie, but in golden waightes and ballances, where things of pryce and valewe are vsed to be wayed. A masse of owre and an ingotte of siluer or golde, are greater before they come to the furnace, but after the fyre hath tried and refined them, from drosse & base met­tall, the body of it is not so great, yet is it more ritch and pre­cious, then it was before. In like maner, that little booke, if it haue bin well purged and tryed, and oftentymes refined in the Lordes furnace, by workemen of skill, and faithefull in their seruice, notwithstanding it be but litle, yet may be much more worth then some other of greater bignes and embased with much allay. No man findeth faulte nowe that a shilling is neere as little as a slyp-tester was at the beginninge of hir Maiesties raigne, but rather acknowledged herein that hir Maiestie hath deserued all humble thankes of all hir subiects, with most faithfull duetie and seruice, to her highnes great prayse and honour. Oh that it might please GOD, in whose hande the hartes of Princes are, as the Bardge is in the Bardg­mans, to turne whither he will, to turne this Royall Bardge of her Maiesties harte, towarde the Lordes sanctuarie, to con­sider well all things in it, and to touche the golde and siluer of it (which ought to be ritchest as the sicle of the Sanctuarie al­so [Page 116] was wont to be) and finding it, besides all the abhominable drosse that her Maiestie through the goodnes of God hath ta­ken from it, to holde yet much allay and base mettall: to cō ­maunde it to be tryed and refyned yet seuen times in the fire, till all the siluer and golde in it, and the treasure belonging to it, should be fine & precious, and answerable to the standarde ordayned by the lawe of God, and the Temple of the Lorde in a spirituall maner, riche and royall as in the dayes of Salomon. Surely, if the Lord should vouchsafe so to blesse vs, much lesse cause should any man haue to quarrell at the small quantitie of the booke of cōmon prayer or any other pieces of the holy treasure and vessells of the Sanctuarie being incomparably enriched in estimation and pryce, but rather should haue more iust cause then for crying, Downe the bace money, and enritching our coyne according to a standarde appointed by the lawes of the Realme, to acknowledge with all humble thankes and increase of most duetifull loue and allegance, a care so Princely, so Christian, so agreeing with the like presi­dents of her right noble Ancetours, hir Highnes Father and Brother, of worthie memorie, and hir owne religious & most honourable beginnings, to the exceeding great encrease of the honour of Almightie God, hir Maiesties immortall prayse with God and men, and the vnspeakeable reioycing and com­fort of many thousandes of her most loyall and duetifull sub­iectes. Therefore it is not the smallnes of that booke that can disgrace it, seeinge that commeth of the taking away of ma­nie vnnecessarie partes, and seeing that it conteyneth all such partes in it, as are necessarie and lyke to haue bin in any Li­turgie reported to haue bin within any time of fiue hundred yeares after Christ, or are nowe founde to bee vsed in anie of the reformed Churches. And thus much vppon the occasion here offred of this booke. Agayne hauing thus answered the Replie to these wordes, all rightly reformed churches, I am now to proceede to the examination of his exceptions, to the frute alledged by the declaration to come of this order of dis­cipline prescribed in tbe word, & the want of the like where it [Page 117] is not receiued. The declaration herein saith, that the foresaid order is now restored againe in all rightly reformed churches with such daily encrease & glory of the kingdome of Christe, & suppression of the tyrannie of Sathan, that the only experi­ence of it, might be a sufficient persuasiō to vs to leaue this disordred state of ours, wherein we haue so long labored with so litle profit. The reply to this, beginneth with a tale out of Ae­sops fables, of an Asse lodē with salt, which is vnsauorie, I dout not to the discrete reader, howsoeuer he wold make it tast with his moral. I wishe he did as well cōsider Balaams asse & the re­proof wherwith the dūbe beast, speaking with mans voyce, 2. Pet. 2.15. re­proued the madnes of Balaam, who desired the reward of ini­quitie, that is, of cursing the people of god: a warning to al prophetes to take heede they be not caried away with hope of re­wards (althogh they might hope thereby to atteine to greatest honors) to oppose them to god & his people, to curse that whiche is blessed of god, & be an occasiō of the fall of Israell. The next point in this reply is a matter of no coherence with that which was propoūded, of the frute of discipline where it is established, but a denial that we are boūd to folow their examples herin: yea or that of the primit. church it self, for these are his very words, which declare, saith he, what we may do, but bind vs not by any law or cōmandement of Christ & his Apostles. Which because he saith it is the very point he demureth vpō, I will shew him such bookes for it, as he shall haue cause to say the law of god is cleare & to demurre no more vpon this mat­ter. What good exāple there may be any wheresoeuer wee are boūd to folow it by the Apostles rule saying, What things soe­uer are true, reuerend, iust, pure, amiable, cōmēdable, Phil. 4.6. if there be a­ny vertue, or any praise thinke of these things: & doe these things, which ye haue learned, receyued, heard & seene in me, & the God of peace be with you. Whiche rule not being of particular per­sons onely, but extending it self also to the Churches, as con­cerning here, as well the body of the Church of the Philippi­ans, as any speciall member in it, declareth, that Churches are bounde to followe the good examples of other Churches.

To the Corinthes the Apostle saieth, in a matter that concer­ned a part of the gouernement of the Church: Jf any seeme to be contentious, we haue no such custome, nor the Churches of God. Which I thinke, leauing the consideration of it to the christi­an Reader, because it is commonly taken otherwyse, may ca­rie this sense, that besides all the former reasons which he had vsed in that matter, they should alleadge to such as were con­tentious, his contrarie custome, and the contrarie custome & example of the Churches: meaning, that both hee in his per­son, and also all the Churches, so vsed that order of an out­warde decencie in the presence of the publike ecclesiasticall assemblie, whereof he there speaketh as he willed the Church of Corinth for to vse it. In like maner doeth hee presse them with the examples of the Churches in another poynt of Dis­cipline, alleadging the same, as binding them to correct and reforme their abuses, by the exāple of the good order in such pointes which was vsed in other churches. Came the worde of God (sayeth the Apostle) from you, or, is it come to you onely? By which wordes, the Apostle presseth them, as constrayned by cōtrarie example of the churches, to reforme their disorders, except they would be singular, and esteeme them selues onely wise. Wherein it is also to bee obserued, that the first sayeth, Came the worde of GOD from you, for notinge hereby the Church of Jerusalem, planted by t'haduyse and counsel of the Apostles, he declareth, that other Churches were to cast their eyes, as vpon all the churches that were at that time, to con­forme them selues like vnto them: so especially that they were to haue care to be like the church of Jerusalem. From which church, as the worde of God came, (as it was sayde, The Lawe should come out of Syon, and the worde of God from Ieru­salem, Act. 1.8. according wherevnto charge was giuen to the Apostles to testifie of our Sauiour in Ierusalem firste then in all Iurie, after in Samaria, and from thence to the endes of the world) so did also the Discipline of God, and the order appointed by our Sauiour Christ to be kept in all the churches: So as there [Page 119] seemed the paterne to be, which all the churches were to fol­lowe, as Moses was to expresse that which was shewed in the mountayne. To like purpose, in another place, the same A­postle sayeth, speaking of an order to gather for the churches of Jewrie: So I haue appoynted in all the Churches of Galatia. 1. Cor. 16.1. Agayne, by the example of other churches, vrging the church of Corinth, to that whiche was duetie for them to doe. All which testimonies prooue, that the examples of the churches, in that wherein they are set before vs in the worde of God to followe, and especiallie of the primitiue Church, (whiche is by the Replyer expounded to be the Church of the Apostles times, and of their planting, whose example for that ende is reported to vs in the worde of God) doe binde other churches to conforme them selues vnto them. There were in deede some things extraordinarie in them, which are easie to be dis­cerned, and belong not to our example. But that whiche was ordinarie in them, for the same reason it was deliuered vnto them, bindeth the churches of all ages to the like.

Nowe, the holy storie reporteth, that the Apostles them sel­ues, and by the Euangelistes, setled the Churches, in an ordi­narie course wherein they were to continue, after their depar­ture from them. Whiche, for what cause all should not bee bounde vnto, I see no sufficient reason that can be alleadged. For, the reasons for which such order was giuen to them, were the same for which we haue no lesse neede of that order then they had. There were ordayned Teachers in the ptimitiue Church, because men are by nature ignoraunt of the will of God. Pastours or Exhorters, because by nature men are diso­bedient and rebellious, euen to the knowen will of God. El­ders as watchmen of the Citie of God, because there are daun­gers without, & daungers within, Rom. 7. that may hazarde the good estate thereof. The assemblie of Elders, that the solemne and publique meetinges of the faythfull, for the seruice of God, may be caried with a holy and reuerend grauitie, offences cen­sured, and fitt men appointed for the publike charges of it.

Last of all, Deacons were ordayned, because wee are to haue the poore alwayes with vs, and because that God naming him selfe the Father and the protector of the poore, and enioyning his people to haue care of them. This ought principallie to appeare, in the publique assemblies of Gods people gathered togither in his name. Of all which poyntes, and of the rest of the Discipline of the Church, what one is there, that wee, for the same reason haue not neede of, as well as they? and there­fore stande bounde to conforme our selues to their example. Which being constantlie and vniuersally practised and vsed in all the primitiue Churches by order from the Apostles, & for reasons which concerne vs, as much as they did them, is suffi­cient to proue that such examples of the primitiue Churche doe binde all later churches, although wee had no worde of commaundement otherwyse to constrayne vs. But, because he resteth vpon this poynt, to see commaundements for these thinges, let him consider that which followeth.

The generall doctrines of the Apostles, whiche they taught the Churches to obserue, doe so commaunde the churches, as in duetie and obedience of God they are to obey them: accor­ding as it is sayde, He that heareth you, heareth mee, and hee that despiseth you, or your doctrine, despiseth me. But the Discipline of the Church is a part of the doctrine of the Apostles, whiche in generall appeareth by the 12. to the Romanes, & the Epi­stles to Timothy and Titus, and in particular, in the seuerall members and braunches of it, shall god willing hereafter ap­peare. Therefore, it is playne, to be necessarie by the Law and commaundement of Christ, that the churches keepe that dis­cipline which was deliuered them by the instruction and doc­trine of the Apostles. Further, it is a playne commaundement of our Sauiour Christ, Mat. 18.17. Tell the Church. Agayne, our Sauiour is sayde, with charge and commaundement, that they should be obserued, Actes 1.2.3. to haue deliuered to his Disciples such things, as for the space of fourtie dayes, he declared to them, concerning his kingdome. A part whereof (it hath bin alreadie shewed) [Page 121] must needes be vnderstoode to haue bin of the gouernement of his Church, which necessarilie dependeth on his kingdom. The Apostle likewise calleth the instructions which hee gaue to Timothy, for guyding of the Church, commaundements, 1 Tim. 6.13 and chargeth him with most earnest charge and obtestation, as he will answere it to God, who giueth lyfe to all things, and consequentlie withdraweth it at his pleasure, and to his sonne Iesus Christe, (by whom he will iudge the worlde) and who bare witnes to the trueth, euen vnto the death: that they should be kept without any default, to that glorious cōminge againe of our Lord Iesus Christ. Further, of sundrie particu­lars, the Apostle sayeth, This sayeth the Lorde, 1. Cor. 7.10. 1. Co. 11.23 1. Co. 14.37 This I haue re­ceyued of the Lorde, and these are the commaundements of the Lorde, with such like speaches. Which, being not alwayes spo­ken of the most weightie and principall pointes of the Disci­pline, sufficientlie shewe, that which is spoken of them to be­long to other, which are greater then they, or like vnto them. And thus much to his demurre vpon the poynt of the lawe.

Nowe proceedeth he to the effectes and fruites of this Dis­cipline, mentioned by the Declaratiō, to be seene in the chur­ches where it is established, and not to be seene where it is not receyued. Concerning the first poynt, he maketh instance of the troubles of the reformed Churches, and supposeth, they would say Amen to him, wishing therein, as he speaketh, good lucke, and that their case were no better then ours, on condi­tion it were no worse: which speach is smallie to the purpose. For, the fruites of the Discipline, noted by the Declaration are these, the encrease of the kingdome and glorie of Christ, and suppression of the tyrannie of Sathan: which is not disproo­ued by this reason, that they are persecuted for the Gospell, & in troubles, but rather confirmed. For when was euer the kingdome of Christ more encreased, & in greater glorie, then in time of persecution? This glorie is in deede spirituall and not worldlie, but yet so truely glorious in the sight of God & [Page 122] his Angells, as all the glorie of this life is not to be compared to it. 1. Pet. 1.7. The triall of faith (sayeth the Apostle Peter) is much more precious then of golde that perisheth. Agayne it is sayde, That golde and siluer, and precious stones, yea all maner of ritches are not to be compared with wisedome and the true knowledge of God. Psal. 19.11. Psal. 119.14 Pro. 1.9. Pro. 4.9. Pro. 3.10.11 1. Pet 3.4. Matt. 13.44. The same Salomon in his wisedome sayth, That the feare of God doeth more grace those that are adorned with it, then broo­ches or chaynes, carcants, or bracelettes, or any other ornamentes. The like the Apostle Peter affirmeth of a meeke and quiet spirite. The kingdome of heauen (sayeth our Sauiour) is like the fielde which had a hidden treasure in it, a veyne, and a myne of golde, for purchasing whereof, a man solde all that he had, that he might make that fielde his owne. And agayne, It is like a pearle orient, Matt. 13 45. and so fayre, that it stayned all other: and so rauished the marchaunt Ieweller with the loue thereof, that hauinge many iewelles of great price, he solde them all, to buye that one, that so farre passed and exceeded all other. In respect of which incomparable, but yet spirituall glorie of this king­dome in the Prophete Esaie, and in the Reuelation the Citie of God is thus described: Esa. 54.11.12. Beholde I will lay thy stones with car­buncle, and thy foundation with Saphires: And I will make thy windowes with Emeraudes, and thy gates shining stones, and all thy borders of pleasaunt stones, Esay. 54. ver. 11.12. In the Re­uelation thus: Hee shewed me the great Citie, holy Jerusalem, descending out of heauen from God, Apoc. 21. ver. 10.11.12. ver. 18.19.20.21. hauing the glorie of God, and her shining was like vnto a stone most precious, as a Jasper stone, cleare as Christall. And had a great Wall and highe, and had twelue gates, and at the gates twelue Angells, and the names writ ten, which are the twelue Tribes of the children of Israel, &c. And the buylding of the wall of it was of Jasper, and the Citie was pure golde like vnto cleare glasse. And the foundations of the wall of the Citie were garnished with all maner of precious stones, the first foundation was Jasper, the seconde of Saphire, the thirde of a Chalcedonie, the fourth of an Eneraude, the fift of a Sardonix, the sixt of a Sardius, the seuenth of a Chrysolite: the [Page 123] eight of a Beryll, the ninth of a Topaze: the tenth of a Chryso­prasus: the eleuenth, of a Iacinth: the twelfth an Amethist. And the twelue gates were twelue pearles, & euery gate is of one pearle, and the streete of the Citie is pure golde, as shining glasse, Apoca­lip. 21. ver. 10 11.12. &c. 18.19.20.21.

By all which places it appeareth that the glorie of the king­dome of Christ, is not in outwarde things, but the glorie of his kingdome is in the conquest of sinne, and of Sathan, it is in the preaching of his worde, the ministerie of his Sacra­mentes and Discipline, it is in fayth, in the knowledge & feare of God, in the obedience, constancie, & pacience of his saintes. These are not in deede orient pearles of the East Indies, but pearles of heauen, and golde and siluer out of the Lordes own treasurie. And in this respect, Daniel in the Lyons denne, Dan. 6. for calling vpon God, was more honourable then Darius in all his Persian pompe and Maiestie. Paule in his chayne where­with he was bounde for the Gospells sake, was of more trewe honour with God and all that belonged to him, then Nero with his imperiall Diademe persecuting the Church, and bea­ring him selfe as a monster in nature. Matt. 27.29. The crowne of thornes wherewith our Sauiour was crowned vpon the Crosse, was in regarde of his obedience to God, in that kinde, incomparably more royall, then the crowne of Tiberius Caesar, vnder whose debite he was crucified, or of any other profane Prince, yea thē the crowne of Salomon (a most wyse, and at that time, Cant. 3.11. a moste vertuous Prince) which his mother prepared for him agaynst the day of his maryage. Therefore the glorie of the Kings of this worlde is one, and the glorie of the kingdome of Christe is another. The honour of th'one, is in worldlie peace, ritches, strength and glorie: The honour of th'other is, when our Sa­uiour Christ reigneth in the middest of his enimies, when his sworde diuideth the Father from the Sonne, and the sonne frō the Father: yea and a man from him selfe, parting the sowle, Heb. 4.12. and the spirite, the ioyntes and them arrowe. Doe yee thinke, (sayeth our Sauiour, that I came to bring peace into the worlde, [Page 124] J tell you nay but a sworde. And agayne, I came to set the worlde on fire, and howe am I in payne till it bee kindled. Not that his doctrine is of it selfe ennemie to outwarde peace, Luk. 12.49.51.53. for it tea­cheth the right and most happie peace with GOD, and is the onely assurance of all good peace amongest men, as it is in the song of the Angells, Glorie to God, and Peace vppon earth, & in the Prophete, Luk. 2.14. who speaking of the kingdome of Christ, sayeth, That daye they shall turne their speares into sythes, and their swordes into spades. And agayne, That the Lambe shall without hurte lye with the wolfe, Esa. 11.6.7.8.9. and the chylde playe with the serpent, and that in all the mountayne of the Lorde there shalbe no warre. Esa. 60.18. But by reason of th'iniquitie of menne, opposinge them selues to the worde of GOD, except all should con­spire togither with Sathan and his complices against GOD and his annoynted, to their most certayne and irrecouerable destruction, it can not be otherwise but that the zealous pro­fession and exercise of true Religion will bee mightilie op­posed vnto by the vngodly, and so procure their great trouble and affliction in this worlde. This is the most ordinarie state of the true Church of God, notwithstandinge that it pleaseth God sometime to giue a little quiet. According wherevnto, if some of the best reformed Churches be nowe, and haue bene of many yeares in great troubles, and persecuted with all ou­trage and extremitie for the gospels sake, yet the kingdome of Christ may bee, and is, more glorious and more increased by them, then in other, which enioy outward peace, and vse it not to the right ende for which it is giuen. In France the troubles haue bin exceeding great, by open warres, by pretence of lawes, by most vnchristian and barbarous practises: where­by men that for wysedome, valewe, and all maner of vertue and honour, were to bee reckoned with the worthiest of the Earth, Psal. 44.23. yet were slayne, as sheepe appoynted for the slaughter. Their bodyes (as it is saide in the Psalme) were cast out to the fowles of the ayre, Psa. 79.2. Psa. 79.3. and the beastes of the fielde, and the streats haue runne with their Noble blood, powred out like water. [Page 125] But yet is not the glorie nor the increase of the kingdome of Christ therefore the lesse.

The most precious blood of our Sauiour Christ the sonne of GOD, was also spilt, and shedde as water, which was wor­thie to haue bene receyued by Angells in vessells of golde, and his body cast downe to the grounde, but not without great increase of his kingdome and glorie: for his blood became as the foure springes that went out of Eden, to water all the earth, & his body after it was cast, Iohn. 12.24. as a most precious seed into the earth, it broght forth more fruite then it had done before.

When did Sathan full like the lightening from heauen, Luke. 10.18 at any time more, or when did the glorie of the kingdome of Christ more increase, then in the time of persecution? When was there euer the like knowledge, faith, zeale, obedience, righteousnes, peace vnitie through the holy Ghost, Rom. 14.17. wherein the Apostle sayeth, The kingdome of God standeth, and not in meate and drinke, or other like outwarde thinges as there hath bin in the primitiue Church? Then were the windowes and gates of heauen opened to powre downe aboundantly, & to raine vpon the earth the spirituall giftes without measure, to comfort & saue the world: as sometime they had bin ope­ned for pouring downe water to destroye it: euery head was crowned with one grace or other, & euery hand receiued some gift, Then was there but one hart, Act. 4.32. & one soule of the multitude of those that beleeued. Then the kingdome of Christ so increased, as in some one day three thousand were adioyned to the Cōgrega­tion. The like in a degree may be said of the times ensuinge, Act. 2.41. for some hundred yeeres. But not to seeke so farre. In the coū ­tryes that are yet vnder the sword for the Gospels sake, and of whose present troubles the Replyer speaketh, notwithstan­dinge their outwarde trouble, the kingdome of our Sauiour Christ hath bin mightilie aduaūced. What churches are there this day in the world, where the gospell is so thorowly & soūd­lie in all poyntes established, They wanting the fauour of their Kings, the benefite of Schooles and Vniuersities, yet departe [Page 126] they not from the ordinance of God, to make any ministers of Sacramentes that are notable in some profitable measure to edification to expounde the worde. For all Ministers with them are Preachers. The doctrine taught by them, as it ap­peareth by the confession signed by them all, is the sound and holy doctrine of the worde of God. Their vttering and deli­uering of it, is sincere without ostentation and boast of lear­ning, or mustring of forreine writers, as being richly satisfied with his doctrine, in whom wee are complete, in whom the godhead dwelleth bodily, Colos. 1.19. Cap. 2.3.9. Ephe. 2.20. and all the treasures of wisedome are layde vp in store, buylding the Church vpon the Prophets and Apostles, Christ Iesus being the corner and foundation stone. There is no ministring of Sacramentes priuately vpon any occasion, neyther by women nor priuate men, nor the Ministers them selues. The Sacramentes are administred on­lie publickely, and by the preaching Minister, after the prea­ching of the worde, and according to the firste ordinance of our Sauiour Christ, without any humane inuentions added to them. Their Deacons are not halfe ministers, to minister Baptisme and to reade publique prayers, Act. 6. but agreeably to the originall institution, onely for seruice of the poore. The Dis­cipline is not administred by men not lawfully called, but on­ly by such as according to the order appointed in the worde of God, are charged with it. There is no commutation of pe­naunce, no respecte of persons, but the notorious offender whatsoeuer, is rebuked with authoritie, and euery soule yeel­deth to it, not disdayning nor repyning at it, as base and mis­borne children doe the correction of their Father, but as na­turall and noble sonnes and daughters of God (accordinge to the exhortation that Salomon giueth by his wisedome) they humble them selues vnder the hande of their heauenly Fa­ther, Pro. 3.13. knowing that he correcteth euery childe that hee recey­ueth. Heb. 12.6.

Memorable is that rare, but right christian example of Theo­dosius the Emperour, publikelie humbling him selfe vnder [Page 127] the hande of God, & professing his repentance, for his blou­die commaundement, and the cruell execution done accor­ding to it. A president well worthie so Christian a Prince, the honour of the Discipline, yea and of the whole church of that age. Such Theodosians haue the reformed Churches of this age to speake of, to the high honor of Almightie God, & his onely begotten sonne Christ Iesus King of Kings. Wherein a Prince of bloud Royall, and by birth within a steppe or two to one of the greatest Kingdomes of these partes of the world, and for Princely giftes worthy to haue borne a Scepter in his hande and a Dyademe vpon his heade, when as another Da­uid, he had bin ouerthrowen by Sathan, and cōmitted things for which the Name of God was euill spoken of: endured to heare the seruant of God (as Dauid did Nathan) to rebuke him, and lamenting his offence openly before the publike assemblie of the Church, desired pardon of God, and reioyced heauen and earth, men and Angels with his conuersion from sinne to the obedience of the liuing God, blessed for euer, A­men. Whose christian president, both a crowned King, and also a worthie sonne of that noble Father, haue followed, after that by terrour of as barbarous crueltie, as hath bin commit­ted in any age, they had done otherwyse then Daniell and the young Princes brought vp with him, did, in a case not vnlike to theirs, what should I rehearse other examples of that pie­tie and honour of those Churches, which might make an in­fidell and vnbeleeuer fall down on his face, and confesse, 1. Cor. 14.24.25. that vndoubtedlie God is amongest them, and in the middest of those Churches. And this is the glorie of the kingdome of Christ, which the Declaration meaneth, may be seene to shine amongest them.

His meaning was not that in them Christ sitteth glorious is Salomon in his regall Throne, with John and James like great Princes sitting the one at his right hande, 1. King. 10.18.21. Mat. 20.21. and the other at his left. Because our Sauiour answered them when they re­quested such a matter of him, that these are things agreeing to [Page 128] earthlie Princes, it shall not be so with you, but hee shalbe of greatest honours with you that is greatest in labours and ser­uice of others, for whiche cause they doe not affect nor desire these things. Therfore, I conclude, that the prayse giuen to the reformed Churches by the Declaration, & namely to those which are persecuted with cruell and bloudy warres for the Gospells sake, notwithstandinge all their troubles, is most trewe, and due vnto them, and that all this their blessed fruite and honor is of their entier and whole obedience which they yeelde to God in receyuing all the holy doctrine of our Saui­our Christ, both concerning things to be beleeued, and also concerning the spirituall pollicie, Discipline & order, for guy­ding of his Church.

But yet, all the Churches thus reformed are not in like sort as these are trauelled and pursued: but through the goodnes of God, some of them haue enioyed peace and quietnes for some tyme, and in it yeelde the like obedience and honour to God. So as the Replyer can not obiect continuall warres and troubles vnto them all. But of the state of the reformed chur­ches, this may suffice.

The wante of like happie fruite in our Church, for wante of like obedience in all partes of the Gospell, the Declaration noteth after this, saying, that the former might be a sufficient persuasion to vs to leaue this disordered state of ours, wherein we haue laboured so long with so little profite, and to imbrace that most beautifull order of ecclesiasticall regiment whiche God so manifestlie doeth blesse & prosper in our neighbours handes. At these wordes the Replyer is so mooued and dis­quieted, as he wanted but Saules speare to haue nayled Dauid to the wall. But I will proue if Dauids harpe may quiet and pacifie him agayne. Our ecclesiasticall state and policie (of which onely, it is as cleare as the light, that the Declaration speaketh and of no other, howsoeuer he would wrest it) is bla­med in deede as disordered. But, there are rebukes that are profitable, and of necessarie and excellent vse, to those who [Page 129] are so rebuked. The Prophete Dauid hauing prayed to God, that he would not suffer his minde to be enclined to any euill thing, to practise matters by wickednes, with the workemen of iniquitie, yea, & that he might not be taken as with a bayte with their pleasant things: addeth further thus, Psal. 141. Let the righ­teous strike mee, it shalbe a kindnes, and reprooue me, it shalbe a most excellent oyntement: let him not keepe it from mine head, the more he shall doe it, the more shall my prayer be for them in their eu lls. By that he haue well hearkened to this, and considered of it, I hope he will not be so highly offended, for one worde, that soundeth not to his liking. Likewise Salomon sayeth, The woundes of a friende are better then the kisses of an enimie. It is alwayes lawfull to blame that which is blame worthie, so the reproofe proceede from the zeale of God, and loue of those who are reproued. The Prophetes who most sharpely repro­ued all estates of the people, and namely the priestes were they whose lippes were fined from earthlie corruption, and sett on fyre with the coales of the Lordes altar by an Angell of hea­uen, and whose mouth was sanctified of God. Esa. 1.10.11 Heare the word of the Lorde (sayeth Esay) yee leaders or Princes of Sodome, and hearken to the doctrine of God, ô ye people of Gomorrah: What haue I to doe with the multitude of your sacrifices, saith the lord? I am full of the burnt offringes of the Rammes, and of the fatte of the fed beastes, and I desire not the bloud of Bullockes nor of lam­bes nor of goates. And agayne, Their watchmen are all blinde, they haue no knowledge, they are all dumbe dogges, they can not barke, they lye and sleepe, and delyte in sleeping. Iere. 8.10.11.12. Likewise Ie­remie sayeth, I will giue their wiues vnto others, and their fieldes to them that shall possesse them: for euery one from the least euen to the greatest is giuen to couetousnes, and from the Prophete euen vnto the Priest, euerie one dealeth falselie. For they haue healed the hurt of the doughter of my people with sweete wordes, saying, Peace, peace, when there is no peace. Were they ashamed when they had committed abhomination? Nay, they were not ashamed, neyther could they haue any shame, therefore shall they fall among [Page 130] the stayne, when I shall visite them, they shalbe cast downe, saieth the Lorde. If it be obiected that these Prophetes might liue in some wicked Kings dayes, wherein the holy worship of God was wholy suppressed, and superstition only & Idolatrie tooke place: I answere: that they exercised in deede their Propheti­call office & ministerie in diuers kings times, whereof though some were wicked, yet some also were godlie, and ouerthrewe idolatrie, and sett vp the true worship of GOD, yea some of them, namely Iosiah and Ezeckiah, were the two rarest Prin­ces for pietie and zeale that euer after Dauid were kings ouer that people: yet did no honest man (much les any true Pro­phete) esteeme their most iust reproofe of the iniquitie of all states, to be iniurious or derogatorie to the honor of those no­ble Kings, no nor anie of the Priests that did their duties. They were in deede hereby warned, as by the voyce of God, to looke to such enormities, and to see them reformed, otherwyse, they were to feele as they were threatened with the wrath of God, who would require it at their handes, if for default of employ­ing the authoritie, whiche GOD for such purpose had giuen them, notorious transgressions, chieflie in things belonginge to the seruice of God, were not redressed: yet did those Pro­phetes honour and loue their Church, their Countrey, their Princes, and all estates of the people, as we doe, (the Lord bea­ring witnes to vs, that we speake the trueth) and as wee ought to honour, all lawfull authoritie and power, in the common wealth or in the church. In deed they had not sworne Canoni­call obedience to any of their Priests, as the Replyer sayth, per­aduenture some of vs haue done, for this is an othe whiche God neuer commaunded, and howsoeuer it be suffered, if it might be duely examined, would be founde meete and neces­sarie to be reformed, both in regarde of God, & of the crown and dignitie of the Prince.

But to returne to my former purpose, howe deare were the Churches of Corinth, of Galatia, and other places to the A­postle Paule, who loued them to liue and dye with them, to [Page 131] deale vnto them not the Gospell of Christ onely but euen his owne soule, yet howe sharpely doeth he rebuke them? Was he therefore their enimie because he did so, and tolde them the trueth? In the Reuelation Iohn writeth by commaunde­ment to the Churches of Asia, without derogation to anie thing that was in good state amongst them, yea to the com­mendation of that which was such, but yet so sharpely repro­uing them for certayne enormities that were amongst them, as that he threatneth the remouing of their golden Candle­sticke, and the goodly light of the Gospell of Christ whiche shined amongest them. If then the writer of the Declaration haue rebuked in a worde the disorder of the policie and Dis­cipline of our Church, in that good sorte that is meete, or if a­ny of vs doe the like, are we therefore (as the Replier woulde haue vs) not thankfull nor faithfull Ministers to God, or not louing and obedient subiectes? We may (I hope) truly pro­fesse, that we both feare God, and honour the Prince, and loue his Church amongst vs, and are faithfull and obedient accor­ding to Gods word vnto both. But the feare of God, our most bounden duetie to our dread soueraigne Ladie the Queene, & our zealous loue to our Church doe constrayne vs, to rebuke that which is reproueable by Gods worde: not to dishonour our church, or any whom the state thereof may concerne, but to procure the further reformation of it, and thereby to en­crease the honour of it incomparably more then euer hereto­fore, both with God, and in all the Churches. I would to God we had cause to saye with the Apostle, We reioyce to see the stayednes of your faith, and the order that is amongest you. I would to God we might say, it were without spot or wrinckle, and might truely speake of it all the most honourable thinges that are spoken of the Church of God, and saye, Jt is cleare as the morning, fayre as the Moone, pure as the Sunne, and that what els Salomon according to his wisedome in his excellent Song commendeth the Church by, or any other of the Pro­phetes, or whatsoeuer the Apostles doe prayse any of the chur­ches [Page 132] for, might be verified of it. This should be our comfort and our ioye, our honour and our crowne. And therfore doe we not cease by earnest prayer and most humble sute to God, and to the authoritie which he hath set ouer vs, and by all du­tie agreeable to our callinge, to procure the increase of the good and honour of it with all power. But it being subiect to a curse, to call euill good, and iustly reprooued in former times, to say all is well, where GOD is displeased with many things that are not well, but neede most speedie reformation; conscience to God, and louing duetie towarde the Church seeme to haue moued the authour of the Declaration, to note that disordre which he esteemed to bee in the state of our church, & ought to enforce vs to do the like vpon iust occasiō.

If all things be ordered according to the worde of God in our Church, then surely was the authour of the Declaration deceyued in iudgement, but in affection and purpose of hart committed nothing against it. But I demaunde, If by the worde of God, vnlearned men of all occupations and trades, be sufficient Ministers to take charge of the holy thinges, of Gods worde and Sacramentes, and of the soules of the people. Is the state of the Church well ordered, whiche hauing the fa­uourable countenance of a gratious Queene according to the promise, Queenes shalbe thy nurses, and great peace, large reue­newes for maintenance of learning, the benefite of Scholes & Colledges, houses of noble foūdations for students, two so fa­mous Vniuersities, of long time, for men of excellent abilitie in all good knowledge: & all these helpes now almost 30 yea­res togither without intermission or interruption, besides the former time of king Edward of noble memorie, and yet not­withstanding all these is so vnfurnished of sufficient and able godly learned men, as that by farre the greater part of it should be in the hands of an insufficient & vnlerned ministerie with­out any maner of cōpetent abilitie to expoūd the word of god, without diuinitie, without sciēce, without art (other then such as they were prentises at) & in a great part without both pietie [Page 133] & religion. Doeth the word of God allow, that men called to the ministerie may take ciuill callings, to deale by offices in causes of state & iustice, or to forsake the charge of particular cōgregations in seruing them in the greatest & highest seruice of preaching the gospell to them, to rule ouer the churches & ministers of a whole Diocesse? Is it good order, allowable by Gods word, to make a nūber of ministers at once, whereof no one is called or desired to any particular Congregation, but must seke & sue for places after, where to bestow them selues? Dispensations & faculties for non residents, & pluralitie of be­nefices, & a court of faculties for sundrie like purposes, can it be iustified to be good order by the worde of God? Doeth the worde of God giue power to any one man vnder heauen, to make Ministers alone, at his pleasure to graunt licence to preache, and to call it in agayne at his owne pleasure, to sus­pende, to release, to excommunicate, to absolue, and all as seemeth good to him selfe? The same worde alloweth not for good order, that Sacramentes should be administred priuate­lie by anie, much les that it be so by priuate men, and least of all by women. Nor that they be publiquely ministred without preaching of the word. It approueth not such cases of necessi­tie as enforce these things, nor the doctrine of conference of grace by them for the worke wrought. To make that inequa­litie of the Sacramentes, that one should haue power to mini­ster Baptisme that should not haue power to administer the Lordes Supper, & another power to administer both: yet not to preache, and another to doe all three being the sacred and hye ordinances of God, and yet not to confirme children, can not be shewed to be the orders or ordinances of God.

In like maner can it not be shewed by the worde of God, that Chauncelours, Commissaries, and such Officers of Bi­shops and Archdeacons, should deale with the censures of the Church, hauing no maner of lawfull ecclesiasticall callinqe vnto it, nor that excommunication is to be for pecuniarie cau­ses and payementes of registres, fees, or such like.

But what doe I reckon particulars, whereas, if the Cannon law be the rule for church-gouernement, the abuses must needes be infinite. If these disorders bee in the reformed Churches, notwithstanding their wante of all outwarde meanes, and the heauie displeasure of their Princes, and the whote and fierie persecutions wherewith they are pursued, whiche yet were a time of tolleration and bearing with thinges amisse, if there were any, their state were to be helde disordered, and to neede reformation, for feare of the most iust wrath and indignation of God to fall vpon them. But if all these and such like mat­ters be well ordered in them, and the same farre otherwyse in our Church, notwithstandinge all the meanes and helpes to haue procured the good ordering of them, much more con­uenientlie then with them: is the Declaration to be blamed, for exhorting to leaue such a disorder, and to receyue that or­der which is according to God? Nowe as the glorie and king­dome of Christ is highly aduaunced and increased where this obedience is giuen to him, to order his house accordinge to his will whose it is, so on the other parte, there must needes be so much wanting of the glorie & increase thereof, where that obedience is not yeelded to him. Which would to God it were otherwise, and that the enormities of all sortes did not shewe the want of that glorie of Christes kingdome, that would bee if his orders were obeyed, nor the exceeding great apostasie & falling awaye from God to Atheisme, Epicurisme, and profa­nenes, and namelie the multitudes of recusantes of late yeres so greatlie increased, did not shewe how smallie the glorie of the kingdome of Christ doeth increase amongest vs. As for our peace and other blessinges whereof the Replier speaketh, it is in deede to be acknowledged to the high honour of Al­mightie God, that neyther at this present is any Nation vnder heauen so blessed in all respectes, nor hath this Lande bin so at any time heretofore. The Lorde make vs thankfull for all his ritche mercies bestowed vpon vs, and continew with great increases all the prosperitie and happie estate of our Lande & [Page 135] people. But that he sayeth, we are so blessed aboue all other churches, euen in this estate of ecclesiasticall gouuernement established, soundeth, as if he would haue one ecclesiasticall estate, to be taken to be the cause of all these blessings. Some attribute the cause hereof to the troubles of our neighbours, and some to the gratious gouernement of hir excellent Ma­iestie, and the great wisedome of the right Honourable of hir Counsell, Diuines (as it best agreeth with their profession, yet with due honour of all the noble instrumentes of this grace, as euerie one hath deserued) to the prouident and watchfull care of Almightie God ouer vs, in giuing all the good meanes of this our estate which we enioye, and many times by extra­ordinarie fauours, discouering the secrete practises of our eni­mies, and working in deede (as the Replyer sayeth) wonder­fully and graciouslie for vs. But, no man yet that euer I heard of, before this, attributed this honour to Archdeacons and Archbishops, to Chauncelours and Bishops to Commissaries and Officialls, or the rest of that trayne. This is a garlande would not become those heades in anie sorte, let them weare it to their great honour that haue deserued it. Is it for that that they are the Officers which God hath set in his Churche, and therefore doeth powre his blessing vppon his owne ordi­nance? It hath bin alreadie shewed what agrement they haue with the worde, and from what originall they proceeded. If it be sayde notwithstanding they be of mans creation and ap­pointement, yet they may bee employed in such affaires, as might procure this blessing to the state: let it bee considered wherein they haue bin occupied since her Maiesties raigne, & it will easilie appeare, howe farre it is of that they should haue any parte of this honour.

If there were a commission graunted, to examine what hath bin done by these officers, and their Courtes, for these nine and twentie yeares, what good they haue done, and on th'o­ther part what insufficient Ministers they haue made, what godly learned Ministers they haue put to silence, and depriued [Page 136] of their benefices, and other places of ministerie, what cere­monies & subscriptions they haue vrged: what constitutions and articles they haue set out, and sworne men to present, what conuocations and scenes they haue kept, what faculties and dispensations they haue graunted and taken, what cen­sures, suspensions, & excommunications, they haue set forth, howe manie, of what sorte, and for what causes, they haue cast into prisons, howe long, and in what prisons and order they haue kept them there, what oppressions and extortions haue bin committed, what couering and cloakinge of fowle and shamefull matters, with a number of such like. I doubt not, but all men, that indifferentlie considered these things, would be constrayned to say: It is the mercie of the Lorde that wee are not consumed, that the enimie hath not entred into the gates of Ierusalem, euen for the sinnes of the Prophetes, and for the iniquities of the Priestes.

There are a number no doubt within the lande that feare God vnfeynedlie, his Name be praysed for it. There are also some faithfull seruauntes of God, that kneele before him day and night, to be mercifull vnto vs, and to continue his grati­ous fauour towardes vs, the chariots and horsemen of Israell in deede. There are also a great number of godly straungers, that haue left their countries, to serue God, where they maye bee suffered to serue him as he hath commaunded, by whom he hath set vp before all the people of the lande, a goodly pre­sident and example of that reformation whiche wee ought to proceede forwarde vnto, for whose sake the Lorde may bee mercifull to vs, till he haue made readie some other place to lodge them in, or opened their owne countrey for them, to returne vnto agayne. But, which is principall, the Lorde for his owne Names sake, and the prayse of his mercie, vouchsa­feth thus to blesse vs, that by his benefites hee might prouoke vs to that further duetie, of reformation of the Church, and obedience to his worde, which he requireth. These and such like causes of this our present happie estate, might haue bene [Page 137] noted, if he would needes inquire into that matter. As for that which he alleadgeth to bee the cause of these blessinges, is so farre of from being any cause of them, as contrariwise, it cea­seth not to prouoke the fierie wrath of God, to lighten & thū ­der, vpon all the state of the lande and people, till hee haue consumed both, as being the very roote and cause of the ig­norance of God that is in the lande, the nurse and cherisher of recusantes and obstinate papistes, and other heretiques, and in a word, of all the great iniquities and abhominations that are committed within the kingdome. And thus farre in answere to his reply to the conclusion, wherein the Declaration vppon former reasons, concluded foure, and onely foure ecclesiasti­call offices, namelie of Pastours, Teachers, Elders, and Dea­cons, to be appointed of God for the ordinarie guydance of particular Churches.

This conclusion is enlarged by the Declaration, with an an­swere to such as might thinke, in such a treatise of the gouer­nement of the Church, the first poynt should be, to speake of the Magistrate. Which answere is, that because the purpose of the writer is to treate of ecclesiasticall gouernement, and that ciuill Magistrates are not ecclesiasticall officers, but ouerseers set ouer them to mainteyne them in the due executiō of their charges, and to punish them ciuillie, if they offende: there­fore it semed more pertinent to the matter in hande, to speake first of ecclesiasticall officers, and then of the supreme autho­ritie of the Soueraigne ouer them all.

The Replie to this section is the most impertinent and te­dious that may be. For differing nothing from the Declarati­on in opinion of any matter here directlie set downe, yet stan­deth he playing in a maner, vpon euery worde. A man would thinke the second person, in charge of soules, in a whole dio­cesse, as he reckoneth him selfe to be, and hauing it, may bee, some particular charge. Besides, if he would needes leaue all to attende vppon his busines, yet should haue bent him selfe to handle onely materiall poyntes, and that as soundlie, pithi­lie [Page 138] and brieflie, as he could, that hauing finished it, hee might haue returned to his charges agayne, that Sathan, who goeth about continuallie like a roaring Lyon, seeking whome hee may deuoure, haue no more aduantage of his absence from his flocke, then the worke he hath set him selfe vnto of neces­sitie might require. But to see him thus discourse vpon eue­rie seconde or thirde worde, and to playe and sport him selfe, as if he were at great leysure, and had as little to doe as one that should playe with a feather: may shewe howe easilie men of his coate, beare the burden of the Church. But, how­soeuer his leysure serue, if he can not employe it better then in so friuoulous trifles, as in great part hee wasteth the time withall, I thinke it meete, both for mine owne regarde, & for the Readers, not to stande vppon aunswering euery idle dis­course, but onely that, which of all his speache may carie the greatest shewe of obiection, to any substantiall poynt of the Declaration. For, hauing alreadie hitherto at large debated these matters whiche he often returneth vnto, as principall things in his replie, and stopt as it were the springes and foun­taynes of all his treatise, at laysure, and carefully, from the be­ginning to this place: the particuler poyntes, & litle streames that flowe from them, wilbe more easilie dammed vp. Nowe therefore to come to his replye to this section, whereas it is saide by the Declaration, as by way of an obiection. But while we speake of ecclesiasticall gouernement, it may bee thought that we should first treate of the supreme authoritie of Chri­stian Princes, and so forth. The Replyer after he hath played with the worde, whyle, discourseth vpon the wordes Ecclesia­sticall gouernement. Wherein he first answereth for hir Maie­stie to the papistes, and then sheweth what hee taketh the Su­premacie to be, which is recognised by statute to be in hir Ma­iestie. Of which poyntes neyther the one nor the other belon­geth any thing to the matter in hande. For touching the first, there is in these wordes of the Declaration, no manner of oc­casion to speake of the papistes, except he take it of the words, [Page 139] ecclesiasticall gouernement, and for the seconde, concerning the exposition of a statute, it is fitter for a Reader in a house of Court, or for Iudges vpon the benche to speake of, then for Diuines. Another poynt of as little valewe, and as vnsutable to the matter of this sentence, is that he sayeth, the Declarati­on attributeth amisse ecclesiasticall gouuernement to Elders, except it be intended by ecclesiasticall, that which any way be­longeth to the church. By which reckoning he would gather, that Wydowes are also church-gouernours, and that the De­claration would haue women ecclesiasticall persons and go­uernours. Aunswere to that he sayeth of the Elder he nedeth none, alleadging no reason, and th'authoritie of the Apostle calling them Gouernours, is so weightie for it, as if he had put all the reasons hee could alleadge into the counterballance, they would way no maner of weight against it. That which he speaketh of Wydowes, 1. Cor. 12. sheweth he hath not bin of anie long time exercised in these poyntes, but for some purpose hath drawen and forced him selfe. Now, to seeke an occasion three or foure yeares after the publishing of the booke hee dealeth with, to be seene to be a Defendour of the present state of our Church. For otherwise he might haue vnderstoode that Dea­cons are not accounted gouernours, much les Wydowes, but onely Pastours, Teachers, and Elders, to whom onely the guy­ding of the publique state of the Church belongeth. In the next place with as much agreement with the matter of the sentence which he discourseth vpon, as the former were, hee compareth Elders with syde-men & church-wardens, where­by it seemeth, he had before apprehended the matters so, as if none should be esteemed ecclesiasticall persons, but such as were within some degree of priesthoode, and had taken orders as they call it. But he vnderstandeth it better nowe, for as hee compareth it, they are no more of the ministerie then syde­men and Church-wardens are. The next poynt is of the sence of ecclesiasticall gouernement, if by it (sayeth hee) be meant, that hir Maiestie taketh vpon her to minister the worde and [Page 140] Sacraments (For that I take it he would say in his dark speach) this is a slaunder of the papistes. If her gouernement in or o­uer ecclesiasticall causes, we admitte your sense, and proceede to the obiection and aunswere. I aunswere, the Declaration meaneth neither of both, which are as farre from the matter spoken of in the Declaration, as if with his long wandring he had both lost his way, and him selfe too. There was no cause, why he should stand thus guessing at the meaning, the sense being playne to be this, that in a treatise of ecclesiasticall go­uernement, shewing th'order which God hath appoynted for the directing of his church, it may be some would looke such a treatise should treate first of the supreame power of christian Princes. So as ecclesiasticall gouernement is that, whiche the Declaration sayeth to be appoynted of God, and neyther con­cerneth the slaunder of the Papistes, nor his construction: and therefore notwithstanding that be not the sense, it were time he proceeded to that which followeth. In the first sentence of the Declaration wherein the foresayde obiection whose an­swere followeth, is layde out, the Replyer chooseth certayne wordes to discourse vpon before he come to the substance & body of the matter contayned in the sentence. According to which purpose of his, hee hath spoken firste of, but whyle the two first wordes of the sentence in this place of the Declarati­on, and then of ecclesiasticall gouernement, being of the next, nowe he proceedeth to the worde some, it being sayd in the de­claration, that it may bee thought of some, and playeth with some and many, and such like speache. After, it being sayde in the same sentence, that it may seeme to some, wee should treate firste of the Supreame authoritie of Christian Princes, hee standeth vppon the wordes Supreme authoritie, and de­maundeth whether it be so called by waye of supposition, or assertion: then resoluing him selfe of the latter, he demaun­deth agayne, howe this agreeth with that, which was sayd be­fore, that all ecclesiasticall matters are to bee directed onely [Page 141] by foure officers of the Church, which he scornefullie calleth Tetrarkes. He might easilie haue discerned the aunswere to this with a little consideration. For the wordes of the Decla­ration are these: There remayneth of these before rehearsed onely in the Church, these ecclesiasticall offices instituted of GOD, namely Pastours, Doctours, Gouernours, and Dea­cons: by which the Church of God may (accordinge to his worde) be directed in all matters which are commonly called Ecclesiasticall. Wherein it is playne, that the Declaration spea­keth of such officers as should deale in their owne persons, in preaching the worde, ministring the Sacramentes, executing the power and censures of the Church, and relieuing of the poore, and sayth that of all the giftes and offices as Apostles, Euangelistes, and such like which God gaue to his Church in the beginning, there onely nowe remayne these ordinarie of­ficers for directing and dealing in these cases of the Church. Which although it be as farre of as the East is from the West, from excluding the supreme power of the ciuill Magistrate, by the ciuill sworde to protect or punishe such as in those callings acquite them selues well, or fayle in duetie, yet hee not only moueth this question, but prosecuteth it in this ma­ner.

First, hee demaundeth whether the Prince be one of those foure, and if no, because they are all ecclesiasticall officers, and the Prince not, but a supreme Gouuernour, yet howe can they direct all causes and the Prince bee supreme Gou­uernour, except there be some quircke founde out betwene direction and gouernement. And then they directing, and the Prince gouerning, according to their direction, they giue the name to the Prince, and keepe the power to them sel­ues, as the Pope of Roome dealeth with the Emperour, whiche were but a mockerie. But if they truely and vnfay­nedly acknowledge Princes supreame Gouernours in all ec­clesiasticall causes, then stoupe gallant: all these foure estates are topsie turnie ouerturned. And then why yeelde they not [Page 142] to the ecclesiasticall gouernement, by such authoritie establi­shed. And if they haue the first degree in dignitie, why may they not haue the first place in the treatise, except the last place be greatest with them in power as in Parliament the voyce of the Prince. And then a Gods name proceede on, let them say as the Gentlemen-Vshers doe before Princes: On afore my Lordes, let all these foure estates take their places before, be­cause these our learned discoursers so assigne them. We will not striue about the roome, so the right bee reserued, yet no reason to the cōtrarie, but that they should first haue intreated of the supreme authoritie of Princes, and after of the rest, that so it might haue bin perceyued, whether they had encroched vpon their power or no. And this, me thinketh, had bin a bet­ter order then where all are placed, to saye, Your Maiestie is come late, these foure are your Senyours, you are but their punyes, be content, you must take that whiche is left. And thus farre vpon the sundrie wordes, and partes of the first sen­tence, conteyning the obiectiō, which is answered. To books which are full of such matter as this is, may it be fitlie apply­ed that Salomon sayeth, There is no ende of making them, and that they are a wearines to the fleshe. Eccle. 12.14 What fruite may there bee of all this wast speach, that is nothing to the purpose? and what a wearines is it, to followe one that runneth at no cer­tayne marke? The Magistrate is supposed to be wronged vp­pon no iust reason, and of a wrong supposall ryseth a number of impertinent and idle questions, mingled with many vnsa­uorie iestes, which are not according to his rule, that sayd, Re­prooue with all authoritie, Tit. 2.15. and with a reuerend grauitie. If there had bin any such thing in the Declaration, it would haue bin soundlie & with sufficient arguments disproued by the word of God, and those argumentes would haue bin layde forth in a graue reuerende maner, seemely to the callinge of the per­sons who counterpleade one another, and agreeable to the action in hande, which concerneth serious & waightie poynts of duetie to God, and the chiefest Magistrates he hath set ouer [Page 143] men, and especiallie as might bee seemelie before the Lorde him selfe, and all his Church, before whom these matters are debated: without regarde of all which due considerations, as he hath trifled vpon the wordes of this sentence, so doeth hee likewise vpon the wordes of the next following. Wherein be­cause it were a tedious idlenes to followe him from poynt to poynt: I will brieflie aunswere the effect of all this part of his treatise which he hath caused to be set vp on the toppe of the pages in a diuers lettre, that it might be in the eye of the Rea­der, in these wordes, The Princes supreme authoritie slaunde­red. Mine aunswere wherevnto is this, that the wordes of the Declaration are so cleare and playne, as no man of sound witt or perfect sense can gather that it attributeth to hir Maiestie, any thing eyther disagreeing from hir high Honour and dig­nitie, or vnseemelie for a most loyall and duetifull subiect to vtter. For it is sayde onely in the Declaration, that ignoraunt persons, who thinke all things in the ecclesiasticall state ought to be disposed by the absolute power of the ciuill Magistrate, may suppose that a treatise of ecclesiasticall gouernement, should begin with the power of the Soueraigne. In whiche wordes, malice it selfe, can not with any colour finde, howe this should attribute any thing inconuenient to hir excellent Maiestie: of whose Royall person, state, power, and dignitie, the Declaration in all places, and vpon all occasions speaketh so duetifullie & reuerentlie, that except by the witnesses whi­che sayde, We hearde this man saye, Mark. 14.58. I can pull downe the temple of God, and rayse it vp agayne in three dayes, or as honest men as they, the Declaration could neuer be charged vppon these wordes, to speake any thing of hir Maiesties power, that is not godlie or not seemelie. Th'obiection whiche is made in the Declaration that the Treatise should begin to treate, firste of the power of the ciuill Magistrate, is set out, by noting those, to whome this maye so appeare, namelie, ignoraunt menne that thinke all ecclesiasticall matters should depend vpon the absolute power of the Prince. Which poynt is enlarged by [Page 144] opposing to them, other which are more moderate in that be­halfe, and referre onely indifferent matters to the Prince, whō yet it reckoneth not indifferent persons in this behalfe, be­cause they would haue that without anie further inquirie to be helde indifferent, that the Magistrate or them selues shall account so to be.

Nowe the Replyer passeth on to the other, whom the De­claration esteemeth more reasonable then the former, in that they giue onely indifferent thinges to the Soueraigne Magi­strate, if they did rightly iudge what were indifferent.

This sentence is as sore racked by the Replyer, as euer was a­nie innocent Christian man by the Fathers of the holy house of Inquisition, or such as were by them appointed for their torturing. No part that hath not felt the waight of his plum­mets, no ioynt that he hath not vexed and strayned. The ende and scope of this whole sentence he would haue to be, to giue colome to the wrong done to the highest Magistrate, for not treating first of his soueraigne power. Wherein it appeareth, that neither there was, nor in reason could be ment, any wrōg to the high power of Soueraignes. For in all places where oc­casion serueth, no writing can be more reuerend, in speaking of that soueraingtie appointed of God, then the Declaration is. And the order to be vsed by any authour, is not to begin to treate first of that which is the chiefest and hyghest poynt of his treatise, but to begin with that which is most single in his nature, and most common to all that followeth: that so hee may by his degrees, and due proceeding, come at length to that which is more principall. As in Grammer a sentence is more worthy then a syllable, or a letter, and in Logike a Syllo­gisme then a sentence or single argument, yet the Grammari­an beginneth not with his Syntaxis, but first with the partes of a worde, which are his letters, and syllables, and so proceedeth to the generall kindes, and after to the more speciall, and par­ticular, till at last he haue declared all thinges agreeing to se­uerall and single wordes, and then considereth of wordes ioy­ned [Page 145] and framed togither in a sentence. So the Logician be­ginneth with his argumentes seuerallie and by them selues considered, then after of sentences, wherein such arguments are first ioyned togither, then of Syllogismes, wherein senten­ces, last of all of the methode of whole Treatises, wherein all these sundry things are examined. Which order, as nature and skill teache to be the onely way for a man to teach any thing in best order, and to most vse of his Readers or hearers. And before this time, was there neuer, I thinke, such an exception taken against it, by any man professing learninge, as the Re­plier doeth take, to charge this methode with some degree of lesae Maiestie, and of treason. Aristarchus they say, when he founde a faulte in Homer, would marke it with his penne, and Phalaris the tyrant for as litle faultes, would put men to great tortures. If there had bin in deede a faulte in the Methode, I perceyue the Replyer would not be content as Aristarchus, to make a note of it with his pen, but would bring a question of Methode to the barre at the Kings bench, and arrayne it of high treason, and doe as cruell execution for such an offence, as Phalaris was wont to doe for as little. But if he be neuer so earnestly affected to pursue a fault in Logike, with fire and sworde, yet it were great reason, he firste vnderstoode what good order and methode were, before hee condemned a man of treason, for the order of his treatise: but of this I shalbe for­ced, by his tantologyes and vaine repetitions, to speake agayn. After the deprauing of the generall ende & scope of this sen­tence, he proceedeth to the particular vexing of sundrie partes and wordes of it, which that it may bee better vnderstoode, is here set downe as it is in the Declaration.

Others there bee, with more colour of reason that referre onely indifferent matters to the disposition of Princes: but in determi­ning indifferent matters, they shewe them selues not to bee indiffe­rent Judges. For whatsoeuer shall please the ciuill Magistrate or them selues to call or count indifferent, it muste bee so holden of all men without any further inquirie. But of the supreme autho­ritie [Page 146] of Christian Princes in ecclesiasticall causes, howe farre it extendeth by the worde of God, we shall haue better occasion to in­treate hereafter, when we haue described the ecclesiasticall state.

Here he first standeth vppon the worde others, with much tryfling and toying, seeking who these others may be, which in generall hee may playnely perceyue by the declaration of their opinion, that is, that those others are such as holde the opinion there declared. Next he examineth these wordes with more colour of reason, then these wordes, of indifferent matters. Whereof he would enforce the Declaration to affirme, such others, to leaue all indifferent matters to the onely disposition of Princes at their pleasure. Wherevnto hee replyeth, that no good Prince doeth without aduyse of their coūsell determine of matters: notwithstanding, he affirmeth the authoritie and lyfe of such decrees, to lye onely in the Princes disposition.

For Salomon him selfe had his counsell: yet sheweth he not by anie sufficient authoritie or reason, that Salomon, or anie of the godly and vertuous Kings of Iuda, determined by aduyse of their counsell, and commaunded anie such matters of the Ministers apparell, or any order, gouernement, ryte, or cere­monie in the Church, or what the Replyer may thinke to bee most indifferent in that kinde. Whiche had bin very fitte for him to haue done, the matter being of no small importance, which he also setteth out to the vttermost, saying: That it is this day a great question, and toucheth the matter to the quicke, what the authoritie of Christian Princes is, in the disposition of indifferent matters. Why then did not he, if hee would gage thus deepe into this vessell, as to affirme all indifferent things to be, as touching power and authoritie, meerlie at the dispo­sition of the Prince, alleadge vs some authoritie of the Pro­phetes or Apostles, or some auncient President and example of Dauid or Salomon, or some other of the godly zealous Princes and Kings of Iuda? But it was not because he would like a graue and sounde Diuine resolue his Reader of this poynt, but for that, as he sayeth, it toucheth the quicke, and might [Page 147] serue him, to bring some man to question of his life, as deny­ing the Supremacie, that he vrgeth so much this matter.

Which yet as hir Maiestie hath not at any time so pursued, so is it to be hoped, hir gracious disposition, to religion and iustice, will not suffer hir hereafter to pursue, how clamorous­lie soeuer such aduocates of iniustice, shall crye out, that it toucheth the supremacie. For so long as it is acknowledged, with all duetifull and godlie reuerence, of her Maiesties So­ueraigne authoritie, that the same power belongeth to hir highnes Royall state, Crowne and dignitie, that at this time any soueraigne Prince vpon the earth doeth lawfullie exercise ouer his people, or any of the Kings of Iuda euer enioyed in their time by the word of God: although it bee denied that that fulnes of power which the Pope most vnlawfully vsurped in things, eyther contrarie to the cōmaundements of Amigh­tie God, or peculiar to our Sauiour Christ, can bee lawfullie chalenged by any Christian Prince: Religion and Iustice will aunswere in such case that this is no more, Luke. 20.25. then as wee are taught in the Gospell, Giue to God that which is Gods, and to Caesar that which is due to Caesar.

The Replyer here, rayseth great expectation, in his reader, to looke for some resolution, by the Declaration, concerning this question, what the power of the soueraigne Magistrate is in matters indifferent: affirming this case to be moued by the Declaration, and therefore to haue bin thorowlie aunswered, being so important, which is nothing so. For the Declarati­on nameth no such case nor question, as to enter into the de­bating of that matter, whiche would bee heere wholy out of place: but by the way, and vpon such occasion as hath bene declared, maketh mention of some vn-indifferent mens opi­nions, concerning the power of Princes in indifferent mat­ters. A vsuall thing in all good writers, and allowed by all men of sounde reason and iudgement, by occasion to touche a matter, without being bounde thereby, to enter into the discourse of it. But if he were so desirous to haue this matter [Page 148] treated of, why did not he take this occasion, to shewe vs, by the word of god, what the power of christian Princes is in such cases, and to prooue, by sufficient and strong authorities, and other reasons, that the ordinarie guyding of the Churche in matters indifferent, as well as in all other, is not lefte of our Sauiour Christe to ecclesiasticall officers, that is, neyther to the particular assemblie of Elders, for a particular Church, nor for more, to a more generall, nor for the Church of a na­tion, to a lawfull Nationall Synode.

He should haue shewed vs by like proofe, that the Christi­an soueraigne Magistrate, receyueth increase of ciuill power ouer the Church, by reason of his Christian profession and fayth. Then should hee haue prooued, that if anie of the Princes whiche are Heathen, were by the mightie worke of GOD, conuerted to the obedience of the faith of Christ, hee should not onely thereby stande charged to honour God with the lawfull and holy vse of that ciuill power whiche hee had before his conuersion, applying it nowe to the maintenance of Gods true seruice and seruauntes, protecting and comfor­ting them in well doing, as farre as his ciuill power and au­thoritie may doe it, and enforcinge by the same power all men to that which by the same holy religion is duetifull for them to doe, as all other men are in like case to vse their giftes of vnderstandinge, knowledge, counsell, wisedome, power and authoritie, or what soeuer, when they haue found fauour of GOD to bee conuerted to the precious faith of our Sauiour Christ: but that togither with the fayth, hee re­ceyueth, besides the charge of the holy vse of the power whi­che hee had whyle hee was yet in his paganisme, a further in­crease of power whereby hee may in matters appertayninge to Religion, appoynte and ordayne of all thinges indifferent, so as the assemblies of Elders, and Synodes, Prouinciall, and Nationall, are to leese that authoritie in such cases before ex­ercised by them, and to render it vppe to that power, as of right and duetie belonging to it.

But leauing the proofe of all, or any of these poyntes, hee complayneth, that by any occasion this matter was once mentioned by the Declaration, except it had bin thoroughlie debated: yet, least he should leese all his labour in sifting and winnowing like wheate these wordes of the Declaration, hee laboureth to gayne some allowance from it of this poynt.

Which is, that indifferent matters are to bee reserued onely to the disposition of Princes, which he would enforce in this maner. The Declaration, as hath bin sayde, setting out the obiection of treating in the firste place of the soueraigne power of Christian Princes, with two sortes of men and o­pinions, that may seeme to require the same, the firste, whi­che referre all Religion to that power, and the other more reasonable, which referre onely indifferent matters to their disposition: addeth, that these men haue more colour of rea­son then the other, but yet are not indifferent Iudges, in de­termining what is indifferent. Here vppon would hee ga­ther, that the Declaration acknowledgeth this latter poynte for trewe, if they whiche mainteyne it iudged rightlie of in­differencie.

Wherein, he is to consider, that the worde but, whiche hee would ground vppon, is not to bee referred to the allowance of their opinion, but to the qualifying of their former com­mendation, as if it had bene sayde, in referring onely indif­ferent matters to Princes they are more reasonable, but in determining what is indifferent, they are also to bee blamed: vpon that the declaratiō sayth, they are not indifferent Iudges, in determining what is indifferent, the Replyer asketh howe they can bee anie Iudges at all, if the dispositiō of such things bee referred onely to the disposition of the Prince. Where­in, he taketh that graunted by the Declaration, whiche is not graūted, and discerneth not the word iudges to be taken here not in his proper significatiō, but to be spokē as by similitude & cōparison: in which sense many a weake chaplaine may be said to take vpō him to iudge of indifferent & not indifferent, [Page 150] and of other waightier matters of Religion, whereof hee vn­derstand th no more, then to reade within a booke of them, that which is layde before him. In which place the Declara­tion is charged also as going about to take awaye from the Prince, some right that iustlie appertayneth to the Crowne, wholy without anie other reason but this, that the cause de­bated by it, might partake with our Sauiour Christ in that re­spect, as in other, whereof it is saide, I payd or was charged with that, which I neuer tooke. For sauing of the Prince from whi­che wrong the Replyer verie soberlie, sayeth hee dare hazarde thus farre of all good Christian Princes, and will presume by hir Maiesties leaue, to giue warrant for our most gracious So­ueraigne that she will not abuse hir authoritie, nor hath done, nor would mainteyne or allowe them that so doe, if any doe so. What a needles palpable flatterie is this? Doeth the De­claration call any Princes vsing their authoritie, into questi­on? If it doe, shewe in what wordes: if not, why doeth he take vpon him to mainteyne that, which the Declaration no where depraueth: but, as is meete in all Christian duetie speaketh reuerentlie and duetifully of it, where any occasiō serueth for that purpose: yet against all good reason and modestie, the Replyer concludeth this section, noting it also in the mar­gent, least any man should not attentiuely take heede to it, that hir Maiesties right and doings are vnworthilie defaced. Neith r contented with this, he followeth this matter still in his replie to the next sentence, wherein he noteth a want of reuerence and duetie that the Declaration vseth this terme of ciuill Magistrate, which is a worde both in Scripture, and all good writers, and dailie speache commonly vsed, and he him selfe vseth in this his replie oftentimes more homely, & more vnsitting, then this is a great deale: yet is this, being spoken generallie, as in a generall treatise and doctrine, increased & aggreeued by circumstances from the person of hir Maiestie, and also of those whom he supposeth to haue bin authours of that treatise, or for whose sakes it was published, whom he ex­horteth [Page 151] to humble confession of their fault, and crauing par­don for so great offence committed against hir Maiesties Roy­all state and dignitie, as in the generalitie of the ciuile Magi­strate, he supposeth the Declaration here to haue fallen into. For euicting whereof, he taketh vppon him to pleade for the Declaration, and to speake what might be saide in the iust de­fence thereof, and after counterpleadeth him selfe agayne, en­forcing such poyntes as he thinketh to bee somewhat worth, to charge the Declaration in some degree with offence of hi­ghest nature: as if the tyrannous vsurpation of the Pope were noted in that sacred soueraigne power by the declaration, and as if such excuse in that behalfe, as hee can affourde it, were but like the pretence of rebels, who notwithstanding they seeke the subuersion of the highest estates, yet pretende but to blame some neare vnto them. Loe the discreete wordes and charitable spirit of the Replyer.

In deede I perceyue if he might appoynt the writer of the Declaration his atturney, his learned counsel, and his Iudges, or might be all this him selfe to him, he were like to receyue such sentence, as a whole court of iniustice might afforde. For by the title set vpon the toppe of sundrie pages togither, which is, The Prince slaundred, and sundrie other like spea­ches in his margent, and in his text, to like purpose: it appea­reth what sentence he were like to giue in this matter. Of which crime if there hath neuer bin founde any guylt, nay a­nie colour or shadowe of a colour, in any of those, in whose names the Declaration is published, no more then was in Naboth, who was most innocent, although he were charged with like offence: then what may the Replyer differ from one of Nabothes witnesses, who deposed against him, that hee had spoken euill of the king. Many such also were there that mis­informed of Dauid, of whom he often complayneth in the Psalmes. But Ionathan his brother, 1. Sam. 19.4, Cap. 21.14. and Achimelech the priest answered for him, and sayde, Dauid hath not offended against the King, nay rather his doinges are exceeding good, and ser­uiceable [Page 150] [...] [Page 151] [...] [Page 152] vnto them. For he hath put his lyfe in hazarde for them against the enimies, and hath procured a great safetie to all Israell, thou hast seene it, and reioyced in it. And agayne, who is amongst the Kings seruauntes, faythfull and louing in allegeaunce and duetie as Dauid is? In like manner doe wee hope, notwithstanding the Replyers misinformation, that all that feare the Lorde aright, as did Ionathn and Achimelech, may answere for vs, that wee haue committed no offence a­gainst hir Maiesties Royall person, state, or dignitie, but are of the most faithfull, louing and duetifull of all hir subiectes or seruauntes, not holding our goods, or our liues, or any thing we enioye deare or precious vnto vs, in comparison of the duetie we owe in that respect, euen of conscience of the ordi­nance of God, and of most loyal hartes to the maintenance of hir Maiesties right excellent estate and royall person. Where­of hauing testimonie in our owne consciences, and in the sight of all iust and indifferent men, and which is principall, of Almightie God, who seeth the secrete of our hartes, & bea­reth witnes to our sinceritie in this behalfe. I rest well satisfi­ed herewith against all the false and slaunderous accusations of all our aduersaries, and so holde it needles to speake anie more to this matter, howe often soeuer the Replier shal charg vs, and proceede on to the consideration of such other matter as in the rest of this his first booke he hath layde before vs. Proceeding on with this sentence, He rayseth like hues and cryes vpon the declaration, for the wordes what pleaseth them: after, for these, of all men, and last of all, vppon these, without all further inquirie, naming many idle questions, and pulling harde to strayne this to reache to all politike matters. The ef­fect wherevnto he tendeth, is, that nothing is vrged for indif­ferent amongst vs, that is not indifferent, and that things be­ing once so established as they are, all men should rest in such determination without further question. Which things he is content barelie to affirme, but it may appeare by the petition presented to the Conuocation house for resolution, that sun­drie [Page 153] godlie learned and faithfull Ministers, not finding many poyntes so cleare as they are made in this place, desired to be resolued vpon what good warrant of the worde of God, they might reade in their publique ministerie, Apocrypha bookes for Canonicall Scripture, and that for this respect, as more e­difying the church then some Canonicall, like assurance they desired to haue for to reade sundry most euident & apparant abuses of the holy Scripture, directlie in sense and in wordes cōtrarie to the text. Likewise also how as indifferent or not re­pugnāt to the word, they might holde the reading ministerie, the exercise of ciuill power in the Bishops, and their so large and immoderate power in causes ecclesiasticall, and their for­saking the worke of their calling, and the seruice of particu­lar Congregations, the iustifying of baptisme by Women, ca­ses of necessitie for priuate administration of them, rytes mi­sticall, and with signification of doctrine, besides those which are instituted of our Sauior Christ, an office of Deacon with­out all charge of the poore, and for reading of diuine seruice, and ministring only the one Sacrament of Baptisme. Of these and many other like pointes debated at large both in that pe­tition, and in the first part of this defence, they desired to bee resolued vpon what grounde of Gods holy worde they might holde them indifferent, or not repugnant to the word of god. And yet without any aunswere to their peticion, without any warrant of the Lawe, eyther of God, or man: A subscription is vrged vpon them, not onely as the Replyer setteth it down, but as it liketh him, whose it is, though it beare neither his image nor superscription, and sometime in this forme, to promise faithfullie by it, neyther priuatelie nor publiquelie, dire­ctlie nor indirectlie, to depraue, reprooue, or reprehende anye gouernement, order, ryte or ceremonie established, &c. What cause therefore the Declaration hath to esteeme some not in­different in shewing what is indifferent, appeareth by these Articles.

Now whereas secondlie he would haue no inquirie of things [Page 154] established, let him shewe eyther that all thinges established once by authoritie, are well established, and ought without a­nie question to be receyued of all: or els he must needes leaue it to the Church and to all the people of God, to examine and trye orders setled and established by authoritie. But the for­mer can not be prooued by any sufficient or likely reason. For that were to continue poperie and paganisme, and euery false worship amongst men for euer. And to enforce men so with­out all inquire to receyue what soeuer religion, or matter in religion, is ordeined by the ciuill Magistrate: were to make e­uerie state established, as abhominable an idoll, as was the gol­den Image of Nebuchadnezzar, and exalteth Princes of the earth, aboue the heauenly King, blessed for euer. Therefore, he must needes leaue it free to the people of God, to consider of the ordinances of authoritie. Which being lawfull, as it is, and not lawfull onely but also duetifull and necessarie, then, in case that any, eyther of the Ministerie, or other calling, shal discouer any thing to haue bin otherwyse decreed then by Gods worde appertayneth, it must needes be graunted, that such in a reuerent & duetiful maner may offer the cōsideratiō of it to the higher powers: that reuisiting their owne former actes vppon further knowledge of the will of God, they may amende and reforme whatsoeuer by the worde they shall dis­cerne necessarie to be reformed. And thus farre to the effect of the rest of his discourse vppon the sundrie wordes of this sentence. The laste sentence of this section, wherein the De­claration referreth ouer the intreatinge of the Supremacie till that be declared that concerneth Ecclesiasticall officers, the Replyer, after hauing played withall a whyle, and sought to make him selfe and his friendes merye with vnseasoned ie­sting speache, without any grace of edificatiō, or matter wor­thie answere, passeth on to the next section.

In that parte which he maketh the next section, the Decla­ration first affirmeth it not needfull nor agreeable to good or­der of teaching, to begin in that treatise: First, with the Soue­raigntie [Page 155] of Princes, and after argueth it, by reason that that the Church was perfect in all hir regiment, when no Princes were Christians, and at this day is in good estate, where it hath small fauour of them. Wherevpon it concludeth, that the regiment of the church dependeth not vppon the authoritie of Princes, but vpon the ordinance of God. Which cōclusion is enlarged by this, that god hath so established the Church, that as it may greatly prosper with the cōfortable ayde of christiā Magistrates so yet it may cōtinue or preuayle against the aduersaries of it, without that helpe. For the church receiueth helpe of the same to proceede more peaceably and profitably, but receyueth all hir authoritie immediatly of god. The Replier beginneth with the first of these sentences, wherein it is affirmed, to be neither needfull nor orderly, in teaching, to begin to intreate of the supremacie, in a discourse of this nature that the Declaration is of. And in this sentence, he firste vndertaketh to reprooue that it is sayde not to be needfull. Wherevnto he entreth with an vntrueth, affirming the Declaration to haue alreadie al­leadged for one cause of this order, to bee, least the opinion of such as giue the disposition of all Religon, or at least of all indifferent matters in religion to Princes, might be otherwise fauoured: whereas the Declaration made not mention in a­nie sorte, of those opinions for that purpose, but to take occa­sion from them, to satisfie all men, concerning the order fol­lowed in that treatise. His reply to that the Declaration saith, it is not needfull to begin with the Supremacie, is in effect of no valewe, but yeeldeth to the iudgement of the declaration. For the Replier confesseth in playn termes, it is not needful as of necessitie, & after alledging Peter the Apostle speaking first of Magistrates, sayth likewise, that that order is not so needful neyther that it should prescribe. Which if it be so, what a friuolous reply is this, when cōfessing that to be true which is said, yit he resteth not in it, but will reply to it, and say somewhat to disproue it. The colour he shadoweth this withall is, that not­withstanding he graūt it not needefull as in necessitie, yet that [Page 156] it should bee needfull for conuenience, duetie, reuerence to the Prince, and to auoyde suspition both of the Prince and o­thers, the rather for the prophecie of the Apostle Paule, 2. Ti­mothie 3. and the experience of such in the Papistes and Ana­baptistes. Wherevpon he concludeth, that in a treatise of the gouernement of the Church, next after Iesus Christ, the chri­stian Princes power should be spoken of. Which cōclusion, he renforceth with the example of the Apostle Peter, settinge out firste, dueties to Magistrates, and after to Husbandes, Wyues, &c. Which argument is increased by this, that if the Apostles at any time did so, when Princes were not Christians, much more ought it nowe to be done, when they are Christians, and in possession of their Supremacie. This is the effect of his al­legations, the rest is but sporting with like sounde of needfull and heedfull, and needles and deedles, and a difference of his owne making, betweene needefull and necessarie, with such like toyes. As for his allegations, if it were needfull for the reasons he alleadgeth, it were in deede needfull to keepe such order. But we denie that eyther conuenience, duetie, reue­rence of Princes, care to auoyde suspicion of the faultes pro­phecied to abounde in the latter time, the example of them in Papistes or Anabaptistes, or the president of Peeter bindeth herevnto. If it doe, then all they whiche haue not kept that order, which Peter doeth in that place, haue offended against all these thinges, which were most absurde to acknowledge. For of the good Writers that haue written of the Church, how many keepe a diuers order from this. Surelie so many, as I thinke I may truelie saye, not one that followeth this order, which for so many respectes he holdeth needefull to bee fol­lowed. And to attaint so reuerende a companie as there is of these, who haue written of these matters, of such a number of the crymes he noteth, I thinke no Iurie in Englande woulde doe it, except he take them of the Hierarchie, & of their Do­ctours, Proctours, Registers, and Sumners. The triall of our duetie and allegeance to the Prince standeth not vppon this, [Page 157] whether in our bookes we first speake of the Supremacie. Our seruice of hir Maiestie in the places wherevnto wee are called, and our readines to serue hir, not with our trauell onely, but with our goods and with our liues, with our children & with our friendes, doeth and will so testifie of our most duetifull loue and loyall deuotion to hir Highnes: as for a poynt of Logike, what order and methode we keepe in our bookes, we feare no preiudice of it, neyther with our gratious Soueraign, nor with any other, that haue but as smal a sparke of heauen­lie grace, as the least starre in heauen seemeth to be.

For the crymes of the latter age noted by the Apostle, and the accomplishment of that prophecie in the papistes and A­nabaptistes, they could giue the authour of the Declaration, nor those in whose names it is published, any iust cause to haue kept the order he liketh better. Not onely for that, if there were cause of suspition of such thinges, this is a poore aduyse of his, for the taking of it away: but especially because they, whom this his speach cōcerneth, may truely say, I hope, God and man bearing them witnesse herein, that they speake the trueth, that they are as free from these crymes, as the whi­test Surplesse or Rochet that he may be boldest to boast of. Pieters example is to small purpose alleadged, as is all the rest of this speach, he him selfe confessing it not to prescribe. Whi­che if he did not confesse, were to be euicted from him by ma­nie contrarie examples, both of Prophetes and Apostles. Whereof I will take at this time, but one or two for all, and such as may fitte best that he alleadgeth. The Apostle Peter in the same exhortation he speaketh of passinge from publike dueties to domesticall and priuate, beginneth firste with the dueties of seruauntes, and then proceedeth to the dueties of maisters. And after in the Chapter following, firste with the dueties of Wyues, & then of Husbandes. Whereby appeareth that his owne example, proueth directlie against him, that the order of speache is not needefull to be, according to the wor­thines of the persons. Likewise, the Apostle Paule, in the like [Page 158] argument, Eph. 5.22.25. Chap. 6.1.4. Col. 3.18.19 20.21.22. both to the Ephesians and to the Colossians, firste exhorteth Wyues to their dueties, and then the Husbandes: first to children, and then the parentes: first the seruaunts, and then the Maisters: whereby it map appeare, howe small a qua­rell this is, and what good regarde the Replyer hath in al­leadging of the Apostles.

Nowe whereas he would enforce an argument, that if the Apostles did thus sometimes when Princes were not Christi­ans, much more ought it to be done nowe by vs they beinge Christians, and in possession of this supremacie: this may be of his refuse, that he serueth vs now, For it is nothing worth. For it importeth not the honour or authoritie of the Prince one grayne, in what place of a treatise, their estate and pow­er bee spoken of. Therefore, well might hee haue spared him selfe, and the Reader and the Defendant of the Lordes right in his kingdome, the good time that might haue bene better bestowed, then about this vayne and friuolous cauill. The vnreasonable grossenes whereof is so much the more apparaunt in this, that the Declaration followeth in this or­der the Apostle Saint Paule steppe by steppe, who after that in the twelft Chapter of his Epistle to the Romanes, hee had spoken of all the officers of the Church in the beginning of the thirtienth, intreateth of Magistrates, and the dueties whi­che are due vnto them. This therefore may suffice him, for needefull. Nowe is it to be considered, what good reasons he hath to oppose to the Declaration, saying also, that it is not agreeable to good order of teaching, to beginne firste with this matter. But for reason, hee falleth to a reproche of am­bition, which he setteth out by comparison of our old popish Archbishops striuing for places. In deede many a bitter and bloudy bickering hath bin amongst the Bishops and Archbi­shops, whom he mainteyneth. Canturburie striuing with Lon­don and Yorke, for the hiest roome, and many such like ambi­tious quarrels, which hee had no cause here to mention, but that he would euen with his owne losse and hinderance of the [Page 159] cause he dealeth in, rayse some suspition of the offices appoin­ted of God. For how soeuer he adde for caution, that this was amongst popishe Archbishops, yet could he not without dis­grace of that grace whiche hee speaketh of a little after, note their seates to haue bene the seates of fierie contentions, for ambitious roomes. It is not an vnconsecrate palle that can sanctifie a man, but that protestant Archbishops may bee by their own faulte, through the iudgement of God, as wel heires to these disgraces, as to the graces they succeede them in. Ha­uing made a doubt, that ambition should haue bin the reason of the order of the Declaratiō, he increaseth it by this, that the Ministers which seeke a further reformatiō of our church, can not abyde these names of grace, of honor, & of lords. Whiche were a iust reprofe, if they did either in deed or word take that vppon them, which they dislike in other, but the order of the declaration, in speaking first of ecclesiasticall officers, & then of the ciuill Magistrate is farre from any colour of that suspi­tiō. As for not abyding, as he speaketh of these names, no man is so ignorant, but knoweth these termes to be lawful, & grea­ter then these too, if they be lawfully vsed, as when they are gi­uen to those of the ciuill state according to their degree. But for ecclesiastical persons, which are not greater then Apostles, as none are, our Sauiour Christ hath expreslie forbidden, that it should be so with them, saying That Princes are called graci­ous lords, but it shall not be so with you, Luk. 22.25. but he that wilbe greatest amongst you, let him be your seruant. Whereby he teacheth, that the greatnes of a Minister standeth not in the vsurpinge of Princelie titles, but in his greatest laboures and seruices of God and of his people. Which thing the Apostle Paul well vn­derstoode when as arguing this greatnes hee sayeth, In la­bours more aboundant, in perill often, and so forth. 2 Cor. 11.23 26. Therefore by the rule of our Sauiour Christ, the ministerie most to be estee­med, is that which preacheth most diligently, & which labou­reth most in the work of the gospell: whiche howsoeuer men haue deuysed to call it the inferiour ministerie, & the idle am­bitious prelacy the superiour, yet by the rule of our Sauiour, [Page 160] the honorable Ministerie is that whiche is painfull in prea­ching, th'other which embraceth this present worlde, and a­bandoneth the preaching of the worde, is an inferiour, base, & degenerate ministerie, as litle regarded with our Sauior Christ, as it is highlie esteemed with men: euen as it is saide, That which is high and glorious before men, Luke 16.15. is abhominable vnto God. The rest of this section concerning that Kings, Queenes, and Emperours must backare, and come after the ministerie, is a matter that hath bin founde in some of the graces of the Hie­rarchy, examples Thomas Becket, the proude Archbishop of Canturburie, and in his holines (most vnworthilie so called) next aboue them, but neuer any shadowe of it, in any fayth­full Minister and Preacher of Gods worde.

Nowe followeth to aunswere his replie to the reason of the Declaration, why to treate first of the Magistrates power in a treatise of ecclesiasticall gouernement is neyther needfull nor agreeable to good order. Which reason is, because the church hath stoode in the primitiue age of it without them. It doeth so at this day in some places, and may doe so hereafter: where­vppon it is concluded, that the regiment of it dependeth not vpon Princes authoritie, but vpon the ordinance of God, and consequentlie, that in such a treatise it should not be needfull to treate first of them. The Replyers first quarell at this is, that the reason is not playne because it is not in forme. For aun­swere wherevnto he is to vnderstande that hee shall seldome find in any good Writer a Sillogisme or reason in his full parts and forme layde out according to the exact rules of logike. The cause whereof is, that the writer supposeth, his Reader of so much vnderstanding, that if any one part be wantinge hee may easilie be able to supplie it out of the rest. When children are first taught to reade, they are holpen with a fescue, which is after taken from them, when they are growen more perfect. So in Logike for the helpe of childrē rude and ignorant, eue­rie part is layde out at full, and in his order, when they are gro­wen [Page 161] to vnderstanding it is presumed they are able if any part be misplaced, as it is in the best writers, more oft then other­wise, or wanting, by themselues to discerne it, and put it in such order as it ought to be in. But because he would haue it so, thus is the reason in his perfect forme.

Jt is neyther needfull nor agreeable to good order, to treate first in a treatise of the gouernemēt of the Church, of that power, with­out helpe whereof the Church hath bin gouerned in times past, is gouerned at this present in diuers places, and many bee so hereaf­ter.

But the power of soueraigne Princes is such,

Therefore it is neyther needfull nor agreeable to good order in a treatise of Church-gouernement, first to treate of their power in the Church.

Another quarrell is, that the question is not betweene the Church and Princes whether were first, but betweene ecclesi­asticall officers (which he in his play-stile calleth Tetrarkes) & Princes, and so not betweene the whole & a part, but betwene one part and another. And then (sayeth he) if in an anatomie a man would first treate of the head, and after of other partes: or in description of a house speake firste of the roofe, or that which was buylded last, he might orderly doe so. Wherein it appeareth, a man had neede firste to haue reade and expoun­ded the Declaration to him, if his sense be no readier to con­ceyue that which is written, and so plainlie layde before him. For the reason of the Declaration being such as hath bin she­wed what an impertinent sense hath he deuised, making the reason so as that for the first sentence of it he supposeth this. That which is in the regiment of it was perfect, before other is to be treated on before. In deede of such a proposition, no other conclusion could be inferred, but such as hee maketh that is that the Church is to be treated on, before he speake of the power of Princes, which were nothing, to prooue that which the Declaration intended. Yet as if hee had gathered this skilfully and like a good Logician, which it is like he ey­ther [Page 162] neuer thorowly learned, or hath forgotten many yeares agone. He standeth a long time vppon examining the trueth of it. In which rouing although he be a myle from his marke, yet I see I must eyther followe him or giue him ouer. First hee sayeth, that vnder the name of the Church, it is set downe in this propositiō, that the fowre ecclesiasticall offices of Pastors, Teachers, Elders, and Deacons, were before the Church: this is the first poynt he sayeth is included in this sentence. The next poynt he toucheth, is the multiplicitie and manifold sig­nifications of prioritie, which is time, nature, order or honour and cause, as he addeth after vppon better remembrance.

Hauing made him selfe this way he beginneth to examine which of these wayes th'ecclesiasticall officers of the Church should be before Princes in the opinion of the Declaration, & graunteth that in time they were before, but denyeth that in a treatise that should be alwayes first, which is firste in time: his reasons for it, are these. Though Moses did so, describing the maner how things began in the creatiō, yet we are not tyed to this order, this is an obiectiō against him selfe, whereto he ma­keth a slender answere. Caluin beginneth with the knowledge of man, & so ascendeth to the knowledge of God: If this example be regarded by him, then why doeth he charge the Decla­ration with treason, for not treating first of Princes, when as Caluin, whose example he setteth for a president, and not with­out cause, was bolde to treate first of man and after of GOD, which in his diuinitie must needes be blasphemie, if the other be treason. A thirde reason that Paule teacheth not the Ro­manes amisse, saying, that the inuisible things of God beinge vnderstood by his workes through the creation of the worlde are seene, that is, both his eternall power and godhead. Wher­by he meaneth that although God were before things created, yet he teacheth them not amisse to knowe God by his works. Wherein he hath forgotten that he vndertooke to proue that in a treatise, that which is first in time, ought not alway to bee first in place. Which if he had shewed in the Epistle to the Ro­manes [Page 163] to haue bin obserued, although it were nothing to the Declaration, yet had hee hit his marke that he hath chosen to roue at. But in bringing vs for an example of a whole treatise, not halfe a treatise, no nor one whole chapter, nor half a chap­ter, but one single sentence, he is farre from his owne marke he shot at. Such an other example of a sentence out of the fourth to the Ephesians he alleadgeth: whereto this aunswere serueth. Last of all that the declaration maketh Elders before Apostles, & yet place Apostles after in the treatise, which were nothing to his owne purpose if it were trewe. But that Elders in the Church of Christ are sayde by the declaration, to haue bin before Apostles, is not trewe. This is his discourse of time, fitter as a great deale of the rest for some homely vse, then to spende good time about. His next poynt concerneth priori­tie of honour, wherein he reasoneth wholy against him selfe, and for the Declaration. For his discourse of it is to this effect, that that which is before other in honour, ought not alwayes to be treated on before, but may be handled first or last, not­withstanding the preeminence of honour, which he exampli­fieth in treatises of morall and naturall philosophy, and which is aboue all, in God, of whom he saith, that although he bee a­fore all things in time, in honour and in all respectes, yet firste or last may be treated vpon by good order of teaching. Which if it be trewe, why draweth he the Declaration to the Kinges benche, and enditeth it of treason, onely for that the first place of that treatise, is not of the power of soueraign Princes in ec­clesiasticall matters? If it be no treason against God, but good order to treate of him first or last, is it treason so to treate of earthly and mortall Princes? O more then palpable flatterie! The Lord so direct all christian Princes, and chiefly our soue­raine Lady the Queene, to be so farre frō aduaūcing those, that shal thus lift vp any flesh & bloud, aboue the liuing & immortall god, as that cōtrariwise they may seuerily punish those that shall dare to speake or write things, for pleasing of them, that are so vnmete to be spoken and written of the hiest Maiestie. [Page 164] This shall be the honour of Christian Princes, to endure no such thing to be attributed vnto them, but to prouide that God may be honoured aboue all things, to whom onely all glorie and honour appertayneth. His conclusion of this parte should haue bin that thinges are not necessarie to be treated vpon according to their worthines and honour, but hauinge forgot him selfe agayne, he falleth vpon the former poynt al­readie dispatched of the prioritie of the time. The reason whereof seemeth to be, that by such errour he might yet vent a newe argument concerning the necessitie of treating first of that which is first in time, which is that this is the papistes ar­gument for traditions. For (sayeth he) they saye, that the word was deliuered by tradition, before it was written, and there­fore of no lesse authoritie. If any man may make a chayne of sande and cause it to hange by linkes togither, he may happi­lie make some coherence of this argument, with the matter he is in hande to prooue. All the helpe he giueth the Reader to discerne howe this is to bee applyed to his purpose is this: The papistes encroch from the time to authoritie as our bre­thren here doe. Where doe the brethren so? We are brethren with him in a maner at euery worde, but yet we are with him like papistes, like Anabaptistes, vnduetifull to Princes, nay traytours to them, and what not? Such brethren had Joseph, who deuised to kill him, Gen. 37.2.18 because he tolde their Father of their euill deedes, as we discouer theirs to th'authoritie that is to re­forme them. Of such brethren the Church complayneth by Solomon, saying: The sonnes of my mother were angry against me, Canti. 1.5. &c.

It were to be wished you were more naturall brethren then you are. But for the matter, where & in what wordes doeth the Declaration gather any such thing, not a little that soundeth that way. In deede he will needes force vpon them, that they gather so, because they saye, that the Church was perfect in all hir regiment, before there were any Christian Princes. But what authoritie is collected from this? yet if it had bin so, is [Page 165] euery argument proouing a thing to bee better, because it is order, a popish argument. Doeth not our Sauiour reason thus when he sayeth, It was not so from the beginning, but in the be­ginning it was thus. And the Apostle to the Galathians directlie reasoneth thus from the time, saying, that the Lawe which was giuen 450. yeares after the promise, could not make it voyde and of none effect. The places of arguments are as the light of hea­uen and the water of the riuer, common to all, whereof some vse them to lawfull and good vses, and some vnlawfull & vn­godly. If anie hereticke haue reasoned from the causes, shall therefore the arthodoxe and sounde in faith bee barred from vsing at time an argument from the causes. This is as simple a poynt in diuinitie, as he hath handled all this whyle in Lo­gike, concerning the methode and order of a treatise. If wee vse their argumentes to the same purpose, let him disproue it, which yet he and whosoeuer taketh in hande the defence of the Hierarchie, must needs doe. For all their principal reasons to proue Bi hops and Archbishops, are the same that Turria­nus and other popish writers alleadge for the Popes suprema­cie, as in deede they must stande or fall togither.

Thus at the last hath he done with the question of methode & order of a treatise, whereby it appeareth, (for all his double order of Synthesis and Analysis) that hee vnderstandeth little more of it, then to sweepe things togither, to make a heape of them.

Now followeth his examination of this sentence of the de­claration, that the Church of God was perfect in all hir regi­ment, before there was any Christian Prince. This hee sayeth is not trewe. For proofe whereof hee taketh a double course. First, admitting that there were then no Christian Princes, and so denyeth he that the Church was then perfect in all hir regiment without them, vnderstanding it of the ordinarie exter­nall regiment, and not of the temporary & extraordinarie sup­plyes of Apostles and such like, His reason for this repeated infinitely in sundrie confused questions shufled, according to [Page 166] his methode togither, is in effect but this, that thē there shold ryse no benefite nor commoditie to the church by Princes, re­ceyuing the faith of Christ. I answere, that this argument fo­loweth not: for the benefit may be exceeding great, as it is in deede in euery respect, when Princes become according to the Prophete, Nurses and Fosterfathers to the Church: although the Church without them be saide to be perfect in all hir out­warde and ordinarie regiment. And firste what reason he may haue to denie the ordinarie externall regiment of the Church of Christ to haue bin and to be perfect in it selfe before there were any Princes Christian, let him consider of this that fol­loweth. That ordinarie externall regiment of the Church is perfect, which proceedeth from our Sauiour Christ as Media­tour. For in that respect he is sayde to be our Lorde and to be the head of his Church, and to haue receyued all power both in heauen and earth. Nowe he that is a Lorde gouerneth suf­ficientlie and perfectlie his seruauntes, and the heade ruleth the body, especiallie being such a one as hath all power. But that ordinarie externall regiment of the Church whiche is meerely ecclesiasticall, and consisteth in th'offices of such on­lie as are ecclesiasticall officers, proceedeth from our Sauiour Christ as Mediatour: For the administration of the Church, tending to bring all things subiect vnto God, and which shall be giuen vp in th'end, that God may bee all in all, proceedeth from him only as Mediatour and not as God, blessed for euer, in which respect he abydeth for euer. Therefore the ordina­rie externall regiment of the church, which is meerely ecclesi­asticall, and consisteth in the offices of such onely as are eccle­siasticall officers is a perfect, ordinarie, and externall regiment of the Church. The power of Magistrates dependeth in deede also vpon him, but in regarde of his Deitie and Godhead, and not of the dispensation that was committed vnto him for our redemption. Further, euery thing is then perfect in his owne nature being seuerallie considered, when it cōsisteth of all the partes that are naturall, necessarie, proper, and essentiall vnto [Page 167] it, and requireth not to the making of it perfect in his kinde any thing not necessarie nor essentiall to it, but of another and diuers nature. So euery creature in his owne nature, is perfect when it hath all such partes and properties, as are necessarie & naturall to it. The heauens, & in them the Sunne, the Moone, the starres: In the earth a Man, a Lyon, a tree, and such like, are all perfect in their owne kinde, when they are furnished with all such partes as are naturall and essentiall to them. To the perfection of the world in deed any one creature is not inough, because the world consisteth not of one creature one­ly, nor of many, but of all, but considered in it self euery thing is perfect when it hath all things requisite to the constitution of his owne nature: which being so in all other things, muste needes be so likewise in diuerse societies, powers and gouern­mentes, so as powers and administrations that are diuerse are euery one perfect in their nature, when they haue all such things as are requisite for their nature. But the ciuile and ec­clesiasticall societies, powers, administrations and regimentes, are distinct & diuerse one from another. For the ciuile is of God only, it is onely temporall and ciuill: yea, euen when they deale with things ecclesiasticall, yet is it but ciuilly, and is gi­uen by ciuill constitutions. The other is of our Sauiour Christ as mediatour, it is meerely ecclesiasticall & spirituall, & euen in ciuill things dealeth but in a spiritual maner, and is bestow­ed by an ecclesiasticall maner of calling appointed by our Sa­uiour Christ for that purpose. Further also in the time of Mo­ses as touching the ordinarie gouernement these two powers were distinguished not only in persons & families, but in their tribes. Therefore being in so many and some other respectes so diuers, it is playne that the perfection of the one state and power dependeth not vppon the other. For the gouerne­ment of a people both in ciuill and ecclesiasticall matters in deede, they are both requisite, and the one must needes con­curre with the other, and helpe to the perfection of the o­ther to that same ende. But for their seuerall natures, [Page 168] eyther of them may be perfect in their kinde without the o­ther, And whereas so many states of the heathen and other su­perstitious kingdomes haue bin and are yet at this day as per­fect in their ciuill estate and gouernement for that whiche is essentiall to the same, as any other where the perfect ecclesia­sticall regiment is receyued: Why of the other part should wee not esteeme, the ordinarie regiment appointed for the church to be perfect in it selfe without the ciuill. Wereby it is not to be vnderstoode that the ecclesiasticall gouernement is perfect without the ciuill, so as the ciuill Magistrate should not bee needefull for gouernement of the people, but the ecclesiasti­call so perfect, as for all purposes, it onely should be needfull. For the power of the Magistrat is most needfull in his kinde: although the regiment of the Church be neuer so perfect, that is as touching the ordinances and lawes whereby it should be ruled, neuer so agreeable to the worde of god: yea & although the Magistrate were not Christian, and much more if hee bee christian. Because the people of God hauing bodyes & goods as well as soules and spirituall benefites, stande in neede of a ciuill power to protect and defende them with an arme of fleshe and bloud from iniuries in that kinde, and to mainteine them for the things that properlie concerne this life, accor­ding to a course agreeable to entertayne & preserue the good estate thereof. Whiche is not onely of men whose neces­sities enforce them herevnto: but it is so th'ordinance of Al­mightie God. But for ecclesiasticall gouernement and th'ad­ministration of things which belong to that power, the order appointed by our Sauiour Christ is sufficient and perfect. This may best appeare in the gouernement of the people of God amongest the Iewes, wherein God him selfe ordeined not onely both powers, but appoynted seuerall lawes and persons for th'administration of them: both which being of God, and most perfect in euery respect, it must needes be cōfessed, that eyther was perfect in his kinde, and for such purpose as hee had appoynted them. To the good gouernement of that peo­ple [Page 169] for all purposes both powers were necessarie, and neyther the ciuill perfect without the ecclesiasticall, nor the ecclesiasti­call without the ciuill, but eyther of them perfect for that end and purpose, for which eyther was appointed of God.

Nowe our Sauiour Christ, altering the forme of the eccle­siasticall gouernement, and so much of the ciuile as depen­ded vpon it, or onely concerned that people, is to be thought to haue giuen as an administration of his church, no lesse per­fect for like vse then that was, which before was giuen to the Fathers. Wherevppon it followeth that the ordinarie ecclesia­sticall gouernement of the Church was perfect before there were any Princes become Christians.

Moreouer, th'ordinarie externall administration and regi­ment of the Churches is then perfect, when all ordinarie ex­ternall things belonging to the Church haue their officers & orders meete for the due administration of them. But the pri­mitiue Church before there were any soueraigne Princes be­come Christians, had their officers and orders meete for all the ordinarie and externall regiment of the Church. For what is belōging to the outward ordinarie regiment of the church. But the ministerie of the worde, of the Sacramentes, of the Discipline, and the reliefe of the poore. For all whiche vses the primitiue Church was sufficientlie and perfectlie furni­shed, hauing Pastours, Teachers, Elders, & Deacons. Where­of as the Church of Ierusalem is a perfect president, and the rest of the Churches, planted by the Apostles: so was namely that of the Colossians, of whom the Apostle sayeth, That he re­ioyced to see the stayednes of their faith, and the order that was a­mongest them. If it had bin otherwise, the church for the space of about 300. yeares should haue bin left vnperfect, beinge without anie perfect ordinarie extetnall regiment for so long time, and that also such, as most of all required such an order by reason of the persecutions: which could not stande with the wisedome and loue of our Sauiour Christe towardes his [Page 170] church. As it can not stande with his office of Mediatour, that to the perfection of the outwarde ordinarie regiment of the Church there should be requisite any other officers then such as he by vertue of that office appointed, which are only eccle­siasticall officers, as hath bin saide, the temporall powers be­ing ordayned by him onely as God and not depending of his office of mediation and redemptiō of mankind. When he did so blesse his people as that both the ciuill & ecclesiasticall go­uernement procedde immediatly frō him selfe: yet was eyther of these perfect in their kinde, & for such vse as they were ap­pointed without the other, which appeared in the ecclesiasti­call regiment as in other ages, so in the times of Phineas and Jehoiada.

For conclusion of this poynt I adde, that such outward or­dinarie regiment of the Church must needes bee perfect as is established according to all the commaundements and ordi­nances of our Sauiour Christ, and such as sufficeth for the due, full and perfect execution of them, and whiche bringeth these who are gouerned by it, to hyest persecution, namelie to the saluation of their soules. But all these things did the out­warde ordinarie regiment of the primitiue Church performe before there were any Christian Princes. Therefore, before such time the outwarde ordinarie regiment of the Churche was perfect.

Concerning the seconde poynt, that notwithstanding the outwarde ordinarie regiment of the Church was perfect be­fore Princes became Christians, that followeth not therefore that the Church hath no benefite, helpe nor comfort by their conuersion to the faith of Christ, but is to bee acknowledged, that exceeding great and gracious is the fauour whiche GOD doeth to his Church when Princes are ioyned to it.

The outwarde ordinarie regiment of the Church for the time of the Lawe (which was shewed to Moses in the mount, according to which he was commaunded to see all things per­formed, and is saide to haue accomplished it accordinglie) [Page 171] was so perfect as proceeding immediatlie from God wholy & onely perfect, could not bee made any more perfect by anie creature whatsoeuer. It was perfect therefore, when that the Arke was at Silo, in the time of the Judges, & after in the time of Dauid, when it was brought to Syon. But yet can it not bee saide, that the Church receyued no increase of comfort by Sa­lomon.

For when in steede of a Tabernacle, Salomon had buylded a Temple of stone, for the buylding and for all the furniture of it, for the matter and for the workmanship of as great mag­nificence and state as nature and any skill of man was able to worke it: although there was nothing added to the perfection of the paterne giuen to Moses, yet was the ioy and comfort of the Church exceedingly increased. In the time of the Apost­les, whyle the Church was yet in Ierusalem onely, the regi­ment established in it was perfect, and after when Churches began to be settled amongest the Iewes in the lande of Jurie, and in other partes before the conuersion of the Gentiles, the regiment outward and ordinarie established in them was per­fect and receyued no increase of perfection in it selfe by addi­tion of all the worlde vnto the faith. But yet infinitely was the ioye and comfort of Gods people increased by it. For if An­gells in heauen reioyce at the conuersion of one sinner, howe great doe we thinke the ioye of heauen and earth, of men and Angells must needes haue bin, for the conuersion of the worlde. Neyther was it onely so great an increase of the comfort of the church, but withall of infinite benefite and helpe. For by this meanes, the Church and the regiment established in it obteyned as manie protectours, friendes, and mainteyners of it, as there were soules amongest the Gentiles, that receyued the obedi­ence of faith, who all brought with them to mainteyne & ho­nour the faith they had receyued to the blessed hope of euer­lasting lyfe, all the giftes which God had bestowed vpon them. The ritche their ritches and treasure, the strong their strength, the wyse their counsell and aduyse, the eloquent their persua­ding [Page 172] speache, the learned their knowledge, & the Magistrates their authoritie. Whereof the Prophetes foretolde, sayinge: Reioyce, Esay. 54.1.2 ô barren, that diddest not beare, breake forth into ioy & reioyce, thou that diddest not trauayle with childe: for the deso­late hath moe children then the married wyfe, saith the Lorde. Enlarge the place of thy Tentes, and let them spreade out the curtaynes of thine habitations: spare not, stretche out thy cordes, and make fast thy stakes. For thou shalt increase on the right hande and on the left, and thy seede shall possesse the Gentiles, and dwell in the desolate Cities. Whereby it is ma­nifest, that the Gentiles maruelouslie increased the ioye of the Church by their conuersion to the faith of our Sauiour Iesus Christ, and brought exceeding great helpe, benefite, strength, protection, defence, and furtherance to the holy faith which they receyued, notwithstanding that they made no newe or­ders in the Church, nor were not to make anie, but rested as it was duetie in them in that perfect order which our Sauiour Christ before had established amongest his people. Wherein they caried them selues according to that duetie whiche the Proselytes yeelded, and were to yeelde to the auncient church and Synagogue of the Iewes. For if anie in that time adioy­ned them selues to the people of God to worship the trewe God, as he had declared it to his people, he would be worship­ped. They adioyned them selues as members to keepe, fol­lowe, and obeye the orders they founde alreadie, settled a­mongest his people by the ordinance of Almightie God, and not as maisters or Lordes ouer the holy Religion they embra­ced, to take away the least curtayne-ring that was mentioned in the Lawe of Moses, nor an inche of the height, length or breadth, the iust measure whereof was alreadie set downe, nor to adde anie newe office, ryte, order, or ceremonie, or to alter in anie sorte whatsoeuer was accordinge to the Lawe of the Lorde. Whiche is to bee vnderstoode, not onely of the com­mon people of other countries that should bee conuerted to the faith and religion of the Iewes, but of the most Noble a­mongest [Page 173] them, such as was Naaman the Syrian, vpon whom the King his Maister leaned when he worshipped his idoll: 2. Kin. 5.18. or the Noble man that was Treasurer of Queene Candaces, Queene of the Aethyopians. Nay, I adde further, Actes 8.27. that if Na­aman had persuaded his maister the King of Syria, or that no­ble man, the Queene of Aethyopia, to haue receyued the re­ligion of the Iewes, and to haue turned their whole people with them to the same, or if Cyrus that great Monarche, or the Queene of Saba, famous for hir wisedome and ritches, 1. Reg. 10.1. who both had dealinges with Gods people, had so receyued their fayth, and would haue established it amongest all their people in all their Dominions, it had not bene lawfull for them to haue altered the least iote or title of the Lawe of Moses, but euen they must haue yeelded them selues and all their people obedient to all thinges prescribed in it, not­withstanding their soueraignitie whiche they had ouer their people, and which should haue continued with them, and neyther haue diminished nor increased for their conuersion to the faith, but remayned altogither such as it was lawful­lie, at anie time before ouer their people. Onely they were to mainteyne that holye profession whiche they had so recey­ued, not as other priuate men, but as Soueraigne Magistrates, honouringe GOD in the maintenance of his trewe Religi­on, with that power and authoritie whiche they had recey­ued at his handes.

For as no man that him selfe is sufficient for wisedome, and all other respectes, taketh a seruaunt into his house, or adopteth him a sonne, or being a Prince, receyueth a forrey­ner, and incorporateth him into his people, by making him free, whatsoeuer qualitie or condition hee were of: yea al­though hee were a Soueraigne Prince and Gouernour, to al­ter anie order of his house, or anie lawe or statute in his king­dome, but to enioye the comfort and benefite of his house or kingdome, the orders and lawes thereof, such as hee hath thought meete and conuenient for the gouernement thereof: [Page 174] So neyther Cyrus that Persian Emperour, nor Candaces the Ethiopian Queene, being receyued by such profession of true religion into the house and kingdome of God, who is onely wyse, and all sufficient to gouerne his owne, were to alter any order of Lawe of the same for all their Princelie Soueraigntie, but to keepe in their persons, and to enforce their people by their ciuile power to obserue all such orders, lawes, and sta­tutes, as God had commaunded to be obserued in his house and kingdome. For howe great soeuer their power were, they had a Lord paramont ouer them, in respect of whom they were vassalls and seruauntes, who being compared with their people, were Lords and Princes ouer them. Whiche appeared in those who were not sinners, of the Gentiles, but Iewes by nature: of whom when any attempted the alteration of anie thing as diuerse of the Kings of Iuda did, namely Achaz and Ʋzza, 2. King. 16.1 2. Sam. 6.7. they were reprooued and grieuouslie punished for it. Notwithstanding which matter that they who were naturall Princes of the Iewes, or if any of the Gentiles had bin conuer­ted to their faith had no power to adde or take away, or in any sorte to alter the least thing whiche God had appointed: yet both exceeding great was the benefite of the King amongest the Iewes, And very profitable the conuersion of the Princes of the Gentiles would haue bin vnto them. The same is to be sayde of Christian Princes: For our Sauiour Christ before the conuersion of any of them hauing settled offices, orders and lawes for the guydance of his church in a perfect maner, their conuersion getteth them no power to alter any jote of that he before had established. Who, if they haue beleeued in him, is their Lorde, to whom they owe all homage, seruice and obe­dience, but are in as great duetie as any other to keepe and to maynteyne them, obseruing the same in their owne persons, which belongeth vnto them, and by their publique authoritie enforcing ciuillie all such as are subiect vnto them, to like o­bedience. Which seruice being done to the Sonne of GOD, who is King of Kings, and Lord of Lordes, is no vnseemely [Page 175] thing for them, but both profitable & honourable for them and for all their people. Yet is not therefore the conuersion of Princes to the faith of Christ a matter of no benefite or cō ­moditie to the Church. Nay the commoditie is infinite to the Church of such a Prince as I haue spoken of, as entreth into the Church not as a Lorde and maister ouer Gods house, to alter and chaunge at his pleasure, but as a duetifull childe to keepe and see other, to keepe in Gods house, that which God hath commaunded to bee obserued. For bringing togyther with him selfe the whole people that is subiect to him, not onely the comfort, but the helpe and benefite of the church is vnspeakeably increased. Which is playne, in that there is ad­ded to the maintenance of the Church and the trewe seruice of God in it, the wealth, the strength, the wysedome, the fa­uour, and all the abilities of a whole people: Of whom, such as are truelie conuerted vnto God, will holde nothing deare nor precious vnto them, no not their owne lyues, in compa­rison of the maintenance of Gods true Religion and worship, and the faithfull professours of it, but will employe all the good meanes which God hath blessed them withall, to encou­rage and mainteyne the same. In all whose giftes dedicated so to God, as the Church hath great helpe and comfort: so espe­ciallie in those which most yeeld that helpe and comfort such as are the blessing of authoritie and power bestowed of GOD vpon soueraigne Princes, which being sanctifyed and conse­crated to the seruice and honour of God that gaue it, the wic­ked both in the ecclesiiasticall and ciuill state are by ciuill po­wer and punishment enforced to doe their dueties, and the godlie in both estates are protected in their innocencie and well-doeing from all such as would oppresse them.

The holy storie declareth that religious and noble Kings of Iuda haue made sundrie ciuill statutes to th'enforcing of all to worship God in general, and by their power haue punished false prophetes and idolatours: haue commaunded the priests to doe such dueties, as they stoode charged to performe, that [Page 176] the true seruice of God, might be restored and established a­gayne amongest his people. Iere. 26.16. We reade that when the Priestes would most wickedlie and vniustlie haue condemned Jeremie to death, diuers of the Kings counsell came vppon them, and by their authoritie deliuered him out of their handes. Ierem. 38.11 12.13. Ano­ther time a noble mā hauing fauour with the king, deliuered him out of prison. And an other time the King him selfe re­lieued the Prophete by remoouing him from Iehonathans pri­son. Iere. 37.15.16.17. Like examples reade we many, of the Emperours Chri­stians, to the immortall prayse of God for it, and the perpetu­all honour of such Princes. We see diuers such Josias, & Con­stantins in this age, of which spirit the Lorde poure out yet greater aboūdance from aboue, for the exceeding great helpe and comfort that we finde, and vppon such a largesse hope yet to finde in greater aboundance by the sanctifyed power of Christian Princes. For they looking into former presidentes of auncient times, and seeing cause of like duetie to bee per­formed by them selues, no doubt, will be carefull that all ec­clesiasticall offices and orders not of God nor agreeable to his worde, be abolished, and all such established as he hath com­maunded. Then not onely Princes shall receyue honour of their style of Supremacie, but the Church shall receyue also great comfort and benefite by it, in punishinge such as shall without iust cause saye to the Prophete, Prophecie not, and to the Preachers, preache not: a matter not onely in highest de­gree offensiue to the Maiestie of Almightie God, and against the saluation of mens soules, but also vnprofitable for their Crownes: seeing ignorance is the mother of all rebellion, & the knowledge of God, of all trew loue and obedience. If any of them beate their fellow-seruauntes, ☞ or sitte downe to drink with the drunken, and neglect the Lords housholde, they will take knowledge of the abuses and wronges offred to the ser­uauntes of God, and graciouslie heare and redresse their iniu­ries. So great difference is there betweene Gallio suffringe a man to be beaten at his barre, and profanely neglecting it, and [Page 177] caring for no such things as were questions of Religion, & a Christian Prince fearing God in trueth and in deede. In que­stions amongest the Ministers according to the example of Constantine and others, they would cause the matters to bee hearde and debated in a soly and free Synode and assemblie, and without respect of persons, authorize that which should be most agreeable to Gods worde. In cases of publique cala­mities threatning or lying vpon the Church, if the ecclesiasti­call officers were negligent & carelesse in it, they would cause by due order a publike fast to bee kept by all their subiectes, that the wrath of God might be turned away, and his fauour reconcyled agayne vnto his people. Finallie, their ciuill pow­er would enforce all men to honour God, and liue in duetie one to wardes another as they ought, defending the godlie a­gainst the mightie oppressour, the staffe of the wrath of the good and the violent man, and punishe the iniquities of the wicked according to their desertes in iustice and equitie. These and many more which by these may be considered, are the helpes, commodities and benefites which the Church of God doeth, and may receyue by meanes of Christian Princes. Notwithstanding they make no other lawes, officers, nor or­ders in the Churche then our Sauiour Christe hath alreadie made, and established. Which may suffice for a number of the Repliers questions and other speaches tendinge to this that there should be little or no vse of christian Princes, if the re­giment of the church be perfect without them.

In which discourse allowing in some sorte the regiment of the primitiue Church perfect, because of the Apostles, Euan­gelistes, and Prophetes, whom then God gaue to the church, he sayeth, those offices were giuen as temporarie aydes to sup­plie th'aydes of Christian Princes, which can not be so in anie sorte. For there is no maner of proportion betweene their of­fices, the one being for preaching the worde and other such like ecclesiasticall functions, th'other for ciuill gouernement: the one by a spirituall power, the other by a temporall, besides [Page 178] a number of other differences whiche may easilie shewe the one could in no sorte serue for supply of the other. Further, if it had bin so, then should the Apostles and the rest of those ex­traordinarie officers, who he sayth were giuen for supplie of the wante of the ordinarie authoritie of Princes, they should then haue continued about 300. yeares longer then they did, euen to Constantines time. Nay then they should haue bene alwayes such to this day, and shalbe to the ende of the worlde in such partes of the Church, where the former are enimies to Religion: otherwise wanting both them, and the supply, the Church might seeme weakelie prouided for. But as the no­ueltie of this poynt, nowe first deuysed, the vanitie is so easilie manifest, as I shall not neede to tary longer vppon it. wherfore nowe I procede to that which foloweth in his reply.

Hitherto the Replyer hath laboured in vayne, to shewe, that if it were graunted that in the primitiue Church there was yet no Prince become Christian, notwithstanding the regiment of the Church was not perfect before there was any christian Prince. Nowe he pretendeth to proceede further to prooue that proposition vntrew, which sayeth there was not any chri­stian Prince then. For this vntowardly hath hee set it down: so as it can not be plainlie vnderstood to what time his then, is to be referred, and chaungeth the wordes of the declaratiō, whi­che are these: That all the regiment of the Church was perfect before there was any Christian Prince. Which proposition hee should haue vndertaken to haue spoken to, if he would haue sayde any thing to the Declaration. But after hee hath sette downe this proposition to him selfe to prooue it vntrewe, that there was not any Christian Prince then, hee leaueth the mat­ter he vndertooke, and turneth asyde to another thing, saying albeit so this be no good argument, nor this, nor this, and so maketh three sundrie argumentes of his owne, as if they were vsed by the Declaration, but are not, and denyeth them to be good, which is nothing to the matter he tooke in hande. For if he make a hundreth yll argumentes, as he hath done in this [Page 179] booke, and can more easilie doe them, then make one good one, there is no reason to charge the Declaration for such a cause as he mainteyneth. From this he goeth to shewe that it is not meete our brethren should vse the same argumentes that the Anabaptistes doe against Princes. Wherein he nameth vs, our brethren, as scorning vs. Whereof I knowe not what example he may haue, but of Ismaell, who is said to haue scor­ned Isaac: wherevpon th'Apostle sayeth: As he that was begot­ten according to the fleshe, persecuted him that was borne accor­ding to the spirit, euen so is it nowe.

The rest of that marginall note shewing whereabout hee goeth, is, that our brethren vse the same argumentes, whiche the Anabaptistes doe against Princes. Which is so doubtfullie set downe, as if he could be content the Reader tooke it, not onely that the Anabaptistes vse argumentes against Princes, but also that the Declaration vseth the same argumentes a­gainst Princes. The Replier him selfe hath not so farre lost all conscience and modestie, as to charge vs in anie sorte with any part of the damnable errours of the Anabaptistes, but plainlie acknowledgeth that we detest them, but somewhat he would fayne should cleaue vnto vs. And therefore would haue it vn­derstoode, that we haue some indisposition against Princes, & that we haue thus much good liking of the disputations of the Anabaptistes, as to vse their argumentes against Princes. But the Lorde who seeth the secretes of all hartes, knoweth, that in our most inwarde spirit we reuerence and honour Ma­gistracie, as the holy and necessarie ordinance of God, euen a­mongst Christians, and yeelde all willing and cheerfull obe­dience vnto it, euen for conscience sake of the will of God. Therfore, the accuser of our brethrē him self, as he is termed in the reuelation, can not accuse vs with any maner of colour of their errours. As for vsing their argumentes, where did euer the Anabaptistes vse this argument, that in a treatise of eccle­siasticall regiment, good order requireth to speake first of ec­clesiasticall officers, before a man treate of the soueraigne po­wer [Page 180] of Princes, because the Church was perfect in all hir re­giment, before there was any Christian Prince. Is this any ar­gument against Princes? or doeth it weaken any thing at all the power of the Christian Magistrate, that their authoritie be treated of in a booke, so as may stande best with good order? Where did euer any Anabaptistes vse such an argument? It were flatlie contrarie to their error, to vse such a one as plain­lie implyeth allowance of the Christian Magistrate, and stan­deth onely for a reason of the order of the treatise. But if the Declaration had vsed any argumentes of theirs, being not to the same ende, or like purpose that they vsed them, that is, to disproue the necessarie & most lawfull ordinance of God con­cerning Magistrates, that had not bin blame worthie. For as hath bene saide, th'argumentes of Logike are as common to good and badde, as are the rules of grammer: yea as the Sūne, and the rayne, so as if he would haue vs forbeare all the argu­mentes that euer the Anabaptistes vsed, and by consequence anie other heretiques, he may as well forbid vs to vse the same rules of grammer, yea the same Sunne, ayre, water, and other things necessarie for this life. But howe standeth this with his maintenance of the Popish Hierarchie and Iurisdiction, & so many popishe superstitions as he mainteyneth, all whiche it were more reason he should refuse, then to haue cōmon with them and other, things of most necessarie vse. But it is not for nothing that he obiecteth this, for by this meanes hee hath gotten the aduātage of stuffing his booke with another mans labours. In deede if it be a faulte in a booke to be little, as hee scorned the booke of cōmon prayer presented of late in Par­liament for being litle, he hath founde a good remedie to a­uoyde that fault, which is easilie auoyded, if one write so many not sentences, but pages and leaues as he hath done out of o­ther mens bookes. The Authour he alleadgeth is one Gellius, a godly learned man, as appeareth by his writings: but where he saith, it may seeme the declaration tooke many things out of him, he is greatly deceyued, for the declaration was written [Page 181] not a fewe yeres before the booke of Gellius, which he saith so much is taken out. As for his writing against the Anabaptists, he hath dealt, as may well cōmend both his pietie & learning, and be of verie good and profitable vse vnto the Church, but to the matter of the declaration he sayth nothing at all. Ther­fore there is no cause to make any answere to him, who spea­keth nothing against vs. But if he alleadge him because he o­therwyse expoūdeth a text of scripture, then the Declaration doeth, it is not worth his labour of writing, this being no new thing that good writers may take some one text in other sense then another doeth: prouided, that the sense be alwayes such, as may stande with the proportiō of faith. So as the declaratiō is no more in that case to be pressed with the opinion or au­thoritie of Gellius, then Gellius or any other, is to bee with his that wrote the Declaration. Which yet if he will presse further, the trueth is that the declaratiō in the exposition of the 12. to the Romanes, & the 12. of the former epist. to the Corinthians, hath both the trueth it selfe to beare witnes to it, and the best writers of this age. For it is cleare, that the worde Gouernor in those places noteth only ecclesiasticall officers, all sure and cir­cūstances of that place so inforcing it. Another point he would take of Gellius, is, that he saith, that Magistracy and ministerie haue bin most nearely ioyned togither, euen from the begin­ning, as appeareth by Moses & Aaron. Which is godly & truly said of Gellius: but what is this, either for the replier, or against the declaratiō. The reason gathered hereof is such, as I thinke no man of reason would haue looked for, that is, as he noteth in the margent, that the ciuill Magistrate hath euer frō the be­ginning bin ioyned with the ecclesiasticall ministery, inten­ding thereby that then it must needes haue bin so likewise in the primitiue Church. But Gellius his meaninge is so farre from this, as it may seeme hee hath bene cousined in it, and giuen to light credite to other that haue abused him, or els to haue vsed small eyther diligence or conscience in this collection.

For the purpose of Gellius is farre other in that place, namely, to shewe that Magistracie and ecclesiasticall ministerie, are not as the Anabaptistes would haue it, thinges that can not stande togither. For (sayeth he) these fight not betweene them sel­ues, but from the beginning were most nearily ioyned togi­ther, although the propertie of eyther be distinguished in the Church, as is playne in the examples of Moses and Aaron. Wherein Gellius godly and truelie proueth, that these two or­dinances of God are not enimies, so that the one should not abyde the other, but rather that from the beginning they were of good and friendlie agreement, whiche is well prooued by Moses and Aaron, who being brethren, and eyther of them bearing the chiefe office in either state both ciuill and ecclesi­asticall, sheweth a naturall and brotherlie respect betweene these two states, and that naturallie from the beginning they haue mainteined comforted & cherished one another. This is it onely which Gellius meaneth there, whiche is as farre from the Repliers collection, as those two states are sayde by Gelli­us, and are in deede, neare one to another, as may appeare most euidentlie by sundrie other circumstances of that place, and the direct opposition of these wordes, they fight not betweene them selues, to these, but haue bin alwayes most nearely ioyned togither, and the adiectiue there vsed in the superlatiue degree of comparison, in which sorte no man speaking Latin would saye, that these two had bin alwayes togither, but in the posi­tiue. To like purpose he noteth out of another place, a little after in the margent, the ciuill and ecclesiasticall power ioyned alwayes in the Church, and in the texte of the wordes of his translation, setteth downe in a diuerse letter these words, haue alwayes bin ioyned togither. Wherevpon he gathereth thus: If it were alwayes ioyned togither, that is to say, the Magistracie & ecclesiasticall ministerie, it was euen then ioyned when our brethren auouch that it was not onely disioyned, but that the one was perfect, when the other was not at all. Wherein hee committeth the same grosse ouersight that hee did in the for­mer [Page 183] place. For Gellius in this place gathereth his generall con­clusion of sundrie argumentes alleadged before. Whereof this, hauing bin of the good agreement that hath alwayes bin in the Church from the beginning betweene these two fun­ctions, togither with the rest, he reckoneth vp this almost in the same wordes, he had set it downe in before. Whiche see­ing it can haue no other sense in the conclusion, then it had before, it is playne, no such thing can bee gathered of it as the Replyer pretendeth. As impertinent are his other collections and obseruations out of the same authour, as that those chur­ches so much commended before by the Declaration, are troubled with Anabaptistes. His purpose was to prooue, that there were Chrstian Princes in the primitiue Church, but how farre wyde roueth he from this marke, in telling vs of another matter, of Anabaptistes. Of whom yet that hee sayeth is not trewe, that the Churches commended before by the Declara­tion, are the same that are sayd by Gellius there, by accident to be troubled with that secte. But if it were, should that discom­mende their reformation according to Gods worde? Nay ra­ther it commendeth them, that they are so amongest them, as that they are not hidden nor alowed nor suffered so to conti­nue, but discouered and disprooued in worde and in writing, and in publike disputation for their recouerie, if it were possi­ble, or els for the keeping of those who are yet sincere not to be seduced by them. Yet if this must needes be an embasing of the honour of the reformation of those Churches, I would he could say for ours that there are none of the familie, no re­cusants, yea no Anabaptistes nor Libertines, nor of anie other erronious secte amongst vs or could shewe in any part of the worlde anie fielde of the Lordes, where the Enimie soweth not tares amongst the wheate, or anie flooore where the wheate is not mingled with chaffe, and that not onely in regarde of euil life, but also of erroneous doctrines, according as it was sayde to the church of Corinth, there must be heresies amōgst you, that they who are tryed and sounde in fayth, may bee made manifest.

His next obseruation out of Gellius is, that the state of the olde Testament and new is all one, which, as Gellius there tea­cheth, that is, concerning the way of iustification and the obe­dience to the morall lawe is very trewe, but nothinge to the Replyers purpose.

The next obseruation, which is, that God did by an extra­ordinarie power punishe the wicked, where the ordinarie was wanting, that is, as he expoundeth by the Apostles Peeter and Paule punishe Ananias, Saphyra, and Elymas, when the chief and ordinarie Magistrates ouer them were not Christian Prin­ces: is not onely nothing for his purpose as the former, but directlie against him. For him selfe confesseth contrarie to that he pretended to proue in the beginning and by a former obseruation out of Gellius, that alwayes the two functions of Magistracy and ministerie haue bin ioyned in the church, and his collection vpon that. Therefore euen in that time, when it is denyed by the Declaration to haue bin so. He nowe con­fesseth that the chiefe and ordinarie Magistrates were not then Christian Princes. If he had not confessed it, the trueth here­of is manifest by the Actes of the Apostles in Paules appealing to Caesar, and all the stories of that age. But his owne confessi­on against him selfe, Actes 25.11. was not to be pretermitted. Yet as if hee knewe not his owne voyce, or would denie his owne hande, he continueth his purpose to prooue out of Gellius, the for­mer vntrueth, that Princes should haue bin Christians in that time.

To which purpose, although it be in deede nothing to the purpose, he noteth out of him, that contrarie to the assertion of the Declaration, Gellius sheweth, that there were Magi­strates in the time of Christ and the Apostles. As if the Decla­ration denyed that the worlde was then gouuerned by Magi­strates, as it hath alwayes bin, or that any bearinge any ciuill office receyued the fayth of Christ, and yet continued their calling. Neyther of these is denyed by the Declaratiō, to whi­che ende Gellius fitlie alleadgeth the examples of Cornelius & [Page 185] other: but, the Declaration speaketh expreslie of soueraigne Princes, saying, But of the supreame authoritie of Christian Princes, and after in the wordes which the Replier hath vnder­taken to disproue, that the Church of God was perfect in all hir regiment, before there was anie Christian Prince. Yet of this most impertinent reply, and of this his so fruitlesse labour this is to be noted, that he confesseth the question to bee con­cerning the tyme of Christ and the Apostles time. In whose time if he pretende any soueraigne Prince to haue bin Chri­stian, he were worthie a better rewarde then he can by any rea­son looke for. But where as he reprochfully and despitefullie setteth it downe that Gellius proceeding commeth to the Anabaptistes obiection of this selfe same reason that our brethren in this learned discourse doe vrge, that is, that the Church of God was perfect in all hir regiment before there was any chri­stian Prince. Beholde what wordes of Gellius hee citeth to proue it. But they obiect (sayeth Gellius) that in the time of Christ and of Paule, there was no Christian Magistrate. If this be their obiection, howe is it the selfe same reason that is vsed by the Declaration, which speaketh not of all Magistrates, but onely of soueraigne Princes. Further Gellius beginneth his aunswere therevnto thus, as he him selfe hath translated him: The authoritie of the Magistrate is not therefore weakened, albeit in the time of Christ and of Paule, Emperours & Kings set in high estate were aliens from the faith. Could any thing be spoken more directly against that which he would prooue by this testimonie, or more expresselie, for that which the De­claration sayeth, and he would improue. Yet from this page he beginneth to set these wordes in the toppe of the page, in a diuers letter, Christian Princes from the beginning, and so con­tinueth in the next, Christian Princes in the Apostles times, & from these being the 136. and 137. pages, to the 145. in whi­che and the next he hath, Christian Princes from the beginning. All which conteyne litle els, but Gellius wordes, worde for worde translated. A preatie way to make a shewe to the state [Page 186] of hauing taken great paynes to mainteyne the ecclesiasticall gouernement of it. If he can helpe him selfe thus, with stuf­fing his booke with other mens writings. We haue heard how Gellius entreth into that discourse, playnlie disauowinge the proofe of that, in the very beginning, for whiche hee would haue him speake. Vpon which place, it serued wel for his pur­pose, to make that note in the margent: but surely modestie and shamefastnes neuer aduysed him, to set so direct an vn­trueth so hye in his booke, that all men might see it. For in all the rest of Gellius wordes, in so many leaues as I haue noted, rehearsed by him, there is no such matter intended nor pro­ued. Onely in naming such Magistrates as were called to the faith of Christ, he reckoneth vp the Mat. 8.5. Cēturion in the gospel, and cap. 27.57 Ioseph of Arimathea, & Luke 1.3. Theophilus, to whom Luke dedicateth his writing of the Gospell, Iohn 3.1. Nichodemus, Actes 13.7 Ser­gius Paulus, the Actes 8.27 Treasurer of Candaces, & (g) Captain Cor­nelius, with certaine other of Asia, of Rome, and of Caesars house. Wherein let euery thing be enforced to the vtmost, yet will he come short by many degrees, of a soueraigne Prince of the faith of our Sauiour Christ in that tyme. Which principall purpose notwithstanding he misse of, yet supposed he not to leese his labour in writing out so many leaues of an other mans booke, to stuffe his owne withall, & therefore hath scat­tered obseruations as he goeth, in the margent, which, belike, he thought the Reader should take as admonitions, that such a matter serued for him, and made against the Declaration. Whereof one in his margent is, A Church without a Magi­strate, neuer seene: whereby hee would seeme to giue his Rea­der to vnderstande, that Gellius should denie that euer there had bene seene any Church, where the people haue not bene gouerned by christian Magistrates, which is nothing the mea­ning of Gellius. For hee speaketh of Magistrates in generall, and the vse of it in the ordinance of GOD, to punishe the wicked, and to protect him, that liueth according to his due­tie, what soeuer the Magistrate bee in regarde of his religion. [Page 187] And in this sense denyeth, that euer there hath bene seene a­nie Church where the people of it haue not bene subiect to Magistrates, which is very trew. For euen in the time of our Sauiour Christ and the Apostles, the Empire of Roome flou­rished, and ruled in a manner all the worlde, as it is noted in the thirde Chapter of Saint Lukes Gospell. And as there were Magistrates that ruled then ouer men in all places, so the or­dinance of God in Magistracie,, What soeuer the religion of the Magistrates were, was needfull and profitable vnto the Church. Whereof the reason is euident, for that thereby, they were oftentimes in their innocencie deliuered frō those who would haue done them wrong, as Paule was by appea­ling to Caesar. Therefore, whereas hee noteth in the next place, that the godlie haue neede of the Magistrate, is likewise trewe: yea and the next to it, whiche hee noteth out of Gelli­us, that the vse of Magistracie is such, as that it were rather to bee wished there were no common wealth without a trewe Christian Magistrate, then the Christian Magistrate should be excluded from the Church of God, that is that a christian bea­ring ciuill office, should therfore be cut of from the church as the Anabaptistes would. For this is plainly the meaning of Gellius, howsoeuer he haue set downe the note of his wordes shortly and obscurely, & fitlie to make the reader gather an­other sense, as if Gellius meant to say, rather, no cōmon wealth without a Christian Magistrate, then a Magistrate excluded from the Church, or not to bee reckoned an ecclesiasticall office. But the sense (as I sayde) is playne. In whiche mea­ning also is that written whereof hee maketh after this note in the margent, The Magistrates office necessarie to the church, not that the Churche cannot stande, except the Magistrate, where the Church is, bee of the faith, but that what soeuer hee bee in that respecte, his office in the ordinance of GOD, is necessarie, and comfortable to the Churche.

To which ende Gellius addeth for proofe in the verie next wordes, otherwise why did Paule and Peter write of that mat­ter [Page 188] to the faithful that were subiect to the discipline of Christ. For the Romanes to whom hee wrote, were vnder Nero, as were also at that time the other. His next note in the margent vpon Gellius his wordes is, that certayne of the Prophetes and Apostles exercised also the office of the Magistrate. This is an­other of his impertinencies, I might saye vntruethes, for heere Gellius attributeth this no more to the Apostles, then to our Sauiour Christ, who directlie said, His kingdome was not of this worlde: Iohn 18.36. but I chieflie note his impertinencie. For what is this to proue, that he vndertooke (to witte) that there were Chri­stian Princes in the Apostles times. But he had a meaning to admonishe the Reader to staye & consider of the poyntes here handled by Gellius, wherevnto also tendeth his next note, why God distinguished those offices. For there Gellius shewinge, that these functions are not contrarie, so as for the contrarie­tie of their nature, they could not meete togither, but that the one should destroy th'other, as fire and water, seeing Melchi­sedech, Eli, & Samuell exercised both: and the distinguishing of them, was not for their repugnancie, but because one man was scarse sufficient to exercise both. He might thinke perad­uenture, the Reader might gather here, something by the way for the maintenāce of the cōfusiō of both offices in those that are of the ministerie. But of this there wilbe a fitter place to speake. Here it may suffice to admonishe the Reader of the insufficiencie whiche Gellius noteth to be in men for exerci­sing of both offices. For which cause God did distinguish and seuer them to be administred by diuers persons.

Thus proceedeth he on still with Gellius, noting in the next place the example of Christian Magistrates in Christ and the Apostles times. Whiche is that place where Gellius maketh mention of the Captaynes or Centurions, of Joseph, Nicode­mus, and such like, wherevnto I haue answered before alrea­die.

Nowe the Replyer hauing fought a great whyle with ano­ther mans weapons, and persuading him selfe that his owne [Page 189] right hande had done valiauntlie, beginneth to sounde his trumpet as if the victorie were his owne, saying, thus wee see most euidently, howe weake this reason is, to witte, of the per­fection of the Churches regiment before there were any chri­stian Princes, and with what a multitude of farre better rea­sons, yea with a cloude of witnesses, it is beaten downe. Wher­in he reioyceth as if a blinde man striking often at a venture, because he hath wearied him selfe, should triumphe, as if hee had driuen his enimie out of the fielde. Yet hauinge in the middest of this his blinde vanitie some glymse that this rea­son commeth still like an armed man vpon him, hee holdeth out this bucklar against it, that it auayleth not to saye, they were no Emperours. For (sayeth he) it euicteth the cause suf­ficientlie, that they were Princes, or at least any kinde of Ma­gistrates.

In deede, if it may suffice, to shewe that any Magistrates in the time of our Sauiour Christ receyued the faith of the Gos­pell, he hath wonne his spurres, and is worthie if not to bee knighted, yet Bishopped, which I thinke he had rather be. But the question is onely of soueraigne Princes, whether any such were Christians in that time. Whiche his cloude of wit­nesses vanishing away like a cloude, or as a cloude without water, driuen about with euery winde, hath not bin able to doe for him. Yet is he not satisfied thus to leaue the matter, but obiecteth against him selfe, that those Magistrates exercised no authoritie ouer the Church, but were in it as priuate men. Which is very true, but not alleadged by the Declaration, and therefore no cause he should enter into the disprooue of that, except he can not endure that any trueth stande before him. To this hauing litle to saye of him selfe, he sayeth that Gellius sayeth somewhat to this, out of whom yet he noteth no one word to this purpose, but to another, he noteth, that the chur­ches regiment, is more happie, where Christian Princes are. Which thing the Declaration might haue taught him. And thus farre hath he reasoned out of Gellius, against the first part [Page 190] of the argument of the Declaration, affirming the Churches regiment to haue bene perfect before that anie Princes were Christians.

For that which he addeth after of his owne, of Paules ap­peale to Caesar for the decision, as hee sayeth of an ecclesiasti­call controuersie, is of so small colour of likelihoode, as can not easilie abuse anie. For, who will be so absurde, as to thinke that Paule referred the decision of the question hee had with the Iewes, concerning saluation by our Sauiour Christe, as it is Ecclesiasticall, to Nero, who vnderstoode nothinge of those matters, and was him selfe a great enemie, as the Apo­stle seemeth to call him, as a Lyon, readie to deuoure all that made profession of that faith. 2. Tim. 4.17 It were time nowe to pro­ceede to his replye to the other parte of the argument, but that the Reader is firste to be admonished concerning Gelli­us, out of whom the Replyer hath written so many leaues, (because of all other he thought him to write most soundlie and fauourablie of the office and power of Magistrates,) that this same Gellius, so duetifull to Magistrates, is an earnest de­fendour of that ecclesiasticall gouuernement, which the Re­plyer in all his booke oppugneth. Whereof it is to bee obser­ued, that the reformed Discipline, which is desired to be esta­blished amongest vs, is in no sorte preiudiciall to Christian Princes, or other Magistrates. For Gellius, who writeth as earnestlie for the maintenance of the reformed Discipline as anie, the same also writeth as duetifullie of the office and po­wer of Magistrates, and as largelie: yea and more against the Anabaptistes, then euer did any of the Romane Hierarchie, or vnreformed Discipline. Therefore, notwithstandinge our seekinge to aduaunce by all good and lawfull meanes, that holy ordinance of GOD, of the onely lawfull Discipline, whereby the Church ought to bee guyded: wee may be, and are by the grace of God, as loyall and louing subiectes, as duetifull and obedient, as anie are of their whyte coate, whi­che they striue so much for. Besides this, the Reader is to ob­serue [Page 191] the good discretion of the Replyer, in resting so wholy vppon the authoritie of Gellius in this matter. Whose testi­monie if he acknowledge so graue and of such credite, as if it had bin against vs, he would haue giuen sentence against vs vppon it, why should not the same mans witnes, bee of like waight and credite to iustifie our cause, and to preiudice his, if so be his testimonie may be shewed to be with vs and against him in this cause of the Discipline of the Church. But this is manifest, by a treatise of Gellius, expresselie written of ecclesi­asticall Discipline. Out of which I might write more leaues to shewe his iudgement, and his reasons in the diuerse pointes of Discipline, for that onely lawfull and holy order which the Replyer hath audaciouslie set him selfe against, and oppug­neth, then he wrote out of him, to no purpose, for the office of the Magistrate. Whereby it is cleare, that if he stande to the witnesse of Gellius, he hath lost the whole cause hee laboureth so greatlie to mainteyne. Nowe I proceede to the rest of his replye.

The Declaration for proofe of the order to be followed in that treatise, hauing alleadged, that the regiment of the chur­che was perfect before there were any christiā Princes, addeth further, that it may & doeth stande at this day in most blessed estate where the ciuill Magistrates are not the greatest fauou­rers. The reply to this, beginneth with such an exclamation, as a man would thinke he hearde & sawe the hye Priest, men­tioned in the Gospell, renting his cloathes, and cryinge, Hee hath blasphemed, what neede we any more witnesses? Mat. 26.65. Behold now you haue heard his blasphemie, what thinke you? yet was it no euill that was spoken, but a most holy trueth, whiche that priest of all other ought to haue perceyued. There follow next idle repetitions, as of other thinges, so of his former vayne de­maundes, what vse then there may bee of Christian Magistra­tes, to the Church? Wherevppon I haue alreadie aunswered, shewinge the Magistrates to bee ordeyned of GOD, for the protection of the good, and punishment of the euil doer. And [Page 192] that as in other matters, so also in things that concerne reli­gion, that we may liue vnder them, a peaceable and quiet life, in all pietie and honestie. For of such things haue they charge also, especiallie Magistrates which are of good Religion. For which cause the Kings were commaunded in the law of Mo­ses, to haue by them a copye of the lawe, and charged to see the same obserued, Deut. 17.18. not in one part onely, which concerneth the dueties of the seconde table, but also of the first. All which things whyle Magistrates procure and further by their ciuill power and authoritie, blessed are they in so holy and honou­rable seruice, and blessed is the Church that receyueth so ex­ceeding great helpe, benefite, and comfort by them.

A litle quarell here is in the next place, against the wordes, most blessed. Wherevnto it is replyed, that the Church can not be sayde to be most blessed till it be in heauen. But he is to vn­derstande, that it is not spoken of the Church simply, but in some respect. Which also he graunteth, a little after, sayinge him selfe of the primitiue church, that it seemed in most bles­sed estate in some respectes.

As therefore the Church may be sayde to be in most blessed estate, when it is ordered in all thinges according to Gods cō ­maundement, whiche is the greatest blessing it may haue in this lyfe, so the Declaration speaketh of the Churches which are blessed in that respect. The state of the auncient Church of the Iewes, was then in most blessed estate in such respecte, when all things in it aunswered the paterne shewed to Moses in the mountayne, and the primitiue Church, when it was or­dered according to the rules of our Sauiour Christ. So are the Churches of this age, sayde for the same respect to be in most blessed estate.

From this he returneth againe to his question so often moo­ued before, what vse then there may be, of the Christian Ma­gistrate. For which he is to be returned agayne in like maner to his former aunswere. Which is, that th'vse of them is ex­ceeding great in euery sorte, and would be yet a great deale [Page 193] more if their godly proceedings were not hindered by misin­formations of such, who, for their place and the trust reposed in them, ought both to knowe and declare the will of God, to Christian Princes, to the furthering of the reformatiō of such abuses, the continuance whereof prouoketh the wrath of God against both the Prince & the people: Who mainteyning that all is well, (when in the gouernance of the Church, so manie things are amisse, and neede most speedy reformation) abuse them selues and the Princes whom they ought faithefullie to serue, (as Azariah and Hananias the Prophetes did Asa King of Juda: 2. Chro. 15. 1 Cap. 16 7. Ierem. 1. 2. Ieremie Josiah, with sundrie other) and so hasten vpō them & their people the fierie flying vengeance, that for such enormities may come, so mightily and suddainly, that there wilbe no turning of it backe, nor escaping from it. Wherein, God be mercifull and spare his sanctuarie, that it be not made desolate, for the Lordes sake, but to returne to the seruice, Dan. 9.17. whereby for my parte, I may endeuour to procure so great a blessing, in maintenance of the trueth of God, in the cause of the further reformatiō needful in the discipline, as it hath bin thorowe the goodnes of God made in the doctrine. I proceed to answere his next poynt of reply to this argument. This re­plie is an iniurious and a bitter discourse, of the difference of the state of the Church in persecution and in peace, which he affirmeth to be hir most blessed estate. It is set out by opposi­tion of Princes persecuting, and protecting the Church, as of Pharao and Moses, Saul and Dauid, Manasses and Ezechi­as, the Turke, Sophi and Cham, and the Christian Princes in Englande, Germanie, Scotlande, Denmarke, &c. The end wher­of, is to charge the Declaration, with a grosse and foule absur­ditie as if it affirmed the Church in times past to haue bene in better state vnder Tyrants and persecutours then vnder godly and vertuous Princes, and in this age vnder the heathen, then vnder Christian Princes. Wherevppon he cryeth out, O blinde (what should I call it) malice, no, but selfe-willed opinion, that to deface the good estate of the church of God, wherein we are (vnder such a right defendor of the faith) defended and shiel­ded [Page 194] from all our enimies, in a farre more blessed estate then we deserue, will make such an odious comparison as this is. But as the olde saying is: Itch and ease can no man please. If a beame of a Bishoprike had not hindred his sight, hee might haue seene more clearely, both in many other places, and in this, that there is no such comparison made as he cauilleth a­bout. It is saide in the Declaration, that the Church at this day standeth in most blessed estate where the ciuill Magistrates are not the greatest fauourers. Whereat although he iestingly de­maunde after his maner, whether this be in Ʋtopia, or where yet either he must be starke blinde, or els hee must needes see that it is meant of the Countries neare vnto vs, wherein the Churches are in some respect in most blessed estate. Whiche blessednes if he scorne at for the persecution whiche they en­dure, what will he answere to our Sauiour Christ, saying: Bles­sed shall ye be when men reuyle you, Ma. 5.11.12 & persecute you, and say all maner of euill against you for my sake falslie. Reioyce & be glad, for great is your reward in heauen. For so persecuted they the Prophetes which were before you. Further also, in regard of the full reformation of the church, both in the doctrine and discipline of our Sauiour Christ, which the Lorde that is riche in mercie hath for their more aboundant cōfort, giuen them to enioy in this their outward troublesome & persecuted estate. For these and such like respectes, declared vpon occasion before in this treatise, the Declaration calleth their estate most blessed. In reproch whereof he exhorteth the Ministers, zealous of the further reformation of our church to be gone into those coū ­tries, if they iudge the estate of thē to be better then our owne. I maruell not if the successours of Amazia would fayne haue the successours of Amos to depart both out of the Court, Amos 7.12. and countrey too. For then might they more freely abuse whome they would. But the duetie of our calling, wherevnto almigh­tie God of his great mercie hath called vs, whiche is to serue especiallie the church of our own nation & people, amongest whom we are borne and brought vp, whose language is ours [Page 195] by nature, & with whom we are to haue all thinges common both blessings and punishmentes, as the seruaunts of God in Iewrie had, will not suffer vs to hearken to his rude motion, least we should with Jonas fly from the presence of the Lorde. Further, as the terrour of God, so the loue of our people & na­tion, our kinred and acquaintance, not onely in the fleshe, but also in the Lorde, is more deare and precious to vs, then that we may depart from them, for whose sake, wee ought to bee readie, to want, euen that so great a blessing, as from our harte we acknowledge it to be, as to liue in a church reformed both in doctrine and discipline, and wholy in euerie respecte, vn­der the gouernement of our Sauiour Christ. Moses and the Apostle Paule were caryed so farre beyond this in a like zeale and loue of their people, Exe. 32.32. Rom. 9.3. as (whatsoeuer the Replyer thinke) they that suppose any parte of their spirit to bee in vs, neede not maruell, although for some like cause, we should depriue our selues of such a blessing, as we want, in not being in those churches. Further also as the worthie seruauntes of God, the Ministers of the Gospell there, left not their countryes because they wanted this full reformation in the beginning, but knew it to be the calling of God that they should labour by all good dueties to procure it: So likewise doe we vnderstande, that we are charged with like duetie to our church, to further as much as by any godly meanes, agreable to our callings, we may pos­siblie doe, the further reformation of our Church, that wee may see and enioye the fulnes of the glorie and mercie of god vpon it. Wherein howsoeuer the hinderer of reformation that stoode at the right hande of Jehosuah, Zach. 3.1. haue hindred vs hither­to: yet doe we hope in God, that hee will shewe vs mercie in time, to take away all things whiche hinder the glorie of God in his Church: as those garmentes whereof Zacharie speaketh did in Jehosuah, and the restoring of the auncient honour of that Church, was figured in the putting on of his holy gar­mentes which were according to the lawe of God put vppon him: so likewise doe we hope, & pray, that the Lord will cause [Page 196] the honour that sometimes shined in it to be seene agayne, & that holy, Zach. 3.2. seemely, & only lawful gouernement of the church which he hath commaunded to be restored. For restoringe of which comfort and glorie, as the Lorde hath begon to rebuke Sathan the Prince of the Angells of darknes, and ministers of iniquitie, and hinderers of the full reformation of the church: and hath taken our Church as a brande out of the fire where­in it consumed, so hath he giuen thereby iust cause of hope, that he will in his good time doe it all honour. In which hope we stande before the Lord, and wayte still vpon him, till hee may giue order and commaundement for the taking away of all vnholy and profane ceremonies, superstitions, and vsur­pations from his Church, & especiallie ignoraunce, negligence, couetousnes, and ambition from the Ministers of it, which as vnseemely and defyled garmentes dishonour the glorie of the same, and for the furnishing of the Church with lawfull and holy orders, offices, and authoritie, and the ministerie of it chieflie with godly wisedome and faithfulnes, which may bee vnto both, as the ornament of Aarons head, promised to Ie­hoshuah. This is the aunswere that I haue to make to this so­ber exhortation of the Replyer, Zach. 3.5. and to all such as being here­in no better aduysed then he is, shall at any time vse the like. The next quarell is about the sense of ciuill Magistrates, vn­der whom the Declaration sayeth, the Church is so blessed, notwithstanding they bee not the greatest fauourers of the Church.

Wherein firste inquyring whether this bee meant of hir right Excellent Maiestie, (a question voyde of all reasona­ble iudgement and vnderstanding, the wordes being most di­rect to the contrarie) he gathereth after, sundrie thinges, whi­che vncharitably he would impute to the Declaration. But the Declaration in all places speaketh reuerentlie and dueti­fullie, as it becommeth one, that is well instructed of the ho­nour that is due to that highe and soueraigne authoritie, whi­che God hath honoured hir Maiestie withall, to the great [Page 197] comfort of all hir faythfull and loyall subiectes: although in deede it vse not that glosing style nor palpable flatterie, ney­ther in mention of hir highest estate, nor of the estates neare vnto it, which is vsed by ambitious suters for benefices and Bishoprikes. The speache of the Declaration being such as I haue saide, and hauing no eye to the soueraingtie, which God hath set ouer vs, yet, as one that will not leaue to vse wringing and violence till he drawe bloud, so ceaseth he not, but stray­neth and wringeth till he may drawe out some bloudy accu­sation of slaunderous and vnduetiful speache of her Maiestie. Prou. 30.33. Which because it needeth no aunswere on our parte, and the very repetition of his vnseemely speaches and stryuing about them, can not but be offensiue to the duetifull subiect: I stand not vppon it. But whereas he would proue both by other pla­ces and by the Prophete Esay, that God doeth a great fauour to his Church, when he raiseth vp Princes to fauour and per­fect them, he is to vnderstande, wee no les acknowledge the goodnes of God herein, then any other. The words of the Prophet which he alleadgeth, are these: Esa. 49.23. Kings shalbe thy nour­cing Fathers, and Queenes shalbe thy Nources: they shall wor­ship thee with their faces towardes the earth, and like the dust of thy feete: and thou shalt knowe that I am the Lord for they shall not be ashamed that wayte for me. Wherein the Prophete no­teth by the similitudes of Foster fathers and Nourses, the loue, care, faithfulnes, watchfulnes, and diligence that Princes shall haue to preserue, mainteyne, nourishe, and comfort the Church: and in the bowing the heade to the grounde, the honour they shall doe to our Sauiour Christe, the heade of the Church, and consequentlie to the Church it selfe, in him. For in bowing them selues to lowe, as doeing homage to the Sonne of GOD, they promise all faythfull duetie, seruice and obedience vnto him.

The performance whereof is to renounce in them selues, and to aboli he from amongest their people, all false wor­ship, and idolatrie, with like zeale as Ezekiah and Iosiah did, [Page 198] and to establishe in all partes the trew worship of God, as our Sauiour Christ hath taught it, and commanded it to be obser­ued. We ought to reioyce when any yeeld any maner of obe­dience to our Sauiour Christ, and should we not much more reioyce to see any obedience in Princes? But when they bow so lowe before our Sauiour Christ, and doe that honor to him, as that at his cōmandement, most notorious superstition & ido­latrie is publikely cast out of their kingdomes and countreis, and the doctrine, necessarie to saluation, is authorised to bee preached & published to their people. Exceeding great cause of comfort & reioycing ought it to be to all the Church. Which is yet increased as their obedience and seruice shall a­bound, and when the Church doeth see them bowe downe so lowe, to the Sonne of God, as to honour, serue and obey him in all things, which he hath commanded. For exceeding great increase is it of the honor of our Sauiour Christ, and therefore consequentlie also of the comfort & ioy of the Church, when the house & kingdome of God is guyded by those ordinances and lawes onely which the onely Lord thereof hath appoyn­ted. When no offices haue place in his Church, but such as he hath ordayned, and when all such are placed in it, as hee hath commaunded. When they are called to these charges by such order as he hath prescribed, and walke duetifullie in the same as aperteineth: the establishing of these things in their due or­der in euery competent congregation of Gods people, and the obedience of all estates of the same, is so great a benefite, as he were worthie to sorrowe, that should not reioyce at so great blessings. Whiche being as in all other partes of the Lande, so more carefully obserued in euery place, as it excelleth other: both for the honor of them whom God hath so exalted, and their good example amongst the people, must needes be a ioy­full and cōfortable spectacle to all the church. But yet a more heauenly sight (all men must needes acknowledge it) to see the Royall house & court of a soueraigne Prince, to haue such order established in it, that is the holy Gospell of our Sauiour [Page 199] Christ, vpon the Sabboth day, and other conuenient times in the weeke, to be soundly & sincerely preached in it by mini­sters not charged with any other people, but appointed for the seruice of that chief part of the Church, and therefore also of greatest graces of godly wisedome, and faithfulnes, and euerie good and heauenly gifte meete for so precious a charge, the holy Sacramentes duely administred, the Lords watch careful­ly set, for the preseruation of the chiefe towre of Ierusalem, his holy Treasurie regarded, and all those sacred assemblies ca­ried with a godly reuerence. In all which high solemnities and heauenlie meetings for the worship of Almightie God. Howe great a ioye to see present there the soueraigne Prince, as Da­uid, Salomon, Hezekiah, Iosiah, and other Kings of Juda, 2. Sam. 6.15.16.1. 1. Kin 3.1.5. 2. Kin 19.1.2 14.15. 2. Chr. 29.20 2. Chro. 34.29.30. are re­ported to haue bin, and to haue had their place, for the pur­pose prouided for them, where to present them selues before the Lord, to increase in the knowlege & obedience of his wil, by the ministerie of his seruantes? How great a ioy, to see their right honorable coūsell of estate keping the Lords Sabboth in such order, & all the Princes & Nobles, which for any honora­ble seruice, giue their attendance with all other officers of the housholde, togither yeelding audience & worship to Almightie God, and his onely Sonne Christ Iesus, accordinge to the golden saying of that famous and worthie Joshua, I and myne house will serue the Lorde, and accordinge to the exhortation, which sayth: Be wyse nowe therfore ye Kings: Psa. 2.10.11.12. be learned ye Jud­ges of the earth. Serue the Lorde in feare, & reioyce in trembling. Kisse the Sonne least he be angrie, and ye perish in the way, when his wrath shall suddenlie burne, blessed are all that trust in him. To see these things would be greater ioy, then the ioy whiche the Queene of Saba had for the like sight in Salomons Court, and the greatest that the Church can haue, till it be taken vp into the heauenly Jerusalem, Heb. 12. ver 22.23.24. to the most solemne & glorious assemblie of the spirites of the iust that are perfited in heauen, to the thousandes of Angels, and to the presence of the liuing God, and of our Sauiour Christ his onely begotten Sonne, the [Page 120] Mediatour of the newe Testament, and the Reconciler of vs to God his Father by his precious bloud. Loe, the benefite & the comfort that we acknowledge the Church of God recey­ueth, when that prophecie of Esay is fulfilled. Therefore in vayne & to no good purpose, doeth the Replier aske whether this blessing be turned into a curse, and whether we can con­clude because the golde is finer that is tryed seuen times in the fornace, and the persecutions of the Church redounde in the ende both to the greater glorie of God, & the better confirma­tion of the church. Whether I say for this cause wee can con­clude, that in persecution the church is more perfect in all hir regiment, and in most blessed estate: applying corruptly here­vnto that place of the Apostle, because where sinne abounded, grace did more abounde, Shall we therefore abyde in sinne, that grace may abounde? Rom. 5.20. Rom. 6.1. So if by an extraordinarie mercie of God, the church semed in some respects to be in most blessed estate in persecution, shall wee say that persecution is better for the Church then peace and prosperitie vnder a Christian Magi­strate? The answere wherevnto is playne, that all other things being alike, and the difference of the Church stande onely in this, of being defended by a Christian Prince, or persecuted by an Enemie, it is to be esteemed a speciall and hye fauour of God to be so shielded and comforted, and fitter for the gene­rall and ordinarie course of gouerning the Church, then ty­mes of trouble which are subiect to a thousand inconuenien­ces. But this nothing concerneth the Declaration, which only shewing by experience of former and present times that the regiment of the Church was, is, and may be most perfect euen where it wanteth the great comfort of the fauour of an earth­lie Prince, argueth thereby the order which is followed in that treatise, to be lawful and good. So as if he would haue spoken to the poynt, that the declaration standeth vpon, he had bene to shewe that the regiment of the Church neuer was, nor can be perfect, without a Christian Magistrate. Which poynt hee would seeme also to growe nearer to, in that which followeth, [Page 221] wherein he laboureth to shewe the imperfection of the regi­ment of the primitiue Church by these reasons. The regiment sayeth he, was abused in those that had giftes of tongues, of healing, &c. Which is not so, for the abuse of a thing proueth not t'him perfectiō of it. The light of the Sunne by day, of the Moone and starres by night, yea all the creatures of God are abused: yet this proueth not the light of the Sunne to be im­perfect, or the state of other creatures in their originall creati­on, at which time also they were abused. The word of God is abused diuerslie, Phil. 1.15. some preaching it for contention, some for vayn glorie, some for couetousnes to attayne to great worldly liuings and dignities, yet is the worde perfect, 2. Cor. 2.17. as the Prophete sayth in the Psalme. So in the primitiue church, Psal. 19.7. the regiment and the order of it set downe, whereby it was to be gouerned, might be perfect, as it was in deede, notwithstanding it were trewe, that some abused it, but that also is not shewed that the regiment is abused. For the abuse of the spirituall giftes was a disorder of particular persons, & not any imperfection in the regiment. Where by when the disorder brake out, it was corre­cted & redressed. The perfectiō of the regiment of the church can not make that offences and disorders should not be com­mitted, which thorowe the infirmitie and corruption of our nature will be, and hath bin at all times, but it may remedie and reforme them when they breake out. The same is to be sayde of his next reason, that at that time there were false Apo­stles, Pastours, Teachers, and Deacons, which being graunted argueth not the imperfection of the regiment of the Church at that time, but rather it being playne, that they who were such, were by that regiment discouered and corrected as ap­pertayned, proueth the perfection of it. His third and last rea­son, is, that there were no such gouernours in the primitiue Church to guyde it, as the declaration affirmeth there were, or els their authoritie extended not to correct so many fowle offences, as were in that time, or els they did not their duetie, or the people would not be ruled by them. Any of which lat­ter [Page 122] poyntes being such as might fall out, and yet the regiment perfect, as if his proofe rested wholy vpon this, whether there were any such Elders in the Church at that time or no, he lea­ueth all the other, and goeth about onely to proue that one poynt. Which, because he doeth it most impertinentlie by al­leadging 1. Corinth. the 6. Chapter, whiche serueth nothinge willinglie his purpose, but is drawen and haled to it by vio­lence. And because I doubt not, but if he thinke in deed there be any thing in that place for him, wee shall heare it agayne, and especiallie because he hath a whole booke after of that matter, I leaue it till we may come to it in order.

In his discourse vpon this place, besides the chiefe purpose of handling it alreadie touched, he noteth that vnder Christi­an Princes, we are not bound to set vp priuate men to iudge our causes, as they were wished, and herevpon gathereth that it were a daungerous thinge to followe the primitiue Chur­ches regiment in so doing. Wherein, if there bee a sparke of true light in him, he might perceyue that they were willed to doe so, 1. Cor. 6.1. to auoyde pleading before infidells. Which cause be­ing taken away, where God giueth his Church Christian Ma­gistrates, it is playne, that ought to cease with the cause. Fur­ther, that was no parte of the ecclesiasticall regiment, that the Apostle there speaketh of: yet he groweth from this particu­lar to a generall caution, of not making ordinarie rules of par­ticular examples, or commaundements of the Apostles, nor of our Sauiour Christ, Mat. 10.9.10 examplifying it by the cōmaundementes to the Disciples, of not taking any thing with them in their iourney to preache, of absteyning from Idoles, bloud, & stran­gled (where I knowe not why he hath lefte out fornification, which is also mentioned with the rest in that text) and of pray­ing bareheaded, as he translateth it, 1. Corint. 11. But, sayeth he, although there be no expresse mention, howe long these things should continue yet leaueling these by the analogie of our faith and Christian libertie we finde no necessitie of these or any other such like orders, whereby he would implye the [Page 223] like of the regiment of the Churche then vsed, and leaue it nowe to our selues to deuise an order that may bee thought meete. Which reason if it were good, would ouerthrowe all Christian Religion. For if it bee so as hee teacheth, what shall binde the church. If neyther examples, nor cōmaundement, neither of our Sauiour Christ, nor of his Apostles shall binde vs, but he will saye, hee speaketh of particular examples and rules: but I aunswere he would applye this to generall & per­petuall examples and commaundements such as that Disci­pline set downe in the Declaration is grounded vpon, as hath bene shewed before. And for those that are particular, he le­uelleth fayre, but commeth not neare the marke by a myle, for none of those he mentioneth were contrarie as they were commaunded, either to the analogie of faith, or to Christian libertie: for if they had, they could not haue bounde those to whom they were giuen at that time. Therefore to hitte his marke, he must take another leuell, and consider the reason of such rules and commandements, which caryeth in it the light and the lyfe of the cōmaundementes. For where that reason holdeth not, there are we free from the cōmaundement, but where the reason is in force, there are we no les bounde to the substance and effect of such particular commandement then they were. So if there could be like reason as caused that commandement to the Disciples, we were in such case to keepe it, & where the same offence is iustlie to be feared in eatinge of meates forbiddē, as was then & may be in many like cases now & to the end, there that order of the Apostles bindeth. As for the last place out of the 1. Corinth. 11. if he looke better vpon it, hee shall finde that the Apostle groundeth that order there prescribed vpon so generall and necessarie reasons of the or­dinance of GOD, the glorie of our Sauiour Christe, the re­garde of Angelles, and the voyce of nature, and the custome of all the Churches, as hee hath taken his leuell farre amisse to leaue it at libertie, whether a man keepe it or no: pro­uided, that hee vnderstande the Apostles meaninge aright: [Page 124] which is, that men and women, especially being present in the publike assemblies of the church should carie the marke of their creation, agreeable to the sexe whereof they were: the woman wearing vpon hir head a vayle or kerchief, or such o­ther attyre, (according to the lawfull custome of their Coun­trey and place of aboade) as declareth her sexe and subiection to man by such couerture of her head. And the man, by not wearing any such attyre vppon his head, as is proper to wo­mankinde, but by wante of any such vpon his head, hewe the glorie of Christ, and the honour that in the order of creation is bestowed vpon men. Therefore notwithstanding his cauti­on or any thing here alleadged to the contrarie, it remayneth firme and stable, that the constant and perpetuall examples of the Churches, the orders, rules, and commaundements of our Sauiour Christ, and of his Apostles, both for the poyntes of doctrine to be beleeued, and also for such as are to bee obeyed and practised in the publique gouernement of the Church, and in the priuate lyfe of euery one, doe binde the conscience of all the people of God to keepe and to obey them: yea the most particular rules, the like case and reason being in vs, that was in them to whom they were giuen. There followeth a lit­tle needles proofe, that Magistrates are necessarie, whiche be­ing knowen sufficientlie, and confessed of all, I proceede to that which followeth. That which followeth is a replie to the conclusion, which the Declaration gathereth of the former reason set downe in these wordes: By which it is manifest, that the regiment and gouernement thereof, dependeth not vppon the authoritie of Princes, but vpon the ordinaunce of God, who hath most mercifullie and wisely so established the same, that as with the comfortable ayde of Christian Magistrates, it may singular­lie flourish and prosper, so without it, it may continue, and against the aduersaries thereof preuayle. For the Church craueth helpe and defence of Christian Princes to continue, and goe forwarde more peaceably and profitably, to the setting vp of the kingdome of Christ: but all hir authoritie she receyueth immediatly frō God.

The Replyer can not or will not see that which is manifest, but denieth this consequence to seeme so to him, and here his seas ryse so hye, that, he sayth, it is manifest violent conclu­sion, yea a manifest iniurie both to God and his Church, and to all the authoritie of all Christian Princes, and most mani­fest wrong vnto her Maiestie. If the lawe of God had not for­bidden it, that anie matter should be helde certayne in iudge­ment vnder two or three witnesses: and if the testimonie of one man were inough to condemne another, it would haue gone hard. I see, with the authour of the declaratiō: but seeing his worde is to carrie no more credit with it then he can bring sufficient reason for it to make it good, let his reason be con­sidered. His reason is, that it is insinuated that hir Maiestie, for clayming supreme authoritie in ecclesiasticall causes clay­meth withall that the regiment of the Church dependeth vp­pon hir authoritie. Which if any reasonable man liuing, that is not a parciall fauourer, or fauourite, of the Hierarchie, can gather out of these wordes of the Declaration, I pleade for it no longer. But this (he sayeth) is aggreeued in the opposition of Gods ordinance, to the authoritie of Princes, as if Magistra­cie were not the ordinance of God: addinge, that neyther Pa­pistes nor Anabaptistes could haue set downe a sharper cōclu­sion against th'authoritie of Princes then this is. Whiche are false alarums, and exclamations, or accusations as vayne as the curse that is causeles, Prou. 26.2. and therefore (as Salomon sayth) va­nishe away in the ayre. Which although it haue no proofe nor sense it it, yet passing on to the next wordes of the Declaratiō, Which (he sayeth) are added to smooth the former, hee ma­keth another loude outcrie: ‘This is another great iniurie offe­red to Christian Princes, who by these wordes are thrust not onely out of all authoritie in the Church, but eyther out of the Church altogither as no part of it at all, or at least a con­tentions part, striuing in the Church for authoritie.’

His proofe is this: ‘For what els meane they by these words, The Church craueth helpe and defence of Christian Princes, but [Page 126] that they separate the Christian Prince, and the Church.’ If the honourable sworde of iustice committed to soueraigne Princes, for protecting the good subiect, and punishinge the euill, were at the commaundement of such Chapleynes, as this Replyer is, I see by his often accusations of slaundering, and iniuring the Prince, without all cause or colour, it would leese the honour it ought to haue, being made a weapon of in­iustice. In the lawe of Moses, if a man had charged ano­ther with any crime, Deut. 19.19. if he made not good proofe of his accu­sation, as he would haue done to another by his false witnesse, so was it to be done to him, whether it were a matter of mem­ber or of lyfe. If the Replyer feared to bee dealte with accor­ding to this rule, he would not bee so readie, to laye so great crymes to any mans charge vppon no reason. But because informers may bee hearde, they saye, for the Prince, and ne­uer come to question, although the accusation be neuer so vniust, it seemeth hee emboldeneth him selfe vppon some such like assurance.

By this occasion hee inquireth who should bee meant by the Church, whether the people, (whiche hee thinketh can not) or the foure Tetrarkes, as hee calleth them in his scor­ners speache, and this hee taketh, and compareth them with popishe priestes, who hee sayeth, gaue the same power and authoritie vnto Christian Princes, that is giuen heere, and with better tearmes. Wherein if hee looke backe to former tymes, or consider well what the papistes esteeme of the othe of the Supremacie, and what is done in kingdomes subiect to the Bishop of Roome, and compare it with that which the Declaration, and all they in whose behalfe it was published, doe most willinglie acknowledge by protestation, and also by othe, to bee the moste due honour of the Soueraigne Ma­gistrate: hee shall easelie see, howe vniust this charge is, as well as are his other. There was a purpose, I thinke, hee will saye, when the statute for recognition of hir Maiesties Sou­ueraingtie was made, to agnise to the vttermost by that othe [Page 127] all the Regalities, rightes and honours due to that high and soueraigne estate. Whiche if it were attayned vnto, howe can hee charge anie with derogation from the Princes right, and iust authoritie, that taketh willinglie that othe, and ac­knowledgeth the authoritie there agnized, euen as it is ex­pounded by hir Maiesties owne iniunctions, by the Articles of the conuocation house, and sundrie bookes published with great allowance of the state. But to this poynt there is suffi­cientlie sayde before, both in this treatise, and in the answere to the preface of his replie.

He cauilleth here about that the Declaration sayeth, All the authoritie which the Church hath, is immediatlie of God, and mooueth manie friuoulous questions about it. But if hee had disallowed it, he should haue entred into the handling of it, and shewed by sufficient proofe of holy Scripture, that the Church holdeth not all hir authoritie immediatly of God, but holdeth some part of it, mediatlie of Princes, as meane Lordes vnder the highest. Some offer hee maketh of it, alleadginge the authoritie of the godlie and vertuous Kings and Rulers of Jsraell and Iuda, which if it be all that he can say in that cause, let him vnderstande, that as it hath bin in this cause professed on our behalfe by some other, so nowe agayne we truely and vnfaynedly professe to acknowledge in Christian Princes, all that power and authoritie that the Prophetes doe any where iustifie to haue bin in the Rulers of Gods people at any time.

I adde yet further, that whereas he pretendinge to speake most largelie of this authoritie, sayeth: Princes haue not the ecclesiasticall Ministers peculiar offices and ecclesiasticall au­thoritie to execute the actes, proper to their ecclesiasticall functi­ons, but haue authoritie to ouersee, gouerne and direct all ecclesi­asticall persons to doe their dueties in all ecclesiasticall causes, and haue the highest authoritie (that is ciuill) in the Church, for the orderinge, disposinge, and authorizinge anie order or constituti­on ecclesiasticall in indifferent matters:

Wee acknowledge and professe the same.

Where, if we be nothing short, of the largest measure that hee can laye before vs, I trust he will hereafter teache his tongue to speake, and his penne to write of vs more agreeably to Christian charitie, wisedome and modestie, then hee hath done in this first booke of his Reply. Whiche ending heere with a contrarie conclusion to the Declaration for the order of the treatise (a matter little worthie the striuing about) I leaue the consideration of it to the Christian Reader, vppon such reasons as haue bene debated bet­weene vs, and ende also here the firste part of this my la­bour.