Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	church_n	word_n	1,489	5	3.9514	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13880	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[no]. 1584. Which replie he termeth, A defence of the gouernement established in the Church of Englande, for ecclesiasticall matters.	Travers, Walter, 1547 or 8-1635.	1588 (1588)	STC 24183; ESTC S118502	153,730	244

receyue our information herein so farre as we shal be able to make good proofe by the holy worde of God coÌ„cerning his ordinance in these matters I doubt not then but the certayne trueth of the pointes sett downe in the declaration would appeare vnto them to the great honour of God and vnspeakeable ioy and comfort of all the Church amongst vs. Nowe followeth the third and last sentence of those which are set downe for the foundation of all the Discipline This sentence is that the order which God hath prescribed for the directing of his church is not to be learned els-where then in the holy worde of God For proofe whereof is alleadged 2. Tim. 3. vers 16.17 This trueth the Replyer if hee agree with him selfe in like maner yeeldeth vnto with this condition if it be vnderstoode that all generall or particular orders in the externall gouernement of the church are either expreslie specified in Gods holy worde or inclusiuelie comprehended in it This is the substance of his Replie to this point wherein he is to knowe that it is not otherwise meant but that eyther by playne euidence or necessarie consequence they are to bee shewed to haue their ground in the worde of God for the substance therfore of this point we are agreed In this place without all maner of occasion offred him he falleth into the mention of a booke which he termeth our communion booke and sayth to be intituled The forme of common prayers administration of the Sacramentes c. agreeable to Gods worde and the vse of the reformed Churches Such a booke in deede bearing that tytle there hath bin much speach of it is saide as it had bin twise before so this last Parliament nowe the thirde time to haue bin presented to that high and Honorable Court Wherof because the speaches were diuers many haue bin in doubt what they should iudge of it Therefore I doubt not but that one no better affected to it then he is and sheweth him selfe to be both in calling it our communion booke meaning as it seemeth that it was reuisited and considered by sundrie faythfull Ministers of the Gospell and by their meanes procured to be presented in Parliament and in his readines to finde faulte with it without cause but he hath obserued some notable matter in it that may stay the vncertayne and doubtfull opinions of many concerning it and may certifie them vpon good and sufficient grounde of iust cause to disallowe it The matter which he noteth in it is that in the title of it it is sayd to be agreeable to the worde of God and the vse of the reformed churches And this is all that he noteth in it whereby it may seeme to be a holy booke and worthie to bee written in letters of golde if it bee such a one as so ill an eye lookinge into it could finde nothing reproueable in it but this that it is agreeable to Gods worde and the vse of the best reformed Churches He might easilie finde as great a stayne as this is in the most orient pearle that euer came froÌ„ the Indies Such a pearle was in deede worthie to bee set in the Diademe of a Prince and meete to be presented to so noble a State as is the State of that honourable assemblie If there were a Gentleman in all the lande fearing God in trueth with singlenes and sinceritie of harte wise without cunning and deceytfull practises zealous of the honor and seruice of God louing his CouÌ„trey with most tender affection constant in the trueth with a christian magnanimitie such a man surelie were a personage qualified for such a purpose as to make tender to the States of a lande of such a booke as is agreable to Gods word and the vse of the best reformed Churches If amongest all the Gentlemen of a Countrey there were two graced of God with rare and excellent giftes of true pitie and zeale of knowledge and vnderstanding in other good learning and especiallie in the heauenlie knowledge of diuinitie and in it particularlie of the Discipline and spiritual pollicie of the church and of so gracious speach vtterance that the hearers might after truelie report and saye of them Wee sawe them as men that looked into the glorie of God and had bin chaunged into the similitude and likenes of the Lordes owne glorie wee heard them as they that seemed to vs to speake not with the tongues of men but of Aungelles for howe did our hartes burne within vs when we hearde them so zealouslie mightilie pleade on the behalf of God and perswade the receyuing of a booke that had all things in it agreeable to Gods worde and the vse of the best reformed churches surelie such men were fitt aduocates to speake in a cause so holy and so importing the honour of God and the comfort of his people If there were in the Ministerie true and faithfull seruauntes of God such as seeke not them selues but the thinges that belong to Christ Iesus And if there were of euerie Countrie men indued with pitie knowledge wisedome care of the Church the flowre of a lande assembled togither these were in deede for such a purpose to laye their heades togither and to conferre howe they might with most grace set out such a iewell to winne fauor to drawe loue wheresoeuer it should be seene and especiallie of those who should most of all take pleasure in iewelles of price For wherein could any mans giftes be better imployed then in recoÌ„mending for publique prayers and administration of the Sacramentes such a booke as is agreeable with the worde of God and the vse of the best reformed Churches Belike such a booke mainteyned not an vnlearned ministerie nor a pontificall Hierarchie which willinglie goe togither and vpholde one another nor reading of Apocripha rather then Canonicall scriptures in the publique assemblie of the Church nor priuate administration of the Sacra nor cases of necessitie of them implying the erroneous doctrine of conference of grace by them for the deede done nor the baptisme of women nor coÌ„firmation as an ordinance to giue increase of grace nor Bishops of a seuerall ordination and power from other Pastours nor Deacons without anie charge of the poore nor power to minister baptisme without like power to administer the Lordes supper nor to minister both without power to preach except further licence be grauÌ„ted these such like matters no doubt such a booke could not mainteyne it being apparant what the worde of God is herein and the vse of the reformed churches Contrariwise it must needes be that such a booke appointeth that all Ministers of Sacra should be preachers that preaching bee ioyned alwayes with the ministerie of the Sacramentes and that they be alwayes ministred in the publique assemblie that they bee not diuided from preaching nor one from another in the pastours calling that the Deacons relieue the poore and the Eldership direct the causes of the

that is with the persons he nameth the former of them we acknowledge M. Cartwright reuerence as his rare giftes of knowledge and zeale and his learned workes coÌ„stant suffring in this cause and at this time his continuall trauell in preaching the gospell doe worthilie deserue for whiche causes he was worthie other respect then the Replier here doeth giue him If he would needes sett downe his name considering the example of the Apostle who notwithstandinge he farre excelled in office and in giftes yet seldome or neuer mencioneth anie Minister of the gospell by name yea scarse any professour without some good marke of the grace of god in them but this and a great deale more both he and whosoeuer shall serue God as they ought in this cause of the further reformation of our Church must account to endure of them that oppose them selues to this most necessarie seruice As for the other that he obiecteth to him concerneth not any of those in whose name the Declaration was published But for the matter of necessitie this worde being taken as hath bin aboue declared a little before in this defence it may stande well inough togither to say as the declaration sayeth that God hath set downe in his worde an order to direct his Church in all things partayning to the saluation of it and yet that some Churches may be worthilie acknowledged the true Churches of God although they haue not in all pointes kept that order For all the things in that order doe not in like degree partayne to saluation which if they did his reason were good but it being otherwise fayleth He him selfe a little before acknowledgeth outward orders in their degrees as necessarie to edification though sayth he not directlie partayning to the necessitie of saluation which we agree to be true in some but that he addeth there nor to the necessitie of obedience is not true in such orders as haue their particular grounde in the worde of God which point because he returneth vnto agayne in this place and often hereafter hee is to vnderstande his answere herein once for all which is as hath bin partlie touched before that certayne pointes of the Discipline are of necessitie to saluation in such absolute degree of necessitie as is of any ordinarie outward meanes Of which sorte is the ministerie of the worde and of the Sacramentes and of the censures of the Church whiche are appointed for the winning of th'offendour and for the sauing of his spirite in the day of the Lorde as we are expreslie taught by our Sauiour Christ in the gospell and by the Apostle Paule in the 5. Mat. 18. of his former Epistle to the Corinthians 1. Cor. 5. Wherevppon it consequentlie followeth that the sufficiencie of the ministerie to teache and to exhort according to sound doctrine and to conuince the gayn-sayer likewise their ordinarie residence and diligent attendance vpon the Church whose seruantes they are in the Lord is partayning to the saluation of soules For it is saide That where vision or prophesie that is interpretation of scriptures fayleth there the people perisheth or is made naked Pro 1.29.18 that is exposed to all daunger Mat. 9.36 and our Sauior Christ yearned in his bowelles vpon the people seeing them as sheepe without shepheardes that is in daunger to be made a praye to Satan that roaring Lion who goeth about coÌ„tinuallie to seeke whom he may deuoure In like maner because this is the vse of the censures to serue immediatlie to the recouerie of the sinner to repentance that he may be saued the office of Elders who are by the ordinaÌ„ce of God to keepe the Lords watch ouer the Church and to procure the repentance of the sinner is in his place necessarie which thing being necessarie it followeth also that other inferior meanes which serue herevnto without which these holy offices can not bee thus established nor discharged are in their degree also necessarie The Deacons office is not so directlie tending to the saluation of the soule as these are but rather regardeth the reliefe of the outwarde necessities of the poore and afflicted of the Churche yet not without respect to comfort and confirme their faith in him by whose holy ordinance they are so prouided for But being as it is the ordinance of God that there should be Deacons in the Church for such vses this office is also of the necessitie of obedience And generallie so are all the offices and orders sett downe in the Declaration because they are all ordayned of God to be kept for great and necessarie vse in the church to the ende of the world as it is to be iustified in their seuerall places when we come vnto them So as this is brieflie that we affirme herein that sundrie pointes of the matters of the ecclesiasticall pollicie set downe in the Declaration are directlie partayning to saluation and in that respect necessarie and both they and all the rest are by the appointment and ordinance of God to be continued in the Church and in the necessitie of obedience they are all likewise necessarie Yet where this order appointed of God is not kept by reason of ignorance and wante of due information of the will of God or meanes to performe it or of humane infirmitie such as flesh and blood is subiect vnto it followeth not that they are therefore no church of God The holy ordinances of God were horribly profaned by the sonnes of Elie 1. Sam. 2.17 so as for their abhominations the people of God began to abhorre the seruice of God yet was the Church of God still amongst them The Prophetes in their time charged the Priestes with breach of the couenant that God had made with Leui their Father Mal. 2.5.8 with their ignorance Esai 29. in being a number of them not able to teache the people with their flatteries and bolstring vp of the sinnes of all estates and degrees Esa 56.10 and saying all was well when there were a number of thinges that needed reformation amongst them Iere. 6.13.14 they charged them with ambition with couetousnes Iere 8.8 9.11.12 with prophanenes and many other great enormities yet did the Prophetes continue their teaching of the people and acknowledged the people notwithstandinge to be the people of God Yea euen what the people offered vppon the highe places and the Lordes altar was remoued and put to the wall and the altar of Damascus sett in the place thereof all which were notable breaches of that externall order which God had commaunded to be obserued by them yet were they not therefore straightway no people of God as were the Gentiles God did in deede grieuouslie punish them by warre by famine by pestilence and sundrie other wayes declaring him selfe to be highlie offended at these their transgressions as the Prophetes forewarned them hee would doe but this correction was yet with the Fathers rodde and not with the

fiue hundred yeares after Christ or are nowe founde to bee vsed in anie of the reformed Churches And thus much vppon the occasion here offred of this booke Agayne hauing thus answered the Replie to these wordes all rightly reformed churches I am now to proceede to the examination of his exceptions to the frute alledged by the declaration to come of this order of discipline prescribed in tbe word the want of the like where it is not receiued The declaration herein saith that the foresaid order is now restored againe in all rightly reformed churches with such daily encrease glory of the kingdome of Christe suppression of the tyrannie of Sathan that the only experience of it might be a sufficient persuasioÌ„ to vs to leaue this disordred state of ours wherein we haue so long labored with so litle profit The reply to this beginneth with a tale out of Aesops fables of an Asse lodeÌ„ with salt which is vnsauorie I dout not to the discrete reader howsoeuer he wold make it tast with his moral I wishe he did as well coÌ„sider Balaams asse the reproof wherwith the duÌ„be beast speaking with mans voyce 2. Pet. 2.15 reproued the madnes of Balaam who desired the reward of iniquitie that is of cursing the people of god a warning to al prophetes to take heede they be not caried away with hope of rewards althogh they might hope thereby to atteine to greatest honors to oppose them to god his people to curse that whiche is blessed of god be an occasioÌ„ of the fall of Israell The next point in this reply is a matter of no coherence with that which was propouÌ„ded of the frute of discipline where it is established but a denial that we are bouÌ„d to folow their examples herin yea or that of the primit church it self for these are his very words which declare saith he what we may do but bind vs not by any law or coÌ„mandement of Christ his Apostles Which because he saith it is the very point he demureth vpoÌ„ I will shew him such bookes for it as he shall haue cause to say the law of god is cleare to demurre no more vpon this matter What good exaÌ„ple there may be any wheresoeuer wee are bouÌ„d to folow it by the Apostles rule saying What things soeuer are true reuerend iust pure amiable coÌ„meÌ„dable Phil. 4.6 if there be any vertue or any praise thinke of these things doe these things which ye haue learned receyued heard seene in me the God of peace be with you Whiche rule not being of particular persons onely but extending it self also to the Churches as concerning here as well the body of the Church of the Philippians as any speciall member in it declareth that Churches are bounde to followe the good examples of other Churches To the Corinthes the Apostle saieth in a matter that concerned a part of the gouernement of the Church Jf any seeme to be contentious we haue no such custome nor the Churches of God Which I thinke leauing the consideration of it to the christian Reader because it is commonly taken otherwyse may carie this sense that besides all the former reasons which he had vsed in that matter they should alleadge to such as were contentious his contrarie custome and the contrarie custome example of the Churches meaning that both hee in his person and also all the Churches so vsed that order of an outwarde decencie in the presence of the publike ecclesiasticall assemblie whereof he there speaketh as he willed the Church of Corinth for to vse it In like maner doeth hee presse them with the examples of the Churches in another poynt of Discipline alleadging the same as binding them to correct and reforme their abuses by the exaÌ„ple of the good order in such pointes which was vsed in other churches Came the worde of God sayeth the Apostle from you or is it come to you onely By which wordes the Apostle presseth them as constrayned by coÌ„trarie example of the churches to reforme their disorders except they would be singular and esteeme them selues onely wise Wherein it is also to bee obserued that the first sayeth Came the worde of GOD from you for notinge hereby the Church of Jerusalem planted by t'haduyse and counsel of the Apostles he declareth that other Churches were to cast their eyes as vpon all the churches that were at that time to conforme them selues like vnto them so especially that they were to haue care to be like the church of Jerusalem From which church as the worde of God came as it was sayde The Lawe should come out of Syon and the worde of God from Ierusalem Act. 1.8 according wherevnto charge was giuen to the Apostles to testifie of our Sauiour in Ierusalem firste then in all Iurie after in Samaria and from thence to the endes of the world so did also the Discipline of God and the order appointed by our Sauiour Christ to be kept in all the churches So as there seemed the paterne to be which all the churches were to followe as Moses was to expresse that which was shewed in the mountayne To like purpose in another place the same Apostle sayeth speaking of an order to gather for the churches of Jewrie So I haue appoynted in all the Churches of Galatia 1. Cor. 16.1 Agayne by the example of other churches vrging the church of Corinth to that whiche was duetie for them to doe All which testimonies prooue that the examples of the churches in that wherein they are set before vs in the worde of God to followe and especiallie of the primitiue Church whiche is by the Replyer expounded to be the Church of the Apostles times and of their planting whose example for that ende is reported to vs in the worde of God doe binde other churches to conforme them selues vnto them There were in deede some things extraordinarie in them which are easie to be discerned and belong not to our example But that whiche was ordinarie in them for the same reason it was deliuered vnto them bindeth the churches of all ages to the like Nowe the holy storie reporteth that the Apostles them selues and by the Euangelistes setled the Churches in an ordinarie course wherein they were to continue after their departure from them Whiche for what cause all should not bee bounde vnto I see no sufficient reason that can be alleadged For the reasons for which such order was giuen to them were the same for which we haue no lesse neede of that order then they had There were ordayned Teachers in the ptimitiue Church because men are by nature ignoraunt of the will of God Pastours or Exhorters because by nature men are disobedient and rebellious euen to the knowen will of God Elders as watchmen of the Citie of God because there are daungers without daungers within Rom. 7. that may hazarde the good estate thereof The assemblie of Elders that the

shal be thy nurses and great peace large reuenewes for maintenance of learning the benefite of Scholes Colledges houses of noble fouÌ„dations for students two so famous Vniuersities of long time for men of excellent abilitie in all good knowledge all these helpes now almost 30 yeares togither without intermission or interruption besides the former time of king Edward of noble memorie and yet notwithstanding all these is so vnfurnished of sufficient and able godly learned men as that by farre the greater part of it should be in the hands of an insufficient vnlerned ministerie without any maner of coÌ„petent abilitie to expouÌ„d the word of god without diuinitie without scieÌ„ce without art other then such as they were prentises at in a great part without both pietie religion Doeth the word of God allow that men called to the ministerie may take ciuill callings to deale by offices in causes of state iustice or to forsake the charge of particular coÌ„gregations in seruing them in the greatest highest seruice of preaching the gospell to them to rule ouer the churches ministers of a whole Diocesse Is it good order allowable by Gods word to make a nuÌ„ber of ministers at once whereof no one is called or desired to any particular Congregation but must seke sue for places after where to bestow them selues Dispensations faculties for non residents pluralitie of benefices a court of faculties for sundrie like purposes can it be iustified to be good order by the worde of God Doeth the worde of God giue power to any one man vnder heauen to make Ministers alone at his pleasure to graunt licence to preache and to call it in agayne at his owne pleasure to suspende to release to excommunicate to absolue and all as seemeth good to him selfe The same worde alloweth not for good order that Sacramentes should be administred priuatelie by anie much les that it be so by priuate men and least of all by women Nor that they be publiquely ministred without preaching of the word It approueth not such cases of necessitie as enforce these things nor the doctrine of conference of grace by them for the worke wrought To make that inequalitie of the Sacramentes that one should haue power to minister Baptisme that should not haue power to administer the Lordes Supper another power to administer both yet not to preache and another to doe all three being the sacred and hye ordinances of God and yet not to confirme children can not be shewed to be the orders or ordinances of God In like maner can it not be shewed by the worde of God that Chauncelours Commissaries and such Officers of Bishops and Archdeacons should deale with the censures of the Church hauing no maner of lawfull ecclesiasticall callinqe vnto it nor that excommunication is to be for pecuniarie causes and payementes of registres fees or such like But what doe I reckon particulars whereas if the Cannon law be the rule for church-gouernement the abuses must needes be infinite If these disorders bee in the reformed Churches notwithstanding their wante of all outwarde meanes and the heauie displeasure of their Princes and the whote and fierie persecutions wherewith they are pursued whiche yet were a time of tolleration and bearing with thinges amisse if there were any their state were to be helde disordered and to neede reformation for feare of the most iust wrath and indignation of God to fall vpon them But if all these and such like matters be well ordered in them and the same farre otherwyse in our Church notwithstandinge all the meanes and helpes to haue procured the good ordering of them much more conuenientlie then with them is the Declaration to be blamed for exhorting to leaue such a disorder and to receyue that order which is according to God Nowe as the glorie and kingdome of Christ is highly aduaunced and increased where this obedience is giuen to him to order his house accordinge to his will whose it is so on the other parte there must needes be so much wanting of the glorie increase thereof where that obedience is not yeelded to him Which would to God it were otherwise and that the enormities of all sortes did not shewe the want of that glorie of Christes kingdome that would bee if his orders were obeyed nor the exceeding great apostasie falling awaye from God to Atheisme Epicurisme and profanenes and namelie the multitudes of recusantes of late yeres so greatlie increased did not shewe how smallie the glorie of the kingdome of Christ doeth increase amongest vs. As for our peace and other blessinges whereof the Replier speaketh it is in deede to be acknowledged to the high honour of Almightie God that neyther at this present is any Nation vnder heauen so blessed in all respectes nor hath this Lande bin so at any time heretofore The Lorde make vs thankfull for all his ritche mercies bestowed vpon vs and continew with great increases all the prosperitie and happie estate of our Lande people But that he sayeth we are so blessed aboue all other churches euen in this estate of ecclesiasticall gouuernement established soundeth as if he would haue one ecclesiasticall estate to be taken to be the cause of all these blessings Some attribute the cause hereof to the troubles of our neighbours and some to the gratious gouernement of hir excellent Maiestie and the great wisedome of the right Honourable of hir Counsell Diuines as it best agreeth with their profession yet with due honour of all the noble instrumentes of this grace as euerie one hath deserued to the prouident and watchfull care of Almightie God ouer vs in giuing all the good meanes of this our estate which we enioye and many times by extraordinarie fauours discouering the secrete practises of our enimies and working in deede as the Replyer sayeth wonderfully and graciouslie for vs. But no man yet that euer I heard of before this attributed this honour to Archdeacons and Archbishops to Chauncelours and Bishops to Commissaries and Officialls or the rest of that trayne This is a garlande would not become those heades in anie sorte let them weare it to their great honour that haue deserued it Is it for that that they are the Officers which God hath set in his Churche and therefore doeth powre his blessing vppon his owne ordinance It hath bin alreadie shewed what agrement they haue with the worde and from what originall they proceeded If it be sayde notwithstanding they be of mans creation and appointement yet they may bee employed in such affaires as might procure this blessing to the state let it bee considered wherein they haue bin occupied since her Maiesties raigne it will easilie appeare howe farre it is of that they should haue any parte of this honour If there were a commission graunted to examine what hath bin done by these officers and their Courtes for these nine and twentie yeares what good they haue

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 maÌ„ 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 abouÌ„dance 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 â˜ž 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 declaratioÌ„ 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

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 froÌ„ 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 declaratioÌ„ 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 coÌ„clusion 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 DeclaratioÌ„ 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

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 2â— 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 coÌ„tinuance 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 coÌ„teyning 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 administratioÌ„ 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 coÌ„mon 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

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 Ã´ 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 occasioÌ„ 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 coÌ„trarieties 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 grauÌ„ted 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

in the beginning and it renowmed for a faithfull Citie Esai 1.25.26 Thus much may suffise to haue sayde to this Section of his Replye For I leaue his iestes and scoffes to him selfe to consider of with remembrance that the Apostle sayeth These are thinges not seemelie and reckoneth this pleasaunt humour amongst a number of other things whereof all professours of the Gospell and much more the Preachers of it shoulde bee ashamed Ephe. 5.4 The Declaration groundinge it selfe vppon the former sentences as pillers of rocke that can not bee shaken the firste that the Churche is the house of the liuinge GOD the seconde That therefore GOD hath appointed a certaine order for the gouuernement of it and last of all that both these beeing so it must needes bee that this order is taught in the holy Scriptures beginneth out of the same to shewe and declare what that order is Wherein the firste pointe whiche is made the next Section is that our Sauiour IESVS Christ hath ordained an holy Ministerie of men to the building vppe of the Church whiche is his body in vnitie of faith and knowledge of the Sonne of GOD. Which is confirmed by two places of Scripture The fourth to the Ephesians and the 12. chapter of the former Epistle vnto the Corinthians The Replyer to the firste of these places taketh this exception that it is impertinentlie alleadged and that it toucheth not the question in hande whereof hee rendreth his reason for that the thinge spoken of in that place is diuerse altogither from the matter to bee proued because the proofe as hee supposeth is to bee made of orders prescribed and sett forth concerninge ecclesiasticall gouuernement for the Churche to bee directed by in all thinges and the matter whiche the Apostle speaketh of is of giftes and functions the ende whereof is referred to vnitie in doctrine of faith and to holy and honest conuersation of lyfe not to the externall orders of the Churches Ecclesiasticall gouernement This is the effecte of his Replie to this point Wherein hee hath fayled in makinge diuerse those thinges that are of great agreement togither For the purpose pretended is to shewe what that order is that the holy Scriptures declare our Sauiour Christe to haue appointed for the guydance of his Church Nowe to performe this there is proofe made of all the Church offices of publique charge that are appointed of our Sauiour Christ for the directing of his people Whiche proofe if it bee sufficient as it is to shewe that the Ministerie of those that are appointed for the preachinge of the worde both Pastours and Teachers and also of other seruinge for other necessarie vses that is both of Elders ordayned and appointed for the care of honest and godlie lyfe and manners and of Deacons instituted for the necessitie and reliefe of the poore and needie is appointed to bee in the Church then is all the pollicie and the Discipline of the Church sufficientlie proued For this being the ordinance of our Sauiour Christ as it is proued by these places that there should be Pastours Teachers Elders or Gouernors and Deacons in the Churche the whole Discipline of the Church standing in nothing els but the due calling of them to such charge and the execution of such dueties after they be called as belong therevnto it is euident that the whole order which concerneth the externall and outwarde guyding of the Church is hereby plainlie shewed what it is and that it is ordayned by the Lorde Where the question were of a king gone to a farre countrey whether he had left anie certayne forme of policie for the regiment of his kingdome in his absence what playner proofe could be made that hee had lefte certayne order for their gouernement in his absence then if it could be shewed by authentike and sufficient recordes vnder his hande and great seale that hee had appointed Magistrates for the mannaging of state causes and other for due execution of iustice amongst his people But this doeth the Declaration in the proofes alleadged For the question being whether our Sauiour Christ haue set anie certayne order for the guyding and directing of his Church till his coÌ„ming againe the Declaration answereth that he hath because he hath ordayned Ministers of the word Pastours and Teachers for procuring the aduancement of the faith of the Church Elders for the censure of their conuersation and life and Deacons for the comfort of the poore and afflicted Therefore I take it this allegation is most pertinent and fitteth so neare the matter as the Replier can not by this pretence nor by anie other remoue it But the cause of this errour of his to take that to be from the matter that is so neare vnto it seemeth to bee the abusing of him selfe in th'ambiguitie of the word orders So as where the Declaration vndertaketh to shewe a certayne order to be left by our Sauiour Christ for th'administring of all ecclesiasticall matters the Replyer belike looketh here should be shewed some orders for things indifferent For this place sayeth he referreth all to vnitie in doctrine of faith to holy conuersation of life and not to th' externall orders of the Churches ecclesiasticall gouernement Whereby he sheweth that he looked not to heare proofe of anie matters that are referred to faith or life but to other externall orders and what can they be but of things indifferent Whiche yet that they may remayne indifferent could haue no order appointed by our Sauiour Christ for then should they bee no more indifferent the commaundement of our Sauior binding to a necessarie obedience to doe that which he should command so as this exception can not serue For what orders may more clearely proue our Sauiour Christe to haue taken order for the gouerning of his Church in all ecclesiasticall matters then they which are referred to doctrine and maners Is there anie matter ecclesiasticall that is not referred to one of these And if this place shewe th' order he hath set for all things referred either to faith of doctrine or conuersation of life surely it proueth a certen order for all ecclesiasticall matters Which if the Replyer will denie to followe yet is it to be remembred that he plainlie confesseth here that the place alleadged is referred to matters of vnitie in doctrine of fayth and to holy conuersation of life Whereof whosoeuer he denie it I doubt not but euery indifferent and aduised Reader will easilie discerne that hereby he hath graunted the whole cause except he shew some ecclesiasticall matter that is not referred to one of these Another shift he hath but it is such as he dareth not trust vnto him selfe and yet seemeth to point other to vse it if they lift Whiche is that he sayeth th'Apostle there speaketh of giftes and functions meaning as I thinke coÌ„struing his meaning out of other places and to his best aduantage that this place coÌ„cerneth not anie kindes of offices or charges but of

this place and the subscription of that Epistle because it is impertinent to this place and that he promiseth not to let this holde of a Bishopricke or Archbishopricke goe thus but to take better holde of it in another place I thinke good to let him alone till he haue taken his sure holde that he doe not complayne that he was taken at an aduantage Thus we haue nothing in this Section but impertinences ouersightes which are too many and to grosse though no maÌ„ but him selfe had looked to this busines and none other had regarded a defence that concerneth the whole Hierarchie and their Iurisdiction The next point set downe in the DeclaratioÌ„ is of the sundrie kindes of Ministerie that are in the Church This the replyer diuideth into three Sections whereof the first propoundeth the number of all such ministeries as haue at any time bin in the Church of Christe the seconde proueth some of them to haue bin temporarie and ordayned to continue but for a season and the thirde concludeth which are perpetuall and appointed to abide for euer To the first parte the only replie that is made is that more offices and giftes then are named in the Declaration haue bin in the Church Wherevpon he concludeth nothinge to the present matter but resteth contented with this that he haue anie thing wherein to reproue the declaration But what iust cause of reproofe he hath may be considered by his reason His reason is that the number of giftes and offices reckoned vp in the Declaration agreeth not with the texte wherein there are more named If this were true it importeth smallie the matter in question except they be of other sorte kinde then these are of which are mentioned But howe proueth he more In the 12. to the Romanes sayeth he there are reckoned seauen by the Apostle whereof he rendreth no reason in this place where it had bin fittest but in his Replye to the next section sheweth howe he would rayse vp sixe out of that wherein he seemeth to haue forgotten hee had before reckoned seauen Of the sixe he taketh foure which the Declaration noteth that is Pastours Teachers Elders and Deacons the other two he maketh office and shewer of mercie But for office he is to vnderstande it is there no name of anie speciall charge but a generall name comprehendinge vnder it two speciall kindes of Ministeries whiche are not Prophetes that is Gouernours and Deacons For as Prophesie is in that place the generall name to contayne the two offices of the Ministerie of the word so is the name of office or as the Apostle there calleth it Deaconshippe a generall to the other speciall charges which deale not with the Ministerie of the worde So as he might as well haue reckoned prophesie as office or Deaconshippe and haue had his whole number of seauen But there is no cause for the reason I haue shewed why he should alleadge eyther of them both The other which he bringeth in to make vp his account of sixe is of those that shewe mercie who did beare no seueral office but were such of the Deacons as regarded especiallie those poore ones that beside their pouertie were also in some affliction by sicknes or other like miserie Thus can there not bee founde in this place any more speciall and seuerall kindes of offices then onely the Pastour noted by the name of Exhorter the Teacher the Elder called Gouernour or Ouerseer and Deacon termed Distributor The next place alleadged for the proofe of these offices set downe in the Declaration is 1. Corint 12. vers 28. Wherein because he findeth not besides the other named in the other places quoted in the Declaration but onely three which are there also mentioned that is the giftes of healing of powers or miracles and of tongues hee sayeth that beginning at the 8. verse of that chapter hee findeth nine more which were not before named in the 12. to the Roman and in the 1. Cor. 12.28 two or three not before mencioned and in the 4. to the Ephesians 4. or 5. more and so sayeth he there are more then as many more agayne as are reckoned in the Declaration to bee founde euen in these places besides those that are mentioned in the other In which Replye hee did warilie not to name them as he did in the 12. to the Romanes which he taketh to be mencioned by the Apostle and pretermitted in the Declaration For them hee might soone haue bin aunswered as he hath bin of the other that eyther he mistaketh generalls for specials or maketh a difference of sundrie kindes of offices where none is Nowe therefore till he shewe what they are this may suffise him for answere In the next Section the Declaration hauing alreadie sayde that the giftes offices giuen to the church were these Apostles Prophetes Euangelistes giftes of healing of miracles of tongues Pastours Teachers Elders and Deacons proceedeth to shewe which of these were temporarie and giuen but for to continue a certayne time and whiche were perpetuall to remayne for euer Of the former sorte are shewed to haue bin the sixe here first named which is proued by the ceasinge of the giftes and the vse of those offices both which ceasing manifestlie declare that such offices were but to continue by the ordinance of God for a ceason These are the generall reasons which in the handling of the particulars are inforced by sundrie other proofes agreeing to the speciall offices of the Apostles Euangelistes and the rest The first matter he excepteth against here is that such offices and giftes as haue bin saide to be but temporarie and to haue ceassed since the time of the primitiue Church were not such neyther haue ceassed but haue bin since that time and some sayeth he returninge to this point againe after he had left it are yet remayning For instance of that he speaketh of here in this place hee nameth power to worke miracles which diuers sayeth hee of the papistes had he nameth also the gift of speaking strange tongues without studie which one Anthonie he saieth was indued with c. Of prophecie whiche diuers had amongest the Fathers the Papistes and vs which is much more true of the gift of healing For answere to this I say he needed to haue shewed good authoritie for these matters our credulitie being not so great as vpon his bare worde to beleeue matters so straunge and almost incredible But I suppose he thought he should bring small credit and honour to his proofe by alleadging his Authours For what other Authour coulde hee name vs for popish miracles but the lying Legende as it is commonly and truely named A booke as one worthily saide of it whose authour was of an yron face and a leaden harte that is a foolish and an impudent man And for the rest what other authour but eyther the same or some at least in some pointes as fabulous and of as little trueth as that except

and in the 12. to the Rom But he conteyneth not Elders vnder Bishops for the reason alleadged therfore vnder Deacons And to make all playne in the 12. to the Rom. the Apostle conteyning all the functions vnder Prophets Deacons diuideth Prophets into exhorters teachers and Deacons into Elders distributers expreslie noting when the name of Deacon is opposed to another name coÌ„teyning the Ministers of the word and is taken generally for all the offices not dealing with the Ministery of the word that th'elders are coÌ„teyned vnder this name Furthermore in the 5. cha of this epist he maketh mention of Elders that haue ouersight ouer the coÌ„gregation both in things that concerne the worde and also of other thinges besides the worde whiche must needes bee of conuersation and lyfe there being nothing but these two doctrine and life whereof generall direction and care should bee taken Being then expreslie named by the Apostle in the aforesaide 5. Chapter as one kinde of publike charge in the Church it can not be that the Apostle forgot or pretermitted this kinde in the third going before where he giueth rules for the qualifications requisite in euery one that should be called to publique charge in the Church But in the name of Bishopps they can not be vnderstoode for the propertie of teaching required in them which is not so in the Elders as it is in the 5. chapter therefore they are comprehended vnder the general name of Deacons Howsoeuer it be yet can it not be denied that Elders are named in the 5. chap. as a kinde of publike charge in the Church Nowe I adde that the instructions whiche the Apostle had giuen to Timothy concerning the ministerie of the worde both Pastours and Teachers vnder the name of Bishops and concerning Elders and Deacons partly vnder the name of Deacon common to them both particularly by the name of Elder touching such as are so speciallie called are perpetuall and to be followed kept without default in any part to the glorious comming againe of Christ to iudgement For proofe whereof I rehearse the very wordes of the Apostle I charge thee in the sight of God who quickeneth all things 1. Tim. 6.13.14.15.16 before Iesus Christ which vnder Pontius Pilate professed a worthie profession That thou keepe these commaundements without spot and vnrebukeable vntill the appearing of our Lord JESVS Christ. Which in due time he shall shewe that is blessed and Prince onely the King of Kings and Lord of Lordes who onely hath immortalitie and dwelleth in the light that none can attaine vnto whom neuer man sawe vnto whom be honor and power euerlasting Amen I am not ignorant what exceptions are taken to this place but the answere to them cleareth all such doubtes So as I doubt not but the indifferent Reader consideringe the reasons on all partes will finde that this so earnest charge and obtestation is to be extended to all the pointes of that Epistle Especiallie concerning the ordering of the Church For whiche ende as the Apostle plainlie declareth that he wrote it so hauing finished his instructions concerning that matter sealeth them vp with such a seale as declareth that hee whiche shall offende against them shall sinne against the coÌ„maundement of the Lord of life against the example of the lord Iesus both whose vengeance punishment he is to feare at the glorious coÌ„ming of the lord againe to iudgement And again if any man for the duetiful keeping of those coÌ„mandementes shall suffer yea though it be to death he is to be assured to receyue his life againe of the CommauÌ„der of these things who quickeneth the dead and following the example of that worthie profession made by our Sauiour Christ is to receyue immortalitie and honour for euer at his glorious appearinge which shal be as certainlie performed as he in whose name these things are denounced and promised is the blessed and onely Prince King of Kings Lorde of Lordes onely immortall to whom belongeth honour and strength euerlasting Amen Thus the perpetuitie of these offices is proued by these reasons and authorities I would to God the necessarie perpetuall vse of them were not also manifest by the wofull and lamentable experience of such Churches as doe want them according as their wantes are eyther of all or of some in part or altogither Of the ignorance of the people in things concerning godlines and religion what other cause can be assigned it but that they wante godly learned Ministers of the worde amongst them Teachers to instruct them in sounde holy doctrine and Pastours to exhort them according to it If it be life euerlasting to knowe the onely true God Iohn 17.3 whoÌ„ he hath sent Christ IESVS and if the wante of the knowledge of God be damnable as it is sayde That the seruaunt not knowing his Maisters will Luke 12. and therefore not dooing it shal be beaten and againe That the Lord when he shal come with his mightie Angells in flaming fire shall punishe those who haue not knowen God surelie then the meanes whiche God who would haue all men saued and come to the knowledge of the trueth hath appointed for that purpose 1. Tim. 2.4 is moste needefull to continue both for the honour of GOD and the saluation of the people Whiche meanes being the offices of Pastours and Teachers nothing can be more necessarie then th'establishing of them in all places and continuing of the same successiuelie to the ende of the worlde The same is to be saide of th' other offices All manner of offences are committed and remayne without redresse at the least without redresse sufficient and such as God hath appointed to the infinite dishonour of God and disedification of the Church where there are not Elders nor Ouerseers that in conscience of the calling and ordinance of God may looke vnto it In like manner the poore can not by anie neuer so wise and politicke lawes of men be prouided for where the Deacons Fathers Tutours of the poore appointed of God in conscience of his commaundement and their most bounden duetie to him attende not vpon the poore Whiche apparauntlie testifieth the necessarie and perpetuall vse of them Therefore to conclude this point I saye th' ignorance the offences in euerie sorte most lamentable to beholde Atheisme profanenes securitie blasphemie horrible othes not farre blasphemie neglect yea contempt of the Sabboth day the dishonour of all to whom honour is due the murders adulteries robberies periuries the swarmes of rogues and beggers their dying in the fieldes vnder hedges and in Townes and Cities at the dores crye with a loude voyce vnto God and all lawfull authoritie vnder him that for wante of the preachinge of the worde they perishe for lacke of it they dye in their ignorance and diuers sinnes for default of the meanes that should bring them to the knowledge of God and to repentance default I saye both of the

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 loÌ„ger 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 chauÌ„ging 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 chauÌ„g 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 exceptioÌ„ 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

enioye the kingdome nor to beare ciuill offices but the causes of God and the causes of the King had their seuerall triall officers and Iudges But this a Bishop or Archbishop euen by his ordination is not onely not bounde vnto but of the contrarie being ordayned to exercise the office of a Bishoppe according to the worde of God and the ordinances of this Realme is to meddle with ciuill iustice For the worde of God not speaking any one worde of such an office and the ordinances of the Realme laying vpon them offices charges in ciuill affaires they intermedle with all causes by reason of their office I might note many other repugnances in-their offices with the lawfull charges of Pastours and Teachers as their immoderate power in dealing with all ecclesiasticall causes of gouernement alone in ordayning Ministers giuing and calling in licences censuring suspending excoÌ„municating absoluing such like But these reasons may suffice to shew that otherwise then the Replyer mainteyneth Bishoppes and Archbishops such as he speaketh of are not nor can not in any iust and true account be reckoned Pastours Teachers Such in deede they may haue bin and were firste ordayned to be and therefore ought to haue continued in that calling But accepting of th' offices of Bishops and Archbishops wherin there are so many things as haue bin shewed repugnant to the functions of Pastours and Teachers they can not in any sorte be esteemed trew Pastours and Teachers of the church such as our Sauiour appointed for the worke of the Ministerie but are a thing degenerate and growen out of kinde a humane creature and an institution and ordinance of Kings and Princes Thus much may suffice to shewe that Bishops and Archbi hops are not Pastours and Teachers Whereby it is playne to be no consequence whiche the Replier maketh for them in this place that is because there were Pastors and Teachers in the primitiue Church that therefore there were Bishops and Archbishops also in that time Hee addeth they are such as haue bene Deacons too which being admitted it followeth not because they haue bin Deacons and nowe are Bishops or Archbishops that therefore Bishops and Archbishops were in the primitiue Church But I denie that euer they were right and lawfull Deacons For a Deacon is an ecclesiasticall officer attending the poore of the Church whose Deacon he is The trueth of this is most euident by the Deacons of Ierusalem of whose institution we reade in the sixt of the Actes where the Apostles discharging them selues of this care and seruice determined and bouÌ„ded their office of Apostleship for euer after within the boundes of preachinge and prayers and the Deacons office in that which they discharge them selues of that is in the attendance of the poore Which appeareth also by the 12. to the Romanes where their office is limited in like maner Nowe the Deaconshippe hee speaketh of which they haue had is no such matter but a meere humane institution a degree to priesthoode a power to baptise and reade the publique Litargie without power to minister the Lordes Supper or to preach by vertue of that calling and is nothing like the ordinance of GOD for the reliefe of the poore Therefore euen that also is not trew whiche the Replier saieth that they haue bin Deacons too In deede they haue come by the Deacons bagge and got into their hands that which by th'ordinance of God and the auncient commons of the Church should be distributed by the Deacons to the comfort of the poore Which the Christian Magistrate is in all duetie to God to require at their handes to restore to the former right vse againe as he is other partes of their liuings and namelie that which ought to be the liuing of the Pastors Teachers which attende vpon the seruice of the people in teaching and instructing them in true religion whose liutngs being taken away and cast into those seas would be restored againe that the people giuing their goods to be taught in the knowledge of God not able to giue any more do not perishe for wante of teaching but may receyue the fruite of this their liberalitie But this because I haue not further occasioÌ„ in this place I forbeare to debate at large onely by occasion of their Deaconshippe I haue in a word noted their iust dealing as with the poore and the Deacons so also with the Pastors and Teachers with all the people of God Whereby appeareth that howsoeuer they are transformed now are neither Pastours Teachers Elders nor Deacons yet sauing the worke and labour of these callings in preaching vnto the people and watching ouer them with the Lordes watche and seruing the necessities of the poore they haue wholy deuoured them all All the power authoritie and liuing both of Pastours Teachers and Deacons yea and the treasure of the poore also being possessed and enioyed by them Thus haue I answered his two reasons alleadged to proue Bishops and Archbishops to haue bin in the primitiue Church In this place affirming them to be in their office and kinde of ministerie Pastours and Teachers yet saith he sith he is the ordainer or ordinarie of them and ouerseer both of them the people he is in dignitie of another office and kinde of ministerie different from them For answere wherevnto he is to vnderstande that the worde of God giueth not this authoritie to a Bishop to be ouerseer of the people and also of their Pastours and Teachers nor to any one man bearing ecclesiasticall office to be the ordainer or the ordinarie as he speaketh of the Ministers of the worde As touching the firste of ouersight the worde Ouerseer or as we call it Bishop Actes 20. is vsed diuers times in the Scriptures but alwayes in regard of the people Phil. 1.1 and of the Church and at no time of other Ministers of the worde If it be otherwise let him shewe where a Bishop or Ouerseer is named in respect of other Pastours and Teachers True it is that Pastours Teachers may offende through the corruption of nature that is in all men therfore are not exempted and freed by the worde of God neither froÌ„ ouersight nor punishment but are liable to all maner of censures of the church as any other of the congregatioÌ„ to the ciuil punishments of the lawes But their ouerseers in such cases are the ciuil Magistrat who is to see that they doe their duties or to enforce them to it by ciuill punishments their cause being firste duely heard tried and iudged Further the Eldership of that church whervpon they attende and all the greater CoÌ„ferences and Synodes wherevnto by good order agreed in the churhc they are made subiect haue the ouersight of them power to admonish censure with ecclesiasticall censures of deposition from their ministerie or of suspension and excommunication as their offence may deserue So as no man in the Churche nor in the

vppon all he denyeth the order of the primitiue Church to bee restored in all alleadgeth for reason the differences amongest them in one point or other of order office discipline ryte or ceremonie Of all which or any of them hee giueth no one instance After repeating this agayne in mention of the Scottishe Church he asketh whether their gouernement and order their making of officers and their administration of Sacramentes and booke of common prayers bee all one with the booke which hath bin nowe three times exhibited in Parliament With this repetition hauing gotten the aduauntage to make mention of a booke of common prayer here hee resteth and taketh this one example for all to shewe the differences amongest the reformed Churches Which he would shewe by affirminge of differences betweene the Scottishe booke of common prayer and the booke presented in Parliament written the same printed at Middelborough at London and at Scotlande aboue three hundred differences being a booke little bigger then an Almanacke All which pointes if they were true what reformed Churches are these that differ one from another which he vndertooke to prooue The Scottish Church is one trewe but where is the other from which it differeth except the other bee the booke presented written in Parliament in Englande he nameth none But coÌ„cerning the bookes if they haue so many differences why did he not note at the least some two or three of the principall It is not possible almost for a man to write out one and the same copye oftentymes or to print it but that there will bee some sentence clause worde syllable letter tytle or distinction changed If the differences had bin materiall notwithstanding it were neuer so impertinent I doubt not but hauing fallen into the mention of it hee would haue taken payne to haue noted some of the principall printed copies of that which was written and presented he nameth three whiche should be printed in three sundrie Countries Englande Scotlande and the lowe Countries a matter of as much vntrueth as the rest of his replies As for the bignes of the booke of common prayer presented in Parliament which he to disgrace it sayeth was the bignes of an Almanacke I knowe not of what bignes he may haue seene some Almanacke for all are not of one equall bignes but if he would iustlie haue founde faulte with that booke for being too little he should haue noted that it had wanted some poynt necessarie to be in such a booke eyther for publique prayers or fot administration of Sacramentes or any such like matter But if it haue all such things in it at large there is no faulte iustly to bee founde with the smallnes of it It might easilie haue bin greater if it had bin stuffed with impertinent matters nothing belonging to the Ministers office nor warrantable by the worde of God as with orders for priuate administrations of the Sacramentes Churching of Women Buryall seruice Confirmation making of Priestes and Deacons Bishops and Archbishops with a number of other such like But these and such like being matters neyther warranted by the worde nor sette down in the auncient Lyturgies bearing the names of Iames the Apostle of Chrisostome and of Basile nor in the Liturgie of the reformed Churges it seemeth there was no cause to make it bigger with such stuffe A little point of a Diamond is more worth then a great deale of such siluer as wee had at the beginning of her Maiesties raigne and nowe to hir highnes immortalll prayse and enriching of all the subiectes with out anie offence for the innouation and to the great contentement of all men is made finer and brought to the ancient standard appointed by lawe Bookes and namely of this vse are not to be wayed at the Kings beame where they waighe packes and vessels of great bulke and quantitie but in golden waightes and ballances where things of pryce and valewe are vsed to be wayed A masse of owre and an ingotte of siluer or golde are greater before they come to the furnace but after the fyre hath tried and refined them from drosse base mettall the body of it is not so great yet is it more ritch and precious then it was before In like maner that little booke if it haue bin well purged and tryed and oftentymes refined in the Lordes furnace by workemen of skill and faithefull in their seruice notwithstanding it be but litle yet may be much more worth then some other of greater bignes and embased with much allay No man findeth faulte nowe that a shilling is neere as little as a slyp-tester was at the beginninge of hir Maiesties raigne but rather acknowledged herein that hir Maiestie hath deserued all humble thankes of all hir subiects with most faithfull duetie and seruice to her highnes great prayse and honour Oh that it might please GOD in whose hande the hartes of Princes are as the Bardge is in the Bardgmans to turne whither he will to turne this Royall Bardge of her Maiesties harte towarde the Lordes sanctuarie to consider well all things in it and to touche the golde and siluer of it which ought to be ritchest as the sicle of the Sanctuarie also was wont to be and finding it besides all the abhominable drosse that her Maiestie through the goodnes of God hath taken from it to holde yet much allay and base mettall to coÌ„maunde it to be tryed and refyned yet seuen times in the fire till all the siluer and golde in it and the treasure belonging to it should be fine precious and answerable to the standarde ordayned by the lawe of God and the Temple of the Lorde in a spirituall maner riche and royall as in the dayes of Salomon Surely if the Lord should vouchsafe so to blesse vs much lesse cause should any man haue to quarrell at the small quantitie of the booke of coÌ„mon prayer or any other pieces of the holy treasure and vessells of the Sanctuarie being incomparably enriched in estimation and pryce but rather should haue more iust cause then for crying Downe the bace money and enritching our coyne according to a standarde appointed by the lawes of the Realme to acknowledge with all humble thankes and increase of most duetifull loue and allegance a care so Princely so Christian so agreeing with the like presidents of her right noble Ancetours hir Highnes Father and Brother of worthie memorie and hir owne religious most honourable beginnings to the exceeding great encrease of the honour of Almightie God hir Maiesties immortall prayse with God and men and the vnspeakeable reioycing and comfort of many thousandes of her most loyall and duetifull subiectes Therefore it is not the smallnes of that booke that can disgrace it seeinge that commeth of the taking away of manie vnnecessarie partes and seeing that it conteyneth all such partes in it as are necessarie and lyke to haue bin in any Liturgie reported to haue bin within any time of

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 thuÌ„der 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 executioÌ„ 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

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 couÌ„sell 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 coÌ„maundements 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

this when coÌ„fessing that to be true which is said yit he resteth not in it but will reply to it and say somewhat to disproue it The colour he shadoweth this withall is that notwithstanding he grauÌ„t it not needefull as in necessitie yet that it should bee needfull for conuenience duetie reuerence to the Prince and to auoyde suspition both of the Prince and others the rather for the prophecie of the Apostle Paule 2. Timothie 3. and the experience of such in the Papistes and Anabaptistes Wherevpon he concludeth that in a treatise of the gouernement of the Church next after Iesus Christ the christian Princes power should be spoken of Which coÌ„clusion he renforceth with the example of the Apostle Peter settinge out firste dueties to Magistrates and after to Husbandes Wyues c. Which argument is increased by this that if the Apostles at any time did so when Princes were not Christians much more ought it nowe to be done when they are Christians and in possession of their Supremacie This is the effect of his allegations the rest is but sporting with like sounde of needfull and heedfull and needles and deedles and a difference of his owne making betweene needefull and necessarie with such like toyes As for his allegations if it were needfull for the reasons he alleadgeth it were in deede needfull to keepe such order But we denie that eyther conuenience duetie reuerence of Princes care to auoyde suspicion of the faultes prophecied to abounde in the latter time the example of them in Papistes or Anabaptistes or the president of Peeter bindeth herevnto If it doe then all they whiche haue not kept that order which Peter doeth in that place haue offended against all these thinges which were most absurde to acknowledge For of the good Writers that haue written of the Church how many keepe a diuers order from this Surelie so many as I thinke I may truelie saye not one that followeth this order which for so many respectes he holdeth needefull to bee followed And to attaint so reuerende a companie as there is of these who haue written of these matters of such a number of the crymes he noteth I thinke no Iurie in Englande woulde doe it except he take them of the Hierarchie of their Doctours Proctours Registers and Sumners The triall of our duetie and allegeance to the Prince standeth not vppon this whether in our bookes we first speake of the Supremacie Our seruice of hir Maiestie in the places wherevnto wee are called and our readines to serue hir not with our trauell onely but with our goods and with our liues with our children with our friendes doeth and will so testifie of our most duetifull loue and loyall deuotion to hir Highnes as for a poynt of Logike what order and methode we keepe in our bookes we feare no preiudice of it neyther with our gratious Soueraign nor with any other that haue but as smal a sparke of heauenlie grace as the least starre in heauen seemeth to be For the crymes of the latter age noted by the Apostle and the accomplishment of that prophecie in the papistes and Anabaptistes they could giue the authour of the Declaration nor those in whose names it is published any iust cause to haue kept the order he liketh better Not onely for that if there were cause of suspition of such thinges this is a poore aduyse of his for the taking of it away but especially because they whom this his speach coÌ„cerneth may truely say I hope God and man bearing them witnesse herein that they speake the trueth that they are as free from these crymes as the whitest Surplesse or Rochet that he may be boldest to boast of Pieters example is to small purpose alleadged as is all the rest of this speach he him selfe confessing it not to prescribe Whiche if he did not confesse were to be euicted from him by manie contrarie examples both of Prophetes and Apostles Whereof I will take at this time but one or two for all and such as may fitte best that he alleadgeth The Apostle Peter in the same exhortation he speaketh of passinge from publike dueties to domesticall and priuate beginneth firste with the dueties of seruauntes and then proceedeth to the dueties of maisters And after in the Chapter following firste with the dueties of Wyues then of Husbandes Whereby appeareth that his owne example proueth directlie against him that the order of speache is not needefull to be according to the worthines of the persons Likewise the Apostle Paule in the like argument Eph. 5.22.25 Chap. 6.1.4 Col. 3.18.19 20.21.22 both to the Ephesians and to the Colossians firste exhorteth Wyues to their dueties and then the Husbandes first to children and then the parentes first the seruaunts and then the Maisters whereby it map appeare howe small a quarell this is and what good regarde the Replyer hath in alleadging of the Apostles Nowe whereas he would enforce an argument that if the Apostles did thus sometimes when Princes were not Christians much more ought it to be done nowe by vs they beinge Christians and in possession of this supremacie this may be of his refuse that he serueth vs now For it is nothing worth For it importeth not the honour or authoritie of the Prince one grayne in what place of a treatise their estate and power bee spoken of Therefore well might hee haue spared him selfe and the Reader and the Defendant of the Lordes right in his kingdome the good time that might haue bene better bestowed then about this vayne and friuolous cauill The vnreasonable grossenes whereof is so much the more apparaunt in this that the Declaration followeth in this order the Apostle Saint Paule steppe by steppe who after that in the twelft Chapter of his Epistle to the Romanes hee had spoken of all the officers of the Church in the beginning of the thirtienth intreateth of Magistrates and the dueties whiche are due vnto them This therefore may suffice him for needefull Nowe is it to be considered what good reasons he hath to oppose to the Declaration saying also that it is not agreeable to good order of teaching to beginne firste with this matter But for reason hee falleth to a reproche of ambition which he setteth out by comparison of our old popish Archbishops striuing for places In deede many a bitter and bloudy bickering hath bin amongst the Bishops and Archbishops whom he mainteyneth Canturburie striuing with London and Yorke for the hiest roome and many such like ambitious quarrels which hee had no cause here to mention but that he would euen with his owne losse and hinderance of the cause he dealeth in rayse some suspition of the offices appointed of God For how soeuer he adde for caution that this was amongst popishe Archbishops yet could he not without disgrace of that grace whiche hee speaketh of a little after note their seates to haue bene the seates of fierie contentions for ambitious roomes It is not

But of this there wil be a fitter place to speake Here it may suffice to admonishe the Reader of the insufficiencie whiche Gellius noteth to be in men for exercising of both offices For which cause God did distinguish and seuer them to be administred by diuers persons Thus proceedeth he on still with Gellius noting in the next place the example of Christian Magistrates in Christ and the Apostles times Whiche is that place where Gellius maketh mention of the Captaynes or Centurions of Joseph Nicodemus and such like wherevnto I haue answered before alreadie Nowe the Replyer hauing fought a great whyle with another mans weapons and persuading him selfe that his owne right hande had done valiauntlie beginneth to sounde his trumpet as if the victorie were his owne saying thus wee see most euidently howe weake this reason is to witte of the perfection of the Churches regiment before there were any christian Princes and with what a multitude of farre better reasons yea with a cloude of witnesses it is beaten downe Wherin he reioyceth as if a blinde man striking often at a venture because he hath wearied him selfe should triumphe as if hee had driuen his enimie out of the fielde Yet hauinge in the middest of this his blinde vanitie some glymse that this reason commeth still like an armed man vpon him hee holdeth out this bucklar against it that it auayleth not to saye they were no Emperours For sayeth he it euicteth the cause sufficientlie that they were Princes or at least any kinde of Magistrates In deede if it may suffice to shewe that any Magistrates in the time of our Sauiour Christ receyued the faith of the Gospell he hath wonne his spurres and is worthie if not to bee knighted yet Bishopped which I thinke he had rather be But the question is onely of soueraigne Princes whether any such were Christians in that time Whiche his cloude of witnesses vanishing away like a cloude or as a cloude without water driuen about with euery winde hath not bin able to doe for him Yet is he not satisfied thus to leaue the matter but obiecteth against him selfe that those Magistrates exercised no authoritie ouer the Church but were in it as priuate men Which is very true but not alleadged by the Declaration and therefore no cause he should enter into the disprooue of that except he can not endure that any trueth stande before him To this hauing litle to saye of him selfe he sayeth that Gellius sayeth somewhat to this out of whom yet he noteth no one word to this purpose but to another he noteth that the churches regiment is more happie where Christian Princes are Which thing the Declaration might haue taught him And thus farre hath he reasoned out of Gellius against the first part of the argument of the Declaration affirming the Churches regiment to haue bene perfect before that anie Princes were Christians For that which he addeth after of his owne of Paules appeale to Caesar for the decision as hee sayeth of an ecclesiasticall controuersie is of so small colour of likelihoode as can not easilie abuse anie For who will be so absurde as to thinke that Paule referred the decision of the question hee had with the Iewes concerning saluation by our Sauiour Christe as it is Ecclesiasticall to Nero who vnderstoode nothinge of those matters and was him selfe a great enemie as the Apostle seemeth to call him as a Lyon readie to deuoure all that made profession of that faith 2. Tim. 4.17 It were time nowe to proceede to his replye to the other parte of the argument but that the Reader is firste to be admonished concerning Gellius out of whom the Replyer hath written so many leaues because of all other he thought him to write most soundlie and fauourablie of the office and power of Magistrates that this same Gellius so duetifull to Magistrates is an earnest defendour of that ecclesiasticall gouuernement which the Replyer in all his booke oppugneth Whereof it is to bee obserued that the reformed Discipline which is desired to be established amongest vs is in no sorte preiudiciall to Christian Princes or other Magistrates For Gellius who writeth as earnestlie for the maintenance of the reformed Discipline as anie the same also writeth as duetifullie of the office and power of Magistrates and as largelie yea and more against the Anabaptistes then euer did any of the Romane Hierarchie or vnreformed Discipline Therefore notwithstandinge our seekinge to aduaunce by all good and lawfull meanes that holy ordinance of GOD of the onely lawfull Discipline whereby the Church ought to bee guyded wee may be and are by the grace of God as loyall and louing subiectes as duetifull and obedient as anie are of their whyte coate whiche they striue so much for Besides this the Reader is to obserue the good discretion of the Replyer in resting so wholy vppon the authoritie of Gellius in this matter Whose testimonie if he acknowledge so graue and of such credite as if it had bin against vs he would haue giuen sentence against vs vppon it why should not the same mans witnes bee of like waight and credite to iustifie our cause and to preiudice his if so be his testimonie may be shewed to be with vs and against him in this cause of the Discipline of the Church But this is manifest by a treatise of Gellius expresselie written of ecclesiasticall Discipline Out of which I might write more leaues to shewe his iudgement and his reasons in the diuerse pointes of Discipline for that onely lawfull and holy order which the Replyer hath audaciouslie set him selfe against and oppugneth then he wrote out of him to no purpose for the office of the Magistrate Whereby it is cleare that if he stande to the witnesse of Gellius he hath lost the whole cause hee laboureth so greatlie to mainteyne Nowe I proceede to the rest of his replye The Declaration for proofe of the order to be followed in that treatise hauing alleadged that the regiment of the churche was perfect before there were any christiaÌ„ Princes addeth further that it may doeth stande at this day in most blessed estate where the ciuill Magistrates are not the greatest fauourers The reply to this beginneth with such an exclamation as a man would thinke he hearde sawe the hye Priest mentioned in the Gospell renting his cloathes and cryinge Hee hath blasphemed what neede we any more witnesses Mat. 26.65 Behold now you haue heard his blasphemie what thinke you yet was it no euill that was spoken but a most holy trueth whiche that priest of all other ought to haue perceyued There follow next idle repetitions as of other thinges so of his former vayne demaundes what vse then there may bee of Christian Magistrates to the Church Wherevppon I haue alreadie aunswered shewinge the Magistrates to bee ordeyned of GOD for the protection of the good and punishment of the euil doer And that as in other matters so also in

not onely in the fleshe but also in the Lorde is more deare and precious to vs then that we may depart from them for whose sake wee ought to bee readie to want euen that so great a blessing as from our harte we acknowledge it to be as to liue in a church reformed both in doctrine and discipline and wholy in euerie respecte vnder the gouernement of our Sauiour Christ Moses and the Apostle Paule were caryed so farre beyond this in a like zeale and loue of their people Exe. 32.32 Rom. 9.3 as whatsoeuer the Replyer thinke they that suppose any parte of their spirit to bee in vs neede not maruell although for some like cause we should depriue our selues of such a blessing as we want in not being in those churches Further also as the worthie seruauntes of God the Ministers of the Gospell there left not their countryes because they wanted this full reformation in the beginning but knew it to be the calling of God that they should labour by all good dueties to procure it So likewise doe we vnderstande that we are charged with like duetie to our church to further as much as by any godly meanes agreable to our callings we may possiblie doe the further reformation of our Church that wee may see and enioye the fulnes of the glorie and mercie of god vpon it Wherein howsoeuer the hinderer of reformation that stoode at the right hande of Jehosuah Zach. 3.1 haue hindred vs hitherto yet doe we hope in God that hee will shewe vs mercie in time to take away all things whiche hinder the glorie of God in his Church as those garmentes whereof Zacharie speaketh did in Jehosuah and the restoring of the auncient honour of that Church was figured in the putting on of his holy garmentes which were according to the lawe of God put vppon him so likewise doe we hope pray that the Lord will cause the honour that sometimes shined in it to be seene agayne that holy Zach. 3.2 seemely only lawful gouernement of the church which he hath commaunded to be restored For restoringe of which comfort and glorie as the Lorde hath begon to rebuke Sathan the Prince of the Angells of darknes and ministers of iniquitie and hinderers of the full reformation of the church and hath taken our Church as a brande out of the fire wherein it consumed so hath he giuen thereby iust cause of hope that he will in his good time doe it all honour In which hope we stande before the Lord and wayte still vpon him till hee may giue order and commaundement for the taking away of all vnholy and profane ceremonies superstitions and vsurpations from his Church especiallie ignoraunce negligence couetousnes and ambition from the Ministers of it which as vnseemely and defyled garmentes dishonour the glorie of the same and for the furnishing of the Church with lawfull and holy orders offices and authoritie and the ministerie of it chieflie with godly wisedome and faithfulnes which may bee vnto both as the ornament of Aarons head promised to Iehoshuah This is the aunswere that I haue to make to this sober exhortation of the Replyer Zach. 3.5 and to all such as being herein no better aduysed then he is shall at any time vse the like The next quarell is about the sense of ciuill Magistrates vnder whom the Declaration sayeth the Church is so blessed notwithstanding they bee not the greatest fauourers of the Church Wherein firste inquyring whether this bee meant of hir right Excellent Maiestie a question voyde of all reasonable iudgement and vnderstanding the wordes being most direct to the contrarie he gathereth after sundrie thinges whiche vncharitably he would impute to the Declaration But the Declaration in all places speaketh reuerentlie and duetifullie as it becommeth one that is well instructed of the honour that is due to that highe and soueraigne authoritie whiche God hath honoured hir Maiestie withall to the great comfort of all hir faythfull and loyall subiectes although in deede it vse not that glosing style nor palpable flatterie neyther in mention of hir highest estate nor of the estates neare vnto it which is vsed by ambitious suters for benefices and Bishoprikes The speache of the Declaration being such as I haue saide and hauing no eye to the soueraingtie which God hath set ouer vs yet as one that will not leaue to vse wringing and violence till he drawe bloud so ceaseth he not but strayneth and wringeth till he may drawe out some bloudy accusation of slaunderous and vnduetiful speache of her Maiestie Prou. 30.33 Which because it needeth no aunswere on our parte and the very repetition of his vnseemely speaches and stryuing about them can not but be offensiue to the duetifull subiect I stand not vppon it But whereas he would proue both by other places and by the Prophete Esay that God doeth a great fauour to his Church when he raiseth vp Princes to fauour and perfect them he is to vnderstande wee no les acknowledge the goodnes of God herein then any other The words of the Prophet which he alleadgeth are these Esa 49.23 Kings shal be thy nourcing Fathers and Queenes shal be thy Nources they shall worship thee with their faces towardes the earth and like the dust of thy feete and thou shalt knowe that I am the Lord for they shall not be ashamed that wayte for me Wherein the Prophete noteth by the similitudes of Foster fathers and Nourses the loue care faithfulnes watchfulnes and diligence that Princes shall haue to preserue mainteyne nourishe and comfort the Church and in the bowing the heade to the grounde the honour they shall doe to our Sauiour Christe the heade of the Church and consequentlie to the Church it selfe in him For in bowing them selues to lowe as doeing homage to the Sonne of GOD they promise all faythfull duetie seruice and obedience vnto him The performance whereof is to renounce in them selues and to aboli he from amongest their people all false worship and idolatrie with like zeale as Ezekiah and Iosiah did and to establishe in all partes the trew worship of God as our Sauiour Christ hath taught it and commanded it to be obserued We ought to reioyce when any yeeld any maner of obedience to our Sauiour Christ and should we not much more reioyce to see any obedience in Princes But when they bow so lowe before our Sauiour Christ and doe that honor to him as that at his coÌ„mandement 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

ouer their Churches ecclesiasticall assemblies who had obtayned that honor not by mony but by good testimonie For no matter of God is obtayned with vs by money Many and notable witnesses are in Cyprian of the ministerie and their equall power and dignitie and of so great necessitie of executing the censures and discipline of the Church as that feare of death ought not to hinder it The presumption of man in deede began betimes by degrees to degenerate from this order of Discipline so as the Elders who were men chosen out from the rest of the people to assiste the Ministers of the word in the execution of the Discipline of the Church began to fayle whereof Ambrose complayned in his time Ambros in 2. Tim. 5. So it came to passe that some of the Ministers of the worde not by the ordinance of God whereby they were all equall but as Ierome noteth by custome and humane disposition began to be greater then other Ministers Iero. in epi. ad Tit. so as they onely were called Bishops which name is giuen to all the Elders of the church of Ephesus and tooke vpon them firste all the care of the Church then of other Ministers also and that by degrees Act. 20.28 of so large circuites as for their helpe and to serue for steppes to rayse them selues by other officers were appointed vnderneath them till at last it grewe to this perfect image of the beast spoken of in the Reuelation that is of the Romane Empire that of long time hath tyrannised the Church of God Reue. 13.14 euer to this age But in this age of the regeneratioÌ„ of the gospell the Churches haue openlie and plainlie discouered these abuses and declared both their iudgementes what they iudge and beleeue touching the kindes of the ministeries offices ordayned of God to be in the Church and their indeuour desire to returne to the same former order appointed by our Sauiour Christ and first deliuered to the Churches by his holie Apostles In the latter coÌ„fession of the churches of Heluetia wherunto besides the HeluetiaÌ„s that is the churches of Zurich Bearne Shaphonse Sangall Rhetia Millynse Bienna there subscribed also the Churches of Geneua and of Sauoye Polelande Hungarie and Scotlande after a declaration of the names of the Ministerie that are mentioned in the holy scriptures it is thus written But moreouer in the tymes which followed manie more names of Ministers of the Church were brought in for some were ordayned Patriarkes other Archbishops others Suffragans Metropolitanes also and Archepriestes or Arch-presbyters also Subdeacons Acolythes Exorcistes Singers porters and I knowe not who els as Cardinalles Prouostes Priors Fathers and orders greater and lesse But of all these we are nothinge carefull what they were in times past or nowe are the doctrine of the Apostles concerning Ministers suffiseth vs. And a little after in the same confession one and equall power or office was giuen to all the Ministers of the Church Surelie at the beginning the Bishops gouerned the Church by their common labour none preferred him selfe before other or vsurped to him selfe larger power or dominion ouer Bishops for they were mindefull of the Lords wordes Hee that will be first amongst you let him be your seruaunt and so forth with confirmation of this equalitie amongest the Ministers of the Church shewing this to haue bene so amongst the Apostles by Cyprian and Jeromes testimonie affirminge that the Bishoppes are greater then other Ministers more by custome then by the ordinance of God and that they ought to rule the Church togither they adde these wordes this writeth Ierome Therefore say they no man can lawfullie forbid vs to returne backe agayne to the auncient ordinance of the Church of God Artic. 29. and to receyue that rather then a humane custome The Churches of France write yet more directlie to this purpose in their coÌ„fession saying We beleeue the true Church ought to be gouerned by that pollicie and discipline which our Lorde Iesus Christ hath ordayned namely so that there be in that Pastours Elders and Deacons that the purenes of doctrine may be retayned vices may be suppressed the poore and other in miserie may be prouided for and that holie assemblies may be helde for the edification both of small and great In like maner write the Churches of the lowe CouÌ„tries Artic. 30. We beleeue say they that this true Church ought to be ruled and gouerned by that spirituall pollicie which god him selfe hath taught vs by his worde so as there be in it Pastours and Ministers who may purely preache and administer the Sacramentes Also that there be Elders and Deacons who may make the Seniorie of that Church that by these as meanes true Religion may be preserued true doctrine may be retayned euery-where and spead abroade c. as followeth in the same place of the vse of this order Wherein it is verie worthie the obseruation that these Churches wherein there are an infinite number of godly learned men and many for their iust desertes famous reuerend and honourable in all the Church of Christ and the same being in persecution and therefore seeking more carefullie to please God in such a coÌ„fession as they declare their faith in haue thought it a necessarie Article to set downe this point of the pollicie or discipline of the Church and that in declaring of it they saye not what they suppose but what they beleeue vsing the same worde which they doe vse in the articles of fayth doctrine Further also it is to be marked that they professe they beleue the Church ought to be gouerned by that policie and Discipline which our Lorde Iesus Christ hath ordayned and God him selfe hath taught vs by his worde plainlie affirming that there is a certayne forme of policie to gouerne the church by and that the same is ordeyned of our Sauiour Christ and further that it is declared in the worde of God And last of all that they declare that policie or discipline which GOD hath taught vs in his worde to be this in effect That there bee Ministers of the worde Elders and Deacons by whom as by the meanes which God hath ordeyned holy doctrine and honest life may be preserued in the Church and the poore relieued The same is likewise affirmed by the Church of Scotlande as appeareth in their treatise of the Discipline of the Church Vpon all which proofes and testimonies I conclude with the declaration That God hath giuen to the church which is the house of the liuing God a certayne order for the direction of it in all outward matters that belong to the good gouuernement of the same Whereof if they shall yet doubt whome it most importeth the Chureh to be persuaded of it it is to bee sued for by continuall supplications and prayers to God and them that they would heare what we haue to say further on Gods behalfe in these causes and to

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