the Pope resembling Augustus Caesar the Emperour and such as succeeded him the Cardinals are the image of those by whose helpe he had oppressed the former state of the Romanes and continued his tyrannie ouer it parting the spoyle with them Archbi hops and Bishops other Magistrates of Prouinces and Countries Which as it began in like maner with oppressing the onely lawfull pollicie and administratiō of the church so the end of it hath bin the most proude and ambitious tyrannie that euer was in the worlde From this the Replier passeth to that which is inferred vppon the conclusion that is that because these only are appointed of God it is not lawfull for men to ordayne any other besides these In his replye to this after he hath played a little as he is often wont to doe with the lawlesse needles pointes and demaunded againe warrant for these foure publike charges of the Church that wee may haue our quietus est of him and such like pleasantnes of speache he repeateth againe a reason before alleadged Why these foresaid functions are not therefore to be esteemed perpetuall because they were ordayned of God His reason is that the Priesthoode of the Law the hie charges of Apostles Euangelistes and Prophetes were also of God and yet not perpetuall But he should remember the conclusion riseth not of this only that these offices of Pastours Teachers Elders and Deacons were sometime appointed of God but that they were appointed for the certaine standing and ordinarie offices of the Church to abide for euer Shewe this sayeth he and forthwith we yeelde It hath bene alreadie shewed and yet he yeeldeth not for it hath bin proued that whereas these are of the giftes bestowed by our Sauiour on the Church all the rest were extraordinarie but for a time as appeareth by their vse and the giftes agreing to such offices But both the vse and the gift agreeing to these foure is for all times and giuen of GOD by ordinarie meanes and therefore these and these onely are perpetuall The vse of the Teacher is to teache true religion and doctrine of the Pastor to applie the doctrine by exhortation reprehension consolation and such other meanes as may serue most fitte for th'edification and as the occasions of the Church require Elders are to looke to th' obedience and practise of the same in the life of the people and they altogither to guyde the publique assemblies in a reuerend order and to carie the care of the state of the Church to call and dismisse to and frō publique charge in it by due order to censure offendours according as their offence is to be censured Finallie the Deacons are to relieue the poore and in miserie These being I say the vses of these charges it is playne they are no extraordinarie things for whiche they are appointed but necessarie and perpetuall therefore the offices which God hath ordayned for such vses must needes be esteemed alike perpetuall and necessarie The same is to be saide of their giftes which are all such as God giueth vnto men by ordinarie meanes But such are none of the other offices neither for their vse nor for their giftes and therefore these and onely these are necessarie and to cōtinue for euer Further also the Apostles setting by them selues and by the Euangelistes these functions amongest the Churches doe plainly declare they did it in this regarde that whereas neither they nor the Euangelistes for the dueties of their callings could tarie still with any one particular church these should be their guides to continue and remaine with them for euer Vpon these and such like reasons declared afore the conclusion groweth and not barelie vpon this that they were sometimes ordayned of God Thus passeth he forwarde yet so as he looketh backe againe to an amplification of the conclusion wherein the declaration gathereth togither certaine principall reasons confirming these offices as of the Authour preseruers of them with the good fruite that followeth where they are established and the contrarie where they are not The firste reason hee denieth but standeth not much vpon it The seconde of the Churches exercising this Discipline is of two partes whereof the firste is of the primitiue pure Church enlarged by note of the time it continued it it which is till the misterie of iniquitie working a way for Antichristes pride and presumption changed Gods ordinance and so brought in all kinde of false doctrine and confusion To these wordes he taketh manie exceptions and first scorneth at it that the primitiue churche which he him selfe calleth that time while the Apostles liued is named the pure Church and replyeth to it that it was not very pure soone after the Apostles Which is a replie of no value For it suffiseth for the matter in hande that it was exercised by the Apostolicall Churches which are called pure not in regarde of obedience in life but of that order for the guyding of the Church which by the Apostles was deliuered vnto them We acknowledge that no assembly of men yea that no particular man is or can be or euer was the Lorde him selfe onely excepted free from all charge of sinne in the sight of God according as it is saide There is not one that doeth good no not one And agayne Psal 14.3 Rom. 3.10 Psal 53.3 Psal 130.3 Psal 143.2 Ephe. 2.1.3 Jf thou Lorde shouldest looke narrowlie what is done amisse no flesh should be iustified in thy sight Yea further We acknowledge all to be borne in sinne and by nature children of wrath and not ceasing continuallie to transgresse from the mothers wombe and beleue to be saued ‡ Rom. 3.24 freely by grace and onely by the redemption that is in Christ Jesus This I say we acknowledge notwithstanding that thorough the same grace according to the measure of the gift thereof in the dutie of thankefulnes which we owe as the Lords redeemed we endeuour to walke in a good conscience without offence and to approoue our vnfayened desyre of obedience and well-doing in all things both to God and Man This I haue thought good to professe because the Replyer by a scornfull obseruation of pure Church would cast vppon all such as desire a further reformation of our Church an infamous spot of puritanisme A name which some popish or Samaritane priest well content that poperie and the Gospell be ioyned togither as they were sometime 2. King 17.32.33.34 to mingle Iudaisme and Paganisme haue deuised to reuile them with that seeke any further reformation and nowe commonly taken vp by Atheistes to disgrace and discountenance all that desire to liue godlie Which if it proceede as of some time it hath done it is not vnlike but ere it be many yeares pietie and the feare of God wil be as odious as any heresie This may suffice to let the Replier vnderstande that the primitiue Church is not called pure in the Declaration in regarde of their life and conuersation nor any signification giuen thereby that there is or can be in this worlde in that sence any Church pure and free from sinne But as touching the order giuen to the Churches by the Apostles and receyued of them for the rule to guyde them selues by in the administration and direction of ecclesiasticall affaires the primitiue Church was pure in the Apostles time and
so had it bin at sundrie times before the Apostles and may be also in this time for any impossibilitie that is in this matter The heauenlie paterne shewed to Moses in the mountayne can not be denied to haue bin pure Exod. 25.40 Heb. 8.5 Heb. 3.5 But Moses was faithfull in all the house of God and did all things according to the paterne whiche was shewed him For hee was faithefull not onely in the things that concerned the holiest place of the house of God or the Sanctuarie next vnto it but also in the outwarde Sanctuarie or court yea in the things of the lowest Court of the Lordes house Neither thought he it inough as many doe nowe to regarde onely the principall things as the Arke of Couenaunt wherin were the two tables of the Lawe and other precious holy memorialles of the noble actes of God Exod. 36. nor both them and the next vnto them as th' Altar the Table cap. 37. and the golden Candlesticke but also all the vessels implementes cap. 38. and furniture of the Tabernacle euen to the basons and beesomes to euerie pinne of the ioyned worke cap. 39.42 to euery ringe of the curtaynes to the skinnes that couered it and to euery inche of length breadth and depth as the Lorde had appointed And not in the place onely that was appointed for the seruice of God but for the whole order and maner of the seruice declaring the kindes of Ministeries and what duetie was to bee done by euery one This was a perfect and pure order of a Church receyued of God by Moses and by him settled and continued in his time amongst that people It continued also such all the time of Joshua Ioshu 24.31 of the Elders that ruled with him and had seene the famous actes of God whiche hee had done for Israell In Dauids and Salomons time for many yeares the same was restored and after by other vertuous and noble Princes as Ezekiah Jehoshaphat and others reestablished after that through the wantes of all degrees and speciallie of the Priestes it had bin decayed The Apostle testifieth in one place that which is to be extended alike to all the rest of his Ministerie 1. Co. 11.23 That he had receyued of the Lorde that which he deliuered to the Church And in another place Jf there bee amongest you a Prophete or spirituall man 1. Co. 13.37 let him acknowledge that the thinges I write vnto you are the commaundements of the Lorde and sayeth of him selfe that which agreeth to th' other Apostles that is That the Lorde of mercie had giuen to him to be faithfull and so accounted him and they were all true witnesses of Iesus Christ. Whereby it can not be doubted but th' order which they taught the Churches to keepe for maintenance of the faith exercises and obedience of the Gospell amongst them being as perfect and pure as that which the same Lord had shewed to Moses in the mountaine and the Apostles being as faithfull as Moses it can not bee doubted I saye but that the Churches in regard of that administration and pollicie were pure and perfect And not onely in their time as in the former had bin in the time of Moses and Joshua but also in the time of such as with them had gouerned the church and seene the mightie hande of God working with them in the aduancement of the Gospell as the like had bin before in the Elders that ouerliued the noble worthie Ioshua Whiche being so I can see no cause the same order being left vs from point to point in their holy writinges but that the Tabernacle of Dauid being fallen downe the ruines of it may be reedified and all the strength and beautie of the house of God in that behalfe restored againe if there be that religion vertue and zeale which ought to be in those at whose handes the Lord doeth require it And thus much to shew what is meant by the primitiue and pure church and withall that there may be a pure church in regarde of the order for directing guyding of all ecclesiasticall matters notwithstanding the corruptiō of the nature of man be such as were the order most perfect yet wil administer and execute it with many humane infirmities But then the rule it selfe can not be blamed but onlie they that by their owne faulte are not willinglie ruled by it From this reason that these ministeries haue bin retayned in the primitiue church he proceedeth to the note of the continuance of it in the same which is saide by the Declaration to haue bin till the ministerie of iniquitie working a way for Antichrists pride presumption chaunged Gods ordinance and brought in all kinde of false doctrine confusion Nay who there maisters mine not so sayth the Replier such is his vain that I say no more according to which dallying a whyle about the sence he resolueth that if it had bin such till the misterie of iniquitie began to worke a way c. the Declaration had kept better within boundes This doubt of the sence might haue bin spared it being not hard for him at the firste to haue conceyued it so as he did at the last this being the playn sense that till such time as Sathan began to make a way to the kingdome of Antichrist to all kinde of false doctrine and confusion this order continued For the pride of that kingdome of Antichrist being so great as it is this day and hath bin now for many ages and the false doctrines confusions being so many as they haue bin now a long time this kingdome could not be set vp in one day nor al the abhominable superstitions and idolatries of it brought in vpon a suddain all the holy ordināces of god in the whole order of the church being against it Therefore these one after another and by litle and little that the fraude might not appeare were chaunged and altered that by such proceeding it might bee easilie ouercome in the end which at the beginning if it had bin openly at once attempted could not haue bin conquered by any violence As in the siege of a strong citie the enimie entreth not at first and at once into the gates but by mines batteries ouerthroweth some principall bulwarkes places of defence to the citie offence to thē that so he may after the more quietly scale the walles or force the gates therof So the citie of God being fortified by the rules of discipline as with walles towres bullewarks the enimie
that one of those foure should toppe the rest to make him selfe lorde of all and vniuersall Bishop ouer the Church Which disorder increased after this Hierarchie for multitude of causes brought to them out of so large circuites began first to slacke their preachinge and to growe negligent and in the ende to giue it ouer and preache seldome as vpon hye and solemne dayes or not at all After also that Emperours Kings began to be Christians and they to growe in fauor with them and to receyue so great giftes and honours of them as to beare the port and state of worldlie Princes and to meddle with ciuill causes and mannage the state growing thereby not only to neglect but euen to despise the hye and most holy seruice of God the preaching of the Gospell after all this I say what remayned but that the most ambitious of the foure Patriarkes should by practise with some mightie Potentate set his foote vpon the heads of th' other Patriarkes and rayse him selfe into the seate chaire of Antichrist Which notwithstanding two of them who were seated in the two chiefe Cities of the East and West Empire Constantinople and Rome did striue togither for a whyle yet in the ende the Bishop of Rome preuayled being Bishoppe of that citie which had bin Lady of all the Earth for a lōger time and hauing fitter occasions seruing to it as first of th' absence the Emperours after by meanes of the decay of the Empire in the East and of his more ambitious diligence who had diuers ways attempted it before especially because it was prepared for him that was placed in the Citie that standeth vpon seauen hilles Which was brought to passe by practise with Zimri the murtherer of his Lorde and Maister that is with Phocas the murderer of Mauritius the Emperour by whose fauour the name and title of vniuersall Bishop was obteyned After whiche time the Bishops of that seate by wicked practises and cunning meanes setting th' Imperiall Crowne vppon whose head it seemed good to them increased them selues exceedinglie by the donation of Pepin and others in ritches lands temporalties and in worldlie Dominions and state Whereby enlarging their power in church matters and nourishing parasites for the purpose at the last not onely by temporal power but by yoke of conscience vnder pretence of Peeters primacie giuen to him by our Sauiour and of succession to Peeter this man of sinne seated him selfe in the middest of the temple of God that is of that people whiche sometimes had bin the temple of God and exalted him selfe aboue all that is worshipped or called God Loe the seate of all abhominations 2. Tes 2.4 and the stayres degrees and steppes from the lowest to the highest whereby Sathan made way in chaūging Gods ordinance as it is saide in the Declaration to Antichrists pride and after he had so done brought in all manner of false doctrine and confusion This way to Antichristes pride in chaunging the ordinances of GOD the Replier is careful shoulde not bee vnderstood in anie sorte of Bishops and Archbishops as if any ordinance of God had bin chaunged in creating such offices as are exercised by them or that Antichrist could haue any thing the readier way to his seate by them and would cast this vpon the publike charges instituted of God to bee in his Church His firste reason to proue this is that Bishops and Archbishops were in the primitiue Church Whereof notwithstanding this be not the fitte place to speake and that I haue alreadie refused for this cause to make him any answere till he come orderly where it is to bee debated yet because I see he dreameth still of Bishops and Archbishops and that both vnseasonablie and importunatlie he calleth vppon it it shall not peraduenture be amisse to giue some answere in the meane time till he bring forth the rest that he hath to speake in their behalfe It is to be remembred here first howe litle reckoninge hee hath made of the proofes alleadged for th' office of Elders the which yet are such as that the holy Scriptures make mention of such an office to haue bin in the Church in those times declare to what vse it serued and that there were such appointed in all the churches of the Apostles who to them and to the Ministers of the worde committed the standing and ordinarie care ouer the churches Which proofes being so smallie accounted of by the Replier as they are we are vndoubtedlie to haue from him sufficient and strong argumentes authenticall recordes and authorities playne and cleare euidences for anie matter he will vndertake to prooue But especiallie as his issue is greater so his euidences are to be clearer the higher th' offices are in dignitie and power aboue the office of Elders of so much more certaine and chiefe authoritie are his rolles to be and his pleas mightie and forcible seeinge there are great royalties and regalites belonging to those offices whose patentes he would iustifie The first entrance into his proofe is such in deede For he pleadeth the donation of god the writing and instrument of our Sauiour Christe signed with the great seale of Heauen and Earth the power whereof the Lorde declareth to be giuen vnto him Which if it be so surely then could these offices neither receyue any chaūg nor consequentlie the chaunge of them bee any way to Antichristes pride But let vs heare what his reasons are A man would thinke breaking so often and so violentlie into this cause that from Moses throughout all the Prophetes he would shew vs this matter and after by the whole colledge of th'Apostles as by a cloudde of witnesses without all exception he woulde haue oppressed for euer all that dare say as he speaketh that these offices of Bishops and Archbishops Pag. 78. wrought any waye to Antichristes pride But for all witnesses he bringeth in the Apostle Paule A witnesse in deed without all exceptiō though he be alone notwithstanding euery matter was wont to bee confirmed by two or three witnesses for the highest authoritie of God whose secretarie he was in that he wrote Deut. 19.5 Mat. 18.16 so as all creatures both men and Angells are to rest in that which hee by the will of God hath deliuered let vs heare therefore what the Apostle speaketh in this cause In the primitiue Churche sayeth the Replier Titus was made an Archbishoppe and had many other Bishops vnder his gouernement If it be demaunded by whom hee was created this was sayeth hee Saint Paules acte whose acte no doubt was approued of God him selfe No doubt in deede but what that Apostle and the rest did concerninge a setled order to gouerne the Church by in all time to come but it was the acte of God him selfe But if Archbishops bee instituted of God in the Church I demaunde whether this institution be alterable or no and whether Princes or the Church aduising of some other
holy ministeries which our Sauiour ordayned but other humane deuyses and creatures of Popes Archbishops and Bishops Which yet if it doe not content him I may saye further that this office of Elder continued in suche sorte as he affirmeth the other to haue done For what were the Ciuilians Doctours and Proctours Chauncelors Commissaries Officialls and the rest of that traffique Officers and Retaylers to the great Marchaunts of soules Archbishopps and Bishods who notwithstanding they were lay men did administer the censures of the Church without any due and ordinarie ecclesiasticall calling in deede at the appointment onely of their Lordes and Maisters the Bishops to a foule profanation of the holy censure of the Church whether it bee done in Babylon or in Syon For this iniquitie also is to be founde euen in the Church of God Yet in their administration the office of the Elder is as much and a great deale more to bee seene then true and lawfull Pastours Teachers and Deacons appeare to haue continued in such tagge and ragge as were in the popishe church But the trueth is that all Euangelicall charges and the Gospell it selfe was deteyned in vnrighteousnes and the free right and originall nature vse and benefite of these offices ceased and was interrupted for a time as the like hath come to passe in other such wastes and desolations of the Church as in the time of some of the Iudges in the raigne of Manasses and in the captiuitie the ordinarie offices and dueties were interrupted and God extraordinarily preserued his people All these things were for a time Luke 20.9 as the inheritance in the parable of the Gospell in the handes and possession of vniust and rebellious seruauntes But nowe the Lorde sendeth out his seruauntes and demaundeth of his seruauntes that fruite seruice and honour whiche is due vnto him with a part whereof he will not be satisfied but will haue all his rightes and regalities prerogatiues and offices restored vnto him or els will punishe them as rebells and vniust with-holders This is the answere I make to this poynt whiche the Replyer bolteth out in ceasing by de facto not de iure and when he hath done replyeth to it with an idle questiō if they were once where they haue bin hidden or banished all this whyle or if they were dead and buried c. not worth anie answere Another reason why the order vsed in the primitiue Church should not be restored nowe in the reformed Churches is because they haue no Bishops nor Archbishops whom he affirmeth to haue bin in that time yea and ordayned by the Apostles to haue authoritie ouer them in the Regions and Cities limited to them Whiche superiour and olde standardes to displace sayeth hee to bring in yonge and inferiour Seignours as they who hauing seene the olde temple did also see the laying of the foundation of the newe So would it make a mans harte throbbe and bleede to see howe the beautie of the Church is vaded hir ornamentes spoyled her body haled vnder pretence of reforming This argument needeth no long aunswere to it hauing bin sufficientlie shewed before that it is a vanitie to thinke that such offices as Archbishops and Bishops nowe beare ouer the Churches and the Ministers of the same to haue bin in that time Here it may suffice as it is but affirmed with a word of his without any maner of profe so to denie it with another vpon the reasons before alledged As for his weeping to see the old standards pulled downe and the Church spoyled of her ornamentes if hee meane hereby the manours and royalties that are in other mens handes whō can he blame for it more then such as care not howe the successours doe so they may aspire to the dignitie they couetouslie and ambitiouslie seeke and labour for If hee meane not those braunches but the trees them selues from whence they growe let him consider the bitter fruite they haue borne and the vnwholesome shadowe they haue cast from the first roote they tooke and especiallie of late he shall haue no cause to weepe to see the axe making readie to be layde to their rootes His harte should rather bleede to see in the garden of God anie trees wherein vncleane birdes make their nestes and vncleane beastes take their reast and from whence the cleane are driuen for feare of annoyance and which suffer no fruite or heauenly plante to growe vnder them or neare vnto them Then would he praye with the watchmen of whome Daniell writeth Dan. 4.11 Cut downe ô Lorde these great and noysome trees whiche are strong to euill and not to good Many a fayre tree hath the Lorde plucked vp and in time it is to bee hoped that he will doe the like to these For our Sauiour hath saide Euerie plante that my heauenly Father hath not planted shal be rooted vp Mat. 15.13 His harte bleedeth to see the goodly leases that are drawen from Church-liuings the great Lordshippes that are gone from the Cleargie and Cathedrall Churches and peraduenture some other giftes to see the dispensations whiche seeme to threaten the carying away of an I le and an Earldome from some who would fayne enioye them still But whose harte is mooued with compassion of the people of God whiche is in deede his trewe church to see the worde of God daily taken from them and they left as a flocke of sheepe vpon the moūtaynes without their shephearde to see the Preachers forbidden to preach the Gospell to see the church kept as in captiuitie vnder a reading and lordlie ministerie that neyther teache the people them selues nor suffer other that would to teache them to see goodlie assemblies which haue made heauen and earth to ringe and resounde agayne with the prayses of God scattred and distolued to see the places like Eden the garden of God before the storme layde wast and desolate as the desert places to see the zealous people of God running as in a drought to finde a spring of sweete waters where they may quenche their thirste and faynting in their soules for want of it so many fountaynes being stopped and sealed vppe they that haue the bowells of Christ in them are to be moued with these things As for matters of griefe here mentioned the matter is not so great so that things be done by due order and with consideration of sufficient maintenance of those which God hath appoynted for the worke of the ministerie of all the ordinances of God and the edification and comfort of his people Hitherto in this section the Replyer hath discoursed of the former sorte of reasons of this section which is of the causes confirming the order set downe in the Declaration Nowe he proceedeth to the other argument remayning which is of the great fruite and benefite of this order in the Churches which haue receyued it and the want of the same in suche as haue not yet restored it agayne Wherein first scanning
vppon all he denyeth the order of the primitiue Church to bee restored in all alleadgeth for reason the differences amongest them in one point or other of order office discipline ryte or ceremonie Of all which or any of them hee giueth no one instance After repeating this agayne in mention of the Scottishe Church he asketh whether their gouernement and order their making of officers and their administration of Sacramentes and booke of common prayers bee all one with the booke which hath bin nowe three times exhibited in Parliament With this repetition hauing gotten the aduauntage to make mention of a booke of common prayer here hee resteth and taketh this one example for all to shewe the differences amongest the reformed Churches Which he would shewe by affirminge of differences betweene the Scottishe booke of common prayer and the booke presented in Parliament written the same printed at Middelborough at London and at Scotlande aboue three hundred differences being a booke little bigger then an Almanacke All which pointes if they were true what reformed Churches are these that differ one from another which he vndertooke to prooue The Scottish Church is one trewe but where is the other from which it differeth except the other bee the booke presented written in Parliament in Englande he nameth none But cōcerning the bookes if they haue so many differences why did he not note at the least some two or three of the principall It is not possible almost for a man to write out one and the same copye oftentymes or to print it but that there will bee some sentence clause worde syllable letter tytle or distinction changed If the differences had bin materiall notwithstanding it were neuer so impertinent I doubt not but hauing fallen into the mention of it hee would haue taken payne to haue noted some of the principall printed copies of that which was written and presented he nameth three whiche should be printed in three sundrie Countries Englande Scotlande and the lowe Countries a matter of as much vntrueth as the rest of his replies As for the bignes of the booke of common prayer presented in Parliament which he to disgrace it sayeth was the bignes of an Almanacke I knowe not of what bignes he may haue seene some Almanacke for all are not of one equall bignes but if he would iustlie haue founde faulte with that booke for being too little he should haue noted that it had wanted some poynt necessarie to be in such a booke eyther for publique prayers or fot administration of Sacramentes or any such like matter But if it haue all such things in it at large there is no faulte iustly to bee founde with the smallnes of it It might easilie haue bin greater if it had bin stuffed with impertinent matters nothing belonging to the Ministers office nor warrantable by the worde of God as with orders for priuate administrations of the Sacramentes Churching of Women Buryall seruice Confirmation making of Priestes and Deacons Bishops and Archbishops with a number of other such like But these and such like being matters neyther warranted by the worde nor sette down in the auncient Lyturgies bearing the names of Iames the Apostle of Chrisostome and of Basile nor in the Liturgie of the reformed Churges it seemeth there was no cause to make it bigger with such stuffe A little point of a Diamond is more worth then a great deale of such siluer as wee had at the beginning of her Maiesties raigne and nowe to hir highnes immortalll prayse and enriching of all the subiectes with out anie offence for the innouation and to the great contentement of all men is made finer and brought to the ancient standard appointed by lawe Bookes and namely of this vse are not to be wayed at the Kings beame where they waighe packes and vessels of great bulke and quantitie but in golden waightes and ballances where things of pryce and valewe are vsed to be wayed A masse of owre and an ingotte of siluer or golde are greater before they come to the furnace but after the fyre hath tried and refined them from drosse base mettall the body of it is not so great yet is it more ritch and precious then it was before In like maner that little booke if it haue bin well purged and tryed and oftentymes refined in the Lordes furnace by workemen of skill and faithefull in their seruice notwithstanding it be but litle yet may be much more worth then some other of greater bignes and embased with much allay No man findeth faulte nowe that a shilling is neere as little as a slyp-tester was at the beginninge of hir Maiesties raigne but rather acknowledged herein that hir Maiestie hath deserued all humble thankes of all hir subiects with most faithfull duetie and seruice to her highnes great prayse and honour Oh that it might please GOD in whose hande the hartes of Princes are as the Bardge is in the Bardgmans to turne whither he will to turne this Royall Bardge of her Maiesties harte towarde the Lordes sanctuarie to consider well all things in it and to touche the golde and siluer of it which ought to be ritchest as the sicle of the Sanctuarie also was wont to be and finding it besides all the abhominable drosse that her Maiestie through the goodnes of God hath taken from it to holde yet much allay and base mettall to cōmaunde it to be tryed and refyned yet seuen times in the fire till all the siluer and golde in it and the treasure belonging to it should be fine precious and answerable to the standarde ordayned by the lawe of God and the Temple of the Lorde in a spirituall maner riche and royall as in the dayes of Salomon Surely if the Lord should vouchsafe so to blesse vs much lesse cause should any man haue to quarrell at the small quantitie of the booke of cōmon prayer or any other pieces of the holy treasure and vessells of the Sanctuarie being incomparably enriched in estimation and pryce but rather should haue more iust cause then for crying Downe the bace money and enritching our coyne according to a standarde appointed by the lawes of the Realme to acknowledge with all humble thankes and increase of most duetifull loue and allegance a care so Princely so Christian so agreeing with the like presidents of her right noble Ancetours hir Highnes Father and Brother of worthie memorie and hir owne religious most honourable beginnings to the exceeding great encrease of the honour of Almightie God hir Maiesties immortall prayse with God and men and the vnspeakeable reioycing and comfort of many thousandes of her most loyall and duetifull subiectes Therefore it is not the smallnes of that booke that can disgrace it seeinge that commeth of the taking away of manie vnnecessarie partes and seeing that it conteyneth all such partes in it as are necessarie and lyke to haue bin in any Liturgie reported to haue bin within any time of
gouernement of the people of God amongest the Iewes wherein God him selfe ordeined not onely both powers but appoynted seuerall lawes and persons for th'administration of them both which being of God and most perfect in euery respect it must needes be cōfessed that eyther was perfect in his kinde and for such purpose as hee had appoynted them To the good gouernement of that people for all purposes both powers were necessarie and neyther the ciuill perfect without the ecclesiasticall nor the ecclesiasticall without the ciuill but eyther of them perfect for that end and purpose for which eyther was appointed of God Nowe our Sauiour Christ altering the forme of the ecclesiasticall gouernement and so much of the ciuile as depended vpon it or onely concerned that people is to be thought to haue giuen as an administration of his church no lesse perfect for like vse then that was which before was giuen to the Fathers Wherevppon it followeth that the ordinarie ecclesiasticall gouernement of the Church was perfect before there were any Princes become Christians Moreouer th' ordinarie externall administration and regiment of the Churches is then perfect when all ordinarie externall things belonging to the Church haue their officers orders meete for the due administration of them But the primitiue Church before there were any soueraigne Princes become Christians had their officers and orders meete for all the ordinarie and externall regiment of the Church For what is belōging to the outward ordinarie regiment of the church But the ministerie of the worde of the Sacramentes of the Discipline and the reliefe of the poore For all whiche vses the primitiue Church was sufficientlie and perfectlie furnished hauing Pastours Teachers Elders Deacons Whereof as the Church of Ierusalem is a perfect president and the rest of the Churches planted by the Apostles so was namely that of the Colossians of whom the Apostle sayeth That he reioyced to see the stayednes of their faith and the order that was amongest them If it had bin otherwise the church for the space of about 300. yeares should haue bin left vnperfect beinge without anie perfect ordinarie extetnall regiment for so long time and that also such as most of all required such an order by reason of the persecutions which could not stande with the wisedome and loue of our Sauiour Christe towardes his church As it can not stande with his office of Mediatour that to the perfection of the outwarde ordinarie regiment of the Church there should be requisite any other officers then such as he by vertue of that office appointed which are only ecclesiasticall officers as hath bin saide the temporall powers being ordayned by him onely as God and not depending of his office of mediation and redemptiō of mankind When he did so blesse his people as that both the ciuill ecclesiasticall gouernement procedde immediatly frō him selfe yet was eyther of these perfect in their kinde for such vse as they were appointed without the other which appeared in the ecclesiasticall regiment as in other ages so in the times of Phineas and Jehoiada For conclusion of this poynt I adde that such outward ordinarie regiment of the Church must needes bee perfect as is established according to all the commaundements and ordinances of our Sauiour Christ and such as sufficeth for the due full and perfect execution of them and whiche bringeth these who are gouerned by it to hyest persecution namelie to the saluation of their soules But all these things did the outwarde ordinarie regiment of the primitiue Church performe before there were any Christian Princes Therefore before such time the outwarde ordinarie regiment of the Churche was perfect Concerning the seconde poynt that notwithstanding the outwarde ordinarie regiment of the Church was perfect before Princes became Christians that followeth not therefore that the Church hath no benefite helpe nor comfort by their conuersion to the faith of Christ but is to bee acknowledged that exceeding great and gracious is the fauour whiche GOD doeth to his Church when Princes are ioyned to it The outwarde ordinarie regiment of the Church for the time of the Lawe which was shewed to Moses in the mount according to which he was commaunded to see all things performed and is saide to haue accomplished it accordinglie was so perfect as proceeding immediatlie from God wholy onely perfect could not bee made any more perfect by anie creature whatsoeuer It was perfect therefore when that the Arke was at Silo in the time of the Judges after in the time of Dauid when it was brought to Syon But yet can it not bee saide that the Church receyued no increase of comfort by Salomon For when in steede of a Tabernacle Salomon had buylded a Temple of stone for the buylding and for all the furniture of it for the matter and for the workmanship of as great magnificence and state as nature and any skill of man was able to worke it although there was nothing added to the perfection of the paterne giuen to Moses yet was the ioy and comfort of the Church exceedingly increased In the time of the Apostles whyle the Church was yet in Ierusalem onely the regiment established in it was perfect and after when Churches began to be settled amongest the Iewes in the lande of Jurie and in other partes before the conuersion of the Gentiles the regiment outward and ordinarie established in them was perfect and receyued no increase of perfection in it selfe by addition of all the worlde vnto the faith But yet infinitely was the ioye and comfort of Gods people increased by it For if Angells in heauen reioyce at the conuersion of one sinner howe great doe we thinke the ioye of heauen and earth of men and Angells must needes haue bin for the conuersion of the worlde Neyther was it onely so great an increase of the comfort of the church but withall of infinite benefite and helpe For by this meanes the Church and the regiment established in it obteyned as manie protectours friendes and mainteyners of it as there were soules amongest the Gentiles that receyued the obedience of faith who all brought with them to mainteyne honour the faith they had receyued to the blessed hope of euerlasting lyfe all the giftes which God had bestowed vpon them The ritche their ritches and treasure the strong their strength the wyse their counsell and aduyse the eloquent their persuading speache the learned their knowledge the Magistrates their authoritie Whereof the Prophetes foretolde sayinge Reioyce Esay 54.1.2 ô barren that diddest not beare breake forth into ioy reioyce thou that diddest not trauayle with childe for the desolate hath moe children then the married wyfe saith the Lorde Enlarge the place of thy Tentes and let them spreade out the curtaynes of thine habitations spare not stretche out thy cordes and make fast thy stakes For thou shalt increase on the right hande and on the left and thy seede shall possesse the
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
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
ouer their Churches ecclesiasticall assemblies who had obtayned that honor not by mony but by good testimonie For no matter of God is obtayned with vs by money Many and notable witnesses are in Cyprian of the ministerie and their equall power and dignitie and of so great necessitie of executing the censures and discipline of the Church as that feare of death ought not to hinder it The presumption of man in deede began betimes by degrees to degenerate from this order of Discipline so as the Elders who were men chosen out from the rest of the people to assiste the Ministers of the word in the execution of the Discipline of the Church began to fayle whereof Ambrose complayned in his time Ambros in 2. Tim. 5. So it came to passe that some of the Ministers of the worde not by the ordinance of God whereby they were all equall but as Ierome noteth by custome and humane disposition began to be greater then other Ministers Iero. in epi. ad Tit. so as they onely were called Bishops which name is giuen to all the Elders of the church of Ephesus and tooke vpon them firste all the care of the Church then of other Ministers also and that by degrees Act. 20.28 of so large circuites as for their helpe and to serue for steppes to rayse them selues by other officers were appointed vnderneath them till at last it grewe to this perfect image of the beast spoken of in the Reuelation that is of the Romane Empire that of long time hath tyrannised the Church of God Reue. 13.14 euer to this age But in this age of the regeneratiō of the gospell the Churches haue openlie and plainlie discouered these abuses and declared both their iudgementes what they iudge and beleeue touching the kindes of the ministeries offices ordayned of God to be in the Church and their indeuour desire to returne to the same former order appointed by our Sauiour Christ and first deliuered to the Churches by his holie Apostles In the latter cōfession of the churches of Heluetia wherunto besides the Heluetiās that is the churches of Zurich Bearne Shaphonse Sangall Rhetia Millynse Bienna there subscribed also the Churches of Geneua and of Sauoye Polelande Hungarie and Scotlande after a declaration of the names of the Ministerie that are mentioned in the holy scriptures it is thus written But moreouer in the tymes which followed manie more names of Ministers of the Church were brought in for some were ordayned Patriarkes other Archbishops others Suffragans Metropolitanes also and Archepriestes or Arch-presbyters also Subdeacons Acolythes Exorcistes Singers porters and I knowe not who els as Cardinalles Prouostes Priors Fathers and orders greater and lesse But of all these we are nothinge carefull what they were in times past or nowe are the doctrine of the Apostles concerning Ministers suffiseth vs. And a little after in the same confession one and equall power or office was giuen to all the Ministers of the Church Surelie at the beginning the Bishops gouerned the Church by their common labour none preferred him selfe before other or vsurped to him selfe larger power or dominion ouer Bishops for they were mindefull of the Lords wordes Hee that will be first amongst you let him be your seruaunt and so forth with confirmation of this equalitie amongest the Ministers of the Church shewing this to haue bene so amongst the Apostles by Cyprian and Jeromes testimonie affirminge that the Bishoppes are greater then other Ministers more by custome then by the ordinance of God and that they ought to rule the Church togither they adde these wordes this writeth Ierome Therefore say they no man can lawfullie forbid vs to returne backe agayne to the auncient ordinance of the Church of God Artic. 29. and to receyue that rather then a humane custome The Churches of France write yet more directlie to this purpose in their cōfession saying We beleeue the true Church ought to be gouerned by that pollicie and discipline which our Lorde Iesus Christ hath ordayned namely so that there be in that Pastours Elders and Deacons that the purenes of doctrine may be retayned vices may be suppressed the poore and other in miserie may be prouided for and that holie assemblies may be helde for the edification both of small and great In like maner write the Churches of the lowe Coūtries Artic. 30. We beleeue say they that this true Church ought to be ruled and gouerned by that spirituall pollicie which god him selfe hath taught vs by his worde so as there be in it Pastours and Ministers who may purely preache and administer the Sacramentes Also that there be Elders and Deacons who may make the Seniorie of that Church that by these as meanes true Religion may be preserued true doctrine may be retayned euery-where and spead abroade c. as followeth in the same place of the vse of this order Wherein it is verie worthie the obseruation that these Churches wherein there are an infinite number of godly learned men and many for their iust desertes famous reuerend and honourable in all the Church of Christ and the same being in persecution and therefore seeking more carefullie to please God in such a cōfession as they declare their faith in haue thought it a necessarie Article to set downe this point of the pollicie or discipline of the Church and that in declaring of it they saye not what they suppose but what they beleeue vsing the same worde which they doe vse in the articles of fayth doctrine Further also it is to be marked that they professe they beleue the Church ought to be gouerned by that policie and Discipline which our Lorde Iesus Christ hath ordayned and God him selfe hath taught vs by his worde plainlie affirming that there is a certayne forme of policie to gouerne the church by and that the same is ordeyned of our Sauiour Christ and further that it is declared in the worde of God And last of all that they declare that policie or discipline which GOD hath taught vs in his worde to be this in effect That there bee Ministers of the worde Elders and Deacons by whom as by the meanes which God hath ordeyned holy doctrine and honest life may be preserued in the Church and the poore relieued The same is likewise affirmed by the Church of Scotlande as appeareth in their treatise of the Discipline of the Church Vpon all which proofes and testimonies I conclude with the declaration That God hath giuen to the church which is the house of the liuing God a certayne order for the direction of it in all outward matters that belong to the good gouuernement of the same Whereof if they shall yet doubt whome it most importeth the Chureh to be persuaded of it it is to bee sued for by continuall supplications and prayers to God and them that they would heare what we haue to say further on Gods behalfe in these causes and to
tackling The first whereof is not true for neither was there at that time he noteth any such Archbishop as since haue bin nowe are in the church neyther was that he meaneth detected by any one but by the Fathers of the Councell As for Rauenna not he onely but many other Archbishops and Bishops the Abbots Priours Colledges namely the Colledge of Sorbone haue had contention with the Bishop of Rome some before he was growen to the Popedome and some in the middest of his pride So as if Contention with that sea be a iustification of their callings that haue contended with him schooles of errour and sinkes of impietie and most vnlawfull places and functions may bee iustified This is yet enforced further by comparison with the order set downe for the guyding of the Church in the Declaration as lesse able to holde out that pride then these his offices are In deede if a man should esteeme these thinges by fleshe and bloud the enuie and ielousie that Bishops Archbishops may haue of the rysing and greatnes one of another and their worldly meanes by fauour wealth authoritie and such like to impeach and hinder their growing might in that respect be a greater impediment But the continuance in the ordinance of God had bin without all comparison the stronger meane if we measure these thinges as they ought to bee measured The Lorde by the weake things whiche hee hath chosen 1. Cor. 1.27 28. 2. Cor. 10.4 5.6 confoundeth the great things of this worlde hath giuen his seruauntes furniture for spirituall warfare which is mightie from God to the subduing of euery imagination that exalteth vp it selfe against God And therefore to make way to this presumption it was needfull this ordinance of GOD should first be chaunged Yet is the Replyer bolde to say that the order set downe in the Declaration might sooner sett vp a thousande petite Antichristes then pull downe one For their pulling downe of one by it I haue spoken for the setting vp of any it is not possible this being as it is the institution of our Sauiour Christ And the institution being such as that no one caryeth any cause but all thinges are guyded by the consent of a number most fearing GOD and of best abilitie for that purpose which is most directlie contrarie to tyrannie this vsurpation could not reasonably bee feared If there be manie Antichristes as in some sence the Euangelist Iohn fayeth there are and if all they who directlie oppose to the doctrine and ordinaunces of Christ be Antichristes some great Antichristes and some petyte Antichristes as hee termeth them from the Pope the toppe of all that Romish Hierarchie to the reading priest the tayle thereof a man should cleare but a feawe I doubt from that foule name and crime Here is added an impertinent matter that Archbishops nor Bishops haue not brought in all kinde of false doctrine although some Archeheretikes haue bin Archbishops as Nestorius was For so sayeth he also were sundrie that were Presbiters Priestes or Elders and Doctors A needles point to touche as the rest which hee hath debated in this cause the Declaration not charging any at all by name in this place eyther Bishops or Archbishops nor by any iust collection but in as much as in their offices the ordinance of God was changed whereby way was made for Antichrist who brought in all kinde of false doctrine and confusion Not content thus to answere for them whō no man impleaded he entreth againe into comparison betweene the offices of Bishop and Archebishop and the order set downe in the Declaration for the direction of the Church affirming this to be more meete as being of more learned men Wherein to graunt where more are learned there would be harder passage for false doctrine he vtterly mistaketh the matter to thinke that where that order he disliketh should or doeth take place that there the directours of Church matters are or would be vnlearned The nature of the order it selfe which admitteth no Minister but learned nor any decision of waight but by aduyse of many with appointed conferences and Synodes of learned men for such purposes besides the assurance of Gods fauourable blessing of his owne ordinance the experience of the Synodes of the reformed Churches the comparison of their iudgementes Cannons and other constitutions with the like of the other in any part beareth witnesse whether the wante of learning and pietie both must needes be greater in it then in the other Hitherto of the primitiue Churches preseruing and maintayning the order set downe in the Declaration Nowe followeth the like of the best reformed Churches of this age In the Replye wherevnto here is an occasion taken to enter into the whole cause a-newe by making question whether the order nowe restored in the Churches rightly reformed bee the same that was exercised in the primitiue Churche Against which poynt he bringeth litle other reason then he alleadged before But ere he come to the repetition of those arguments he findeth great faulte that the Declaration vseth this speach that this order is restored in al rightly reformed churches This title and name he chargeth with open slaunder of many true Christian godly reformed churches besides ours for these are his words Wherevpon after his maner he reasoneth thus sporting him self if not rightly reformed saith he then wrōg fully so not reformed but deformed as hauing driuen out one Deuill by another and remooued one deformitie to establishe another Would a man haue looked for such a replye to this worde but to pacifie his offence taken against right he is to vnderstande that such Churches are here sayde to bee rightlie reformed which are so both in doctrine and in the order of the Church In which respect would to God all the Churches professing the Gospell were reformed But it is playne that notwithstanding they be all in most and the principallest poyntes of doctrine yet some there are not reformed in some poyntes of doctrine and more not in the Euangelicall pollicie and Discipline of the Church Because hee onely toucheth this poynt I am not willing neyther to stande longer vppon it But if hee consider well with him selfe the state of all the Churches of the Gospell I thinke as bolde as hee is to bolster vppe thinges that neede further reformation yet he will not take vpon him to mainteyne that in all thinges all such Churches are rightly reformed Before he cometh to his reasons to prooue the order of the primitiue Church not restored hee forestalleth the argument of the Declaration before he come at it taken from the benefite growing to the reformed Churches by this order and the contrarie losse to others without it But there is no cause to staye vpon his replie to it this matter being after fullie and at large debated by him where shall be aunswered what soeuer he hath materiall to this poynt and because there is little or
nothing here worth the answering most of this speach being spent in a tale or two out of Aesope Of a Dogge and a Foxe with much gybing and iesting vppon the same matters fitter for some other stage then he is nowe vpon For nowe he is vppon a Theatre where men and Angells looke vppon him yea the Lorde blessed for euer Amen And where the Church especiallie amongst vs attende to heare of him whether it be in good state such as may promise the continuance and the increase of the blessing of God vpon vs or in an euill estate and such as may threaten the wrath of God and such grieuous punishmentes as in his anger he chastiseth the disobediences of his people with if being warned and called vpon to reforme them they doe not redresse nor amende them Whiche presence and expectation requireth a farre other speache and style then is here vsed Therefore I wishe he may take this warning hereafter to leaue this kinde of speache except hee will occupie him selfe with making playes as he was wont to doe but if he will deale with matters of grauitie and diuinitie to intreate grauilie of them and as becommeth a Diuine Nowe let vs come to his reasons Hee argueth that the order of the primitiue Church is not restored nowe in the best reformed Churces for his first reason hee alleadgeth that the offices of Apostles and such like are not restored Wherein knowing his answere to be readie that it is to be vnderstoode of that order which was setled in the primitiue church to continue these being but temporarie and extraordinarie he maketh him selfe this answere and then replyeth to it that so were also the Elders whose office is restored or if it bee otherwise that they were to remayne alwayes why then did they not alwayes continue but haue ceased so many yeres till they were nowe in this age restored agayne Wherevnto it is to bee answered as he partlie teacheth that most of the principall poyntes of the doctrine were not knowen in the publike ministerie of the Church for many yeares at the least not so as all partes might take knowledge of it I am not ignorant that there are many notable testimonies that in all ages the trueth of Religion was through the goodnes of God made knowen to some and so was it also I doubt not in the matters of the Discipline of the Church But as in the most publike and apparant visible Churches in all partes the holy doctrine it selfe ceased and the true worship of God was turned into superstition and idolatrie So in the order and guydance of the churche the right meanes and onely lawfull instituted and ordayned of God ceased in them This yet doeth not satisfie the replyer because he sayth of the rest Pastours Teachers Deacons we are able to shewe that there were in all ages good badde why then should not the like bee shewed of the Elder if it were alike perpetuall In which replye it is by the way to be obserued that he acknowledgeth the perpetuitie of the Teachers office and so good witnesse to warrant it For the continuance of these in the church he did wel to shuffle good and badde togither But lawfull Pastours Teachers and Deacons such as our Sauiour appointed to be in his church where will hee shewe them to haue continued I doubt not but he will alleadge the popishe Priestes Doctours and Deacons but he is to remember thar hee set downe in an other place that the Churche of Roome doeth ouerthrowe the foundation whiche hee declareth to bee Christ IESVS in an other place without whom neither can any particular man bee saued nor anie assembly bee the visible Churche of Christ And if the church of Roome haue not bene for many yeeres a trewe visible Church of Christ then could not the priestes and other their Cleargie-men be true and lawfull Pastors or officers in any place of the Church This hee thinketh to take away with sayinge good and badde In deede if their euill had bene onely in lyfe or in some one principall point of doctrine it were something hee saide But their defect was in the very calling For Christ being the dore and GOD that openeth to the Pastours that enter by it and all that enter otherwise are theeues and murderers What reckoning can bee made of their callinge to bee lawfull since the time that the doctrine of saluation by Christe IESVS and by faith in him onely was condemned But to deale more easilie with them and not to bringe them to the triall of the worde which they are in no sorte able to endure and to iudge them by the Cannons amongest so many as they were where can hee shewe anye for many yeeres togyther lawefully called accordinge to the best Cannons whereby a dewe examination of learning and lyfe going before the free consent of the Church whom it concerneth and ordination or layinge on of handes by those to whom it appertayneth is so required as if default bee made eyther in the examination or election the whole action is disanulled and made voyde Nowe if the Symoniacall compactes and bargaynes the brybes to procure fauour for benefices the buyings of aduousons and resignations whiche are generall mischiefes in the popishe Church And I would to God it might be sayde they are only there and the agreede authorized default of due election in all be compared with these Cannons it wil be founde that for many yeares no one of their Priestes hath bene by those Cannons lawfully called But if the manner of calling them were lawfull howe vnlike are the offices and functions exercised with them to those which our Sauiour hath appointed Their Priestes are ordayned not to preache the Gospell or to any other duetie of a true Pastour but to offer vppe Christ in sacrifice for the liuing and for the dead Teachers they haue none at all but schoole Doctours and created by the Popes writte which is nothinge like the Teacher of the Church set in it by our Sauiour Christe for the worke of the ministerie A Deacō by the first institutiō should be the disposer of the liberalitie and bountie of the Church bestowed for the reliefe of the poore such as are in miserie whereof no shadowe appeareth in their Deacons and I woulde this were onely trewe of theirs Whereby appeareth that in the Romish Church if he meane that as I take it hee must needes doe he shall not finde in it for many yeares any lawfull Pastour Teacher or Deacon neyther by the worde of God nor by the better Cannons that haue bin made concerning their calling yet nowe the thirde time the Replyer helping him selfe with good and bad tagge ana ragge mainteyneth that Pastours Teachers and Deacons haue alwayes continued in the churche that by such pretence he might seeme to saye somewhat agaynst the Elders office because as hee sayeth it did not so continewe But I haue alreadie shewed this was no continuance of the
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
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
this when cōfessing that to be true which is said yit he resteth not in it but will reply to it and say somewhat to disproue it The colour he shadoweth this withall is that notwithstanding he graūt it not needefull as in necessitie yet that it should bee needfull for conuenience duetie reuerence to the Prince and to auoyde suspition both of the Prince and others the rather for the prophecie of the Apostle Paule 2. Timothie 3. and the experience of such in the Papistes and Anabaptistes Wherevpon he concludeth that in a treatise of the gouernement of the Church next after Iesus Christ the christian Princes power should be spoken of Which cōclusion he renforceth with the example of the Apostle Peter settinge out firste dueties to Magistrates and after to Husbandes Wyues c. Which argument is increased by this that if the Apostles at any time did so when Princes were not Christians much more ought it nowe to be done when they are Christians and in possession of their Supremacie This is the effect of his allegations the rest is but sporting with like sounde of needfull and heedfull and needles and deedles and a difference of his owne making betweene needefull and necessarie with such like toyes As for his allegations if it were needfull for the reasons he alleadgeth it were in deede needfull to keepe such order But we denie that eyther conuenience duetie reuerence of Princes care to auoyde suspicion of the faultes prophecied to abounde in the latter time the example of them in Papistes or Anabaptistes or the president of Peeter bindeth herevnto If it doe then all they whiche haue not kept that order which Peter doeth in that place haue offended against all these thinges which were most absurde to acknowledge For of the good Writers that haue written of the Church how many keepe a diuers order from this Surelie so many as I thinke I may truelie saye not one that followeth this order which for so many respectes he holdeth needefull to bee followed And to attaint so reuerende a companie as there is of these who haue written of these matters of such a number of the crymes he noteth I thinke no Iurie in Englande woulde doe it except he take them of the Hierarchie of their Doctours Proctours Registers and Sumners The triall of our duetie and allegeance to the Prince standeth not vppon this whether in our bookes we first speake of the Supremacie Our seruice of hir Maiestie in the places wherevnto wee are called and our readines to serue hir not with our trauell onely but with our goods and with our liues with our children with our friendes doeth and will so testifie of our most duetifull loue and loyall deuotion to hir Highnes as for a poynt of Logike what order and methode we keepe in our bookes we feare no preiudice of it neyther with our gratious Soueraign nor with any other that haue but as smal a sparke of heauenlie grace as the least starre in heauen seemeth to be For the crymes of the latter age noted by the Apostle and the accomplishment of that prophecie in the papistes and Anabaptistes they could giue the authour of the Declaration nor those in whose names it is published any iust cause to haue kept the order he liketh better Not onely for that if there were cause of suspition of such thinges this is a poore aduyse of his for the taking of it away but especially because they whom this his speach cōcerneth may truely say I hope God and man bearing them witnesse herein that they speake the trueth that they are as free from these crymes as the whitest Surplesse or Rochet that he may be boldest to boast of Pieters example is to small purpose alleadged as is all the rest of this speach he him selfe confessing it not to prescribe Whiche if he did not confesse were to be euicted from him by manie contrarie examples both of Prophetes and Apostles Whereof I will take at this time but one or two for all and such as may fitte best that he alleadgeth The Apostle Peter in the same exhortation he speaketh of passinge from publike dueties to domesticall and priuate beginneth firste with the dueties of seruauntes and then proceedeth to the dueties of maisters And after in the Chapter following firste with the dueties of Wyues then of Husbandes Whereby appeareth that his owne example proueth directlie against him that the order of speache is not needefull to be according to the worthines of the persons Likewise the Apostle Paule in the like argument Eph. 5.22.25 Chap. 6.1.4 Col. 3.18.19 20.21.22 both to the Ephesians and to the Colossians firste exhorteth Wyues to their dueties and then the Husbandes first to children and then the parentes first the seruaunts and then the Maisters whereby it map appeare howe small a quarell this is and what good regarde the Replyer hath in alleadging of the Apostles Nowe whereas he would enforce an argument that if the Apostles did thus sometimes when Princes were not Christians much more ought it to be done nowe by vs they beinge Christians and in possession of this supremacie this may be of his refuse that he serueth vs now For it is nothing worth For it importeth not the honour or authoritie of the Prince one grayne in what place of a treatise their estate and power bee spoken of Therefore well might hee haue spared him selfe and the Reader and the Defendant of the Lordes right in his kingdome the good time that might haue bene better bestowed then about this vayne and friuolous cauill The vnreasonable grossenes whereof is so much the more apparaunt in this that the Declaration followeth in this order the Apostle Saint Paule steppe by steppe who after that in the twelft Chapter of his Epistle to the Romanes hee had spoken of all the officers of the Church in the beginning of the thirtienth intreateth of Magistrates and the dueties whiche are due vnto them This therefore may suffice him for needefull Nowe is it to be considered what good reasons he hath to oppose to the Declaration saying also that it is not agreeable to good order of teaching to beginne firste with this matter But for reason hee falleth to a reproche of ambition which he setteth out by comparison of our old popish Archbishops striuing for places In deede many a bitter and bloudy bickering hath bin amongst the Bishops and Archbishops whom he mainteyneth Canturburie striuing with London and Yorke for the hiest roome and many such like ambitious quarrels which hee had no cause here to mention but that he would euen with his owne losse and hinderance of the cause he dealeth in rayse some suspition of the offices appointed of God For how soeuer he adde for caution that this was amongst popishe Archbishops yet could he not without disgrace of that grace whiche hee speaketh of a little after note their seates to haue bene the seates of fierie contentions for ambitious roomes It is not
an vnconsecrate palle that can sanctifie a man but that protestant Archbishops may bee by their own faulte through the iudgement of God as wel heires to these disgraces as to the graces they succeede them in Hauing made a doubt that ambition should haue bin the reason of the order of the Declaratiō he increaseth it by this that the Ministers which seeke a further reformatiō of our church can not abyde these names of grace of honor of lords Whiche were a iust reprofe if they did either in deed or word take that vppon them which they dislike in other but the order of the declaration in speaking first of ecclesiasticall officers then of the ciuill Magistrate is farre from any colour of that suspitiō As for not abyding as he speaketh of these names no man is so ignorant but knoweth these termes to be lawful greater then these too if they be lawfully vsed as when they are giuen to those of the ciuill state according to their degree But for ecclesiastical persons which are not greater then Apostles as none are our Sauiour Christ hath expreslie forbidden that it should be so with them saying That Princes are called gracious lords but it shall not be so with you Luk. 22.25 but he that wil be greatest amongst you let him be your seruant Whereby he teacheth that the greatnes of a Minister standeth not in the vsurpinge of Princelie titles but in his greatest laboures and seruices of God and of his people Which thing the Apostle Paul well vnderstoode when as arguing this greatnes hee sayeth In labours more aboundant in perill often and so forth 2 Cor. 11.23 26. Therefore by the rule of our Sauiour Christ the ministerie most to be esteemed is that which preacheth most diligently which laboureth most in the work of the gospell whiche howsoeuer men haue deuysed to call it the inferiour ministerie the idle ambitious prelacy the superiour yet by the rule of our Sauiour the honorable Ministerie is that whiche is painfull in preaching th' other which embraceth this present worlde and abandoneth the preaching of the worde is an inferiour base degenerate ministerie as litle regarded with our Sauior Christ as it is highlie esteemed with men euen as it is saide That which is high and glorious before men Luke 16.15 is abhominable vnto God The rest of this section concerning that Kings Queenes and Emperours must backare and come after the ministerie is a matter that hath bin founde in some of the graces of the Hierarchy examples Thomas Becket the proude Archbishop of Canturburie and in his holines most vnworthilie so called next aboue them but neuer any shadowe of it in any faythfull Minister and Preacher of Gods worde Nowe followeth to aunswere his replie to the reason of the Declaration why to treate first of the Magistrates power in a treatise of ecclesiasticall gouernement is neyther needfull nor agreeable to good order Which reason is because the church hath stoode in the primitiue age of it without them It doeth so at this day in some places and may doe so hereafter wherevppon it is concluded that the regiment of it dependeth not vpon Princes authoritie but vpon the ordinance of God and consequentlie that in such a treatise it should not be needfull to treate first of them The Replyers first quarell at this is that the reason is not playne because it is not in forme For aunswere wherevnto he is to vnderstande that hee shall seldome find in any good Writer a Sillogisme or reason in his full parts and forme layde out according to the exact rules of logike The cause whereof is that the writer supposeth his Reader of so much vnderstanding that if any one part be wantinge hee may easilie be able to supplie it out of the rest When children are first taught to reade they are holpen with a fescue which is after taken from them when they are growen more perfect So in Logike for the helpe of childrē rude and ignorant euerie part is layde out at full and in his order when they are growen to vnderstanding it is presumed they are able if any part be misplaced as it is in the best writers more oft then otherwise or wanting by themselues to discerne it and put it in such order as it ought to be in But because he would haue it so thus is the reason in his perfect forme Jt is neyther needfull nor agreeable to good order to treate first in a treatise of the gouernemēt of the Church of that power without helpe whereof the Church hath bin gouerned in times past is gouerned at this present in diuers places and many bee so hereafter But the power of soueraigne Princes is such Therefore it is neyther needfull nor agreeable to good order in a treatise of Church-gouernement first to treate of their power in the Church Another quarrell is that the question is not betweene the Church and Princes whether were first but betweene ecclesiasticall officers which he in his play-stile calleth Tetrarkes Princes and so not betweene the whole a part but betwene one part and another And then sayeth he if in an anatomie a man would first treate of the head and after of other partes or in description of a house speake firste of the roofe or that which was buylded last he might orderly doe so Wherein it appeareth a man had neede firste to haue reade and expounded the Declaration to him if his sense be no readier to conceyue that which is written and so plainlie layde before him For the reason of the Declaration being such as hath bin shewed what an impertinent sense hath he deuised making the reason so as that for the first sentence of it he supposeth this That which is in the regiment of it was perfect before other is to be treated on before In deede of such a proposition no other conclusion could be inferred but such as hee maketh that is that the Church is to be treated on before he speake of the power of Princes which were nothing to prooue that which the Declaration intended Yet as if hee had gathered this skilfully and like a good Logician which it is like he eyther neuer thorowly learned or hath forgotten many yeares agone He standeth a long time vppon examining the trueth of it In which rouing although he be a myle from his marke yet I see I must eyther followe him or giue him ouer First hee sayeth that vnder the name of the Church it is set downe in this propositiō that the fowre ecclesiasticall offices of Pastors Teachers Elders and Deacons were before the Church this is the first poynt he sayeth is included in this sentence The next poynt he toucheth is the multiplicitie and manifold significations of prioritie which is time nature order or honour and cause as he addeth after vppon better remembrance Hauing made him selfe this way he beginneth to examine which of these wayes th'ecclesiasticall officers of
the Church should be before Princes in the opinion of the Declaration graunteth that in time they were before but denyeth that in a treatise that should be alwayes first which is firste in time his reasons for it are these Though Moses did so describing the maner how things began in the creatiō yet we are not tyed to this order this is an obiectiō against him selfe whereto he maketh a slender answere Caluin beginneth with the knowledge of man so ascendeth to the knowledge of God If this example be regarded by him then why doeth he charge the Declaration with treason for not treating first of Princes when as Caluin whose example he setteth for a president and not without cause was bolde to treate first of man and after of GOD which in his diuinitie must needes be blasphemie if the other be treason A thirde reason that Paule teacheth not the Romanes amisse saying that the inuisible things of God beinge vnderstood by his workes through the creation of the worlde are seene that is both his eternall power and godhead Wherby he meaneth that although God were before things created yet he teacheth them not amisse to knowe God by his works Wherein he hath forgotten that he vndertooke to proue that in a treatise that which is first in time ought not alway to bee first in place Which if he had shewed in the Epistle to the Romanes to haue bin obserued although it were nothing to the Declaration yet had hee hit his marke that he hath chosen to roue at But in bringing vs for an example of a whole treatise not halfe a treatise no nor one whole chapter nor half a chapter but one single sentence he is farre from his owne marke he shot at Such an other example of a sentence out of the fourth to the Ephesians he alleadgeth whereto this aunswere serueth Last of all that the declaration maketh Elders before Apostles yet place Apostles after in the treatise which were nothing to his owne purpose if it were trewe But that Elders in the Church of Christ are sayde by the declaration to haue bin before Apostles is not trewe This is his discourse of time fitter as a great deale of the rest for some homely vse then to spende good time about His next poynt concerneth prioritie of honour wherein he reasoneth wholy against him selfe and for the Declaration For his discourse of it is to this effect that that which is before other in honour ought not alwayes to be treated on before but may be handled first or last notwithstanding the preeminence of honour which he examplifieth in treatises of morall and naturall philosophy and which is aboue all in God of whom he saith that although he bee afore all things in time in honour and in all respectes yet firste or last may be treated vpon by good order of teaching Which if it be trewe why draweth he the Declaration to the Kinges benche and enditeth it of treason onely for that the first place of that treatise is not of the power of soueraign Princes in ecclesiasticall matters If it be no treason against God but good order to treate of him first or last is it treason so to treate of earthly and mortall Princes O more then palpable flatterie The Lord so direct all christian Princes and chiefly our soueraine Lady the Queene to be so farre frō aduaūcing those that shal thus lift vp any flesh bloud aboue the liuing immortall god as that cōtrariwise they may seuerily punish those that shall dare to speake or write things for pleasing of them that are so vnmete to be spoken and written of the hiest Maiestie This shall be the honour of Christian Princes to endure no such thing to be attributed vnto them but to prouide that God may be honoured aboue all things to whom onely all glorie and honour appertayneth His conclusion of this parte should haue bin that thinges are not necessarie to be treated vpon according to their worthines and honour but hauinge forgot him selfe agayne he falleth vpon the former poynt alreadie dispatched of the prioritie of the time The reason whereof seemeth to be that by such errour he might yet vent a newe argument concerning the necessitie of treating first of that which is first in time which is that this is the papistes argument for traditions For sayeth he they saye that the word was deliuered by tradition before it was written and therefore of no lesse authoritie If any man may make a chayne of sande and cause it to hange by linkes togither he may happilie make some coherence of this argument with the matter he is in hande to prooue All the helpe he giueth the Reader to discerne howe this is to bee applyed to his purpose is this The papistes encroch from the time to authoritie as our brethren here doe Where doe the brethren so We are brethren with him in a maner at euery worde but yet we are with him like papistes like Anabaptistes vnduetifull to Princes nay traytours to them and what not Such brethren had Joseph who deuised to kill him Gen. 37.2.18 because he tolde their Father of their euill deedes as we discouer theirs to th' authoritie that is to reforme them Of such brethren the Church complayneth by Solomon saying The sonnes of my mother were angry against me Canti 1.5 c. It were to be wished you were more naturall brethren then you are But for the matter where in what wordes doeth the Declaration gather any such thing not a little that soundeth that way In deede he will needes force vpon them that they gather so because they saye that the Church was perfect in all hir regiment before there were any Christian Princes But what authoritie is collected from this yet if it had bin so is euery argument proouing a thing to bee better because it is order a popish argument Doeth not our Sauiour reason thus when he sayeth It was not so from the beginning but in the beginning it was thus And the Apostle to the Galathians directlie reasoneth thus from the time saying that the Lawe which was giuen 450. yeares after the promise could not make it voyde and of none effect The places of arguments are as the light of heauen and the water of the riuer common to all whereof some vse them to lawfull and good vses and some vnlawfull vngodly If anie hereticke haue reasoned from the causes shall therefore the arthodoxe and sounde in faith bee barred from vsing at time an argument from the causes This is as simple a poynt in diuinitie as he hath handled all this whyle in Logike concerning the methode and order of a treatise If wee vse their argumentes to the same purpose let him disproue it which yet he and whosoeuer taketh in hande the defence of the Hierarchie must needs doe For all their principal reasons to proue Bi hops and Archbishops are the same that Turrianus and other popish writers
Gentiles and dwell in the desolate Cities Whereby it is manifest that the Gentiles maruelouslie increased the ioye of the Church by their conuersion to the faith of our Sauiour Iesus Christ and brought exceeding great helpe benefite strength protection defence and furtherance to the holy faith which they receyued notwithstanding that they made no newe orders in the Church nor were not to make anie but rested as it was duetie in them in that perfect order which our Sauiour Christ before had established amongest his people Wherein they caried them selues according to that duetie whiche the Proselytes yeelded and were to yeelde to the auncient church and Synagogue of the Iewes For if anie in that time adioyned them selues to the people of God to worship the trewe God as he had declared it to his people he would be worshipped They adioyned them selues as members to keepe followe and obeye the orders they founde alreadie settled amongest his people by the ordinance of Almightie God and not as maisters or Lordes ouer the holy Religion they embraced to take away the least curtayne-ring that was mentioned in the Lawe of Moses nor an inche of the height length or breadth the iust measure whereof was alreadie set downe nor to adde anie newe office ryte order or ceremonie or to alter in anie sorte whatsoeuer was accordinge to the Lawe of the Lorde Whiche is to bee vnderstoode not onely of the common people of other countries that should bee conuerted to the faith and religion of the Iewes but of the most Noble amongest them such as was Naaman the Syrian vpon whom the King his Maister leaned when he worshipped his idoll 2. Kin. 5.18 or the Noble man that was Treasurer of Queene Candaces Queene of the Aethyopians Nay I adde further Actes 8.27 that if Naaman had persuaded his maister the King of Syria or that noble man the Queene of Aethyopia to haue receyued the religion of the Iewes and to haue turned their whole people with them to the same or if Cyrus that great Monarche or the Queene of Saba famous for hir wisedome and ritches 1. Reg. 10.1 who both had dealinges with Gods people had so receyued their fayth and would haue established it amongest all their people in all their Dominions it had not bene lawfull for them to haue altered the least iote or title of the Lawe of Moses but euen they must haue yeelded them selues and all their people obedient to all thinges prescribed in it notwithstanding their soueraignitie whiche they had ouer their people and which should haue continued with them and neyther haue diminished nor increased for their conuersion to the faith but remayned altogither such as it was lawfullie at anie time before ouer their people Onely they were to mainteyne that holye profession whiche they had so receyued not as other priuate men but as Soueraigne Magistrates honouringe GOD in the maintenance of his trewe Religion with that power and authoritie whiche they had receyued at his handes For as no man that him selfe is sufficient for wisedome and all other respectes taketh a seruaunt into his house or adopteth him a sonne or being a Prince receyueth a forreyner and incorporateth him into his people by making him free whatsoeuer qualitie or condition hee were of yea although hee were a Soueraigne Prince and Gouernour to alter anie order of his house or anie lawe or statute in his kingdome but to enioye the comfort and benefite of his house or kingdome the orders and lawes thereof such as hee hath thought meete and conuenient for the gouernement thereof So neyther Cyrus that Persian Emperour nor Candaces the Ethiopian Queene being receyued by such profession of true religion into the house and kingdome of God who is onely wyse and all sufficient to gouerne his owne were to alter any order of Lawe of the same for all their Princelie Soueraigntie but to keepe in their persons and to enforce their people by their ciuile power to obserue all such orders lawes and statutes as God had commaunded to be obserued in his house and kingdome For howe great soeuer their power were they had a Lord paramont ouer them in respect of whom they were vassalls and seruauntes who being compared with their people were Lords and Princes ouer them Whiche appeared in those who were not sinners of the Gentiles but Iewes by nature of whom when any attempted the alteration of anie thing as diuerse of the Kings of Iuda did namely Achaz and Vzza 2. King 16.1 2. Sam. 6.7 they were reprooued and grieuouslie punished for it Notwithstanding which matter that they who were naturall Princes of the Iewes or if any of the Gentiles had bin conuerted to their faith had no power to adde or take away or in any sorte to alter the least thing whiche God had appointed yet both exceeding great was the benefite of the King amongest the Iewes And very profitable the conuersion of the Princes of the Gentiles would haue bin vnto them The same is to be sayde of Christian Princes For our Sauiour Christ before the conuersion of any of them hauing settled offices orders and lawes for the guydance of his church in a perfect maner their conuersion getteth them no power to alter any jote of that he before had established Who if they haue beleeued in him is their Lorde to whom they owe all homage seruice and obedience but are in as great duetie as any other to keepe and to maynteyne them obseruing the same in their owne persons which belongeth vnto them and by their publique authoritie enforcing ciuillie all such as are subiect vnto them to like obedience Which seruice being done to the Sonne of GOD who is King of Kings and Lord of Lordes is no vnseemely thing for them but both profitable honourable for them and for all their people Yet is not therefore the conuersion of Princes to the faith of Christ a matter of no benefite or cōmoditie to the Church Nay the commoditie is infinite to the Church of such a Prince as I haue spoken of as entreth into the Church not as a Lorde and maister ouer Gods house to alter and chaunge at his pleasure but as a duetifull childe to keepe and see other to keepe in Gods house that which God hath commaunded to bee obserued For bringing togyther with him selfe the whole people that is subiect to him not onely the comfort but the helpe and benefite of the church is vnspeakeably increased Which is playne in that there is added to the maintenance of the Church and the trewe seruice of God in it the wealth the strength the wysedome the fauour and all the abilities of a whole people Of whom such as are truelie conuerted vnto God will holde nothing deare nor precious vnto them no not their owne lyues in comparison of the maintenance of Gods true Religion and worship and the faithfull professours of it but will employe all the good meanes which God hath blessed them
A DEFENCE OF THE ECCLESIASTICAL Discipline ordayned of God to be vsed in his Church Against a Replie of Maister Bridges to a briefe and plain Declaration of it which was printed An. 1584. Which replie he termeth A Defence of the gouernement established in the Church of Englande for Ecclesiasticall matters IOB 31.35.36.37 ⧠The booke that myne aduersarie shall write against me I will beare it vpon my shoulder yea I will weare it as a crowne vpon me I will tell him the number of my steppes and as one of authoritie I will goe vnto him 1. TIM 6.13.14.15.16 ¶ I charge thee in the sight of God who quickeneth all things and before Iesus Christ which vnder Pontius Pilate witnessed a good confession that thou keepe these commaundements without spot and vnrebukeable vntill the appearing of our Lord Jesus Christ. Which in due time he shall shewe that is blessed and Prince onely the King of Kings and Lord of Lords Who only hath immortalitie dwelleth in the light that none can attaine vnto whom neuer man sawe neither can see vnto whom be honour and power euerlasting Amen 1588. ¶ Vnto the Christian Reader THERE was written gentle Reader manie yeares agoe a short declaration of the right and onely lawfull Discipline which our Sauior Christ hath ordayned for the guiding of his Church Which declaration being not published at the time it was prepared for hath come since into the handes of some who considering the Treatise to be modestlie and learnedlie written and discerning a fitte time and occasion for the purpose caused it in the yeare 84. to be printed Since which time it hath bin read and considered of by many but either because the trueth of it seemed cleare or because the doctrine conteyned in it was generall without particuler application to the state of our Church or for some other like respect as I suppose it hath had quiet and free passage hitherto without anie replication made vnto it Nowe commeth out one after so many yeares belike hauing thoroughlie in all the time studied the matter who replieth to this declaration and vndertaketh to shewe that there is no such Discipline appointed by our Sauior Christ as is there declared to be ordayned by his authoritie This Treatise the Author calleth A defence of the gouernement established in the Church of Englande for ecclesiasticall matters Which tytle whether he were mooued to giue his booke as most plausible or as most profitable hoping peraduenture for no small recompence of such a seruice as he taketh vpon him to performe or what other reason soeuer it were because I could not discerne anie sufficient reason for it the booke he would confute declaring onely a generall doctrine for all Churches and dealing litle more with this Church then anie other much lesse impugning it that it should neede his defence I haue thought good rather to call his booke A replie to the Declaration as it is in deede and as the nature of the writing requireth he should haue called it then to keepe the name whiche hee hath giuen it The declaration he hath diuided into manie small pieces and sections and so setteth it downe all before him wherin he seemeth to vndertake to proue that there is not a worde in that godlie learned Treatise which hee will not shewe to be reproueable which howe he performeth and what honor he is to carie out of this fielde wherein he is entred with great triumphe I leaue to the Christian Reader by this answere to consider His first section because nothing should escape him is vppon these wordes set after the preface and before the first sentence of the booke vpon the toppe of euerie leafe A learned discourse of ecclesiasticall gouernement This Title both here and thoroughout the Replie is much iested at and played withall For answere wherevnto the Reader is to vnderstande the right title of the booke set downe in the first page thereof is A briefe plain declaration c. The other is of like the Printers or some others to whose hande the copie might come a thing vsuallie done and without anie iust note of ostentation in the Author who is seldome or neuer priuie to such additions But let vs leaue the Title and passe on to the Booke A defence of the ecclesiasticall Discipline ordained of God to be vsed in his Church Against a Replie of Maister Bridges to a briefe and plaine Declaration of it whiche was printed An̄ 1584. c. THE Writer of the Declaration purposing to shewe by the holy Scriptures what Discipline and order for administration of the Church Almightie GOD who is onely wise hath appointed thought meete to laye first such a foundation of all his Worke as being sure and immoueable might be able to beare that he should buylde vpon it This foundation cōsisteth of these three sentences the first That the Church is the house of God The seconde risinge of the former that therefore it ought to be directed in all things according to the order which God the housholder hath prescribed The thirde That the order prescribed by God for the guyding of the same is not to bee learned elsewhere but in Gods most holy worde For proofe of all these it is immediatlie adioyned that the first is conteyned in the first Epistle to Tim. cap. 3. The seconde necessarilie followeth of the firste 1. Tim. 3. The thirde is proued by the 2. Epist Tim. 3.16.17 2. Tim. 3.17 This is the foundation which the Writer thought good to lay of all his Treatise to the ende that what soeuer he should after shewe out of the worde of God to be appointed by him for the good direction and guydance of his Church might be receyued of the Church of God as the ordinance of the housholder wherevnto all the housholde ought to be obedient The Replyer in like maner knowing that if he could shake the foundation the rest of the buylding must needes fall downe beginneth to proue his strength in shakinge of this grounde-worke whiche standing vppon three sentences as hath bin shewed he beginneth with viewing of the firste of these which being strong and immoueable he passeth by it and leaueth it as sure as he founde it confessing it to be trewe in deede that the Church is the house of the liuing God and saying for him selfe and such as he dealeth for we most gladlie admitte this as the very worde of the holy Ghost This being graunted the next point were nowe to bee considered but that I thinke it needefull the Reader be admonished of a point or two sett downe by the Replier in his answere to this first sentence vpon occasion of the Text alleadged to proue that the Church is the house of God he addeth these wordes following in the same place that the Church is the pillar and grounde of trueth which is so sayeth he in this matter of Ecclesiasticall gouernement and in all other so farre as is necessarie to saluation
lampe and till the lawfull authoritie set ouer vs may attende our pleas in Gods behalue and giue sentence with vs. Nowe followeth the second proposition or principle set downe in the Declaration and affirmed by the same to rise from the former the Replyer agreeth that it doeth so and that this rule is also true but in such sense as he maketh of it and not in the sense of the Declaration The sense he maketh of these wordes is that in all things that God hath prescribed the Church is to be directed by his order but denieth all things belonging to the externall regiment of the Church to be appointed by him which the declaratiō taketh necessarilie to followe of the former sentence This is the effect of his replie to this point But because hee had eyther read it in some booke written of the Discipline of the church or thought of him selfe the place might be alleadged for such purpose though it be not mencioned here hee laboureth to shewe that the verse of the 9. Chapter to the Hebrew proueth not that our Sauiour Christ hath appointed a certayne and necessarie order for the outwarde direction of the Church in all Ecclesiasticall matters which he sheweth in this maner The Apostle sayeth he referreth not this of the Tabernacle to the Church applying it after in the 9. chap. much lesse to the externall regiment in all Ecclesiasticall matters no not before in the 3. where yet he speaketh of Christe and of his Church but teacheth vs that in the inwarde and spirituall regiment of the Church wee are to acknowledge Christe the Lorde the Apostle and high Priest of our profession and to confirme our faith in him if we holde fast not this or that externall order of ecclesiasticall gouernement but the confidence and reioysing of hope vnto the ende Thus passeth hee ouer this second point wherin it is to be obserued that he confirmeth not his owne opiniō which is that our Sauior Christ hath not set downe anie certaine rule for the direction of the Church in all Ecclesiasticall matters neither aunswereth the reasons that are by diuers alleadged to this purpose but only laboureth to shewe that the 8. of the Hebr. 5. verse doeth not proue it Which howe he hath performed may be considered by this which followeth In exodus chap. 25. ver 40. whence the wordes alleadged out of the Epist to the Hebr. are taken after a particular rehearsall of the charge giuen to Moses concerning the making of the Tabernacle the furniture thereof the Arke of couenant the Table the Candlestickes with the Instrumentes necessarie for it and with speciall direction both for the matter fourme and measure of the same in the ende of all the charge giuen him is generallie rehearsed in these wordes See that thou make them according to the fashion paterne of the things which was shewed thee to see in the moūtayne In like maner in the next Chapter after a particular rehearsall of the thinges that belonged to the Tabernacle Towarde the ende of the Chapter it is saide So set thou vp the Tabernacle according to the likenes of that whiche was shewed thee to be seene in the mountayne Whereby it is manifest that the charge giuen to Moses was of making the thinges of the externall and outwarde Tabernacle whiche were in deede figures as the Apostle sayeth of better euen of heauenly thinges noted by the shewing of the same in the mountayne but the charge giuen to Moses was concerning the outwarde Tabernacle and externall order for making the same Which appeareth also by the 39. chap. of the same booke where it is written That all these thinges were made accordinge to all the charge that God had giuen to Moses In whiche respect the faithfulnes of Moses is commended by the Apostle in the 3. chapter to the Hebr. because he had performed all things according to the charge he had receyued Nowe the Apostle setting out the dignitie and honour of our Sauiour Christ by preferring him before Moses in the administration and gouuernement of the Church declareth Moses in deede to haue bin faithfull in all the house of God but yet as a seruant in the house whereas our Sauiour Christe was not as a seruaunt in the house but as the Sonne and heire gouerning and rulinge ouer his owne house Forasmuch then as euery one is more faithfull diligent and carefull of that which is his owne then anie that dealeth with that which is anothers it must needes be that our Sauiour Christ hath shewed him selfe more faithfull then Moses who was but a seruant in his house he being the sonne and heire gouerning ouer his owne house But if the faithfulnes of Moses appeared in all the house of GOD that is in all that belonged to the administration of it in euerie respect for that time to a sufficient direction euen in outwarde and externall regiment in all Ecclesiasticall matters as well small as great it must needes followe that he who hath performed incomparablie greater faithfulnes to the Church hath as farre as was necessarie for it left certayne and sufficient direction euen for the outwarde administration of it in all like matters But the Replyer seemeth to affirme that no certaine externall forme of ecclesiasticall gouernement is necessarie in that he noteth vpon the 3. to the Hebr. thus Wee are his house or Church if we holde faste not this or that externall forme of gouernement but the cōfidence and reioysing of hope vnto the ende Wherein hee considereth not that a certaine outwarde order is necessarie for the keeping and holding fast of that confidence and reioysing of hope vnto the ende For the administration both of the Worde and of the Sacraments is outward aswell as is the order For the calling of suche as are to beare anie charge in the Church or the order for execution of the same this being a parte of the Pastors duetie no lesse nay more publique open and outward then sundrie other dueties are which-belōg to his Ministerie But a certaine order for the administration of the worde and of the Sacramentes was necessarie to be left to the Church by our Sauior Christ For Apostles and Prophetes Pastors and Doctors are set in the Church for the worke of the Ministerie till all the faithfull attayne to the vnitie of the faith and knowledge of the Sonne of God Which being necessarie to saluation the meanes in that the ordinarie dispensation of God are absolutelie necessarie thervnto must needs be in like maner by him appointed Zuencfeldius in deede and some of the Anabaptistes make small account of the preaching of the worde or of the Ministerie of the Sacramentes as beeing outwarde matters fitter for children in their opinions then for men of vnderstanding imagining such a perfection in themselues by immediate reuelations from God as needeth not anie suche helpes of outwarde meanes But they which discerne of this vngodly presumption and vanitie must needes confesse the
Ministerie of the worde and Sacramentes to be necessarie for them Mat. 7.6 Mat. 16. Actes 1.8 and that therefore it was needefull the Lorde should leaue a certaine order for the directing of his Church in that administration and ministerie Which also because it was so 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
receyue our information herein so farre as we shal be able to make good proofe by the holy worde of God cōcerning his ordinance in these matters I doubt not then but the certayne trueth of the pointes sett downe in the declaration would appeare vnto them to the great honour of God and vnspeakeable ioy and comfort of all the Church amongst vs. Nowe followeth the third and last sentence of those which are set downe for the foundation of all the Discipline This sentence is that the order which God hath prescribed for the directing of his church is not to be learned els-where then in the holy worde of God For proofe whereof is alleadged 2. Tim. 3. vers 16.17 This trueth the Replyer if hee agree with him selfe in like maner yeeldeth vnto with this condition if it be vnderstoode that all generall or particular orders in the externall gouernement of the church are either expreslie specified in Gods holy worde or inclusiuelie comprehended in it This is the substance of his Replie to this point wherein he is to knowe that it is not otherwise meant but that eyther by playne euidence or necessarie consequence they are to bee shewed to haue their ground in the worde of God for the substance therfore of this point we are agreed In this place without all maner of occasion offred him he falleth into the mention of a booke which he termeth our communion booke and sayth to be intituled The forme of common prayers administration of the Sacramentes c. agreeable to Gods worde and the vse of the reformed Churches Such a booke in deede bearing that tytle there hath bin much speach of it is saide as it had bin twise before so this last Parliament nowe the thirde time to haue bin presented to that high and Honorable Court Wherof because the speaches were diuers many haue bin in doubt what they should iudge of it Therefore I doubt not but that one no better affected to it then he is and sheweth him selfe to be both in calling it our communion booke meaning as it seemeth that it was reuisited and considered by sundrie faythfull Ministers of the Gospell and by their meanes procured to be presented in Parliament and in his readines to finde faulte with it without cause but he hath obserued some notable matter in it that may stay the vncertayne and doubtfull opinions of many concerning it and may certifie them vpon good and sufficient grounde of iust cause to disallowe it The matter which he noteth in it is that in the title of it it is sayd to be agreeable to the worde of God and the vse of the reformed churches And this is all that he noteth in it whereby it may seeme to be a holy booke and worthie to bee written in letters of golde if it bee such a one as so ill an eye lookinge into it could finde nothing reproueable in it but this that it is agreeable to Gods worde and the vse of the best reformed Churches He might easilie finde as great a stayne as this is in the most orient pearle that euer came frō the Indies Such a pearle was in deede worthie to bee set in the Diademe of a Prince and meete to be presented to so noble a State as is the State of that honourable assemblie If there were a Gentleman in all the lande fearing God in trueth with singlenes and sinceritie of harte wise without cunning and deceytfull practises zealous of the honor and seruice of God louing his Coūtrey with most tender affection constant in the trueth with a christian magnanimitie such a man surelie were a personage qualified for such a purpose as to make tender to the States of a lande of such a booke as is agreable to Gods word and the vse of the best reformed Churches If amongest all the Gentlemen of a Countrey there were two graced of God with rare and excellent giftes of true pitie and zeale of knowledge and vnderstanding in other good learning and especiallie in the heauenlie knowledge of diuinitie and in it particularlie of the Discipline and spiritual pollicie of the church and of so gracious speach vtterance that the hearers might after truelie report and saye of them Wee sawe them as men that looked into the glorie of God and had bin chaunged into the similitude and likenes of the Lordes owne glorie wee heard them as they that seemed to vs to speake not with the tongues of men but of Aungelles for howe did our hartes burne within vs when we hearde them so zealouslie mightilie pleade on the behalf of God and perswade the receyuing of a booke that had all things in it agreeable to Gods worde and the vse of the best reformed churches surelie such men were fitt aduocates to speake in a cause so holy and so importing the honour of God and the comfort of his people If there were in the Ministerie true and faithfull seruauntes of God such as seeke not them selues but the thinges that belong to Christ Iesus And if there were of euerie Countrie men indued with pitie knowledge wisedome care of the Church the flowre of a lande assembled togither these were in deede for such a purpose to laye their heades togither and to conferre howe they might with most grace set out such a iewell to winne fauor to drawe loue wheresoeuer it should be seene and especiallie of those who should most of all take pleasure in iewelles of price For wherein could any mans giftes be better imployed then in recōmending for publique prayers and administration of the Sacramentes such a booke as is agreeable with the worde of God and the vse of the best reformed Churches Belike such a booke mainteyned not an vnlearned ministerie nor a pontificall Hierarchie which willinglie goe togither and vpholde one another nor reading of Apocripha rather then Canonicall scriptures in the publique assemblie of the Church nor priuate administration of the Sacra nor cases of necessitie of them implying the erroneous doctrine of conference of grace by them for the deede done nor the baptisme of women nor cōfirmation as an ordinance to giue increase of grace nor Bishops of a seuerall ordination and power from other Pastours nor Deacons without anie charge of the poore nor power to minister baptisme without like power to administer the Lordes supper nor to minister both without power to preach except further licence be graūted these such like matters no doubt such a booke could not mainteyne it being apparant what the worde of God is herein and the vse of the reformed churches Contrariwise it must needes be that such a booke appointeth that all Ministers of Sacra should be preachers that preaching bee ioyned alwayes with the ministerie of the Sacramentes and that they be alwayes ministred in the publique assemblie that they bee not diuided from preaching nor one from another in the pastours calling that the Deacons relieue the poore and the Eldership direct the causes of the
church these other pointes like vnto them being declared in the worde of God to be the ordinances of the almightie for the guydance of his Church and this being the vse of the reformed Churches no doubt but they were mainteyned by a booke agreeing with them both Which being so what should I say of them that would endeuor to the vttermost of their power by all good and duetifull meanes the receyuing of a booke so fitt for the aduancement of the honour of God and promising so great good vnto his people but as it is in the Psalme Peace and prosperitie be in thee ô Ierusalem thou citie of God and the Lord prosper those that loue thee Psal 122.6 The Almightie suffer them not to feare the feare of the wicked but shield them from all euil as the naturall and noble sonnes of Abraham Gene 15.3 and whosoeuer they be dealt with here the Lord recompence them with an exceeding great rewarde Hee remember them for good according to the prayer of that worthie restorer of the Citie seruice of God Nehemia Nem. 5.19.13.12.29 and what soeuer they haue done for this people their endeuour to take away the pollutions of the ministerie to set the Lords watch at his gates again euerie Leuite to his worke according to his place the Lorde spare them according to the greatnes of his mercie and remember them and their seruice for good so as their childrens children may receyue at their handes an inheritance of blessing from the Lorde And if any should be otherwise minded the Lord forgiue it them and graunt that they also in his good time may haue this trueth opened to them and be noble and elect instrumentes chosen and appointed of God to the furtherance of the same Thus farre haue I bin bolde to folowe th' occasion offered me in mencion of a booke of common prayer and administration of Sacramentes agreeable to Gods worde and the vse of the best reformed Churches The whiche I am for their sakes who seeke all aduantages to stirre vp the higher powers against vs truely and vnfeynedlie to protest that I write not with purpose to offende anie God being witnes and least of all any that are in authoritie For I bowe my face downe to the grounde before them all of whom it is saide Ye are Gods and in all reuerent duetie acknowledging the most humble and faithfull duetie which I owe to the great power that God hath giuen them to the punishing onely of the euill doer but to the protection maintenance and comfort of all that doe well in the lande yea further as conscience and duetie bindeth mee in that respect I doe not cease to lift vp my harte and my handes to Almightie GOD day and night for them all that it maye please him dailie more and more to increase in them all the princelie giftes that their high places and authoritie doe require and namely that their hartes may bee more enlarged towardes this so necessarie a cause of Gods seruice the comfort of his people which I doe also as my most straight bound and obligation requireth especiallie for our soueraigne Ladie the Queene that as God in his mercie hath honoured hir right excellent Maiestie with these honors th'extinguishing of the fires wherewith the Church consumed the ouerthrowe of idolatrie and false worship of God the establishing of the free professing and preaching of the Gospell of Christe the harbouring of exiles for the gospels sake the deliuering of the Churches of Scotlande from captiuitie patronizing of the Churches of the lowe Countries ayding and assisting of the Churches of France and the comforting in a manner of all the Churches which professe the gospell that I say to these so manie and so highe and chiefe pointes of true honor this also may be added that hir Maiestie by Gods speciall fauour assistance of his holy Spirit may establishe in this hir happie raigne the same order for directing of the Church and publishing the gospell of saluation to all the people within hir Dominion which almightie GOD hath appointed for this purpose to the great aduancement of the honour of GOD the exceeding ioye of all the good people in the lande and hir owne vnspeakeable comfort and glorie with God and men Thus praying not to be misconstrued in that I haue bin bold vpon occasiō to speake a little to the incouragement of Christian and noble mindes in godlie and duetifull maner to sollicite almightie God and th' authoritie he hath set ouer vs in Syons sute being so necessarie and so importinge the good both of the Church and common wealth amongest vs the happie estate whereof dependeth vpon the fauour of God I returne to the Replier To whom for his replie of agreeable I answere that agreeable is not that which is contrarie but whiche hath a correspondence and harmonicall concorde with that wherewith it agreeth And so is it to be vnderstood in the place whereof he maketh question but such a sence woulde he fayne make of agreeable to saue all vpright in an other place which yet will not serue for sundrie repugnances cōtrarieties which are there with the word with the vse of the best reformed Churches And thus farre to his replie to the matter set downe in the thirde part of the foundation Nowe to his replie to the reason wherewith it is confirmed The proofe alleadged for this thirde point he admitteth not so easilie as the matter it selfe Which being graūted to be true it importeth the lesse whether it be fitly proued by it or no yit peraduenture hee would better haue discerned of the consequence from that place if he had considered the man of God there to note not the ciuill Magistrate nor euery one of the faithfull but only the Minister of the word as both the terme it selfe and the dueties of his calling there mentioned doe testifie Whereby it is playne that the wordes of the Apostle doe more particularlie concerne matters of the Church then they doe ciuill pollicie or morall life as he obiecteth Nowe it being saide that the minister of the worde whose calling is the greatest in the Church is fullie and throughlie instructed by the holy scriptures for euery duetie belonging to his office Surelie the Elders and Deacons whose charges are lesse may be taught by the same what belongeth vnto them and if they furnishe and direct him that requireth most furniture and direction surelie then they can not want that neede lesse And if all that are of publike charge in the Church be fully instructed and inabled of God for euerie parte and pointe of their dueties by the holy scriptures what one concerning the discipline of the Church can be saide not to be taught in the word of God seeing the whole Discipline is administred by those that beare publique charge in the church If this proofe content him not he is to be satisfied further in the proofes of the seuerall pointes
which are shewed after to be fullie grounded vpon the worde of God In the meane time this I adde for his further satisfaction It being necessarie to be directed in these matters from God it must needes be that God hath left vs this direction in his worde otherwise he must confesse there are necessarie truthes not written in the worde but this popishe opinion of vnwritten verities is worthilie reiected of all professors of the gospell long agoe For we can not nowe say to anie as Dauid said to Abiathar take the Ephod 1. Sam. 23.9 and aske of the Lord we haue no other Ephod nor other Vrim Thummim left vs from the Lord whereby we may be certified of his good pleasure in anie thing but onely the bright glistering pure light of his H. Scriptures wherein as in the brest of our hye priest Iesus Christ we may see and reade the will of God for our direction Nowe that we neede in these matters to be directed by God appeareth by this that of our selues wee can not by any natural vnderstanding attayne to this knowledge For the naturall man comprehendeth not Act. 7.20.21 the spirituall things of God For which cause Moses a man otherwise of great giftes of nature and of studie as one in whose face the grace of God appeared and who had bin brought vp in all the learning and knowledge of the Egiptians and that by such excellent masters and meanes as were meete for him that was respected in his education as graūd-childe to the King of Egipt yet stoode he in neede to be instructed of God in as small matters concerning the outward guydance of his church as are any mencioned in the declaration and much smaller Further also the Apostle affirmeth that the thinges he wrote to Timothie hee wrote them that he might knowe 1 Ti. 3.14.15 how to behaue him self in the Church which is the house of the liuing God 2. Tim. 4.5 And if Timothy an Euangelist one of whose ministerie the Prophetes had spoken before 1. Tim. 1.18 one that had receyued the faith from his ancestors 2. Tim. 1.5 whō the Apostle for the likenes he had of his Apostolical spirit calleth his naturall sonne stood notwithstanding in need to be informed by writing from the Apostle 1. Tim. 1.2 howe he should behaue him self in the church and that in so many particulars as he instructeth him in sure it must needes be cōfessed to be necessarie for all other to be taught also by writing which is the most certayne way of instruction howe they ought to behaue themselues in the same If it were not needfull to be taught by the Apostles howe a man should behaue him selfe in guyding the house of God why did the Apostle write to Timothie to this ende to direct him in that he had to doe in the Church And if it were needefull for Timothie why is it not as necessarie for all others This reason mouing the Apostle to write of this matter to Timothie no doubt did cause him likewise for the same ende to write to Titus of the like matters And if so excellent personages vnderstoode not what to doe nor howe to behaue them selues in the Church for that which appertayned to them in the administration of it without certaine direction in writing concerning it from the Apostles I can not thinke but the like direction should be needfull for all those who haue anie charge in the church When Nadab and Abihu sonnes of Aaron the high Prieste Leui. 10.2 had bin consumed with fire from before the Lorde for misgouerning them selues in an outwarde thinge concerninge their Ministerie in a matter as it might seeme to fleshe and blood of small importance Moses tolde Aaron his brother that this was so come to passe according to that the Lorde had saide Leui. 10.3 I wil be sanctified in those that come neare vnto me glorified in the sight of all the people meaning thereby that God had forewarned the Priestes that if they misbehaued thē selues in their ministerie he would glorifie him selfe in their examplarie and grieuous punishment Which being so surelie the fault and punishement can not be small nor to be despised if anie of those who come neare to the Lorde to stande and minister before him in the time of the gospell shall misgouerne them selues in their charge Therefore necessarie it is and that moste necessarie that there bee direction for them in the worde of GOD. And thus much also to this point In the next section which the replier maketh of the declaration it is gathered of the former sentences that wee are to searche the Scriptures that we may finde that order whiche is left in them for the guydance of the Church The first thing the Replyer reproueth in this section is that it is saide The gates of hell shall not preuayle against the foundation before mencioned Who may easilie satisfie him self for this obiection because the meaning of the Declaration was not to alleadge those wordes as spoken of that it intreates of it being apparant to be meant of the Church buylded vpon the Prophetes and Apostles Christ Iesus being the foundation-stone thereof somewhat otherwise then he hath taken it who expoundeth it of Christ him selfe but by these wordes although vsed in that place to another ende it declareth the sure stedfastnes of that doctrine which was a litle before mencioned whiche being as the declaration intendeth and as it is in deede a part of the heauenlie trueth of the worde of God whiche can not fayle in any part of the same it was trulie spoken also of the matter it is applied vnto Of the word foundation he taketh occasion to set downe the 1. Corinth 3. ver 10.11.12.13.14.15 where mencion is made of the foundation Christ Iesus and of buylding vpon it straw or stubble which he sayth they doe that vrge anie outwarde order of ecclesiasticall gouernement as matter of saluation After where it is saide in the declaratiō vpon former proofes that we ought therefore diligentlie and reuerentlie to searche the holy Scriptures to finde what the order is whiche GOD hath appointed for his Church he answereth with scoffing reprochefull speaches without any iust matter of rebuke And in the ende of his replye to this section because it is said in the declaration we are to search in Gods worde that order by which God would haue his Church directed in all thinges appertayning to the saluation thereof He replyeth that this were to condemne all the Churches where this order hath not bin obserued which eyther if it be necessarie to saluation could not be the Churches of God without it or if it bee not necessarie it is saith he vnnecessarie to saluation then our Church may remayne gouuerned as it is without either being deformed maymed or no church as some affirme whō he nameth as in reproch For answere to these thinges and to begin where he leaueth
that is with the persons he nameth the former of them we acknowledge M. Cartwright reuerence as his rare giftes of knowledge and zeale and his learned workes cōstant suffring in this cause and at this time his continuall trauell in preaching the gospell doe worthilie deserue for whiche causes he was worthie other respect then the Replier here doeth giue him If he would needes sett downe his name considering the example of the Apostle who notwithstandinge he farre excelled in office and in giftes yet seldome or neuer mencioneth anie Minister of the gospell by name yea scarse any professour without some good marke of the grace of god in them but this and a great deale more both he and whosoeuer shall serue God as they ought in this cause of the further reformation of our Church must account to endure of them that oppose them selues to this most necessarie seruice As for the other that he obiecteth to him concerneth not any of those in whose name the Declaration was published But for the matter of necessitie this worde being taken as hath bin aboue declared a little before in this defence it may stande well inough togither to say as the declaration sayeth that God hath set downe in his worde an order to direct his Church in all things partayning to the saluation of it and yet that some Churches may be worthilie acknowledged the true Churches of God although they haue not in all pointes kept that order For all the things in that order doe not in like degree partayne to saluation which if they did his reason were good but it being otherwise fayleth He him selfe a little before acknowledgeth outward orders in their degrees as necessarie to edification though sayth he not directlie partayning to the necessitie of saluation which we agree to be true in some but that he addeth there nor to the necessitie of obedience is not true in such orders as haue their particular grounde in the worde of God which point because he returneth vnto agayne in this place and often hereafter hee is to vnderstande his answere herein once for all which is as hath bin partlie touched before that certayne pointes of the Discipline are of necessitie to saluation in such absolute degree of necessitie as is of any ordinarie outward meanes Of which sorte is the ministerie of the worde and of the Sacramentes and of the censures of the Church whiche are appointed for the winning of th'offendour and for the sauing of his spirite in the day of the Lorde as we are expreslie taught by our Sauiour Christ in the gospell and by the Apostle Paule in the 5. Mat. 18. of his former Epistle to the Corinthians 1. Cor. 5. Wherevppon it consequentlie followeth that the sufficiencie of the ministerie to teache and to exhort according to sound doctrine and to conuince the gayn-sayer likewise their ordinarie residence and diligent attendance vpon the Church whose seruantes they are in the Lord is partayning to the saluation of soules For it is saide That where vision or prophesie that is interpretation of scriptures fayleth there the people perisheth or is made naked Pro 1.29.18 that is exposed to all daunger Mat. 9.36 and our Sauior Christ yearned in his bowelles vpon the people seeing them as sheepe without shepheardes that is in daunger to be made a praye to Satan that roaring Lion who goeth about cōtinuallie to seeke whom he may deuoure In like maner because this is the vse of the censures to serue immediatlie to the recouerie of the sinner to repentance that he may be saued the office of Elders who are by the ordināce of God to keepe the Lords watch ouer the Church and to procure the repentance of the sinner is in his place necessarie which thing being necessarie it followeth also that other inferior meanes which serue herevnto without which these holy offices can not bee thus established nor discharged are in their degree also necessarie The Deacons office is not so directlie tending to the saluation of the soule as these are but rather regardeth the reliefe of the outwarde necessities of the poore and afflicted of the Churche yet not without respect to comfort and confirme their faith in him by whose holy ordinance they are so prouided for But being as it is the ordinance of God that there should be Deacons in the Church for such vses this office is also of the necessitie of obedience And generallie so are all the offices and orders sett downe in the Declaration because they are all ordayned of God to be kept for great and necessarie vse in the church to the ende of the world as it is to be iustified in their seuerall places when we come vnto them So as this is brieflie that we affirme herein that sundrie pointes of the matters of the ecclesiasticall pollicie set downe in the Declaration are directlie partayning to saluation and in that respect necessarie and both they and all the rest are by the appointment and ordinance of God to be continued in the Church and in the necessitie of obedience they are all likewise necessarie Yet where this order appointed of God is not kept by reason of ignorance and wante of due information of the will of God or meanes to performe it or of humane infirmitie such as flesh and blood is subiect vnto it followeth not that they are therefore no church of God The holy ordinances of God were horribly profaned by the sonnes of Elie 1. Sam. 2.17 so as for their abhominations the people of God began to abhorre the seruice of God yet was the Church of God still amongst them The Prophetes in their time charged the Priestes with breach of the couenant that God had made with Leui their Father Mal. 2.5.8 with their ignorance Esai 29. in being a number of them not able to teache the people with their flatteries and bolstring vp of the sinnes of all estates and degrees Esa 56.10 and saying all was well when there were a number of thinges that needed reformation amongst them Iere. 6.13.14 they charged them with ambition with couetousnes Iere 8.8 9.11.12 with prophanenes and many other great enormities yet did the Prophetes continue their teaching of the people and acknowledged the people notwithstandinge to be the people of God Yea euen what the people offered vppon the highe places and the Lordes altar was remoued and put to the wall and the altar of Damascus sett in the place thereof all which were notable breaches of that externall order which God had commaunded to be obserued by them yet were they not therefore straightway no people of God as were the Gentiles God did in deede grieuouslie punish them by warre by famine by pestilence and sundrie other wayes declaring him selfe to be highlie offended at these their transgressions as the Prophetes forewarned them hee would doe but this correction was yet with the Fathers rodde and not with the
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
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
one Lorde and one Spirite to the honour of the same one Lorde that gaue them and their owne mutuall helpe and comforte namelie the giftes and offices whiche had bene bestowed vppon them Wherein we finding Gouuernours named shewe it for good euidence that this was an office and gifte amongest the reste whiche was graunted to the Church and therefore praye that wee may haue it restored agayne Nowe to Replye to this that here is not declared what these Gouernours are in this place mentioned is no sufficient replye to vs the euidence beinge full and stronge for this that sometimes the Churche by the gifte of our Sauiour Christ had gouernours But whereas it is demaunded what gouernours these were and what office is noted by this name wee aunswere that the office of Elders is noted by it For proofe whereof we shewe the monumentes and writinges of that time Whereby it appeareth that this name was peculiarlie giuen to those who are in other places called Elders to whome belonged the power of gouuernement whereby in this place they are noted This appeareth in the 12. Chapter to the Romanes where they are called proistamenoi that is suche as were set ouer the Church for the guydinge and directing of it and in the fifte of the former Epistle vnto Timothie they are likewise named Presbyteroi that is Elders To the whiche Elders togyther with the Ministers of the worde makinge the whole assemblie of the Eldershippe is giuen that power that is chiefest and most principall in the Church is committed to them as of imposing and laying on of handes vpon such as are ordeyned for the ministerie of the worde to binde and to loose the sinner to locke him vppe in the Lordes prison or to let him out and restore him into the libertie of the sonnes of God as he may be repentaunt or vnrepentant Thus this place serueth to prooue that fitlie which he denieth that is the office of Elders or gouernours in the Church and besides which the Replier hath taken no heede to the office of Deacons also who are noted by the name of helpers as Master Beza plainlie expoundeth it saying by helpers he noteth th' office of Deacons and as may be shewed by like proofe as hath bin made of the office of Elders Thus haue we the whole Discipline proued by these places the first shewing the offices of the Ministerie of the worde Pastours and Teachers the other the rest of the publique charges that is Elders and Deacons In the due vocation to which offices execution of the same the whole pollicie order and gouernement of the Church consisteth Which if anie man can not or will not see wee are to leaue him to him that openeth the eyes of the blinde and shutteth vp theirs who seeinge will not see and so proceede to that which followeth After the firste point of the Discipline or pollicie of the Church which is that there are appointed of our Sauiour Christ some to haue care of others and to beare publike office and charge in the Church the Declaration addeth this agreeing alike to all the guydes and seruauntes of the church that they are to be ordayned to th' attendance and seruice of some particular Church wherein they are to exercise and execute that office which they are to be appointed vnto as coūtries cities or Townes may bee best diuided for the purpose Which is proued by these two places of Scripture Act. 14.23 and Titus 1.5 which the Replyer maketh the next section A part of his Replie to it is spent in seeking out the meaning of the Declaration Whereof yet in the ende by the sute of the matter and coherence of the wordes as he sayeth hee resolueth as he might haue done if it had pleased him at the first what the Declaration intendeth and iudgeth rightlie of the meaning of it in parte but in some other goeth as farre from it as if he were disposed to goe out of his way when hee might see it lye straight before him For hee gathereth that some of those who are to haue charge in the Church should be set ouer whole Countries some other ouer Cities some ouer Townes Wherein it is not harde to guesse what ledde him in this place as it doeth in manie other out of the waye but hardlie is he like to finde such a Bishoprike or Archbishoprike as he would haue let him seeke it as long as he will in the Declaration The wordes whereof are very playne to the contrarie For it is sayd that they all that haue any charge or Ministerie in the Church should be distributed and limited for execution thereof to certen places or particular churches It is added there in deede that they should be so distributed according to the diuision of Regions Cities Townes but meaning nothing les then as the Replyer would gather that some should be set ouer whole countries as Diocesses and Prouinces Which appeareth in that it affirmeth directlie the contrarie that is that they are to serue particular Churches or Parishes As for that there is added according to the diuision of Regions Cities Townes it hath this sence that the particular Churches or Parishes are to be diuided according to the diuisions of Countries Cities and Townes that is that according as there may be more or fewer particular Churches in one towne citie or countrey by a conuenient distribution of them so fitte men should bee ordayned to those callings or Ministeries more or fewer as the vse seruice of the particular Churches in them should require til all might be sufficientlie furnished And this is it that the Declaration sayth order and necessitie requireth So as the Replier hath wholy mistaken his marke and the matter in this place yet laboureth he to persuade him self that he hath foūd the right sense by the places quoted for proofe of this doctrine Wherein it appeareth howe hardlie a man shall finde way againe that hath once lost it For the 14. of the Actes he sayeth confirmeth directlie his sense but sheweth no reason howe any man but him selfe can so gather of it whereas it most plainlie teacheth the contrarie it being there saide that the Elders were ordayned in euerie particular Church church by Church Therefore not finding any reason to proue his sense he turneth him selfe to another matter of election and ordination in whose power they should be Whiche because it belongeth to an other place where he promiseth to alledge this proofe againe I referre the answere to the same The other example he sayeth doeth most apparantlie confirme the same his construction taking holde of that it is sayde Paule left Titus in Creta to ordayne Elders for whiche belike hee thought it to be alleadged which is not so but for the other wordes following of Elders to be appointed in euery Citie citie by citie As for the Bishoprike of Creta or rather Archbishopricke as he liketh better to terme it after that he would gather out of
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
order which they shall thinke better may put downe the Archbishop and set vp an officer of another kinde for that purpose If they may then is the wisedome of God subiect to the will of man and they made wiser then hee who is onely wise who taketh wise men in their wyles confoundeth them by those whom they esteeme as simple 1. Tim. 1.17 when they would bee wisest doeth make them starke fooles If it may not 1. Cor. 1.19.20.27 Rom. 1.22 as I suppose the Replier will do god that honor not to make his ordinances subiect to the will of man nor to adore fleshe and bloude aboue God blessed for euer Amen then doeth he playnely confesse whiche in all his treatise he impugneth that there is an externall order and forme of gouernement ordayned of God for the guydance of the church If hee be perswaded of in conscience as hee would seeme to bee by going about to prooue their authoritie as by the scripture let him as francklie confesse it as they doe that mainteyne the supremacie of the Pope to be due to him iure diuino and which necessarilie followeth hereof lette him denie that Princes or any creature may lawfullie cause this office to cease to be exercised in the Church And then our question being ended of the generall whether there bee any certayne externall order for all ecclesiasticall matters established of God as confessed and agreed on both partes let vs then debate whiche onely remayneth Whether that whiche hee affirmeth to bee the order of GOD consistinge in Bishops and Archebishops bee that in deede whiche God hath appointed or the order sett downe in the Declaration of Ministers of the worde Elders and Deacons There are Bishoppes who notwithstanding peraduenture they can bee as well content to suffer him to perswade that their authoritie is from GOD as the Bishop of Rome is that some doe the like for him yet in them selues will scorne this simplicitie as knowing vndoubtedly whiche they haue also confessed that they holde onely of the donation of Princes and by ciuill statutes that power and authoritie whiche they exercise But to returne to his reproofe Howe maye it appeare that Paule whose acte no doubt as he sayeth was approoued by GOD him selfe did create Titus an Archebishop It is a maruell that hee beginneth with an Archbi hop whereas good order would haue required hee should first haue prooued the instituting of a Bishop ouer other Pastours ere hee had come to shewe an Archebishop ouer Bishoppes But to take it as it hath pleased him to deliuer it whereby maye it appeare that Titus was made an Archebishop and exercised as hee sayeth Arch-episcopall iurisdiction For proofe hee referreth him selfe to another place sayinge wee haue seene this partlie alreadie We are therefore to returne to the place where hee spake of this before and to looke what is to be seene there In that place which is as I take it in the pages 64. and 65. hee sayeth what ecclesiasticall office Titus had the verie subscription of Saint Paules epistle vnto him doeth declare being this to Titus the firste elected Bishop of the Church of the Cretenses This is the Recorde he bringeth out to prooue the office of an Archbishop Wherein yet it is apparant that here is no mention at all neyther of the office nor of the name of an Archbishop It is sayde in deede that Titus was first elected Bishop of the Church of Candie but of his Archiepiscopall iurisdictiō or name here is no worde If our profes for the offices we affirme to be necessarie and perpetuall in the Church were not more pregnaunt then this and if when we vndertake to prooue a Pastour we should bring out euidences for a Teacher the nexte officer in the Churche vnto him or if when we would prooue a Teacher we should shewe proofe for an Elder who is next him or pretendinge to prooue the function of Elders should alleadge testimonies that doe concerne Deacons as the Replyer heere goinge aboute to shewe and prooue an Archebishoppe bringeth a place that speaketh onely of a Bishop who in his Hierarchie is next in place and dignitie to the Archbishop such proofes were worthie all the scornes wherewith he hath vnworthily and without cause scorned the sounde and sufficient testimonies produced for euery publique charge and office in the Church But yet if he come so neare it as the office of a Bishop such as he pretendeth to mainteyne though hee finde not th'Archbishoprike he seeketh yet if he get a Bishoprike at Paules handes his labour in seeking is largely recompenced What force therefore this euidence may be of for a Bishop let vs examine In the ende of the Epistle vnto Titus where copies of greatest credite haue onely this clause the Epistle to Titus is finished some other haue this additiō whiche he produceth which yet neyther the Syrian nor the olde Latine interpreter doe reade Wherevppon Master Beza the best interpretour of the newe Testament sayeth That this is a playne forgerie For further proofe he addeth three reasons one from the mention of a Bishop in this subscription wheras sayeth he that tyrannie of the Episcopall degree had not yet forceably entred into the Church So as the difference of the time sheweth this could not bee Paules writing nor bee truely sayde of Titus in whose life time and longe after no such office was knowen in the Church Another is from the diuers office of Titus which was of an Euangelist the nature whereof is wholy repugnant to a Bishop that being not to staye in any place but to followe the Apostles and by their direction to order the Churches and the Bishops beinge to sitte still and to ouersee onely his owne circuit The thirde is a playne contradiction to the vndoubted writing of the Apostle subscribed in deede with his owne hande for so he signed all his letters to preuent all fraudulent and deceytfull practises of attributing to him that which was not his whiche contradiction appeareth thus Towarde the ende of this Epistle to Titus the Apostle sayeth Endeuour to come to me to Nicopolis for there I haue determined to winter In whice verse it is to be noted that the Apostle sayeth not for here I haue purposed to winter which he should haue done if hee had bin at Nicopolis when he wrote this But I haue purposed to winter there as being in another place at the writing of his letter and declaring his purpose to goe from the same vnto Nicopolis where he meant to tarie the winter 1. Cor. 16.21 Colos 4.18 2. Thes 3.17 This being playne to be thus vnderstoode in the wordes of th'Apostle this fayned subscription sayth Tit. 3.12 Written from Nicopolis of Macedonia as if the Apostle at the writing of this letter had bene at Nichopolis directlie contrarie to the wordes and sense of the Apostle Whereby it is playne that this subscriptiō was none of Paules but added to his letter by some
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
common wealth is more subiecte to censure excommunication and other punishment then the Pastours and Teachers yea they are more sharply in case they offende to be proceeded against then other men are for the great offence their euill example may giue to the wicked But this ouersight and power to censure them is not committed of God to any one man bearinge ecclesiasticall office For howe light a matter soeuer it be with Bishops Archbishops to suspende many Ministers from their preaching ministerie the worde of God teacheth another maner of proceedinge in a cause that concerneth the staying of the preaching of the gospell which in highest degree importeth the honour of god and saluation of his people It is vntrew also that he saith that the Bishop hath the ouersight of the people if he vnderstande as I doubt not but he doeth such an ouersight as by his owne power he may censure any of them For the keyes whereby is noted that power wherein the censures of the Church are contayned are not giuen to any one man Our Sauiour sayeth not if he that hath offended thee be obstinate hearken not to thee nor to the aduyse of one or two witnesses tell the Bishop of him Matt. 18.17 and whatsoeuer he shal doe I wil ratifie it in heauen but hee saieth tell the Church and if he heare not the Church and so forth plainlie committing this power not to any one but to many To which purpose it is sayd in the same place Where two or three are gathered togither in my name there am I amongst them and in the middest of them saith the Lorde Whereby it is playne Mat. 18.19 that they who haue power to binde or loose are a companie assembled togither by the ordinance of our Sauiour Christ for that purpose by meanes of their calling In like maner to the Corinthes the Apostle saith not of the incestuous tell the Bishop that hee may excommunicate him which no doubt he would if as the Replier sayth he created Bi hops for Cities and Diocesses and Archbishops for Prouinces a fancie without all manner of appearance or colour but you being gathered togither in the name of Christe c. appointing that by such order as our Sauiour Christ had ordained 1. Cor. 5.4 and with all their free consentes he that had committed that abhominable offence should be cast out of the midst of them And if no man haue or can haue lawfully this power ouer the people or the least of the Congregation how should he be ouerseer of the greatest in it which are in regarde of their calling the pastours of the flocke Nowe concerninge the being their ordinarie as he sayeth or ordainer it is a power not agreeing to any man liuing but in like manner belongeth to many Timothy whom the Replyer dreameth to haue bin a Bishop was ordayned to be an Euangelist by the layinge on of the handes of the Eldership that is 2. Tim. 4 5. the assemblie of the Elders yea notwithstanding the Apostle as it seemeth 1. Tim. 4 1â— was present And if the Apostle tooke not this power to him selfe alone what Bishop is he that notwithstanding hee bee bolde ynough to take it can with right and lawfully take such power to belong vnto him And again if the Apostle did not chalenge this to him selfe to ordaine Timothy alone sure he appointed neyther Bishoppe Timothy nor Archbishop Titus as it pleaseth the Replyer I thinke meerily according to his maner to call them to ordayne Ministers of the word by their owne power Which further appeareth in that he willeth Titus to deale with that busines as he had giuen him order before to deale in it Tit. 1.5 2. Tim. 3.10 To Timothy he writeth that hee had thorowly seene and obserued and knowne his maner of dealinge in the Church and his course of life which is commended in him to encourage him still so to followe his course and cariage as that he might in like maner both in the rest of his life and principally in the seruice of the Church gouerne him self as he had seene him to doe before him in like causes Nowe Timothy hauing seene this president and experience in his person of ordayning to the Ministerie of the Gospell not by anie one man no not by the Apostle but by the assemblie of Elders obserued it no doubt and was so taught by the commendation giuen him of the Apostle not to bee th' ordinarie of any as he speaketh or to ordayne anie Ministers of the worde alone though he were I say not a Bishoppe as the Replier imagineth but an Euangelist Which it were nothinge to say is to be greater then a Bishop or Archbishop who are no body in the church by the ordinance of God but creatures of earthly Princes but greater then Teachers Pastors or Prophetes and next to the Apostles the highest degree of ministerie in the Church And if Timothy an Euangelist could not doe it then Titus whom he maketh but an Archbishop whiche at most is yet farre vnder an Euangelist could not doe it And it is playne that he is willed to deale in that seruice according to the instructions and order whiche the Apostle had giuen him for it which can be no other then such as he exercised him selfe And thus much for the ordinarie and ouerseer both of the people and of the Pastours and Teachers with which point his two argumentes to proue Bishops and Archbishops to haue bin in the primitiue Church are answered Nowe followeth his conclusion which is as glorious triumphant as his premisses haue bin weake and slender And shall we nowe sayeth the Replyer dare to say that this office of Bishop and Archbishop did worke a waye to Antichristes pride and so forth with sundrie amplifications of the matter Whereof the first is that it is his iudgement and he sayeth he liketh his iudgement the better because Saint Paul was of the same minde these offices were the best way to haue stayed repressed Antichristes pride if sayeth hee referring to Princes their supreme gouuernement they had accordinge to Gods worde directed their Consistories Synodes and Councells in all matters which are commonly called ecclesiasticall This is his first amplification wherein he giueth the direction of all matters ecclesiasticall to Bishops and Archbishops Hee addeth in deede according to Gods worde placing it doubtfullie that it may be taken either that their offices are according to Gods worde or that they should in them carie them selues according to Gods worde But whether of both it be importeth not for according to Gods worde there is no such office in the Church as I haue shewed alreadie and being no suche office what interest can they haue whyle they continue such either to direct or to haue any place at all in such Synodes and Councells So farre of is it if the matter may bee ordered by Gods worde that they should cary all matters
ecclesiasticall The Princes prerogatiue is notwithstanding heere reserued which dependeth not vppon his reseruation but hath other such certaine title to claime by as the Princes are not to bee beholding to their Prelates for reseruing them their supreme gouernement as of almes for them Another point is that not these offices but the encroching of th'Archbishop of Rome ouer all other Bishops and Archebishops was the breaking of Gods ordinance and the way to Antichristes pride Adoni-bezek as we reade in the first of the booke of Judges cut of the fingers and toes of 24. Kings and put them vnder his table at his feete to geather the crommes that fell from his table and the same iudgement after fell vppon him Euen so some Pastours cast downe all other Pastors officers of the church within a Citie or Dioces vnder them After amongest Bishops some dealt with his companions as they had done with theirs and became Archbishops and subdued all the Bishops in a Prouince Coūtrey or Region vnder them Nowe if amongst Archbishops there rose vp one to recompence them agayne the wrong they had done to their fellowe-Bishops if yet it may be called wrong where at the firste there was no right what great cause haue they to complayne When Bishops and Archbishops cut of as it were the handes and feete of their fellowes and cast them vnder them to geather the crommes that fell from them did not they teache other by their example to doe the like also to them Yea but sayeth he the Archbishop of Roome would be higher then all his fellowes and be Bishop ouer the whole Church to represent Christ This was in deede the highest steppe and euen the footestoole of the seate of Antichrist But howe mounted hee thus hye to come so neare such a seate of pride was not this 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
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
namely the priestes were they whose lippes were fined from earthlie corruption and sett on fyre with the coales of the Lordes altar by an Angell of heauen and whose mouth was sanctified of God Esa 1.10.11 Heare the word of the Lorde sayeth Esay yee leaders or Princes of Sodome and hearken to the doctrine of God ô ye people of Gomorrah What haue I to doe with the multitude of your sacrifices saith the lord I am full of the burnt offringes of the Rammes and of the fatte of the fed beastes and I desire not the bloud of Bullockes nor of lambes nor of goates And agayne Their watchmen are all blinde they haue no knowledge they are all dumbe dogges they can not barke they lye and sleepe and delyte in sleeping Iere. 8.10.11.12 Likewise Ieremie sayeth I will giue their wiues vnto others and their fieldes to them that shall possesse them for euery one from the least euen to the greatest is giuen to couetousnes and from the Prophete euen vnto the Priest euerie one dealeth falselie For they haue healed the hurt of the doughter of my people with sweete wordes saying Peace peace when there is no peace Were they ashamed when they had committed abhomination Nay they were not ashamed neyther could they haue any shame therefore shall they fall among the stayne when I shall visite them they shal be cast downe saieth the Lorde If it be obiected that these Prophetes might liue in some wicked Kings dayes wherein the holy worship of God was wholy suppressed and superstition only Idolatrie tooke place I answere that they exercised in deede their Propheticall office ministerie in diuers kings times whereof though some were wicked yet some also were godlie and ouerthrewe idolatrie and sett vp the true worship of GOD yea some of them namely Iosiah and Ezeckiah were the two rarest Princes for pietie and zeale that euer after Dauid were kings ouer that people yet did no honest man much les any true Prophete esteeme their most iust reproofe of the iniquitie of all states to be iniurious or derogatorie to the honor of those noble Kings no nor anie of the Priests that did their duties They were in deede hereby warned as by the voyce of God to looke to such enormities and to see them reformed otherwyse they were to feele as they were threatened with the wrath of God who would require it at their handes if for default of employing the authoritie whiche GOD for such purpose had giuen them notorious transgressions chieflie in things belonginge to the seruice of God were not redressed yet did those Prophetes honour and loue their Church their Countrey their Princes and all estates of the people as we doe the Lord bearing witnes to vs that we speake the trueth and as wee ought to honour all lawfull authoritie and power in the common wealth or in the church In deed they had not sworne Canonicall obedience to any of their Priests as the Replyer sayth peraduenture some of vs haue done for this is an othe whiche God neuer commaunded and howsoeuer it be suffered if it might be duely examined would be founde meete and necessarie to be reformed both in regarde of God of the crown and dignitie of the Prince But to returne to my former purpose howe deare were the Churches of Corinth of Galatia and other places to the Apostle Paule who loued them to liue and dye with them to deale vnto them not the Gospell of Christ onely but euen his owne soule yet howe sharpely doeth he rebuke them Was he therefore their enimie because he did so and tolde them the trueth In the Reuelation Iohn writeth by commaundement to the Churches of Asia without derogation to anie thing that was in good state amongst them yea to the commendation of that which was such but yet so sharpely reprouing them for certayne enormities that were amongst them as that he threatneth the remouing of their golden Candlesticke and the goodly light of the Gospell of Christ whiche shined amongest them If then the writer of the Declaration haue rebuked in a worde the disorder of the policie and Discipline of our Church in that good sorte that is meete or if any of vs doe the like are we therefore as the Replier woulde haue vs not thankfull nor faithfull Ministers to God or not louing and obedient subiectes We may I hope truly professe that we both feare God and honour the Prince and loue his Church amongst vs and are faithfull and obedient according to Gods word vnto both But the feare of God our most bounden duetie to our dread soueraigne Ladie the Queene our zealous loue to our Church doe constrayne vs to rebuke that which is reproueable by Gods worde not to dishonour our church or any whom the state thereof may concerne but to procure the further reformation of it and thereby to encrease the honour of it incomparably more then euer heretofore both with God and in all the Churches I would to God we had cause to saye with the Apostle We reioyce to see the stayednes of your faith and the order that is amongest you I would to God we might say it were without spot or wrinckle and might truely speake of it all the most honourable thinges that are spoken of the Church of God and saye Jt is cleare as the morning fayre as the Moone pure as the Sunne and that what els Salomon according to his wisedome in his excellent Song commendeth the Church by or any other of the Prophetes or whatsoeuer the Apostles doe prayse any of the churches for might be verified of it This should be our comfort and our ioye our honour and our crowne And therfore doe we not cease by earnest prayer and most humble sute to God and to the authoritie which he hath set ouer vs and by all dutie agreeable to our callinge to procure the increase of the good and honour of it with all power But it being subiect to a curse to call euill good and iustly reprooued in former times to say all is well where GOD is displeased with many things that are not well but neede most speedie reformation conscience to God and louing duetie towarde the Church seeme to haue moued the authour of the Declaration to note that disordre which he esteemed to bee in the state of our church ought to enforce vs to do the like vpon iust occasiō If all things be ordered according to the worde of God in our Church then surely was the authour of the Declaration deceyued in iudgement but in affection and purpose of hart committed nothing against it But I demaunde If by the worde of God vnlearned men of all occupations and trades be sufficient Ministers to take charge of the holy thinges of Gods worde and Sacramentes and of the soules of the people Is the state of the Church well ordered whiche hauing the fauourable countenance of a gratious Queene according to the promise Queenes
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
certayne marke The Magistrate is supposed to be wronged vppon no iust reason and of a wrong supposall ryseth a number of impertinent and idle questions mingled with many vnsauorie iestes which are not according to his rule that sayd Reprooue with all authoritie Tit. 2.15 and with a reuerend grauitie If there had bin any such thing in the Declaration it would haue bin soundlie with sufficient arguments disproued by the word of God and those argumentes would haue bin layde forth in a graue reuerende maner seemely to the callinge of the persons who counterpleade one another and agreeable to the action in hande which concerneth serious waightie poynts of duetie to God and the chiefest Magistrates he hath set ouer men and especiallie as might bee seemelie before the Lorde him selfe and all his Church before whom these matters are debated without regarde of all which due considerations as he hath trifled vpon the wordes of this sentence so doeth hee likewise vpon the wordes of the next following Wherein because it were a tedious idlenes to followe him from poynt to poynt I will brieflie aunswere the effect of all this part of his treatise which he hath caused to be set vp on the toppe of the pages in a diuers lettre that it might be in the eye of the Reader in these wordes The Princes supreme authoritie slaundered Mine aunswere wherevnto is this that the wordes of the Declaration are so cleare and playne as no man of sound witt or perfect sense can gather that it attributeth to hir Maiestie any thing eyther disagreeing from hir high Honour and dignitie or vnseemelie for a most loyall and duetifull subiect to vtter For it is sayde onely in the Declaration that ignoraunt persons who thinke all things in the ecclesiasticall state ought to be disposed by the absolute power of the ciuill Magistrate may suppose that a treatise of ecclesiasticall gouernement should begin with the power of the Soueraigne In whiche wordes malice it selfe can not with any colour finde howe this should attribute any thing inconuenient to hir excellent Maiestie of whose Royall person state power and dignitie the Declaration in all places and vpon all occasions speaketh so duetifullie reuerentlie that except by the witnesses whiche sayde We hearde this man saye Mark 14.58 I can pull downe the temple of God and rayse it vp agayne in three dayes or as honest men as they the Declaration could neuer be charged vppon these wordes to speake any thing of hir Maiesties power that is not godlie or not seemelie Th'obiection whiche is made in the Declaration that the Treatise should begin to treate firste of the power of the ciuill Magistrate is set out by noting those to whome this maye so appeare namelie ignoraunt menne that thinke all ecclesiasticall matters should depend vpon the absolute power of the Prince Which poynt is enlarged by opposing to them other which are more moderate in that behalfe and referre onely indifferent matters to the Prince whō yet it reckoneth not indifferent persons in this behalfe because they would haue that without anie further inquirie to be helde indifferent that the Magistrate or them selues shall account so to be Nowe the Replyer passeth on to the other whom the Declaration esteemeth more reasonable then the former in that they giue onely indifferent thinges to the Soueraigne Magistrate if they did rightly iudge what were indifferent This sentence is as sore racked by the Replyer as euer was anie innocent Christian man by the Fathers of the holy house of Inquisition or such as were by them appointed for their torturing No part that hath not felt the waight of his plummets no ioynt that he hath not vexed and strayned The ende and scope of this whole sentence he would haue to be to giue colome to the wrong done to the highest Magistrate for not treating first of his soueraigne power Wherein it appeareth that neither there was nor in reason could be ment any wrōg to the high power of Soueraignes For in all places where occasion serueth no writing can be more reuerend in speaking of that soueraingtie appointed of God then the Declaration is And the order to be vsed by any authour is not to begin to treate first of that which is the chiefest and hyghest poynt of his treatise but to begin with that which is most single in his nature and most common to all that followeth that so hee may by his degrees and due proceeding come at length to that which is more principall As in Grammer a sentence is more worthy then a syllable or a letter and in Logike a Syllogisme then a sentence or single argument yet the Grammarian beginneth not with his Syntaxis but first with the partes of a worde which are his letters and syllables and so proceedeth to the generall kindes and after to the more speciall and particular till at last he haue declared all thinges agreeing to seuerall and single wordes and then considereth of wordes ioyned and framed togither in a sentence So the Logician beginneth with his argumentes seuerallie and by them selues considered then after of sentences wherein such arguments are first ioyned togither then of Syllogismes wherein sentences last of all of the methode of whole Treatises wherein all these sundry things are examined Which order as nature and skill teache to be the onely way for a man to teach any thing in best order and to most vse of his Readers or hearers And before this time was there neuer I thinke such an exception taken against it by any man professing learninge as the Replier doeth take to charge this methode with some degree of lesae Maiestie and of treason Aristarchus they say when he founde a faulte in Homer would marke it with his penne and Phalaris the tyrant for as litle faultes would put men to great tortures If there had bin in deede a faulte in the Methode I perceyue the Replyer would not be content as Aristarchus to make a note of it with his pen but would bring a question of Methode to the barre at the Kings bench and arrayne it of high treason and doe as cruell execution for such an offence as Phalaris was wont to doe for as little But if he be neuer so earnestly affected to pursue a fault in Logike with fire and sworde yet it were great reason he firste vnderstoode what good order and methode were before hee condemned a man of treason for the order of his treatise but of this I shal be forced by his tantologyes and vaine repetitions to speake agayn After the deprauing of the generall ende scope of this sentence he proceedeth to the particular vexing of sundrie partes and wordes of it which that it may bee better vnderstoode is here set downe as it is in the Declaration Others there bee with more colour of reason that referre onely indifferent matters to the disposition of Princes but in determining indifferent matters they shewe them selues not to
and so holde it needles to speake anie more to this matter howe often soeuer the Replier shal charg vs and proceede on to the consideration of such other matter as in the rest of this his first booke he hath layde before vs. Proceeding on with this sentence He rayseth like hues and cryes vpon the declaration for the wordes what pleaseth them after for these of all men and last of all vppon these without all further inquirie naming many idle questions and pulling harde to strayne this to reache to all politike matters The effect wherevnto he tendeth is that nothing is vrged for indifferent amongst vs that is not indifferent and that things being once so established as they are all men should rest in such determination without further question Which things he is content barelie to affirme but it may appeare by the petition presented to the Conuocation house for resolution that sundrie godlie learned and faithfull Ministers not finding many poyntes so cleare as they are made in this place desired to be resolued vpon what good warrant of the worde of God they might reade in their publique ministerie Apocrypha bookes for Canonicall Scripture and that for this respect as more edifying the church then some Canonicall like assurance they desired to haue for to reade sundry most euident apparant abuses of the holy Scripture directlie in sense and in wordes cōtrarie to the text Likewise also how as indifferent or not repugnāt to the word they might holde the reading ministerie the exercise of ciuill power in the Bishops and their so large and immoderate power in causes ecclesiasticall and their forsaking the worke of their calling and the seruice of particular Congregations the iustifying of baptisme by Women cases of necessitie for priuate administration of them rytes misticall and with signification of doctrine besides those which are instituted of our Sauior Christ an office of Deacon without all charge of the poore and for reading of diuine seruice and ministring only the one Sacrament of Baptisme Of these and many other like pointes debated at large both in that petition and in the first part of this defence they desired to bee resolued vpon what grounde of Gods holy worde they might holde them indifferent or not repugnant to the word of god And yet without any aunswere to their peticion without any warrant of the Lawe eyther of God or man A subscription is vrged vpon them not onely as the Replyer setteth it down but as it liketh him whose it is though it beare neither his image nor superscription and sometime in this forme to promise faithfullie by it neyther priuatelie nor publiquelie directlie nor indirectlie to depraue reprooue or reprehende anye gouernement order ryte or ceremonie established c. What cause therefore the Declaration hath to esteeme some not indifferent in shewing what is indifferent appeareth by these Articles Now whereas secondlie he would haue no inquirie of things established let him shewe eyther that all thinges established once by authoritie are well established and ought without anie question to be receyued of all or els he must needes leaue it to the Church and to all the people of God to examine and trye orders setled and established by authoritie But the former can not be prooued by any sufficient or likely reason For that were to continue poperie and paganisme and euery false worship amongst men for euer And to enforce men so without all inquire to receyue what soeuer religion or matter in religion is ordeined by the ciuill Magistrate were to make euerie state established as abhominable an idoll as was the golden Image of Nebuchadnezzar and exalteth Princes of the earth aboue the heauenly King blessed for euer Therefore he must needes leaue it free to the people of God to consider of the ordinances of authoritie Which being lawfull as it is and not lawfull onely but also duetifull and necessarie then in case that any eyther of the Ministerie or other calling shal discouer any thing to haue bin otherwyse decreed then by Gods worde appertayneth it must needes be graunted that such in a reuerent duetiful maner may offer the cōsideratiō of it to the higher powers that reuisiting their owne former actes vppon further knowledge of the will of God they may amende and reforme whatsoeuer by the worde they shall discerne necessarie to be reformed And thus farre to the effect of the rest of his discourse vppon the sundrie wordes of this sentence The laste sentence of this section wherein the Declaration referreth ouer the intreatinge of the Supremacie till that be declared that concerneth Ecclesiasticall officers the Replyer after hauing played withall a whyle and sought to make him selfe and his friendes merye with vnseasoned iesting speache without any grace of edificatiō or matter worthie answere passeth on to the next section In that parte which he maketh the next section the Declaration first affirmeth it not needfull nor agreeable to good order of teaching to begin in that treatise First with the Soueraigntie of Princes and after argueth it by reason that that the Church was perfect in all hir regiment when no Princes were Christians and at this day is in good estate where it hath small fauour of them Wherevpon it concludeth that the regiment of the church dependeth not vppon the authoritie of Princes but vpon the ordinance of God Which cōclusion is enlarged by this that god hath so established the Church that as it may greatly prosper with the cōfortable ayde of christiā Magistrates so yet it may cōtinue or preuayle against the aduersaries of it without that helpe For the church receiueth helpe of the same to proceede more peaceably and profitably but receyueth all hir authoritie immediatly of god The Replier beginneth with the first of these sentences wherein it is affirmed to be neither needfull nor orderly in teaching to begin to intreate of the supremacie in a discourse of this nature that the Declaration is of And in this sentence he firste vndertaketh to reprooue that it is sayde not to be needfull Wherevnto he entreth with an vntrueth affirming the Declaration to haue alreadie alleadged for one cause of this order to bee least the opinion of such as giue the disposition of all Religon or at least of all indifferent matters in religion to Princes might be otherwise fauoured whereas the Declaration made not mention in anie sorte of those opinions for that purpose but to take occasion from them to satisfie all men concerning the order followed in that treatise His reply to that the Declaration saith it is not needfull to begin with the Supremacie is in effect of no valewe but yeeldeth to the iudgement of the declaration For the Replier confesseth in playn termes it is not needful as of necessitie after alledging Peter the Apostle speaking first of Magistrates sayth likewise that that order is not so needful neyther that it should prescribe Which if it be so what a friuolous reply is
withall to encourage and mainteyne the same In all whose giftes dedicated so to God as the Church hath great helpe and comfort so especiallie in those which most yeeld that helpe and comfort such as are the blessing of authoritie and power bestowed of GOD vpon soueraigne Princes which being sanctifyed and consecrated to the seruice and honour of God that gaue it the wicked both in the ecclesiiasticall and ciuill state are by ciuill power and punishment enforced to doe their dueties and the godlie in both estates are protected in their innocencie and well-doeing from all such as would oppresse them The holy storie declareth that religious and noble Kings of Iuda haue made sundrie ciuill statutes to th'enforcing of all to worship God in general and by their power haue punished false prophetes and idolatours haue commaunded the priests to doe such dueties as they stoode charged to performe that the true seruice of God might be restored and established agayne amongest his people Iere. 26.16 We reade that when the Priestes would most wickedlie and vniustlie haue condemned Jeremie to death diuers of the Kings counsell came vppon them and by their authoritie deliuered him out of their handes Ierem. 38.11 12.13 Another time a noble mā hauing fauour with the king deliuered him out of prison And an other time the King him selfe relieued the Prophete by remoouing him from Iehonathans prison Iere. 37.15.16.17 Like examples reade we many of the Emperours Christians to the immortall prayse of God for it and the perpetuall honour of such Princes We see diuers such Josias Constantins in this age of which spirit the Lorde poure out yet greater aboūdance from aboue for the exceeding great helpe and comfort that we finde and vppon such a largesse hope yet to finde in greater aboundance by the sanctifyed power of Christian Princes For they looking into former presidentes of auncient times and seeing cause of like duetie to bee performed by them selues no doubt will be carefull that all ecclesiasticall offices and orders not of God nor agreeable to his worde be abolished and all such established as he hath commaunded Then not onely Princes shall receyue honour of their style of Supremacie but the Church shall receyue also great comfort and benefite by it in punishinge such as shall without iust cause saye to the Prophete Prophecie not and to the Preachers preache not a matter not onely in highest degree offensiue to the Maiestie of Almightie God and against the saluation of mens soules but also vnprofitable for their Crownes seeing ignorance is the mother of all rebellion the knowledge of God of all trew loue and obedience If any of them beate their fellow-seruauntes ☞ or sitte downe to drink with the drunken and neglect the Lords housholde they will take knowledge of the abuses and wronges offred to the seruauntes of God and graciouslie heare and redresse their iniuries So great difference is there betweene Gallio suffringe a man to be beaten at his barre and profanely neglecting it and caring for no such things as were questions of Religion a Christian Prince fearing God in trueth and in deede In questions amongest the Ministers according to the example of Constantine and others they would cause the matters to bee hearde and debated in a soly and free Synode and assemblie and without respect of persons authorize that which should be most agreeable to Gods worde In cases of publique calamities threatning or lying vpon the Church if the ecclesiasticall officers were negligent carelesse in it they would cause by due order a publike fast to bee kept by all their subiectes that the wrath of God might be turned away and his fauour reconcyled agayne vnto his people Finallie their ciuill power would enforce all men to honour God and liue in duetie one to wardes another as they ought defending the godlie against the mightie oppressour the staffe of the wrath of the good and the violent man and punishe the iniquities of the wicked according to their desertes in iustice and equitie These and many more which by these may be considered are the helpes commodities and benefites which the Church of God doeth and may receyue by meanes of Christian Princes Notwithstanding they make no other lawes officers nor orders in the Churche then our Sauiour Christe hath alreadie made and established Which may suffice for a number of the Repliers questions and other speaches tendinge to this that there should be little or no vse of christian Princes if the regiment of the church be perfect without them In which discourse allowing in some sorte the regiment of the primitiue Church perfect because of the Apostles Euangelistes and Prophetes whom then God gaue to the church he sayeth those offices were giuen as temporarie aydes to supplie th'aydes of Christian Princes which can not be so in anie sorte For there is no maner of proportion betweene their offices the one being for preaching the worde and other such like ecclesiasticall functions th' other for ciuill gouernement the one by a spirituall power the other by a temporall besides a number of other differences whiche may easilie shewe the one could in no sorte serue for supply of the other Further if it had bin so then should the Apostles and the rest of those extraordinarie officers who he sayth were giuen for supplie of the wante of the ordinarie authoritie of Princes they should then haue continued about 300. yeares longer then they did euen to Constantines time Nay then they should haue bene alwayes such to this day and shal be to the ende of the worlde in such partes of the Church where the former are enimies to Religion otherwise wanting both them and the supply the Church might seeme weakelie prouided for But as the noueltie of this poynt nowe first deuysed the vanitie is so easilie manifest as I shall not neede to tary longer vppon it wherfore nowe I procede to that which foloweth in his reply Hitherto the Replyer hath laboured in vayne to shewe that if it were graunted that in the primitiue Church there was yet no Prince become Christian notwithstanding the regiment of the Church was not perfect before there was any christian Prince Nowe he pretendeth to proceede further to prooue that proposition vntrew which sayeth there was not any christian Prince then For this vntowardly hath hee set it down so as it can not be plainlie vnderstood to what time his then is to be referred and chaungeth the wordes of the declaratiō whiche are these That all the regiment of the Church was perfect before there was any Christian Prince Which proposition hee should haue vndertaken to haue spoken to if he would haue sayde any thing to the Declaration But after hee hath sette downe this proposition to him selfe to prooue it vntrewe that there was not any Christian Prince then hee leaueth the matter he vndertooke and turneth asyde to another thing saying albeit so this be no good argument
nor this nor this and so maketh three sundrie argumentes of his owne as if they were vsed by the Declaration but are not and denyeth them to be good which is nothing to the matter he tooke in hande For if he make a hundreth yll argumentes as he hath done in this booke and can more easilie doe them then make one good one there is no reason to charge the Declaration for such a cause as he mainteyneth From this he goeth to shewe that it is not meete our brethren should vse the same argumentes that the Anabaptistes doe against Princes Wherein he nameth vs our brethren as scorning vs. Whereof I knowe not what example he may haue but of Ismaell who is said to haue scorned Isaac wherevpon th'Apostle sayeth As he that was begotten according to the fleshe persecuted him that was borne according to the spirit euen so is it nowe The rest of that marginall note shewing whereabout hee goeth is that our brethren vse the same argumentes whiche the Anabaptistes doe against Princes Which is so doubtfullie set downe as if he could be content the Reader tooke it not onely that the Anabaptistes vse argumentes against Princes but also that the Declaration vseth the same argumentes against Princes The Replier him selfe hath not so farre lost all conscience and modestie as to charge vs in anie sorte with any part of the damnable errours of the Anabaptistes but plainlie acknowledgeth that we detest them but somewhat he would fayne should cleaue vnto vs. And therefore would haue it vnderstoode that we haue some indisposition against Princes that we haue thus much good liking of the disputations of the Anabaptistes as to vse their argumentes against Princes But the Lorde who seeth the secretes of all hartes knoweth that in our most inwarde spirit we reuerence and honour Magistracie as the holy and necessarie ordinance of God euen amongst Christians and yeelde all willing and cheerfull obedience vnto it euen for conscience sake of the will of God Therfore the accuser of our brethrē him self as he is termed in the reuelation can not accuse vs with any maner of colour of their errours As for vsing their argumentes where did euer the Anabaptistes vse this argument that in a treatise of ecclesiasticall regiment good order requireth to speake first of ecclesiasticall officers before a man treate of the soueraigne power of Princes because the Church was perfect in all hir regiment before there was any Christian Prince Is this any argument against Princes or doeth it weaken any thing at all the power of the Christian Magistrate that their authoritie be treated of in a booke so as may stande best with good order Where did euer any Anabaptistes vse such an argument It were flatlie contrarie to their error to vse such a one as plainlie implyeth allowance of the Christian Magistrate and standeth onely for a reason of the order of the treatise But if the Declaration had vsed any argumentes of theirs being not to the same ende or like purpose that they vsed them that is to disproue the necessarie most lawfull ordinance of God concerning Magistrates that had not bin blame worthie For as hath bene saide th'argumentes of Logike are as common to good and badde as are the rules of grammer yea as the Sūne and the rayne so as if he would haue vs forbeare all the argumentes that euer the Anabaptistes vsed and by consequence anie other heretiques he may as well forbid vs to vse the same rules of grammer yea the same Sunne ayre water and other things necessarie for this life But howe standeth this with his maintenance of the Popish Hierarchie and Iurisdiction so many popishe superstitions as he mainteyneth all whiche it were more reason he should refuse then to haue cōmon with them and other things of most necessarie vse But it is not for nothing that he obiecteth this for by this meanes hee hath gotten the aduātage of stuffing his booke with another mans labours In deede if it be a faulte in a booke to be little as hee scorned the booke of cōmon prayer presented of late in Parliament for being litle he hath founde a good remedie to auoyde that fault which is easilie auoyded if one write so many not sentences but pages and leaues as he hath done out of other mens bookes The Authour he alleadgeth is one Gellius a godly learned man as appeareth by his writings but where he saith it may seeme the declaration tooke many things out of him he is greatly deceyued for the declaration was written not a fewe yeres before the booke of Gellius which he saith so much is taken out As for his writing against the Anabaptists he hath dealt as may well cōmend both his pietie learning and be of verie good and profitable vse vnto the Church but to the matter of the declaration he sayth nothing at all Therfore there is no cause to make any answere to him who speaketh nothing against vs. But if he alleadge him because he otherwyse expoūdeth a text of scripture then the Declaration doeth it is not worth his labour of writing this being no new thing that good writers may take some one text in other sense then another doeth prouided that the sense be alwayes such as may stande with the proportiō of faith So as the declaratiō is no more in that case to be pressed with the opinion or authoritie of Gellius then Gellius or any other is to bee with his that wrote the Declaration Which yet if he will presse further the trueth is that the declaratiō in the exposition of the 12. to the Romanes the 12. of the former epist to the Corinthians hath both the trueth it selfe to beare witnes to it and the best writers of this age For it is cleare that the worde Gouernor in those places noteth only ecclesiasticall officers all sure and circūstances of that place so inforcing it Another point he would take of Gellius is that he saith that Magistracy and ministerie haue bin most nearely ioyned togither euen from the beginning as appeareth by Moses Aaron Which is godly truly said of Gellius but what is this either for the replier or against the declaratiō The reason gathered hereof is such as I thinke no man of reason would haue looked for that is as he noteth in the margent that the ciuill Magistrate hath euer frō the beginning bin ioyned with the ecclesiasticall ministery intending thereby that then it must needes haue bin so likewise in the primitiue Church But Gellius his meaninge is so farre from this as it may seeme hee hath bene cousined in it and giuen to light credite to other that haue abused him or els to haue vsed small eyther diligence or conscience in this collection For the purpose of Gellius is farre other in that place namely to shewe that Magistracie and ecclesiasticall ministerie are not as the Anabaptistes would haue it thinges that can not stande togither For
But of this there wil be a fitter place to speake Here it may suffice to admonishe the Reader of the insufficiencie whiche Gellius noteth to be in men for exercising of both offices For which cause God did distinguish and seuer them to be administred by diuers persons Thus proceedeth he on still with Gellius noting in the next place the example of Christian Magistrates in Christ and the Apostles times Whiche is that place where Gellius maketh mention of the Captaynes or Centurions of Joseph Nicodemus and such like wherevnto I haue answered before alreadie Nowe the Replyer hauing fought a great whyle with another mans weapons and persuading him selfe that his owne right hande had done valiauntlie beginneth to sounde his trumpet as if the victorie were his owne saying thus wee see most euidently howe weake this reason is to witte of the perfection of the Churches regiment before there were any christian Princes and with what a multitude of farre better reasons yea with a cloude of witnesses it is beaten downe Wherin he reioyceth as if a blinde man striking often at a venture because he hath wearied him selfe should triumphe as if hee had driuen his enimie out of the fielde Yet hauinge in the middest of this his blinde vanitie some glymse that this reason commeth still like an armed man vpon him hee holdeth out this bucklar against it that it auayleth not to saye they were no Emperours For sayeth he it euicteth the cause sufficientlie that they were Princes or at least any kinde of Magistrates In deede if it may suffice to shewe that any Magistrates in the time of our Sauiour Christ receyued the faith of the Gospell he hath wonne his spurres and is worthie if not to bee knighted yet Bishopped which I thinke he had rather be But the question is onely of soueraigne Princes whether any such were Christians in that time Whiche his cloude of witnesses vanishing away like a cloude or as a cloude without water driuen about with euery winde hath not bin able to doe for him Yet is he not satisfied thus to leaue the matter but obiecteth against him selfe that those Magistrates exercised no authoritie ouer the Church but were in it as priuate men Which is very true but not alleadged by the Declaration and therefore no cause he should enter into the disprooue of that except he can not endure that any trueth stande before him To this hauing litle to saye of him selfe he sayeth that Gellius sayeth somewhat to this out of whom yet he noteth no one word to this purpose but to another he noteth that the churches regiment is more happie where Christian Princes are Which thing the Declaration might haue taught him And thus farre hath he reasoned out of Gellius against the first part of the argument of the Declaration affirming the Churches regiment to haue bene perfect before that anie Princes were Christians For that which he addeth after of his owne of Paules appeale to Caesar for the decision as hee sayeth of an ecclesiasticall controuersie is of so small colour of likelihoode as can not easilie abuse anie For who will be so absurde as to thinke that Paule referred the decision of the question hee had with the Iewes concerning saluation by our Sauiour Christe as it is Ecclesiasticall to Nero who vnderstoode nothinge of those matters and was him selfe a great enemie as the Apostle seemeth to call him as a Lyon readie to deuoure all that made profession of that faith 2. Tim. 4.17 It were time nowe to proceede to his replye to the other parte of the argument but that the Reader is firste to be admonished concerning Gellius out of whom the Replyer hath written so many leaues because of all other he thought him to write most soundlie and fauourablie of the office and power of Magistrates that this same Gellius so duetifull to Magistrates is an earnest defendour of that ecclesiasticall gouuernement which the Replyer in all his booke oppugneth Whereof it is to bee obserued that the reformed Discipline which is desired to be established amongest vs is in no sorte preiudiciall to Christian Princes or other Magistrates For Gellius who writeth as earnestlie for the maintenance of the reformed Discipline as anie the same also writeth as duetifullie of the office and power of Magistrates and as largelie yea and more against the Anabaptistes then euer did any of the Romane Hierarchie or vnreformed Discipline Therefore notwithstandinge our seekinge to aduaunce by all good and lawfull meanes that holy ordinance of GOD of the onely lawfull Discipline whereby the Church ought to bee guyded wee may be and are by the grace of God as loyall and louing subiectes as duetifull and obedient as anie are of their whyte coate whiche they striue so much for Besides this the Reader is to obserue the good discretion of the Replyer in resting so wholy vppon the authoritie of Gellius in this matter Whose testimonie if he acknowledge so graue and of such credite as if it had bin against vs he would haue giuen sentence against vs vppon it why should not the same mans witnes bee of like waight and credite to iustifie our cause and to preiudice his if so be his testimonie may be shewed to be with vs and against him in this cause of the Discipline of the Church But this is manifest by a treatise of Gellius expresselie written of ecclesiasticall Discipline Out of which I might write more leaues to shewe his iudgement and his reasons in the diuerse pointes of Discipline for that onely lawfull and holy order which the Replyer hath audaciouslie set him selfe against and oppugneth then he wrote out of him to no purpose for the office of the Magistrate Whereby it is cleare that if he stande to the witnesse of Gellius he hath lost the whole cause hee laboureth so greatlie to mainteyne Nowe I proceede to the rest of his replye The Declaration for proofe of the order to be followed in that treatise hauing alleadged that the regiment of the churche was perfect before there were any christiā Princes addeth further that it may doeth stande at this day in most blessed estate where the ciuill Magistrates are not the greatest fauourers The reply to this beginneth with such an exclamation as a man would thinke he hearde sawe the hye Priest mentioned in the Gospell renting his cloathes and cryinge Hee hath blasphemed what neede we any more witnesses Mat. 26.65 Behold now you haue heard his blasphemie what thinke you yet was it no euill that was spoken but a most holy trueth whiche that priest of all other ought to haue perceyued There follow next idle repetitions as of other thinges so of his former vayne demaundes what vse then there may bee of Christian Magistrates to the Church Wherevppon I haue alreadie aunswered shewinge the Magistrates to bee ordeyned of GOD for the protection of the good and punishment of the euil doer And that as in other matters so also in
not onely in the fleshe but also in the Lorde is more deare and precious to vs then that we may depart from them for whose sake wee ought to bee readie to want euen that so great a blessing as from our harte we acknowledge it to be as to liue in a church reformed both in doctrine and discipline and wholy in euerie respecte vnder the gouernement of our Sauiour Christ Moses and the Apostle Paule were caryed so farre beyond this in a like zeale and loue of their people Exe. 32.32 Rom. 9.3 as whatsoeuer the Replyer thinke they that suppose any parte of their spirit to bee in vs neede not maruell although for some like cause we should depriue our selues of such a blessing as we want in not being in those churches Further also as the worthie seruauntes of God the Ministers of the Gospell there left not their countryes because they wanted this full reformation in the beginning but knew it to be the calling of God that they should labour by all good dueties to procure it So likewise doe we vnderstande that we are charged with like duetie to our church to further as much as by any godly meanes agreable to our callings we may possiblie doe the further reformation of our Church that wee may see and enioye the fulnes of the glorie and mercie of god vpon it Wherein howsoeuer the hinderer of reformation that stoode at the right hande of Jehosuah Zach. 3.1 haue hindred vs hitherto yet doe we hope in God that hee will shewe vs mercie in time to take away all things whiche hinder the glorie of God in his Church as those garmentes whereof Zacharie speaketh did in Jehosuah and the restoring of the auncient honour of that Church was figured in the putting on of his holy garmentes which were according to the lawe of God put vppon him so likewise doe we hope pray that the Lord will cause the honour that sometimes shined in it to be seene agayne that holy Zach. 3.2 seemely only lawful gouernement of the church which he hath commaunded to be restored For restoringe of which comfort and glorie as the Lorde hath begon to rebuke Sathan the Prince of the Angells of darknes and ministers of iniquitie and hinderers of the full reformation of the church and hath taken our Church as a brande out of the fire wherein it consumed so hath he giuen thereby iust cause of hope that he will in his good time doe it all honour In which hope we stande before the Lord and wayte still vpon him till hee may giue order and commaundement for the taking away of all vnholy and profane ceremonies superstitions and vsurpations from his Church especiallie ignoraunce negligence couetousnes and ambition from the Ministers of it which as vnseemely and defyled garmentes dishonour the glorie of the same and for the furnishing of the Church with lawfull and holy orders offices and authoritie and the ministerie of it chieflie with godly wisedome and faithfulnes which may bee vnto both as the ornament of Aarons head promised to Iehoshuah This is the aunswere that I haue to make to this sober exhortation of the Replyer Zach. 3.5 and to all such as being herein no better aduysed then he is shall at any time vse the like The next quarell is about the sense of ciuill Magistrates vnder whom the Declaration sayeth the Church is so blessed notwithstanding they bee not the greatest fauourers of the Church Wherein firste inquyring whether this bee meant of hir right Excellent Maiestie a question voyde of all reasonable iudgement and vnderstanding the wordes being most direct to the contrarie he gathereth after sundrie thinges whiche vncharitably he would impute to the Declaration But the Declaration in all places speaketh reuerentlie and duetifullie as it becommeth one that is well instructed of the honour that is due to that highe and soueraigne authoritie whiche God hath honoured hir Maiestie withall to the great comfort of all hir faythfull and loyall subiectes although in deede it vse not that glosing style nor palpable flatterie neyther in mention of hir highest estate nor of the estates neare vnto it which is vsed by ambitious suters for benefices and Bishoprikes The speache of the Declaration being such as I haue saide and hauing no eye to the soueraingtie which God hath set ouer vs yet as one that will not leaue to vse wringing and violence till he drawe bloud so ceaseth he not but strayneth and wringeth till he may drawe out some bloudy accusation of slaunderous and vnduetiful speache of her Maiestie Prou. 30.33 Which because it needeth no aunswere on our parte and the very repetition of his vnseemely speaches and stryuing about them can not but be offensiue to the duetifull subiect I stand not vppon it But whereas he would proue both by other places and by the Prophete Esay that God doeth a great fauour to his Church when he raiseth vp Princes to fauour and perfect them he is to vnderstande wee no les acknowledge the goodnes of God herein then any other The words of the Prophet which he alleadgeth are these Esa 49.23 Kings shal be thy nourcing Fathers and Queenes shal be thy Nources they shall worship thee with their faces towardes the earth and like the dust of thy feete and thou shalt knowe that I am the Lord for they shall not be ashamed that wayte for me Wherein the Prophete noteth by the similitudes of Foster fathers and Nourses the loue care faithfulnes watchfulnes and diligence that Princes shall haue to preserue mainteyne nourishe and comfort the Church and in the bowing the heade to the grounde the honour they shall doe to our Sauiour Christe the heade of the Church and consequentlie to the Church it selfe in him For in bowing them selues to lowe as doeing homage to the Sonne of GOD they promise all faythfull duetie seruice and obedience vnto him The performance whereof is to renounce in them selues and to aboli he from amongest their people all false worship and idolatrie with like zeale as Ezekiah and Iosiah did and to establishe in all partes the trew worship of God as our Sauiour Christ hath taught it and commanded it to be obserued We ought to reioyce when any yeeld any maner of obedience to our Sauiour Christ and should we not much more reioyce to see any obedience in Princes But when they bow so lowe before our Sauiour Christ and doe that honor to him as that at his cōmandement most notorious superstition idolatrie is publikely cast out of their kingdomes and countreis and the doctrine necessarie to saluation is authorised to bee preached published to their people Exceeding great cause of comfort reioycing ought it to be to all the Church Which is yet increased as their obedience and seruice shall abound and when the Church doeth see them bowe downe so lowe to the Sonne of God as to honour serue and obey him in
giftes was a disorder of particular persons not any imperfection in the regiment Where by when the disorder brake out it was corrected redressed The perfectiō of the regiment of the church can not make that offences and disorders should not be committed which thorowe the infirmitie and corruption of our nature will be and hath bin at all times but it may remedie and reforme them when they breake out The same is to be sayde of his next reason that at that time there were false Apostles Pastours Teachers and Deacons which being graunted argueth not the imperfection of the regiment of the Church at that time but rather it being playne that they who were such were by that regiment discouered and corrected as appertayned proueth the perfection of it His third and last reason is that there were no such gouernours in the primitiue Church to guyde it as the declaration affirmeth there were or els their authoritie extended not to correct so many fowle offences as were in that time or els they did not their duetie or the people would not be ruled by them Any of which latter poyntes being such as might fall out and yet the regiment perfect as if his proofe rested wholy vpon this whether there were any such Elders in the Church at that time or no he leaueth all the other and goeth about onely to proue that one poynt Which because he doeth it most impertinentlie by alleadging 1. Corinth the 6. Chapter whiche serueth nothinge willinglie his purpose but is drawen and haled to it by violence And because I doubt not but if he thinke in deed there be any thing in that place for him wee shall heare it agayne and especiallie because he hath a whole booke after of that matter I leaue it till we may come to it in order In his discourse vpon this place besides the chiefe purpose of handling it alreadie touched he noteth that vnder Christian Princes we are not bound to set vp priuate men to iudge our causes as they were wished and herevpon gathereth that it were a daungerous thinge to followe the primitiue Churches regiment in so doing Wherein if there bee a sparke of true light in him he might perceyue that they were willed to doe so 1. Cor. 6.1 to auoyde pleading before infidells Which cause being taken away where God giueth his Church Christian Magistrates it is playne that ought to cease with the cause Further that was no parte of the ecclesiasticall regiment that the Apostle there speaketh of yet he groweth from this particular to a generall caution of not making ordinarie rules of particular examples or commaundements of the Apostles nor of our Sauiour Christ Mat. 10.9.10 examplifying it by the cōmaundementes to the Disciples of not taking any thing with them in their iourney to preache of absteyning from Idoles bloud strangled where I knowe not why he hath lefte out fornification which is also mentioned with the rest in that text and of praying bareheaded as he translateth it 1. Corint 11. But sayeth he although there be no expresse mention howe long these things should continue yet leaueling these by the analogie of our faith and Christian libertie we finde no necessitie of these or any other such like orders whereby he would implye the like of the regiment of the Churche then vsed and leaue it nowe to our selues to deuise an order that may bee thought meete Which reason if it were good would ouerthrowe all Christian Religion For if it bee so as hee teacheth what shall binde the church If neyther examples nor cōmaundement neither of our Sauiour Christ nor of his Apostles shall binde vs but he will saye hee speaketh of particular examples and rules but I aunswere he would applye this to generall perpetuall examples and commaundements such as that Discipline set downe in the Declaration is grounded vpon as hath bene shewed before And for those that are particular he leuelleth fayre but commeth not neare the marke by a myle for none of those he mentioneth were contrarie as they were commaunded either to the analogie of faith or to Christian libertie for if they had they could not haue bounde those to whom they were giuen at that time Therefore to hitte his marke he must take another leuell and consider the reason of such rules and commandements which caryeth in it the light and the lyfe of the cōmaundementes For where that reason holdeth not there are we free from the cōmaundement but where the reason is in force there are we no les bounde to the substance and effect of such particular commandement then they were So if there could be like reason as caused that commandement to the Disciples we were in such case to keepe it where the same offence is iustlie to be feared in eatinge of meates forbiddē as was then may be in many like cases now to the end there that order of the Apostles bindeth As for the last place out of the 1. Corinth 11. if he looke better vpon it hee shall finde that the Apostle groundeth that order there prescribed vpon so generall and necessarie reasons of the ordinance of GOD the glorie of our Sauiour Christe the regarde of Angelles and the voyce of nature and the custome of all the Churches as hee hath taken his leuell farre amisse to leaue it at libertie whether a man keepe it or no prouided that hee vnderstande the Apostles meaninge aright which is that men and women especially being present in the publike assemblies of the church should carie the marke of their creation agreeable to the sexe whereof they were the woman wearing vpon hir head a vayle or kerchief or such other attyre according to the lawfull custome of their Countrey and place of aboade as declareth her sexe and subiection to man by such couerture of her head And the man by not wearing any such attyre vppon his head as is proper to womankinde but by wante of any such vpon his head hewe the glorie of Christ and the honour that in the order of creation is bestowed vpon men Therefore notwithstanding his caution or any thing here alleadged to the contrarie it remayneth firme and stable that the constant and perpetuall examples of the Churches the orders rules and commaundements of our Sauiour Christ and of his Apostles both for the poyntes of doctrine to be beleeued and also for such as are to bee obeyed and practised in the publique gouernement of the Church and in the priuate lyfe of euery one doe binde the conscience of all the people of God to keepe and to obey them yea the most particular rules the like case and reason being in vs that was in them to whom they were giuen There followeth a little needles proofe that Magistrates are necessarie whiche being knowen sufficientlie and confessed of all I proceede to that which followeth That which followeth is a replie to the conclusion which the Declaration gathereth of the former reason set
downe in these wordes By which it is manifest that the regiment and gouernement thereof dependeth not vppon the authoritie of Princes but vpon the ordinaunce of God who hath most mercifullie and wisely so established the same that as with the comfortable ayde of Christian Magistrates it may singularlie flourish and prosper so without it it may continue and against the aduersaries thereof preuayle For the Church craueth helpe and defence of Christian Princes to continue and goe forwarde more peaceably and profitably to the setting vp of the kingdome of Christ but all hir authoritie she receyueth immediatly frō God The Replyer can not or will not see that which is manifest but denieth this consequence to seeme so to him and here his seas ryse so hye that he sayth it is manifest violent conclusion yea a manifest iniurie both to God and his Church and to all the authoritie of all Christian Princes and most manifest wrong vnto her Maiestie If the lawe of God had not forbidden it that anie matter should be helde certayne in iudgement vnder two or three witnesses and if the testimonie of one man were inough to condemne another it would haue gone hard I see with the authour of the declaratiō but seeing his worde is to carrie no more credit with it then he can bring sufficient reason for it to make it good let his reason be considered His reason is that it is insinuated that hir Maiestie for clayming supreme authoritie in ecclesiasticall causes claymeth withall that the regiment of the Church dependeth vppon hir authoritie Which if any reasonable man liuing that is not a parciall fauourer or fauourite of the Hierarchie can gather out of these wordes of the Declaration I pleade for it no longer But this he sayeth is aggreeued in the opposition of Gods ordinance to the authoritie of Princes as if Magistracie were not the ordinance of God addinge that neyther Papistes nor Anabaptistes could haue set downe a sharper cōclusion against th' authoritie of Princes then this is Whiche are false alarums and exclamations or accusations as vayne as the curse that is causeles Prou. 26.2 and therefore as Salomon sayth vanishe away in the ayre Which although it haue no proofe nor sense it it yet passing on to the next wordes of the Declaratiō Which he sayeth are added to smooth the former hee maketh another loude outcrie This is another great iniurie offered to Christian Princes who by these wordes are thrust not onely out of all authoritie in the Church but eyther out of the Church altogither as no part of it at all or at least a contentions part striuing in the Church for authoritie His proofe is this For what els meane they by these words The Church craueth helpe and defence of Christian Princes but 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