as he sayeth beeing a Presbyteriall man and further if there were nothing else by as good reason may our Bishops meddle in ciuill iurisdiction Retortion being Ecclesiasticall men as your prophane Laye elders intermeddle with Ecclesiasticall iurisdiction being ciuill men or Lay men Is not this a good and lawful conuersion Some ciuill Magistrate lawfully is an Ecclesiastical person and gouernour ergo some Ecclesiasticall person and gouernour lawfully is a ciuill Magistrate or if some may be so what prerogatiue for one is there more then for some other But stay a while the Demonstrator meaneth to skirmish with him selfe with ob and so The 1. Obiection Cyprian saith Demonstration lib. 1. epist 3. ad Cornelium Neither haue heresies and schismes risen of any other occasions then that the Priest of God is not obeied nor one Priest for the time nor one Iudge in steede of Christ thought vpon c. Answere This place is alledged for the Pope but it serueth for euery Bishop This place is else-where in Cyprian making for the superioritie of Bishops Remonstrance with reply Lib. 4. ep 9. But this answere cutteth their owne throate If for euery bishop ergo it serueth for the superioritie of our bishops which Cyprian in writing being a bishop and superiour ouer others would neither in him selfe nor other bishops of whom he also speaketh condemne The 2. Obiection The authoritie of the Archbishop preserueth vnitie Demonstration Answere Cyprian li. 4. ep 9. saith vnitie is preserued by the agreement of Bishops that is Ministers He speaketh of the vnitie of the Catholike Church Remonstrance with reply Lib. 1. ep 3. Bishops with Cyprian are not ordinarie Ministers you may not take these in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one But admitte it were so as it is not so in Cyprian Doeth this reason holde being the very like Vnitie is preserued by concorde and amitie of burgesses or commons of a Towne ergo not by the Magistrate or peaceable Maior of the Towne no more doth that It is preserued by bishops ergo not by Archbishops The 3. Obiection It compoundeth controuersies that would growe to many heades Demonstration Answere Cyprian saith lib. 1. ep 13. the companie of Elders is the glew of mutual concorde Demon. citeth 13. ca. 1. li. whereas there are but 12. editi Basil that if any be author of heresie the other should helpe Cyprian vseth in the former allegation lib. 1. ep 3. glutine sacerdotum The Church is framed and made fast with the glewe of priestes And also li. 3. ep 13. Corpus sacerdotum concordiae mutuae glutine the bodie of the priest If the word were Elders Remonstrance with replie the helpe of Elders meaning the Priestes lieth not as a barre to exclude the helping hands of bishops who are in degree higher then the priestes or of the Archbishop who is highest of them all for if concord of mindes make them to agree superioritie of order will with-hold them from disagreeing The 4. Obiection Ierom vpon Titus 1. saith that in the beginning a Bishop and a Priest Demonstration meaning a teaching Elder were all one but when one said I am of Paul I am of Apollos it was decreed one should beare rule ouer all the rest Answere From the beginning it was not so Tertullian contra That is true whatsoeuer is first c. and Hierom ibidem saith that this auctoritie was by custome and not by Gods institution If it had bene the best way to take away diuisions the Apostles in whose time controuersies did arise would haue taken the same order This is called preuarication or collusion Remonstrance with reply Epist ad Euagr. to oppose your selues a litle gentler and make the obiection weaker to fortifie your selues He that will make a rod for himselfe will make it of feathers If you would haue alledged out of Hierome the Epistle ad Euagr. would haue fitted your turne better where S. Hierome saith It was not onely decreed but decreed in all the worlde that one of the priestes being chosen should be set ouer or aboue all the rest this then you confesse was so but from the beginning it was not so Our Sauiour speaketh of matter of diuorce This text is brauely applied and that of Tertullian for matter of doctrine to a manner of discipline is in the like sorte applied But to the point of the argument Because S. Hierom is made to puritanize with you and this allegation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill vs withall not to withstand Hierome but to vnderstand Hierome the best expounder of himselfe we plainely graunt that Bishop and Priest were once for a short time all one donec Ecclesia reciperet complemētum as Ambrose saith till the church were brought to a perfection so once there were no Deacons which yet derogateth nothing from them But yet not so all one that by the institution of God they were to continue all one and might not be changed or that in the Apostles time they were not foorthwith changed sith in the Apostles time I am of Paul I am of Cephas was the occasion of the change and that for rooting out of schisme and composing of strifes as in sending from Antioch to Ierusalem was the verie chiefe ende and purpose of the change and finally the decree of all the worlde for the ratifying of a standing superioritie was the approbation of the change as Hierome thinketh who being but a Priest or Minister himselfe though there he laboureth to debase the Bishop as much as he could yet by the pregnant light is forced to confesse such a decree though in truth it be not likely any such generall decree was positiuely made through all the worde otherwise then the imitation of such Churches by a secrete and vniuersall consent as the Apostles had planted and such a decree we will graunt Me thinketh I heare one of you reason as strongly thus In the beginning Kings were Priestes Absurditie of the obiection kingdome and priesthood were ioined in one ergo Kings and Priests must so remaine and continue all one Or in the beginning such was their simplicitie Great Lords sonnes Iacob and his children kept their fathers sheepe ergo Noble mens children must keepe their fathers sheepe for in the beginning yong sheepheards and yong princes were but all one Or thus In the beginning there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders for the first mention of them is but in the 11. of the Actes ergo there neuer ought any Presbyteri viz. Ministers to haue bene ordeined The 5. Obiection Caluin sayth the Apostles had one amongst them to gouerne the rest The Answere That was for order to propound matters to gather voyces as the speaker of the Parliament not for Superioritie This answere would be better iustified then with bare wordes Remonstrance with replie Doe the fathers or Caluin thinke Iames was but chosen chiefe for one meeting
left and to be the greatest was an honour and ciuil preheminence and authoritie next vnto Christ in such his kingdome that they shot at He reprooued therefore this erroneous conceit and for thinking that ciuil iurisdiction should appertaine to them as they were apostles and drew them to another consideration of his heauenly kingdome If they desired that to be giuen them to haue the very condition state of their persons so aduanced with earthly honor authoritie ciuil in regard of some speciall affection which each of thē seuerally supposed Christ did beare vnto him in this respect was it their ambition the was reprooued But if ech of thē thoght such an honor due to himself by reasō of some excellēt qualities aboue others which he fansied to be in himself then was their arrogancie and want of humilitie withall rebuked And lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brawle contention that all the apostles burst foorth into about this matter was by our Sauiour taxed and blamed Now the BB. in this church of England do not claime any ciuil iurisdiction or authoritie to be incident to their callings although if as citizens of the common weale subiects some such be imposed vpon them by the prince as they may not lawfully refuse so we know they may lawdablie vse it But if either erroneously any of them should thinke ciuil iurisdiction of or vnder earthly princes to belong vnto them as successors of the apostles or if they seeke after any authoritie whatsoeuer ambitiously arrogantly or contentiously such should iustly incurre our Sauiors censure and reproofe in this place In that by the law and customes of the land they haue the title of lordes this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplie in it selfe in regard of their bishoprikes but by reason of the Baronries which are annexed of old vnto those dignities yet it is but a mere title of external honor as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Gręcians Dominus with the Latins without any authoritie or iurisdiction annexed For there is neuer a lord in the land either of the ecclesiastical or ciuill state that hath any iote of authoritie or iurisdiction in him as he is a Baron Neuertheles the apostles and BB. their successors are not therfore without all rule superioritie for they are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gouernements or gouernors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men set ouer others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers guides or directers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeders rulers which they cannot be except they haue some rule gouernment authoritie But this rule and authoritie is but ecclesiasticall whereas that which was affected by the apostles was ciuill which ecclesiastical authoritie whether it be wholy or in part condemned by that generall doctrine there deliuered by our Sauior doth now rest to be considered We are therfore in these words Vos autē non sic it shal not be so amongst you to note these two things viz. vnto whom such prohibition reacheth what rule it is which is there forbidden First it was not spoken to the apostles as they represented the whole Church as may appeare by the example the Christ propoundeth to thē of his own abasing of himself Neither was it forbiddē so to euerie one of them seuerallie as if it might haue bene permitted to them all together or to the greater part of them Quia nihil est in composito quod non est in simplicibus vel actu vel saltem habitudine If no one of thē might exercise such rule nor any part of it thē cannot they altogether haue it neither yet was the prohibition personall to them for then it would follow that albeit no one of them might haue authoritie ouer the rest yet their successours neuerthelesse whether more properly taken as bishops or generally as all ministers of the word might haue had such authoritie as is there forbidden which were absurd to imagine so that the prohibition reacheth to thē all to euery one of them to their successours also The whole difficultie therfore now resteth in this what kind of authoritie or rule either ecclesiastical or ciuil it is which vnder the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden And because there are many resemblāces between ecclesiastical ciuil authoritie the exact laying foorth of ciuil authoritie serueth aptly for the vnderstanding of the other I wil distribute ciuil or temperal authoritie into his parts differēces according to Arist other Politiciās Authoritie ciuil or temporal as we speake is either oeconomical such as is exercised within the limits of one family or Politicall ouer greater societies Oeconomicall is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the husband ouer the wife being the most moderate Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authoritie of the father ouer the children being more ample or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of two sortes either of the housholder ouer such of his houshold as bee of condition free men and is lesse milde then the other two or of the Lord ouer his bondmen and villaines which is most seuere and absolute of all the others Politicall authoritie is either supreme that is Soueraigne or els subordinate and delegated Soueraigne or supreme is either Absolute called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of two sortes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Seigneuriall such as the good Emperors of Rome had and vsed who though they had all authoritie in thē without restraint so that their word was a law yet did they vse it according to the rules of ciuill honestie iustice or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannous where not onely their will is a law but they also vse it contrary to all rules of ciuill honestie or iustice as the Empire of the Turkes Russes and other Barbarians or limited by certaine boundes of lawes That which is Soueraigne and yet limited is also of two kindes either wholy limited by lawes as is the authoritie of ordinarie chiefe magistrates in all free common weales as the dukes of Venice c. or restrained but in part as for the most part in all monarchies and kingdoms For albeit kings and such soueraigne Monarches are so tied to lawes as that they cannot dispose of their subiects liues or liuelihood and goods contrary to them yet are they at libertie to allowe or disallow lawes to be made to enhance or decrie the price or standerd of their coines to pardon offenders condemned by law and to make warre or peace truce or league Those which haue subordinate or delegated authoritie by the supreme magistrate they may not claime nor exercise more then is allowed vnto thē either by commissiō or by law Of all these authorities there is none as I take it simply vnlawfull but the tyrannicall gouernment which maketh self-wil a law And therefore this both here and also by other places
your cures when you are at Synodes at your Classies at Termes at Parliamentes in visiting your friendes in halfe a dozen shires The 3. Demonstration That which is from Antichrist is vnlawfull Demonstration To haue more then one is from Antichrist Ergo vnlawfull I may reason also thus euen with as great probabilitie To follow the example of S. Paul is to follow Christ Remonstrance To haue more charges to looke vnto then one is to follow S. Paul cura omnium ecclesiarum incumbit mihi I beare a care of all Churches Ergo to haue more charges then one is to folow Christ Ergo it is not simpliciter euil to haue more charges then one For none can follow two contrary masters Christ Antichrist neither is it absolutely to haue more charges then one deriued from Antichrist and therefore your Minor is false The 4. Demonstration That which declareth a minister to be more desirous of the fleece then to profit the flocke that is vnlawful But moe charges then one is so Ergo. Demonstration This fallacie is non causa pro causa Remonstrance To haue more charges then one proceedeth not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 couetise of more but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiencie or competencie of liuing and from priuiledge fauour of the law For they that preach the Gospell must liue of the Gospel as also the Geneua note vpon these words 1. Timoth. 5.17 Qui benè praesunt presbyteri duplici honore digni sunt that is they must haue sufficiēt maintenance But that expositiō is not the only meaning of the text for double honour is something more then sufficient maintenance the proportion is double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now double is more then sufficient and honor presupposeth maintenance or els it wil be very single honor The 5. Demonstration He may not haue more charges Demonstrator vnlesse he be willing to be quartered that euery charge may haue a peece The Demonstrator is at great coste and charges to bestowe this argument Remonstrance but I take it that if euery quarter of the Citie had a quarter of him that made this Demonstration and many like to this whatsoeuer came to the H. mans part he could not boast of the least fraction vna quarta one fourth part of an honest man The 6. Demonstration or Allegation Hooper vpon the 8. commandement reckoneth them among theeues and their actions theeuerie Demonstration by that commandement His wordes are 76. pag. super 8. com Such as liue of spirituallty thes Remonstrance c. who do neglect their dutie in teaching office commit sacriledge he speaketh against vnable men or those who haue more then competency with vndesert The 2. Assertion of the Demonstrator One minister may not haue soueraigne authoritie and Lordship ouer his fellowe ministers Demonstration The Demonstrator cannot distinguish betweene soueraigntie dominion Remonstrance or entier Lordship which is one thing and superioritie or authoritie ouer others which are different things both in Church and Common-wealth The 1. Demonstration They that haue their commission indifferently giuen them without difference are equall Demonstration and not one aboue another But such is the commission of all Ministers 28. Matth. 19.20 ergo equall not one aboue another To the Maior Although par in parem non habet imperium Remonstrance touching the commission yet in other respects in comparably they may be superior one vnto another as experience daily teacheth If you were in a commission of peace c. with my Lorde Treasurer would you be his equall therefore and as good as he To the Minor There are two commissions included in 28. Matth. One as they were Apostles chiefe builders and planters of Churches in which respect they had also gouerment authoritie ouer them and such they also gaue to bishops of places as Timothie and Titus whome they so ordeined Another in that they are also Pastors and herein euery minister is their successor as bishops only in the other respect The one bringeth equalitie in the essence for the exercise of the ministerie the other an inequalitie of authoritie rule that are exercised in the Church and must be for gouernment and order An instance is the very example of the Apostles whereof some were chief pillars chiefe Apostles Iames a standing superior amongst the Apostles at Ierusalem Act. 15. 2. Cor. 12. Bishops and ministers are for their ministerie equal but for order policie of the Church in gouernment vnequal This is both Caluins and Bezaes answer The 2. Demonstration That which Christ hath directly forbidden is for euer vnlawfull Demonstration But Christ hath directly forbidden this dominion of one minister ouer an other Matth. 20.25 Luc. 22.25 Ergo To the Maior This is directly auerred for that is directly forbidden Remonstrance which by one of the 10. commandements or by some new commandement or speciall forbode is forbidden not that alwaies which in the letter of the word seemeth forbidden Els were it not lawful to sweare at al nor to cal any mā your father on earth nor to preach to the Gentiles Christ forbiddeth arrogant dominion or domination not all authoritie Absolute tyrannicall dominiō is forbidden among all christiās Aristot in his politikes maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dominion of Barbarians To your places the answer is Our Sauiour destroyeth not there either his owne primacie or the superioritie of the Apostles ouer other callings ecclesiasticall inferiour but rather establisheth it attempering them neuertheles to humilitie He that is great or will be great amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be your seruant or as Luke 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is greatest let him be as punie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest as he that serueth he doth not deuest himselfe of lawful superioritie but willeth them after his owne example to be inuested with humilitie for he himselfe did not degrade himselfe from his supremacie when by washing of their feete he serued them But because this is a matter that they do no lesse insist vpō and applaud vnto themselues in then the papists doe in their Hoc est corpus meum I wil craue leaue that I may a litle dilate hereupon further then that breuitie requireth which I first propounded to my self In those two places of S. Mathew S. Luke are to be cōsidered both what Christ reprooued also the general doctrine which by that occasion he deliuered If both the stories be to be vnderstood of one action then must we interprete that the contention of all the Apostles who of them should be the greatest mentioned by Luke had his original occasion of the request of Zebedees children at which the other Apostles tooke indignation as Mathew testifieth both they and all the Apostles dreamed of an earthly kingdom of Christes and therefore to sit at his right hand and at his
and be idle and busiebodies if they may haue maintenance This Eldership is no vocation by the worde of God and therefore burdensome to the Church But if the Church be not bound to mainteine them then they are none of those Elders that are worthie double honour 1. Tim. 5. For by double honour liberall mainteinance is there chiefly vnderstood as the reasons annexed and circumstances of that place doe import The 4. obiection of the Demonstrator It bringeth in a newe Popedome or tyrannie in the Church Demonstrat Answere of the Demonstrator It is blasphemie to terme the gouernment so for shall wee not yeelde our obedience to the Scepter of Christ Nay it is a name full of blasphemie Remōstrance with reply and the mysterie of Antichrist to call the bable of their Eldership as they describe it by the name of the Scepter of our blessed king and Sauiour Iesu Christ and to challenge to themselues the obedience due to our Lorde Christ Nay if many Antichrists be worse then one and many tyrants more intoilerable then one then this to tyrannize in the conscience by many Elderdomes and Popedomes is Mysterium iniquitatis which doeth aduaunce against Christ Hath Christ no Scepter to gouerne his Church by but in their hands Doe all denie Christ to be their king that refuse or haue not your Elderships With what face can you deny Barrowes conclusions that yeelde him these premisses to conclude by The 5. Obiection of the Demonstrator It is a kinde of Donatisme to challenge such authoritie ouer Princes Demonstration Answere of the Demonstrator It is flatterie to suffer Princes to doe what they list This is Gualters obiection an enemie to discipline Gualter is no enemie to discipline Remonstrance with reply but to Anabaptisticall discipline As for this discipline in vse it is no flatterie of Princes but if your Assertion might sway we should haue flat rebellion and insurrection against al Christian Kings especially against the sacred Maiestie of our most gracious and glorious Prince What can the Papists imagine of greater waight to be holden from them then the Scepter kingdom of Christ as you do And you are as tickle headed and handed being discontented as they are The 6. Obiection of the Demonstrator It taketh away the Princes authoritie in causes Ecclesiasticall Demonstrat Answere of the Demonstrator No more then it did from Dauid in his time not so much as the Bishops do now for the Prince requireth but this to see the Church well ordered which the Eldership alloweth and craueth There was no such Eldership in Dauids time Remonstrance with reply Ergo no comparison betweene this and that time But this impeacheth her Maiesties Prerogatiue and preeminence giuen by all the Peeres Lords Spirituall Lords Temporall the Commons in the lower house Conuocation house to set vp a Consistorie ouer all causes and persons yea ouer herselfe For these men dreame that all sheaues must bow to their sheaues which God forbid for they are a quintessence of Eldership aboue Sunne and moone aboue the Imperial firmament It is a slander to say not so much as Bishops for Bishops haue none authoritie of iurisdiction but deriued from the Prince vnto whose regall authoritie of the crowne all commaunding superioritie is annexed But you claime other and farre greater as elsewhere is shewed The 7. obiection of the Demonstrator It transformeth the state of the Cōmon wealth into a meere popularitie Demonstrat and wil alter this gouernment Answere of the Demonstrator No for what damage commeth by this discipline to the Magistracie from the office of the Prince to the Headboroughes Because the Prince must gouerne after their direction Remonstrance with reply as the learned discourse doth say The Prince shal be but a feeling member not an head or supreme gouernour of the Church Princes must cast downe their Crownes and submit their Scepters to the scepter of the Presbyterie nay which is more odious as T.C. doth apply must licke vp the dust of their feete that is of the Church which is the Presbyterie Because her Maiestie must not onely be directed by the regencie of the Eldership but vpon their iudgements corrected also They will make lawes call Synodes haue the last appellation and many such like as hath bene afore touched Finally because her Maiestie hath neither dispositiue not cōsultatiue voice she may not be priuie what the Presbyterie doeth by her owne presence or by sending her Attorney with many moe as they shall heare The 8. Obiection of the Demonstrator It will send contention and partialitie in iudgement Demonstrat Answere of the Demonstrator Where can it be greater then in the Bishops kingdome Yes forsooth greatest of al in the Tetrarches Popedom Remonstrance with reply But this is but to answer with recriminatiō or reaccusing one another Verily as for the Bishops ministerie it is no kingdome neither your kingdom or tetrarchie any ministery They are gouerned by lawes in al their proceedings but you wil haue selfe wil and law of your owne minde blasphemously father it vpon scripture and Gods word and so you do all most absurd and vnequal decrees of your elderships as in many particulars where they reigne is shewed The 9. obiection of the Demonstrator It wil be contemned and so good order neglected Demonstrat Answere Nay God wil procure awe to it It is the Bishops pompe and officers which deserue contempt But before in the 4. it was tyrannie Remonstrance with Reply here contemptible these are contrary God will not honour those that honour not him or who with a newe inuention glorifie themselues If the Bishops are in contempt you are the men that contemne Fastum Platonis maiore fastu As for tyrannie and contempt they are seated well in you For Psal 12. When Impij circumquaque obambulant quando exaltantur vilitas filijs hominum the worde in Hebrew is Zuloth When your Elders shal be exalted and ride vpon the Cherubims when the many or baser sort doe tyrannize it will be a contemptuous tyrannie in deede The 10. obiection of the Demonstrator All alterations be dangerous Demonstration Answere of the Demonstrator Neuer from Antichrist to Gods obedience this might be Stephen Gardiners Argument All alterations are dangerous Remonstrance with reply where thinges are religiously established as with vs. As for Stephen Gardiner hee made arguments De vera obedientia which you nor T.C.I.P. nor any Papist who alike with you impugne supremacie of Princes in causes Ecclesiasticall can euer answere De mortuis nil nisi bonum pascitur in viuis liuor post fata quiescit So it should be The Assertion The Church must be ruled by the rules of Gods worde c. and not by the cursed and monstrous Canon lawe Demonstration The 1. Demonstration All gouernours are to execute their authoritie by the same warrant from which they haue it But the gouernours of the Church
haue their warrant onely from the word 1. cor 12.28 Ergo onely by the word Here be quatuor termini Remonstrance It should be thus framed By what warrant they haue gouernment by the same warrant they must execute it By the warrant of the word they haue their gouernment Ergo by the warrant of the word they must execute it This we graunt that aswell the warrant to haue gouernment as to execute it must be grounded in the word But hereof it followeth not that all particular and specificall points that may happen in and about the execution are set downe in the warrant Else what needed rules of discipline and Church gouernment for France Scotland Gernsey and Geneua to be set downe as they are if they were all afore expressed in Scripture Nay they make them mutable vpon occasions and therefore not commanded by Scripture which nowe in your last platforme you distinguish to be vnderstoode not of the holy discipline which you say is Essentiall but of the Synodicall belike neither holy nor Essentiall and yet this moueable part containeth these Chapters or heades Of the necessitie of vocation the maner of vocation and bounds of it of election of the maner of exercising a mans vocation the office of the Ministers and of the maner of the Liturgie of making Sermons to the Church of Catechisme of other partes of Liturgie of Sacraments of Baptisme of the Supper of fastes of holy dayes of Mariages of Scholes of students in Diuinitie and their exercises of Elders of Elderships of Censures of Church assemblies of Classes or conferences of Synods with the iudgement touching all the Discipline If the warrant both to haue a gouernment and to execute it Absurditie of the Demonstrator be deriued from the commission of the prince doeth it followe that all particular directions that may happen to be needefull about the execution of it are there also set downe But this sort of persons weigh not how their speaches agree either with their owne wordes with their practise with reason or with trueth so they may make a vaine shewe of some appearance to their simple followers that are not able to iudge I doe not thinke this man can be angrie with the letter of the Canon lawe but with the Canonists Sacerdotes iuris the Priestes and interpreters of the Lawe who haue inflicted vpon him some censure of the Lawe I knowe not what the quarrell is but this I am sure he doeth driue out by cursse of the Sanedrim or Presbytery the whole course of the Lawe Me thinke all his fight is Lapitharum pugnae disorderly fight The 2. Demonstration The Church must be gouerned by that which the Ministers must teache Demonstration The Ministers may teach nothing but the word 1. Cor. 11.23 Ergo. Here is another transposition of the parts of the Syllogisme Remonstrance or no Syllogisme at all To the Maior This is strange doctrine there must be no lawe in particular in the Church but the Minister must at first teach This is a confusion of diuinitie and law If the meaning be that by nothing it must be gouerned but what the Minister must teach as it must needes be for else he saith nothing Then is the Maior false the whole Syllogisme more false as consisting al of meere negatiues for only is an implied negatiue as onely man is reasonable is as much as nothing is reasonable besides man and then it standeth thus By nothing must the Church be gouerned but what the Minister must teach The Ministers may teache nothing but the worde Ergo by nothing but the worde must the Church be gouerned If the Syllogisme were good the vntrueth of some part of it might thus appeare By nothing but the word of God must the Church be gouerned Neither your Synodical and variable discipline nor your Eldership is the word of God Ergo by your Synodical discipline or by your Elderships the Church may not be gouerned The 3. Demonstration That which maketh the Church obedient to Christ Demonstrat must be the direction whereby it is gouerned The onely worde maketh the Church obedient to Christ Ergo It is to be gouerned by the rules of Gods word This is a spare demonstration Remonstrance and might be graunted also being truely vnderstoode of the generall rules drawen out of Gods word but there is no coherence in the Maior The Minor is false speaking properly for it is the spirite of God that worketh in vs obedience to Gods will The 4. Demonstration Euery kingdome and houshold must be gouerned by the lawes of the king Demonstrat The Church c. Ergo. Occidit miseros crambe repetita magistros Remonstrance Coleworts twise boiled This was the 2. demonstration of the first Chapter The 5. Demonstration That which was ordeined to destroy the Church of God Demonstrat cannot be a rule to gouerne the same But such is the Canon law Abstract Ergo. To the Maior Scientia non habet inimicum nisi ignorantem Remonstrance This man knoweth not neither Paragraphe nor Rubrick of the law he produceth the Abstract as honest a man as himselfe hee will be tried by his fellow because hee will not willingly trouble the countrey Canon lawe viz. decrees of godly Councils was in vse before Antichrist came in if you take the vulgar computation of Antichrists comming in what thereof is reteined is afore shewed Was there not as heedefull aduise taken and by as sufficient men as met about setting downe of their discipline I would they would but take the paines themselues to conferre the Canon lawe and their owne platforme together for causes Matrimonial that often may happen and then iudge whether they haue prescribed sufficient direction for all or most occurrences that may happen in the compasse of their gouernment The 6. Demonstration That which was inuented by the Dragon to persecute the Church Demonstrat cannot be good for the Church But the Canon law Ergo. If you meane Draco the Athenian he writ his lawes in blood Remonstrance If you meane the Dragon in the Reuelation he writ no lawes vnlesse he be penman of the Presbyterie lawes He might haue made seueral Demonstrations like this one with the Deuil another with Sathan the thirde with Beelzebub c. The 7. Demonstration That which strengtheneth the power of darkenesse and ignorance Demonstration is not good for the Church But the Canon lawe encreaseth Poperie for scarce any officer of knowledge towards it but is a Papist Ergo. To the Minor It is rather as a medicinable poison to expel another Nothing better is to ouerthrowe the Papacie then by the Canons of his owne lawe As for your prosyllogisme It encreaseth Papists Ergo. Poperie the officers are much beholding to you O cancred minde and venemous tooth and mouth There be officers that knowe it and haue studied it which are able to reason more soundly against Poperie then the haughtiest