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
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
first sought how by his pioners ordināce to cast down some of the principall strengthes one after another before he could enter it seate him self in the middst of the temple of God And as where a citie is well policied gouerned hauing good and wholsome lawes statutes for the ruling of it and worthy Magistrates that gouerne wisely and iustly according to the same If any man would oppresse such a state and make him selfe maister of it in vaine should he attempt to doe it whyle those lawes and Magistrates doe continue And therefore would corrupte firste some of the Magistrates by degrees and then afterwarde worke such alteratiō in the lawes as might be lest sensible that by such meanes he might in the ende by his subtle and cunninge practises attayne to that tyrannous rule which if he should make shew of in the beginning he could not doe by any force euen so hath Sathan by his secrete and sutle meanes and practises seeking to tyrannise the citie of God first corrupted such as were of speciall trust in it and had greatest charges committed to them and after by their meanes altered by litle and litle the orders and lawes of the Citie in such sorte as at the last he set vp the kingdome of Antichrist and brought in all kinde of false doctrine and confusion When Iulius Caesar purposed to oppresse the state of Rome he vsed many preparations and meanes vnto it whiche were not easie to be discerned yea such as might seeme to be great stayes to the preseruation of it His greatnes rising by alliances and employmentes abroade the encreasing of his forces the dispensing with home lawes in his respect the continuance of his Dictatorship and such like were in apparance the meanes to vpholde and mainteyne the state of Rome and some of them might haue bin so in deede if they had bin bestowed vpon a subiect faithfull and loyall But in an ambitious mind they so increased his greatnes and his strength as the state it selfe became to weake for him Such a tree as Daniel had shewed vnto him in a visiō to represent the kingdome of Nebuchadnezzar Dan. 4.8.9 Eze. 31.6 and as Ezekiell mentioneth to like purpose in his prophecie whose bowes and braūches are like great trees and the armes of it as the Cedars of Libanus so as all the foules of the heauens make their nestes in them all the beastes of the fielde lye in the shadowe of the same such a tree I say groweth not vp in a night like the gourde of Ionas but in many yeeres Iona. 4.10 receiuing frō day to day some increases though not sensible to the eye in any one instant or in a day or in a weeke yet in time it appeareth that it did encrease and at last groweth to huge bignes Nowe to demaunde what daye or what yeare it grewe in were a question that should haue small reason in it such a tree being many yeares a growing so as it can not be saide that it grewe in such a yeare but onely that it was growing so many yeares till at the last it came to excessiue greatnes Euen thus hath it come to passe in the kingdome of Antichrist the Nebuchadnezzar that hath burnt the Citie of God and the king of Babilon the citie of all confusion in the West To demande therefore as the Replyer doeth as Papists do some certaintie of the time when this kingdome grewe and of euery thing it consumed as he saith here of th' office of Elders whereby it grewe and increased is an impertinent question and can not proue that therefore Sathan did not by chaunge of Gods ordinance in this behalfe increase and strengthen him selfe It suffiseth vs to shewe that in so many yeares this tree was a growing in whose bowes at the last euery foule and hatefull birde nowe doeth nestle and that a meanes of the immeasurable greatnes of it hath bin the chaunging of th'ordinances of God Whiche appeareth manifestlie in this that these offices for the Declaration speaketh of the ordinance of God chaūged in them all are clearlie declared to haue bin vsed in the Churches in the time of the Apostles as ordinarie offices and that the same being now of manie yeares not in vse eyther in part or altogither afore this last restoring of the Gospell agayne in this age they are all founde to be transferred to others who by them selues or their officers disposed of all that the other were wont to doe Which chaunge for the name of Bishop was common to all the Ministers of the worde as it is euident in the 20. of the Actes and other places Phil. 1.1 1. Tim. 3.1 The arrogating of this name by any one of that calling as a peculiar title to him selfe was some chaūg of gods ordināce preparatiō to that which folowed The same name in the Scriptures is neuer giuen vnto any in respect of the Ministers of the worde as to note one set ouer them to see them doe their dueties as the high Priest sometime in the lawe of Moses but alwayes in regarde of the people and the flocke the charge ouerfight and guydance of whom onely was committed to them When this ordinance of God was so farre chaunged that by this worde was noted one set ouer both the flockes and the shepheardes endewed with a power and authoritie to direct correct both as might seeme good vnto him so much more as was diminished of the ordināce of god was added to the aduancement of the misterie which Sathan cunningly by such degrees sought to aduance But when these Bishops contented not them selues to take the name to them as peculiar and an authoritie not onelie of the Church they stoode charged with and the Ministers of the worde with them in the same but taking all occasions which might further their ambition as of hauing moderated the Synodes of certaine circuites of the fewnes of sufficient Preachers of the voluntarie respect whiche was borne them for their pietie and giftes of resort from sundrie partes neare vnto them for their counsell of the preheminence wealth and state of the Cities wherein they were seated and such like challenged to them selues the like authoritie ouer the churches and Ministers of a large circuite this steppe was not farre from the seate whereon the man of sinne was to sitte him downe Another degree aboue this was it when as Bishoppes had dealt with their fellowes the Pastours of the Churches so likewise other dealt with them and became Archbishops chalenging and exercising authoritie ouer all the Churches Pastours and Bishops of a whole Prouince But when as Archbishops of Prouinces were in like sort subiected to other as they had made the Bishops subiect to them and that foure Patriarkes diuided all Christian churches in the worlde amongest them selues ranging Archbishops vnder them doing vnto them as they had done to the Bishops and the Bishopps to the Pastours it remained only
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
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
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
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
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
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
to teach the Disciples to obserue all things that he had commaunded Which tenor and course of speache sheweth that he spake to them of the Discipline For besides the ministerie of the worde and of the Sacramentes what other thinges are there belonging to the kingdome of Christ but the Discipline This being then thus sufficientlie proued that the Discipline of the Church is a part at the least of those things which our Sauiour Christ in this place is saide to haue commaunded his Apostles to teache their Disciples to obserue I proceede further to shewe the perpetuitie of these foresaide publique charges of the Church which is the thing I haue in hande The Euangelist sayeth that our Sauiour added to his former charge and commaundement a most comfortable promise saying Beholde I am with you alwayes to the finishinge of the worlde Which wordes can not be vnderstood of the Apostles onely because they as it is saide of Dauid after they had serued their tyme they died Whereby it is of necessitie to be vnderstoode that our Sauiour promiseth to bee with them for their time after also with such as by their doctrine should be his Disciples to the ende of the worlde Nowe to bee with them is a promise of prospering and blessing to his Church the ministerie of such holy thinges as hee had commaunded them to teache the Disciples to obserue Which may appeare by the Euangelist Marke who declaring the performance of this promise to the Apostles sayeth That they went and preached the Lord working with them and confirming the worde by signes that followed The meaning therefore of the promise is that the Lord would blesse the Ministerie of the worde th'administration of the Sacramentes and the obseruation of the Discipline which hee had deliuered them to the good of his church in their handes for their time in such sort as the qualitie of their Apostolicall calling did require in extraordinarie giftes and assistance and after in the handes of such as should be apointed for the ordinarie seruice of his people according as their ordinarie functions should neede euen to the ende of the world Which can not be if the offices he appointed were but temporarie and not perpetuall Therefore I conclude that the ministerie of the worde by Pastours and Teachers the ouersight of the church by Elders th' attendance of the poore by Deacons being the necessarie and ordinarie functions and offices which our Sauiour hath instituted and ordained in his Church and hauing promise of blessing from the Lorde in their due administration to the ende of the worlde they are also perpetuall and to continue for euer which may bee further also confirmed in that our Sauior in the 18. of Matthewe declareth the effect of this promise to belong particularlie to the executiō of the Discipline For there our Sauiour appointing a proceeding for the remedie of offences sayeth And if he refuse to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and as a publicane Verilie I say vnto you Whatsoeuer ye binde on earth shal be bounde in heauen and whatsoeuer yee loose on earth shal be loosed in heauen Agayne Verilie I saye vnto you that if two of you shall agree in earth vppon anie thing whatsoeuer they shall desire it shal be giuen them of my Father which is in heauen For where two or three are gathered togither in my Name there am I in the middes of them Whereby as it is manifest that the execution Discipline is of the things which our Sauiour hath commaunded who saieth expreslie tell the Church so is it plaine to be within this promise of his presence assistance directlie promising that when they shall meete togither in his name that is by his authoritie for such purpose and call vpon him he wil be in the middest of them authorize their due proceedings binding and loosing in heauen that which vpon earth they shall so do according to his appointment Moreouer for further proofe of the perpetuitie of these foresaide publike functions in the Church it is playne that the Apostle writing to Timothy to teache him howe to behaue him selfe in the Church which is the house of the liuing God instructeth him of all these offices that is of the Ministers of the worde both Pastours Teachers and of the Elders and Deacons For the Ministers of the worde it is cleare in that he requireth in euery one to bee called to that ministerie an abilitie to teache which is as hee expoundeth it to Titus to deliuer sound that is holy true doctrine That both kindes of Ministers are heere to be vnderstood may appeare by this that the Apostles rules there are generall of all the Ministers of the worde as his indifinite speach in a generall matter declareth But Pastours and Teachers also are the ordinarie officers appointed for the ministerie of the worde to the Church as appeareth by the 12. to the Roman Therefore both Pastours Teachers are cōprehended there by the Apostle Further it will not bee denied but that this speach in the 1. to Tit. is of the same ministers which he speaketh of here but there he noteth both kindes as it may apeare by mention of exhortation the special propertie of the Pastor of conuictiō a peculiar part of th' office of the Teacher therfore in the place mentioned to Tim. both kindes of Ministers of the word Pastors Teachers are cōprehended That in the other name of Deacōs they are included whose special name this is in the church I think it is not doubted Now that elders are there also cōprehēded by that name thus I proue The Elders office is an ordinary office in the Church as appeareth in the 12. to the Rom in the 5. of this epist where it is playnlie noted that there are Elders which name particularly is neuer giuen to such as by their proper name are called Deacons for direction of the Church who deale not with the Ministerie of the word as if the Apostle had said but only with the ouersight of cōuersation If it be so then in an instruction whiche th'Apostle would giue to Timothy how to behaue him selfe in all matters of charge in the church they can not be pretermitted But they can not be here cōteined vnder the name of Bishops because teaching is required of them which belongeth not to the Elders as is declared in the 5. chap. following Therefore it must needes be they are to be vnderstood vnder the name of Deacons Moreouer in so generall an instruction for ordering the house of God it is to be confessed that in these two names of Bishops Deacons the Apostle cōprehendeth al the offices of the church as in the 1. to the Phil. ver 1. Paul and Timothy the seruants of Iesus Christ to all the Saints in Christ Jesus whiche are at Philippi with the Bishops Deacons
worde taught and preached and spiritual correction yea their soules and their bodyes are destroyed for wante of the meanes which God hath ordayned for the saluation and comfort of them both Whose crie the Lorde in mercie heare in his good time and giue to the higher powers also to heare it and to take such order for it as may be most acceptable vnto him and most comfortable to his people Thus farre haue I laboured to shewe the necessarie and perpetuall vse of the offices of the Ministers of the worde both Pastours and Teachers of Elders also and of Deacons Wherwith I would ende the aunswere to this section but that heere is offred an occasion to speake a worde or twoo more to an other matter in it The Declaration shewing that God withdrawing th'extraordinarie giftes of healing and such like hath withall shewed that the offices depending vpon those giftes should cease rebuketh it as a vanitie in the papistes to keepe still Exorcistes and extreeme Vnction and to speake with straunge tongues which they haue not by inspiration and that without any interpretation which is expreslie forbidden The Replyer letting passe the rebuke for the two former pointes for the third sayeth he belie not the Diuell Their fault was not that they spake with straunge tongues which they had not by inspiration for if they had not had them by inspiration and yet had they vnderstoode them and the people also then had this bin no fault except in speaking faultie matter These are the Replyers wordes wherein he hath little cause to vse this homely prouerbe against the Declaration For it reporteth not vntrulie of them but chargeth them with vanitie for doing that which they doe in deede So as if there be anie fault here it is not in speaking vntruely of them but in making that whiche is truelie sayde they doe to be a fault which is none But this was onely a quarell picked to mainteyne speaking of Latin in the pulpit which the Replyer thought to be a litle touched in that the Papistes are charged with vanitie for speaking with tongues whiche they had not by inspiration Which if it be for that cause a vanitie in them then the replier thought it would be gathered to be as vayne a thing in anie other that hauing not the gifte by inspiration no more then they but onely by studie and ordinarie meanes yet doe vse to vtter sentences in Latine and other tongues but cōmonlie in Latin for it is not euery mans gift to vnderstand greeke and Hebrewe which he had good reason in deede to suppose But howe doeth he answere the Declaratiō which resteth vppon this reson why it should be a vanitie in them namely bicause they haue that tongue by studie and not by inspiration Which is as if it had bin more at large saide that being an extraordinarie gift there might be yet some vse for the miracle to giue credite and doe honour to that doctrine which such a beleeuer did professe but for a man that had bin trayned vp in schoole all his life and had spent many yeares in the Vniuersitie to speake Latine in his sermon as if it were a miracle for a man in twentie or thirtie yeares so bestowed to speake of him selfe or repeate out of other a fewe sentences in Latine could haue no such grace nor vse no nor any good vse but onely sheweth the vanitie and follie of the partie that so speaketh To this reason he maketh no aunswere but onely sayeth it was no fault in them although they had them not by inspiration if both they and the people vnderstoode them to speake with straunge tongues But it is not ynough for him to saye so with a bare worde he had neede to haue shewed some good reason to mainteyne it the argument of the Declaration being so strong to the contrarie as it is Hee coulde not also be ignorant that th'Apostle reproueth this ostentation in those of Corinth who yet had it by extraordinarie gift as a childishe follie in them saying Brethren be not children in vnderstanding howe much more then is it worthie of that reproofe in such 1. Cor. 13.20 as haue it not by that meanes In the same place th'Apostle noteth out of the Prophete that it was a punishment 1. Cor. 14.21 Esai 28.11 threatned from God to speake to men in a strange tongue so litle cause they had to glorie in that abuse After also he saith 1. Co. 14.22 that the vse of tongues was to the infidell vnbeleeuer as by the miracle to worke in him some sence and reuerence of the doctrine so authorised but not sayeth he to the beleeuer for whom prophecie that is exposition of the holie Scriptures in a tounge vnderstoode of all is appointed In the Church therefore it is impertinent to speake with strange tongue I speake tongues sayeth the Apostle in the same place more then all you doe yet had I rather speake in the Church fiue wordes to instruct other with them 1. Cor. 14.18.19 then a thousande in a strange tongue Wherein the modestie of the Apostle and his care of edifying of the Church appeareth To which purpose also he sayeth in another place That he regarded not to bee esteemed to knowe any thing amongst them but Iesus Christ 1. Cor. 2.1.2 and him crucified The contrarie therefore is not to seeke as a man ought to doe the honour onely of Christ and the edification of his Church but sauoureth of fleshe and blood For as it is well obserued by Maister Caluin of worthie memorie the Apostles voluntarie absteyning from speaking with tongues Caluin cōmenta in 1. Cor. 14.19 who could haue triumphed herein ouer them all and his seeking to edifie the Church without all maner of pompe conuinceth their swelling ambition who affect the shewing of them selues whose authoritie ought to drawe them from vanitie In like maner ought the perpetuall and constant examples of all the Prophetes of whom diuers as it appeareth had skill of sundrie languages and of all the Apostles who excelled all others herein Of all which not one appeareth at any time to haue spoken in his publique ministerie in the Congregation with anie other tongue then the vulgar tongue of the people No more did our Sauiour him selfe whose perpetuall example in this concerning their Ministerie ought to bee a rule to all those who with modestie seeke th'edification of the Church It may be added also herein that the Fathers vse it not nor the reformed Churches of this age therefore hauing not bin so done by the Prophetes nor by the Apostles nor by other in the primitiue Church nor by the Fathers thēselues nor vsed by the best reformed Churches It were to be wished that they in whose fauor the Replier maketh this answere would rather conforme them selues to the examples of all those then to the Church of Rome where almost only this ostentation is vsed That part in the declaration which is
made the next section is the conclusion inferred of the former reason that only Pastours Teachers Elders and Deacons remayne and are to continue to the ende all other offices being ceased whiche were of speciall vse for a certaine tyme and of extraordinarie giftes for performance of them Wherevpon is inferred that it is needles and vnlawfull to institute anewe any other ministeries or charges in the Church beside the aforesayde offices which are recōmended by the institution of God the practise both of the primitiue church the best reformed in this age with the fruits of them in furthering of the gospel amōgst them the want of the like with vs for default of the same Vpon this sectiō the Replier hath written a long discourse not only examining this matters conteyned in it and speaking to that purpose but descanting in a maner vpō euery word tedious for extrauagant matters points impertinēt to the question in hand Also for tautologies repetitions much idle speache lengthned out with three or foure of Aesopes fables and such like conceytes as serued the pleasant humour he is giuen vnto Which length of handling matters had bin well bestowed before he came to the conclusion in replying with sound forcible reasons to the points debated But seeing it is otherwise I am to praye the readers pacience while I make that answere that is necessarie which I will doe as shortly as I can that I abuse not the Reader nor wearie my selfe with following one that will not keepe his way In the wordes of the conclusion to the number of foure publique charges of the Church he opposeth contrarie testimonies the first whereof is of a godly Sermon vpon the twelft to the Romanes whiche sayeth he nameth fiue For answere he is to vnderstande that the fift mentioned both there by that Apostle is comprehended vnder one of these foure that is vnder the Deacons For they that shewe mercie are such of the Deacons as regarde and looke to the sicke and afflicted with like miserie needing their helpe The next is of the Scottish booke of common prayers out of which he would gather that Teachers are Doctors as they are called there into no necessarie function in the Church because it is sayde there concerning Teachers or Doctours in this manner We are not ignorant that there is a fourth kinde of Ministers left vnto the Church of Church which is also verie profitable where time and place doeth permitte because it is sayde here to be very profitable where time and place doeth permit hee gathereth there is no necessitie of this office in the Church which is no good argument For the same agreeth to all the outwarde pollicie of the Christe and may be saide of it and yet not take away the necessity of it where it may cōueniently be had The Sacraments are left to the church by our Sauiour Christ and are very profitable where time and place doe permit So was Circumcision the ordinance of God and verie profitable in like maner but sometime time place permitted not to haue it as in the desert No more doe they permitte sometime the Sacramentes to be ministred which are ordayned by our Sauiour Christe as in some grieuous persecution yet are they the perpetuall ordinances of the Lorde though not simplie and absolutelie necessarie to saluation yet so necessarie as the contempt and wilfull neglect of them is damnable Therfore this speech nothing impugneth the ministerie of the Teacher in the church Nay contrariwise it greatlie confirmeth both this the rest For teaching this office it acknowledgeth it very profitable and left by our Sauiour Christ vnto his Church to be one of those foure which are left the other three being Pastors Elders Deacōs Wherby as this charge so al the rest are plainly confirmed to be very profitable and to be left by Christ to his church for their edificatiō spiritual profit Which booke being th' only booke authorised for publike prayer in Scotland and taken as he saieth from the Englishe Church at Geneua so carying with it also th' allowance of the chosen companie of our countrie-men then suffring for the Gospell and of the Church of Geneua I doubt not but so graue a testimonie with any godly wise Man will carie more credite and authoritie with it to perswade men of th'ordinance of God in this behalfe then not only all the iestes wherewith the Replyer scoffeth at them but then his most colourable reasons shal be able to preuayle to the contrarie Because there are foure speciall publike charges mentioned by the Declaration which is acknowledged also by the Churches of Scotlande of Geneua and of such of Englande as were there for the Gospell as this testimonie declareth and by the Churches of Fraunce and the lowe Countries as hath bin shewed especiallie in that kind of th'Elders office which is most impugned the Replyer calleth them a Tetrarchie and maketh no ende of this vnsauorie iesting speache forgetting th'exhortation as it seemeth whiche sayeth Colos 4.6 Let your spirit be gracious seasoned with salte giuing grace and edification to the hearers But vnfitlie hath he sought out this name for them out of the Arches For the Scripture whose speach we are to followe termeth them not by names carying shewe of worldly rule and lordly commaundement which are giuen to Magistrates but termeth them offices ministeries seruices charges functions and such like and their worke not to rule and commaunde but to serue to guyde leade ouersee direct such like These are also our ordinarie termes of them wherein we rest leaue all names of Arches for the Hierarchie and degenerate Ministerie to whom they agree Vpon this supposed difference of the Scotish Church he taketh occasion to enter into a discreete and likely comparison of Pastours Elders and Deacons with the Triumuirate so called of Antonius Lepidus and Augustus who in the ende drewe all to him selfe Whereby he would breede a suspition of some secrete mischiefe in mainteyninge the ministeries of these foure publicke charges Whereof I can not see what other gounde he can haue then that he hopeth belike by so bolde a calumniation somewhat may cleaue at the least in mindes apt for the purpose What hath come of this order in the Churches where it is receyued but the right seruice of God sinceritie of faith good examples diligent preaching due administring of the Sacramentes moderate seueritie in censuring offences finallie the honour of God of our Sauiour Christ of his Gospell of the Church He might more iustlie feare this in the base ministerie that hath left the preaching of the Gospell and embraced this present worlde For what is all that degenerate Hierarchie but the image of the beast spoken of in the Reuelation Apo. 13.24 the beast noting the Romane Empire and the image of it being the similitude and likenes of the state and gouernement of it in the Church of Rome Wherein
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
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
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
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
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
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
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
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
done and on th' other part what insufficient Ministers they haue made what godly learned Ministers they haue put to silence and depriued of their benefices and other places of ministerie what ceremonies subscriptions they haue vrged what constitutions and articles they haue set out and sworne men to present what conuocations and scenes they haue kept what faculties and dispensations they haue graunted and taken what censures suspensions excommunications they haue set forth howe manie of what sorte and for what causes they haue cast into prisons howe long and in what prisons and order they haue kept them there what oppressions and extortions haue bin committed what couering and cloakinge of fowle and shamefull matters with a number of such like I doubt not but all men that indifferentlie considered these things would be constrayned to say It is the mercie of the Lorde that wee are not consumed that the enimie hath not entred into the gates of Ierusalem euen for the sinnes of the Prophetes and for the iniquities of the Priestes There are a number no doubt within the lande that feare God vnfeynedlie his Name be praysed for it There are also some faithfull seruauntes of God that kneele before him day and night to be mercifull vnto vs and to continue his gratious fauour towardes vs the chariots and horsemen of Israell in deede There are also a great number of godly straungers that haue left their countries to serue God where they maye bee suffered to serue him as he hath commaunded by whom he hath set vp before all the people of the lande a goodly president and example of that reformation whiche wee ought to proceede forwarde vnto for whose sake the Lorde may bee mercifull to vs till he haue made readie some other place to lodge them in or opened their owne countrey for them to returne vnto agayne But which is principall the Lorde for his owne Names sake and the prayse of his mercie vouchsafeth thus to blesse vs that by his benefites hee might prouoke vs to that further duetie of reformation of the Church and obedience to his worde which he requireth These and such like causes of this our present happie estate might haue bene noted if he would needes inquire into that matter As for that which he alleadgeth to bee the cause of these blessinges is so farre of from being any cause of them as contrariwise it ceaseth not to prouoke the fierie wrath of God to lighten thūder vpon all the state of the lande and people till hee haue consumed both as being the very roote and cause of the ignorance of God that is in the lande the nurse and cherisher of recusantes and obstinate papistes and other heretiques and in a word of all the great iniquities and abhominations that are committed within the kingdome And thus farre in answere to his reply to the conclusion wherein the Declaration vppon former reasons concluded foure and onely foure ecclesiasticall offices namelie of Pastours Teachers Elders and Deacons to be appointed of God for the ordinarie guydance of particular Churches This conclusion is enlarged by the Declaration with an answere to such as might thinke in such a treatise of the gouernement of the Church the first poynt should be to speake of the Magistrate Which answere is that because the purpose of the writer is to treate of ecclesiasticall gouernement and that ciuill Magistrates are not ecclesiasticall officers but ouerseers set ouer them to mainteyne them in the due executiō of their charges and to punish them ciuillie if they offende therefore it semed more pertinent to the matter in hande to speake first of ecclesiasticall officers and then of the supreme authoritie of the Soueraigne ouer them all The Replie to this section is the most impertinent and tedious that may be For differing nothing from the Declaration in opinion of any matter here directlie set downe yet standeth he playing in a maner vpon euery worde A man would thinke the second person in charge of soules in a whole diocesse as he reckoneth him selfe to be and hauing it may bee some particular charge Besides if he would needes leaue all to attende vppon his busines yet should haue bent him selfe to handle onely materiall poyntes and that as soundlie pithilie and brieflie as he could that hauing finished it hee might haue returned to his charges agayne that Sathan who goeth about continuallie like a roaring Lyon seeking whome hee may deuoure haue no more aduantage of his absence from his flocke then the worke he hath set him selfe vnto of necessitie might require But to see him thus discourse vpon euerie seconde or thirde worde and to playe and sport him selfe as if he were at great leysure and had as little to doe as one that should playe with a feather may shewe howe easilie men of his coate beare the burden of the Church But howsoeuer his leysure serue if he can not employe it better then in so friuoulous trifles as in great part hee wasteth the time withall I thinke it meete both for mine owne regarde for the Readers not to stande vppon aunswering euery idle discourse but onely that which of all his speache may carie the greatest shewe of obiection to any substantiall poynt of the Declaration For hauing alreadie hitherto at large debated these matters whiche he often returneth vnto as principall things in his replie and stopt as it were the springes and fountaynes of all his treatise at laysure and carefully from the beginning to this place the particuler poyntes litle streames that flowe from them wil be more easilie dammed vp Nowe therefore to come to his replye to this section whereas it is saide by the Declaration as by way of an obiection But while we speake of ecclesiasticall gouernement it may bee thought that we should first treate of the supreme authoritie of Christian Princes and so forth The Replyer after he hath played with the worde whyle discourseth vpon the wordes Ecclesiasticall gouernement Wherein he first answereth for hir Maiestie to the papistes and then sheweth what hee taketh the Supremacie to be which is recognised by statute to be in hir Maiestie Of which poyntes neyther the one nor the other belongeth any thing to the matter in hande For touching the first there is in these wordes of the Declaration no manner of occasion to speake of the papistes except he take it of the words ecclesiasticall gouernement and for the seconde concerning the exposition of a statute it is fitter for a Reader in a house of Court or for Iudges vpon the benche to speake of then for Diuines Another poynt of as little valewe and as vnsutable to the matter of this sentence is that he sayeth the Declaration attributeth amisse ecclesiasticall gouuernement to Elders except it be intended by ecclesiasticall that which any way belongeth to the church By which reckoning he would gather that Wydowes are also church-gouernours and that the Declaration would haue women ecclesiasticall persons and
gouernours Aunswere to that he sayeth of the Elder he nedeth none alleadging no reason and th' authoritie of the Apostle calling them Gouernours is so weightie for it as if he had put all the reasons hee could alleadge into the counterballance they would way no maner of weight against it That which he speaketh of Wydowes 1. Cor. 12. sheweth he hath not bin of anie long time exercised in these poyntes but for some purpose hath drawen and forced him selfe Now to seeke an occasion three or foure yeares after the publishing of the booke hee dealeth with to be seene to be a Defendour of the present state of our Church For otherwise he might haue vnderstoode that Deacons are not accounted gouernours much les Wydowes but onely Pastours Teachers and Elders to whom onely the guyding of the publique state of the Church belongeth In the next place with as much agreement with the matter of the sentence which he discourseth vpon as the former were hee compareth Elders with syde-men church-wardens whereby it seemeth he had before apprehended the matters so as if none should be esteemed ecclesiasticall persons but such as were within some degree of priesthoode and had taken orders as they call it But he vnderstandeth it better nowe for as hee compareth it they are no more of the ministerie then sydemen and Church-wardens are The next poynt is of the sence of ecclesiasticall gouernement if by it sayeth hee be meant that hir Maiestie taketh vpon her to minister the worde and Sacraments For that I take it he would say in his dark speach this is a slaunder of the papistes If her gouernement in or ouer ecclesiasticall causes we admitte your sense and proceede to the obiection and aunswere I aunswere the Declaration meaneth neither of both which are as farre from the matter spoken of in the Declaration as if with his long wandring he had both lost his way and him selfe too There was no cause why he should stand thus guessing at the meaning the sense being playne to be this that in a treatise of ecclesiasticall gouernement shewing th' order which God hath appoynted for the directing of his church it may be some would looke such a treatise should treate first of the supreame power of christian Princes So as ecclesiasticall gouernement is that whiche the Declaration sayeth to be appoynted of God and neyther concerneth the slaunder of the Papistes nor his construction and therefore notwithstanding that be not the sense it were time he proceeded to that which followeth In the first sentence of the Declaration wherein the foresayde obiection whose answere followeth is layde out the Replyer chooseth certayne wordes to discourse vpon before he come to the substance body of the matter contayned in the sentence According to which purpose of his hee hath spoken firste of but whyle the two first wordes of the sentence in this place of the Declaration and then of ecclesiasticall gouernement being of the next nowe he proceedeth to the worde some it being sayd in the declaration that it may bee thought of some and playeth with some and many and such like speache After it being sayde in the same sentence that it may seeme to some wee should treate firste of the Supreame authoritie of Christian Princes hee standeth vppon the wordes Supreme authoritie and demaundeth whether it be so called by waye of supposition or assertion then resoluing him selfe of the latter he demaundeth agayne howe this agreeth with that which was sayd before that all ecclesiasticall matters are to bee directed onely by foure officers of the Church which he scornefullie calleth Tetrarkes He might easilie haue discerned the aunswere to this with a little consideration For the wordes of the Declaration are these There remayneth of these before rehearsed onely in the Church these ecclesiasticall offices instituted of GOD namely Pastours Doctours Gouernours and Deacons by which the Church of God may accordinge to his worde be directed in all matters which are commonly called Ecclesiasticall Wherein it is playne that the Declaration speaketh of such officers as should deale in their owne persons in preaching the worde ministring the Sacramentes executing the power and censures of the Church and relieuing of the poore and sayth that of all the giftes and offices as Apostles Euangelistes and such like which God gaue to his Church in the beginning there onely nowe remayne these ordinarie officers for directing and dealing in these cases of the Church Which although it be as farre of as the East is from the West from excluding the supreme power of the ciuill Magistrate by the ciuill sworde to protect or punishe such as in those callings acquite them selues well or fayle in duetie yet hee not only moueth this question but prosecuteth it in this maner First hee demaundeth whether the Prince be one of those foure and if no because they are all ecclesiasticall officers and the Prince not but a supreme Gouuernour yet howe can they direct all causes and the Prince bee supreme Gouuernour except there be some quircke founde out betwene direction and gouernement And then they directing and the Prince gouerning according to their direction they giue the name to the Prince and keepe the power to them selues as the Pope of Roome dealeth with the Emperour whiche were but a mockerie But if they truely and vnfaynedly acknowledge Princes supreame Gouernours in all ecclesiasticall causes then stoupe gallant all these foure estates are topsie turnie ouerturned And then why yeelde they not to the ecclesiasticall gouernement by such authoritie established And if they haue the first degree in dignitie why may they not haue the first place in the treatise except the last place be greatest with them in power as in Parliament the voyce of the Prince And then a Gods name proceede on let them say as the Gentlemen-Vshers doe before Princes On afore my Lordes let all these foure estates take their places before because these our learned discoursers so assigne them We will not striue about the roome so the right bee reserued yet no reason to the cōtrarie but that they should first haue intreated of the supreme authoritie of Princes and after of the rest that so it might haue bin perceyued whether they had encroched vpon their power or no. And this me thinketh had bin a better order then where all are placed to saye Your Maiestie is come late these foure are your Senyours you are but their punyes be content you must take that whiche is left And thus farre vpon the sundrie wordes and partes of the first sentence conteyning the obiectiō which is answered To books which are full of such matter as this is may it be fitlie applyed that Salomon sayeth There is no ende of making them and that they are a wearines to the fleshe Eccle. 12.14 What fruite may there bee of all this wast speach that is nothing to the purpose and what a wearines is it to followe one that runneth at no