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 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 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 Cōfirmation 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 T it 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 Coūcels 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
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 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 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 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
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 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 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 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
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 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 a 15.4.16.4.6.6 Ierusalem of b Act. 13.1.14.23 Antioche of c Phil. 1.1 Licaonia and d Philippi e Act. 20.17 1. Tim. 3. Ephesus f Rom. 12.6 7.8 Rome g 1. Cor. 5.16.1.2 Corinth h Col. 1.7.2.5 Colossi i Thes 1.5.12.10 ch 2.3.14 Thessalonica k 1. Tim. 1.5 Candie and all the Churches of the dispersed straūgers in l 1. Tit. 5.1.2.3 Pontus Galatia Cappadocia Asia and Bythinia and generallie in all the churches of the m 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 n 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 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 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
worde taught and preached and spiritual correction yea their soules and their bodyes are destroyed for 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 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 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 cōmenta 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 thēselues nor vsed by the best reformed Churches It were to be wished that they in whose fauor the Replier maketh this answere 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 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 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 shal be 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 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 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 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 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
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 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 wil be 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 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 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