Wherevpon he gathereth that either the Discipline declared in the booke which he laboureth to confute is not necessarie or else that the Church at least in some ages and places as a pillar of trueth hath vpholden and mainteyned it or striuen for it which he alleadgeth impertinentlie altogither to the especiall matter he was to intreate of yet agreeing with his generall purpose to laye in all places some stone of offence which may hinder the Reader to receyue the right and onely lawfull Discipline of the Church in such sort as by the word of God appertayneth In the former point whereof it is to be obserued that the Replyer graunteth the matter of Ecclesiasticall gouernement in some part thereof as well as other matters of doctrine to be necessarie to saluation which is worthie to bee obserued here because some other impugners of the holy Discipline and order appointed of God for the guydance of his Church make it no matter of such importance wherevpon it must needes followe by his owne rule that the Church at least in such pointes of it hath kept and ought to mainteyne the trew and right Discipline of the Church Furthermore for clearing of another point which he implyeth by his wordes that is that there is some trueth of God in matters of Ecclesiasticall Discipline and in other pointes of doctrine which are not necessarie to saluation and therefore not mainteyned by the Church it is to be vnderstoode that in some sense of necessarie in their place and degree all trueth both in the matter of Ecclesiasticall gouernement and also in all other Articles of Christian Religion is necessarie to saluation True it is that some pointes are so necessarie as that in the ordinarie dispensation of God no man can be saued without such meanes of whiche sorte also there are some euen in the Discipline of the Church as is the ministerie of the Gospell by such as are sent of GOD therevnto and such like There are othet whiche are not so simplie absolutelie and immediatlie necessarie but yet necessarie as meanes ordayned of God for the better furtherance of our saluation both in their owne vse and in the helpe they yeelde to make the other degree of meanes more fitte to doe vs good and more seruiceable and effectuall when they are duely prepared therevnto For example hereof to beleeue the promises of the Gospell in the ordinarie dispensation of God is simplie and absolutely necessarie to saluation and because there can be no faith of it except it be declared to men by such as are sent of God for that purpose this meanes is also alike necessarie Now for the better furtherāce of mens saluatiō hereby God hath apointed that there should be Pastors of it and Doctors in the Church for the ordinarie work of the ministerie of the Gospell He hath also declared howe suche Preachers ought to be qualified and in what manner they are to preache He hath appointed also his holy Sacramentes to be administred censures and corrections of offences to bee vsed with many other such like ordinances Which notwithstanding they be not all necessarie in the same degree that the former meanes are yet are they necessarie to prepare the same that they may be the fitter to doe vs good So the preachinge of the Gospell is the fitter to profite vs when it is preached as by the orders appointed of God it ought to be that is soundlie and sincerily without mixture of fables and phansies of men when it is preached by men of pitie and learning in the Scriptures that are able to teache to conuince to exhort and applie it in euery sort as it ought to be applyed And because God giueth not such men to his Church extraordinarilie the meanes whereby God hath prouided for the furnishing of the Church with such as their due ordination election examination and such like are in their degree also necessarie Whereof it were to be wished that wee had not so euident and certaine proofe as we haue in the daunger of so many amongest vs as are hazarded for want of sufficient Ministers of the Gospell and the necessarie meanes by the ordinance of GOD to haue such as may be worthie to beare the name of Christ before his people The same may be saide of the due execution of the censures of the Church Whiche howe necessarie it is in his place degree for the bringing of the obstinate sinner to the knowledge of his faulte and to repentance seeking by faith for pardō in Christ Iesus to saluation I thinke by former examples and daily experience of such as haue bin recouered by that meanes and of other that haue died in their sinnes for want of the same may easilie be discerned Besides these respectes they are also necessarie in regarde of Gods holie ordinance and appointement the contemptuous breache of whose commaundementes be they great or little in our account is damnable to all those that doe despise them Thus much may suffise to cleare these wordes of the Replyer so farre as is necessarie to saluation Vpon this glose he gathereth that the Discipline declared in the booke he would confute eyther is not necessarie or else at least in some ages and places hath bin mainteyned and kept or striuen for to bee established I answere that in such sense of necessarie as I haue mentioned it so to be the Discipline sett downe in the declaration is necessarie to saluation and further that it hath bin mainteyned in sundrie times and places and is at this day exercised and laboured for in the middest of the Church In the Apostles times and those which followed next after them it was exercised and mainteyned in all the places where the Apostles settled established any Churches as appeareth by their owne exercises and the storie of their Actes as it is alleadged in the Declaration and sundrie other bookes of like argument After that time it began in deede to decline in some partes as did other pointes of the Gospell But notable euidences are to be shewed of sundrie partes thereof in the writings of the auncient Fathers exercising some partes of it and lamenting the decay of some other In this age it is not vnknowen to be receyued mainteyned exercised in all the Churches of France of the lowe Countries and of Scotland for many yeares togither In this Church it hath bin laboured for nowe many yeares of the Ministerie by writing and preaching and by petitions offred to the Conuocation house of some of the commons in Parliament nowe three sundrie times by such meanes as to that high Court appertayneth by manie of all degrees and callings by most humble supplications to almightie God and all authoritie whiche he hath sett ouer vs and by sundrie other christian dueties and is not to be giuen ouer till God may heare vs and the righteousnes of Syon may come forth as the light of the day and hir saluation shine like a burning
of a Chrysoprasus the eleuenth of a Iacinth the twelfth an Amethist And the twelue gates were twelue pearles euery gate is of one pearle and the streete of the Citie is pure golde as shining glasse Apocalip 21. ver 10 11.12 c. 18.19.20.21 By all which places it appeareth that the glorie of the kingdome of Christ is not in outwarde things but the glorie of his kingdome is in the conquest of sinne and of Sathan it is in the preaching of his worde the ministerie of his Sacramentes and Discipline it is in fayth in the knowledge feare of God in the obedience constancie pacience of his saintes These are not in deede orient pearles of the East Indies but pearles of heauen and golde and siluer out of the Lordes own treasurie And in this respect Daniel in the Lyons denne Dan. 6. for calling vpon God was more honourable then Darius in all his Persian pompe and Maiestie Paule in his chayne wherewith he was bounde for the Gospells sake was of more trewe honour with God and all that belonged to him then Nero with his imperiall Diademe persecuting the Church and bearing him selfe as a monster in nature Matt. 27.29 The crowne of thornes wherewith our Sauiour was crowned vpon the Crosse was in regarde of his obedience to God in that kinde incomparably more royall then the crowne of Tiberius Caesar vnder whose debite he was crucified or of any other profane Prince yea thē the crowne of Salomon a most wyse and at that time Cant. 3.11 a moste vertuous Prince which his mother prepared for him agaynst the day of his maryage Therefore the glorie of the Kings of this worlde is one and the glorie of the kingdome of Christe is another The honour of th' one is in worldlie peace ritches strength and glorie The honour of th' other is when our Sauiour Christ reigneth in the middest of his enimies when his sworde diuideth the Father from the Sonne and the sonne frō the Father yea and a man from him selfe parting the sowle Heb. 4.12 and the spirite the ioyntes and them arrowe Doe yee thinke sayeth our Sauiour that I came to bring peace into the worlde J tell you nay but a sworde And agayne I came to set the worlde on fire and howe am I in payne till it bee kindled Not that his doctrine is of it selfe ennemie to outwarde peace Luk. 12.49.51.53 for it teacheth the right and most happie peace with GOD and is the onely assurance of all good peace amongest men as it is in the song of the Angells Glorie to God and Peace vppon earth in the Prophete Luk. 2.14 who speaking of the kingdome of Christ sayeth That daye they shall turne their speares into sythes and their swordes into spades And agayne That the Lambe shall without hurte lye with the wolfe Esa 11.6.7.8.9 and the chylde playe with the serpent and that in all the mountayne of the Lorde there shal be no warre Esa 60.18 But by reason of th'iniquitie of menne opposinge them selues to the worde of GOD except all should conspire togither with Sathan and his complices against GOD and his annoynted to their most certayne and irrecouerable destruction it can not be otherwise but that the zealous profession and exercise of true Religion will bee mightilie opposed vnto by the vngodly and so procure their great trouble and affliction in this worlde This is the most ordinarie state of the true Church of God notwithstandinge that it pleaseth God sometime to giue a little quiet According wherevnto if some of the best reformed Churches be nowe and haue bene of many yeares in great troubles and persecuted with all outrage and extremitie for the gospels sake yet the kingdome of Christ may bee and is more glorious and more increased by them then in other which enioy outward peace and vse it not to the right ende for which it is giuen In France the troubles haue bin exceeding great by open warres by pretence of lawes by most vnchristian and barbarous practises whereby men that for wysedome valewe and all maner of vertue and honour were to bee reckoned with the worthiest of the Earth Psal 44.23 yet were slayne as sheepe appoynted for the slaughter Their bodyes as it is saide in the Psalme were cast out to the fowles of the ayre Psa 79.2 Psa 79.3 and the beastes of the fielde and the streats haue runne with their Noble blood powred out like water But yet is not the glorie nor the increase of the kingdome of Christ therefore the lesse The most precious blood of our Sauiour Christ the sonne of GOD was also spilt and shedde as water which was worthie to haue bene receyued by Angells in vessells of golde and his body cast downe to the grounde but not without great increase of his kingdome and glorie for his blood became as the foure springes that went out of Eden to water all the earth his body after it was cast Iohn 12.24 as a most precious seed into the earth it broght forth more fruite then it had done before When did Sathan full like the lightening from heauen Luke 10.18 at any time more or when did the glorie of the kingdome of Christ more increase then in the time of persecution When was there euer the like knowledge faith zeale obedience righteousnes peace vnitie through the holy Ghost Rom. 14.17 wherein the Apostle sayeth The kingdome of God standeth and not in meate and drinke or other like outwarde thinges as there hath bin in the primitiue Church Then were the windowes and gates of heauen opened to powre downe aboundantly to raine vpon the earth the spirituall giftes without measure to comfort saue the world as sometime they had bin opened for pouring downe water to destroye it euery head was crowned with one grace or other euery hand receiued some gift Then was there but one hart Act. 4.32 one soule of the multitude of those that beleeued Then the kingdome of Christ so increased as in some one day three thousand were adioyned to the Cōgregation The like in a degree may be said of the times ensuinge Act. 2.41 for some hundred yeeres But not to seeke so farre In the coūtryes that are yet vnder the sword for the Gospels sake and of whose present troubles the Replyer speaketh notwithstandinge their outwarde trouble the kingdome of our Sauiour Christ hath bin mightilie aduaūced What churches are there this day in the world where the gospell is so thorowly soūdlie in all poyntes established They wanting the fauour of their Kings the benefite of Schooles and Vniuersities yet departe they not from the ordinance of God to make any ministers of Sacramentes that are notable in some profitable measure to edification to expounde the worde For all Ministers with them are Preachers The doctrine taught by them as it appeareth by the confession signed by them all is
was any christian Prince Beholde what wordes of Gellius hee citeth to proue it But they obiect sayeth Gellius that in the time of Christ and of Paule there was no Christian Magistrate If this be their obiection howe is it the selfe same reason that is vsed by the Declaration which speaketh not of all Magistrates but onely of soueraigne Princes Further Gellius beginneth his aunswere therevnto thus as he him selfe hath translated him The authoritie of the Magistrate is not therefore weakened albeit in the time of Christ and of Paule Emperours Kings set in high estate were aliens from the faith Could any thing be spoken more directly against that which he would prooue by this testimonie or more expresselie for that which the Declaration sayeth and he would improue Yet from this page he beginneth to set these wordes in the toppe of the page in a diuers letter Christian Princes from the beginning and so continueth in the next Christian Princes in the Apostles times from these being the 136. and 137. pages to the 145. in whiche and the next he hath Christian Princes from the beginning All which conteyne litle els but Gellius wordes worde for worde translated A preatie way to make a shewe to the state of hauing taken great paynes to mainteyne the ecclesiasticall gouernement of it If he can helpe him selfe thus with stuffing his booke with other mens writings We haue heard how Gellius entreth into that discourse playnlie disauowinge the proofe of that in the very beginning for whiche hee would haue him speake Vpon which place it serued wel for his purpose to make that note in the margent but surely modestie and shamefastnes neuer aduysed him to set so direct an vntrueth so hye in his booke that all men might see it For in all the rest of Gellius wordes in so many leaues as I haue noted rehearsed by him there is no such matter intended nor proued Onely in naming such Magistrates as were called to the faith of Christ he reckoneth vp the a Mat. 8.5 Cēturion in the gospel and b cap. 27.57 Ioseph of Arimathea c Luke 1.3 Theophilus to whom Luke dedicateth his writing of the Gospell d Iohn 3.1 Nichodemus e Actes 13.7 Sergius Paulus the f Actes 8.27 Treasurer of Candaces g Captain Cornelius with certaine other of Asia of Rome and of Caesars house Wherein let euery thing be enforced to the vtmost yet will he come short by many degrees of a soueraigne Prince of the faith of our Sauiour Christ in that tyme. Which principall purpose notwithstanding he misse of yet supposed he not to leese his labour in writing out so many leaues of an other mans booke to stuffe his owne withall therefore hath scattered obseruations as he goeth in the margent which belike he thought the Reader should take as admonitions that such a matter serued for him and made against the Declaration Whereof one in his margent is A Church without a Magistrate neuer seene whereby hee would seeme to giue his Reader to vnderstande that Gellius should denie that euer there had bene seene any Church where the people haue not bene gouerned by christian Magistrates which is nothing the meaning of Gellius For hee speaketh of Magistrates in generall and the vse of it in the ordinance of GOD to punishe the wicked and to protect him that liueth according to his duetie what soeuer the Magistrate bee in regarde of his religion And in this sense denyeth that euer there hath bene seene anie Church where the people of it haue not bene subiect to Magistrates which is very trew For euen in the time of our Sauiour Christ and the Apostles the Empire of Roome flourished and ruled in a manner all the worlde as it is noted in the thirde Chapter of Saint Lukes Gospell And as there were Magistrates that ruled then ouer men in all places so the ordinance of God in Magistracie What soeuer the religion of the Magistrates were was needfull and profitable vnto the Church Whereof the reason is euident for that thereby they were oftentimes in their innocencie deliuered frō those who would haue done them wrong as Paule was by appealing to Caesar Therefore whereas hee noteth in the next place that the godlie haue neede of the Magistrate is likewise trewe yea and the next to it whiche hee noteth out of Gellius that the vse of Magistracie is such as that it were rather to bee wished there were no common wealth without a trewe Christian Magistrate then the Christian Magistrate should be excluded from the Church of God that is that a christian bearing ciuill office should therfore be cut of from the church as the Anabaptistes would For this is plainly the meaning of Gellius howsoeuer he haue set downe the note of his wordes shortly and obscurely fitlie to make the reader gather another sense as if Gellius meant to say rather no cōmon wealth without a Christian Magistrate then a Magistrate excluded from the Church or not to bee reckoned an ecclesiasticall office But the sense as I sayde is playne In whiche meaning also is that written whereof hee maketh after this note in the margent The Magistrates office necessarie to the church not that the Churche cannot stande except the Magistrate where the Church is bee of the faith but that what soeuer hee bee in that respecte his office in the ordinance of GOD is necessarie and comfortable to the Churche To which ende Gellius addeth for proofe in the verie next wordes otherwise why did Paule and Peter write of that matter to the faithful that were subiect to the discipline of Christ For the Romanes to whom hee wrote were vnder Nero as were also at that time the other His next note in the margent vpon Gellius his wordes is that certayne of the Prophetes and Apostles exercised also the office of the Magistrate This is another of his impertinencies I might saye vntruethes for heere Gellius attributeth this no more to the Apostles then to our Sauiour Christ who directlie said His kingdome was not of this worlde Iohn 18.36 but I chieflie note his impertinencie For what is this to proue that he vndertooke to witte that there were Christian Princes in the Apostles times But he had a meaning to admonishe the Reader to staye consider of the poyntes here handled by Gellius wherevnto also tendeth his next note why God distinguished those offices For there Gellius shewinge that these functions are not contrarie so as for the contrarietie of their nature they could not meete togither but that the one should destroy th' other as fire and water seeing Melchisedech Eli Samuell exercised both and the distinguishing of them was not for their repugnancie but because one man was scarse sufficient to exercise both He might thinke peraduenture the Reader might gather here something by the way for the maintenāce of the cōfusiō of both offices in those that are of the ministerie
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
bee indifferent Judges For whatsoeuer shall please the ciuill Magistrate or them selues to call or count indifferent it muste bee so holden of all men without any further inquirie But of the supreme authoritie of Christian Princes in ecclesiasticall causes howe farre it extendeth by the worde of God we shall haue better occasion to intreate hereafter when we haue described the ecclesiasticall state Here he first standeth vppon the worde others with much tryfling and toying seeking who these others may be which in generall hee may playnely perceyue by the declaration of their opinion that is that those others are such as holde the opinion there declared Next he examineth these wordes with more colour of reason then these wordes of indifferent matters Whereof he would enforce the Declaration to affirme such others to leaue all indifferent matters to the onely disposition of Princes at their pleasure Wherevnto hee replyeth that no good Prince doeth without aduyse of their coūsell determine of matters notwithstanding he affirmeth the authoritie and lyfe of such decrees to lye onely in the Princes disposition For Salomon him selfe had his counsell yet sheweth he not by anie sufficient authoritie or reason that Salomon or anie of the godly and vertuous Kings of Iuda determined by aduyse of their counsell and commaunded anie such matters of the Ministers apparell or any order gouernement ryte or ceremonie in the Church or what the Replyer may thinke to bee most indifferent in that kinde Whiche had bin very fitte for him to haue done the matter being of no small importance which he also setteth out to the vttermost saying That it is this day a great question and toucheth the matter to the quicke what the authoritie of Christian Princes is in the disposition of indifferent matters Why then did not he if hee would gage thus deepe into this vessell as to affirme all indifferent things to be as touching power and authoritie meerlie at the disposition of the Prince alleadge vs some authoritie of the Prophetes or Apostles or some auncient President and example of Dauid or Salomon or some other of the godly zealous Princes and Kings of Iuda But it was not because he would like a graue and sounde Diuine resolue his Reader of this poynt but for that as he sayeth it toucheth the quicke and might serue him to bring some man to question of his life as denying the Supremacie that he vrgeth so much this matter Which yet as hir Maiestie hath not at any time so pursued so is it to be hoped hir gracious disposition to religion and iustice will not suffer hir hereafter to pursue how clamorouslie soeuer such aduocates of iniustice shall crye out that it toucheth the supremacie For so long as it is acknowledged with all duetifull and godlie reuerence of her Maiesties Soueraigne authoritie that the same power belongeth to hir highnes Royall state Crowne and dignitie that at this time any soueraigne Prince vpon the earth doeth lawfullie exercise ouer his people or any of the Kings of Iuda euer enioyed in their time by the word of God although it bee denied that that fulnes of power which the Pope most vnlawfully vsurped in things eyther contrarie to the cōmaundements of Amightie God or peculiar to our Sauiour Christ can bee lawfullie chalenged by any Christian Prince Religion and Iustice will aunswere in such case that this is no more Luke 20.25 then as wee are taught in the Gospell Giue to God that which is Gods and to Caesar that which is due to Caesar The Replyer here rayseth great expectation in his reader to looke for some resolution by the Declaration concerning this question what the power of the soueraigne Magistrate is in matters indifferent affirming this case to be moued by the Declaration and therefore to haue bin thorowlie aunswered being so important which is nothing so For the Declaration nameth no such case nor question as to enter into the debating of that matter whiche would bee heere wholy out of place but by the way and vpon such occasion as hath bene declared maketh mention of some vn-indifferent mens opinions concerning the power of Princes in indifferent matters A vsuall thing in all good writers and allowed by all men of sounde reason and iudgement by occasion to touche a matter without being bounde thereby to enter into the discourse of it But if he were so desirous to haue this matter treated of why did not he take this occasion to shewe vs by the word of god what the power of christian Princes is in such cases and to prooue by sufficient and strong authorities and other reasons that the ordinarie guyding of the Churche in matters indifferent as well as in all other is not lefte of our Sauiour Christe to ecclesiasticall officers that is neyther to the particular assemblie of Elders for a particular Church nor for more to a more generall nor for the Church of a nation to a lawfull Nationall Synode He should haue shewed vs by like proofe that the Christian soueraigne Magistrate receyueth increase of ciuill power ouer the Church by reason of his Christian profession and fayth Then should hee haue prooued that if anie of the Princes whiche are Heathen were by the mightie worke of GOD conuerted to the obedience of the faith of Christ hee should not onely thereby stande charged to honour God with the lawfull and holy vse of that ciuill power whiche hee had before his conuersion applying it nowe to the maintenance of Gods true seruice and seruauntes protecting and comforting them in well doing as farre as his ciuill power and authoritie may doe it and enforcinge by the same power all men to that which by the same holy religion is duetifull for them to doe as all other men are in like case to vse their giftes of vnderstandinge knowledge counsell wisedome power and authoritie or what soeuer when they haue found fauour of GOD to bee conuerted to the precious faith of our Sauiour Christ but that togither with the fayth hee receyueth besides the charge of the holy vse of the power whiche hee had whyle hee was yet in his paganisme a further increase of power whereby hee may in matters appertayninge to Religion appoynte and ordayne of all thinges indifferent so as the assemblies of Elders and Synodes Prouinciall and Nationall are to leese that authoritie in such cases before exercised by them and to render it vppe to that power as of right and duetie belonging to it But leauing the proofe of all or any of these poyntes hee complayneth that by any occasion this matter was once mentioned by the Declaration except it had bin thoroughlie debated yet least he should leese all his labour in sifting and winnowing like wheate these wordes of the Declaration hee laboureth to gayne some allowance from it of this poynt Which is that indifferent matters are to bee reserued onely to the disposition of Princes which he would enforce in this maner The Declaration as hath
bin sayde setting out the obiection of treating in the firste place of the soueraigne power of Christian Princes with two sortes of men and opinions that may seeme to require the same the firste whiche referre all Religion to that power and the other more reasonable which referre onely indifferent matters to their disposition addeth that these men haue more colour of reason then the other but yet are not indifferent Iudges in determining what is indifferent Here vppon would hee gather that the Declaration acknowledgeth this latter poynte for trewe if they whiche mainteyne it iudged rightlie of indifferencie Wherein he is to consider that the worde but whiche hee would ground vppon is not to bee referred to the allowance of their opinion but to the qualifying of their former commendation as if it had bene sayde in referring onely indifferent matters to Princes they are more reasonable but in determining what is indifferent they are also to bee blamed vpon that the declaratiō sayth they are not indifferent Iudges in determining what is indifferent the Replyer asketh howe they can bee anie Iudges at all if the dispositiō of such things bee referred onely to the disposition of the Prince Wherein he taketh that graunted by the Declaration whiche is not graūted and discerneth not the word iudges to be taken here not in his proper significatiō but to be spokē as by similitude cōparison in which sense many a weake chaplaine may be said to take vpō him to iudge of indifferent not indifferent and of other waightier matters of Religion whereof hee vnderstand th no more then to reade within a booke of them that which is layde before him In which place the Declaration is charged also as going about to take awaye from the Prince some right that iustlie appertayneth to the Crowne wholy without anie other reason but this that the cause debated by it might partake with our Sauiour Christ in that respect as in other whereof it is saide I payd or was charged with that which I neuer tooke For sauing of the Prince from whiche wrong the Replyer verie soberlie sayeth hee dare hazarde thus farre of all good Christian Princes and will presume by hir Maiesties leaue to giue warrant for our most gracious Soueraigne that she will not abuse hir authoritie nor hath done nor would mainteyne or allowe them that so doe if any doe so What a needles palpable flatterie is this Doeth the Declaration call any Princes vsing their authoritie into question If it doe shewe in what wordes if not why doeth he take vpon him to mainteyne that which the Declaration no where depraueth but as is meete in all Christian duetie speaketh reuerentlie and duetifully of it where any occasiō serueth for that purpose yet against all good reason and modestie the Replyer concludeth this section noting it also in the margent least any man should not attentiuely take heede to it that hir Maiesties right and doings are vnworthilie defaced Neith r contented with this he followeth this matter still in his replie to the next sentence wherein he noteth a want of reuerence and duetie that the Declaration vseth this terme of ciuill Magistrate which is a worde both in Scripture and all good writers and dailie speache commonly vsed and he him selfe vseth in this his replie oftentimes more homely more vnsitting then this is a great deale yet is this being spoken generallie as in a generall treatise and doctrine increased aggreeued by circumstances from the person of hir Maiestie and also of those whom he supposeth to haue bin authours of that treatise or for whose sakes it was published whom he exhorteth to humble confession of their fault and crauing pardon for so great offence committed against hir Maiesties Royall state and dignitie as in the generalitie of the ciuile Magistrate he supposeth the Declaration here to haue fallen into For euicting whereof he taketh vppon him to pleade for the Declaration and to speake what might be saide in the iust defence thereof and after counterpleadeth him selfe agayne enforcing such poyntes as he thinketh to bee somewhat worth to charge the Declaration in some degree with offence of highest nature as if the tyrannous vsurpation of the Pope were noted in that sacred soueraigne power by the declaration and as if such excuse in that behalfe as hee can affourde it were but like the pretence of rebels who notwithstanding they seeke the subuersion of the highest estates yet pretende but to blame some neare vnto them Loe the discreete wordes and charitable spirit of the Replyer In deede I perceyue if he might appoynt the writer of the Declaration his atturney his learned counsel and his Iudges or might be all this him selfe to him he were like to receyue such sentence as a whole court of iniustice might afforde For by the title set vpon the toppe of sundrie pages togither which is The Prince slaundred and sundrie other like speaches in his margent and in his text to like purpose it appeareth what sentence he were like to giue in this matter Of which crime if there hath neuer bin founde any guylt nay anie colour or shadowe of a colour in any of those in whose names the Declaration is published no more then was in Naboth who was most innocent although he were charged with like offence then what may the Replyer differ from one of Nabothes witnesses who deposed against him that hee had spoken euill of the king Many such also were there that misinformed of Dauid of whom he often complayneth in the Psalmes But Ionathan his brother 1. Sam. 19.4 Cap. 21.14 and Achimelech the priest answered for him and sayde Dauid hath not offended against the King nay rather his doinges are exceeding good and seruiceable vnto them For he hath put his lyfe in hazarde for them against the enimies and hath procured a great safetie to all Israell thou hast seene it and reioyced in it And agayne who is amongst the Kings seruauntes faythfull and louing in allegeaunce and duetie as Dauid is In like manner doe wee hope notwithstanding the Replyers misinformation that all that feare the Lorde aright as did Ionathn and Achimelech may answere for vs that wee haue committed no offence against hir Maiesties Royall person state or dignitie but are of the most faithfull louing and duetifull of all hir subiectes or seruauntes not holding our goods or our liues or any thing we enioye deare or precious vnto vs in comparison of the duetie we owe in that respect euen of conscience of the ordinance of God and of most loyal hartes to the maintenance of hir Maiesties right excellent estate and royall person Whereof hauing testimonie in our owne consciences and in the sight of all iust and indifferent men and which is principall of Almightie God who seeth the secrete of our hartes beareth witnes to our sinceritie in this behalfe I rest well satisfied herewith against all the false and slaunderous accusations of all our aduersaries
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
things that concerne religion that we may liue vnder them a peaceable and quiet life in all pietie and honestie For of such things haue they charge also especiallie Magistrates which are of good Religion For which cause the Kings were commaunded in the law of Moses to haue by them a copye of the lawe and charged to see the same obserued Deut. 17.18 not in one part onely which concerneth the dueties of the seconde table but also of the first All which things whyle Magistrates procure and further by their ciuill power and authoritie blessed are they in so holy and honourable seruice and blessed is the Church that receyueth so exceeding great helpe benefite and comfort by them A litle quarell here is in the next place against the wordes most blessed Wherevnto it is replyed that the Church can not be sayde to be most blessed till it be in heauen But he is to vnderstande that it is not spoken of the Church simply but in some respect Which also he graunteth a little after sayinge him selfe of the primitiue church that it seemed in most blessed estate in some respectes As therefore the Church may be sayde to be in most blessed estate when it is ordered in all thinges according to Gods cōmaundement whiche is the greatest blessing it may haue in this lyfe so the Declaration speaketh of the Churches which are blessed in that respect The state of the auncient Church of the Iewes was then in most blessed estate in such respecte when all things in it aunswered the paterne shewed to Moses in the mountayne and the primitiue Church when it was ordered according to the rules of our Sauiour Christ So are the Churches of this age sayde for the same respect to be in most blessed estate From this he returneth againe to his question so often mooued before what vse then there may be of the Christian Magistrate For which he is to be returned agayne in like maner to his former aunswere Which is that th' vse of them is exceeding great in euery sorte and would be yet a great deale more if their godly proceedings were not hindered by misinformations of such who for their place and the trust reposed in them ought both to knowe and declare the will of God to Christian Princes to the furthering of the reformatiō of such abuses the continuance whereof prouoketh the wrath of God against both the Prince the people Who mainteyning that all is well when in the gouernance of the Church so manie things are amisse and neede most speedy reformation abuse them selues and the Princes whom they ought faithefullie to serue as Azariah and Hananias the Prophetes did Asa King of Juda 2. Chro. 15. 1 Cap. 16 7. Ierem. 1. 2. Ieremie Josiah with sundrie other and so hasten vpō them their people the fierie flying vengeance that for such enormities may come so mightily and suddainly that there wil be no turning of it backe nor escaping from it Wherein God be mercifull and spare his sanctuarie that it be not made desolate for the Lordes sake but to returne to the seruice Dan. 9.17 whereby for my parte I may endeuour to procure so great a blessing in maintenance of the trueth of God in the cause of the further reformatiō needful in the discipline as it hath bin thorowe the goodnes of God made in the doctrine I proceed to answere his next poynt of reply to this argument This replie is an iniurious and a bitter discourse of the difference of the state of the Church in persecution and in peace which he affirmeth to be hir most blessed estate It is set out by opposition of Princes persecuting and protecting the Church as of Pharao and Moses Saul and Dauid Manasses and Ezechias the Turke Sophi and Cham and the Christian Princes in Englande Germanie Scotlande Denmarke c. The end wherof is to charge the Declaration with a grosse and foule absurditie as if it affirmed the Church in times past to haue bene in better state vnder Tyrants and persecutours then vnder godly and vertuous Princes and in this age vnder the heathen then vnder Christian Princes Wherevppon he cryeth out O blinde what should I call it malice no but selfe-willed opinion that to deface the good estate of the church of God wherein we are vnder such a right defendor of the faith defended and shielded from all our enimies in a farre more blessed estate then we deserue will make such an odious comparison as this is But as the olde saying is Itch and ease can no man please If a beame of a Bishoprike had not hindred his sight hee might haue seene more clearely both in many other places and in this that there is no such comparison made as he cauilleth about It is saide in the Declaration that the Church at this day standeth in most blessed estate where the ciuill Magistrates are not the greatest fauourers Whereat although he iestingly demaunde after his maner whether this be in Vtopia or where yet either he must be starke blinde or els hee must needes see that it is meant of the Countries neare vnto vs wherein the Churches are in some respect in most blessed estate Whiche blessednes if he scorne at for the persecution whiche they endure what will he answere to our Sauiour Christ saying Blessed shall ye be when men reuyle you Ma. 5.11.12 persecute you and say all maner of euill against you for my sake falslie Reioyce be glad for great is your reward in heauen For so persecuted they the Prophetes which were before you Further also in regard of the full reformation of the church both in the doctrine and discipline of our Sauiour Christ which the Lorde that is riche in mercie hath for their more aboundant cōfort giuen them to enioy in this their outward troublesome persecuted estate For these and such like respectes declared vpon occasion before in this treatise the Declaration calleth their estate most blessed In reproch whereof he exhorteth the Ministers zealous of the further reformation of our church to be gone into those coūtries if they iudge the estate of thē to be better then our owne I maruell not if the successours of Amazia would fayne haue the successours of Amos to depart both out of the Court Amos 7.12 and countrey too For then might they more freely abuse whome they would But the duetie of our calling wherevnto almightie God of his great mercie hath called vs whiche is to serue especiallie the church of our own nation people amongest whom we are borne and brought vp whose language is ours by nature with whom we are to haue all thinges common both blessings and punishmentes as the seruaunts of God in Iewrie had will not suffer vs to hearken to his rude motion least we should with Jonas fly from the presence of the Lorde Further as the terrour of God so the loue of our people nation our kinred and acquaintance