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 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 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 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
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 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 earthlie Princes it shall not be so with you but hee shal be 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 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 shal be a kindnes and reprooue me it shal be 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
as are in miserie so long as there continewe such in the Church which wil be 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 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 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 shal be 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 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
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
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 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 shal be 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 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 coūtryes 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 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
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 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 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 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 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 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
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 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 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 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
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 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 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 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
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 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 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 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
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
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 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 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 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 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 eight of a Beryll the ninth of a Topaze the tenth
shal be 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 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 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
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 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 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 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
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 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 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 FINIS