ecclesiasticall The Princes prerogatiue is notwithstanding heere reserued which dependeth not vppon his reseruation but hath other such certaine title to claime by as the Princes are not to bee beholding to their Prelates for reseruing them their supreme gouernement as of almes for them Another point is that not these offices but the encroching of th'Archbishop of Rome ouer all other Bishops and Archebishops was the breaking of Gods ordinance and the way to Antichristes pride Adoni-bezek as we reade in the first of the booke of Judges cut of the fingers and toes of 24. Kings and put them vnder his table at his feete to geather the crommes that fell from his table and the same iudgement after fell vppon him Euen so some Pastours cast downe all other Pastors officers of the church within a Citie or Dioces vnder them After amongest Bishops some dealt with his companions as they had done with theirs and became Archbishops and subdued all the Bishops in a Prouince Coūtrey or Region vnder them Nowe if amongst Archbishops there rose vp one to recompence them agayne the wrong they had done to their fellowe-Bishops if yet it may be called wrong where at the firste there was no right what great cause haue they to complayne When Bishops and Archbishops cut of as it were the handes and feete of their fellowes and cast them vnder them to geather the crommes that fell from them did not they teache other by their example to doe the like also to them Yea but sayeth he the Archbishop of Roome would be higher then all his fellowes and be Bishop ouer the whole Church to represent Christ This was in deede the highest steppe and euen the footestoole of the seate of Antichrist But howe mounted hee thus hye to come so neare such a seate of pride was not this way made by sundrie steppes before ere he came at the highest and was he not nearer and in greater possibilitie of it being a Bishop with many other then if there had bin none such but all Pastours like the elect Angells had kept their original For as it was not possible for a man to lift vp his foote from the ground to any hye seate farre aboue his reach but must goe to it by staires and degrees from one to another till hee come to the highest So did Sathan in his misterie of iniquitie make these staires for the mounting of Antichrist whereby at the last he setled him as amongst the starres But this he seemeth to note as vnlawfull And no doubt it is so But so were also the other according to their degrees which he would haue to be esteemed lawefull But if the case were such as Christian Princes did all receyue the Gospell and that a generall Councell were helde and to be continued or renewed as occasion should require and Christian Princes by consent should appoint a moderator for direction of the Aecumenicall Councells and name him Pope or giue him some other title noting his employment greater then of anie Bishop or Archbishop who are but by the Replyers owne rule to direct their Synodes and Councells of their Diocesses and Prouinces what exception could the Replier take vnto this why they might not so doe After they had made this first ouverture what can he alleadge why they might not in regarde of vsing him to such purpose free him from the seruice of any particular Congregation that he might wholly attende vppon the generall causes of the Church And because wealth honour and authoritie may giue him the more credit and for that Monarchie is the best kind of gouernement and most easie and readie for all men who best vnderstande in it their busines requiringe to whom to goe and where to seeke their remedie what reason can he bring why it should not bee lawfull for them all to doe herein by cōmon consent in all Christendome that whiche is done in some by any one soueraign Prince in his kingdome Or if without all these circūstances the Princes nowe professing the gospel should agree that the Archbishop of Coleyn one of the Princes Electors or any other should haue vse exercise ouer all the Churches of the Gospel in what kingdome of the christian world soeuer the same supreame power authoritie in all causes ecclesiasticall that euer the Pope had or exercised and should proceede by the same course and order of the Cannon lawe as the Archbishop of Roome doeth with one onely promise of disanulling abolishing all such Cannons as are repugnant to the lawe of God what could the Replier alleadge why eyther the Archbishop of Colleyne or any other Archbishop or Bishop might not by such consent be made a Protestant Pope and an vniuersall Bishop ouer all the Churches of the Gospell as the Archbishop of Rome by like consent of the Kings supporters of the Keyes and armes of Antichrist is esteemed Pope and vniuersall Bishop ouer all Ecclesiastical causes within all their Dominions What reason can he make why Princes should not so consent or what aduyse would he giue if any Bishop or Archbishop of his acquaintance were the man vppon whom they should like to bestowe this honour from Episcopall or Archiepiscopall iurisdiction to aduaunce him to Papall Supremacie What a faithfull Pastour should doe in such a case is not harde to say For it is cleare that they should doe as our Sauior Christ did Luke 12.13 when things not agreeing with his calling were offered and brought vnto him Who refused to parte the inheritance betweene brethren Iohn 6.15 who withdrewe him selfe from the people as farre as he could going vp into an high mountayne when they would haue made him a King Mat. 4.8.9 and with detestation auoyded the speech of offer of all the kingdomes of the world and the glorie of the same Iudg. 8.23 They should aunswere with Gedeon when the kingdome with the alteration of the gouernement which God had set ouer his people was presented vnto him I will not raigne ouer you the Lord your God hee shall raigne ouer you and gouerne you according such order as he hath appointed They were to aunswere with Daniell Your giftes ô Kings keepe to your selues and bestowe your regalities and honours vpon some other Dani. 5.17 but I will declare the scripture the interpretation of it vnto you As the honorable oliue tree the sweete fig-tree and the cheerefull Vine answere in the parable of Iotham that they would not leaue their precious fruit whereby they honoured Iud. 9. delyted and reioyced God and men to goe raigne ouer the trees of the forest So should a faithfull seruant of God and of his people answere I will not leaue the preaching of the Gospell the ministerie of the word the honouring and reioysing of God and man with my precious fruite to take an vnlawfull gouernement vpon me This I say ought to be the aunswere of a faithfull and true seruaunt of God keeping his first institution
as it was ordayned by our Sauiour Christ But what other aduyse the Replier could giue in such a case to his friende but to accept of the offer and the same whiche the Bryar made in Jothams parable whiche had nothing but a shodowe to boast of and Abimelech the vnnoble and base sonne of Gedeon represented by it which was whether is it better for you that three score and ten men rule you or that one man haue the dominion ouer you Come couer your selues with my shadowe and if not let fire come out of the brier Iud. 9.15 consume the very trees of Libanus This must needes be his aduyse in effect except he can alleadge some other sufficient reason of difference why there may not as well be a Protestant Pope as a Catholike Pope or why all the rest of the body of the Hierarchie that is in the Roomish Church being in the reformed Churches the head of it onely should be wanting For if it be lawfull to haue Ministers that by ruling all ecclesiasticall causes in a Diocesse or Prouince and the greatest parte of a noble kingdome as Princes that gouuerne ouer Counties and Duchies and Prelates that resemble the Lordes Earles and Dukes of the Empire in the circuite of their gouernement in their titles state pompes houses furniture trayne and liuing they which allowe of these things will hardlie finde any good reason why there may not bee a chiefe Prelate ouer them who may be the representation of the Emperour Peraduenture he will say for some signification of it he maketh in this place this were vnlawfull because this is a Royaltie that belongeth onely to our Sauiour Christ to be the heade of his Church but I doubt if they sett vp their rest in this cause wholy and onely vppon that reason howe it will serue to keepe the Pope out of his seate especiallie such a protestant Pope as I speake of who should vse or at least in generall termes notwithstanding he obeyed little be prescribed to vse no Cannons contrarie to the lawe of God and who woulde easilie confesse and acknowledge that his headship is not in any such respect as it peculiarlie belongeth to our Sauiour Christe that is by his owne right to gouerne and direct the whole body of the Church at all times and in all ages but onely to direct as his minister and seruaunt the Church of his age and time in such matters ecclesiasticall as by lawfull Cannons are referred from inferiour courtes by appeale or otherwise to him as the chiefe minister It is trewe in deede that the further a man goeth from the first institution the more hee offendeth and so the Pope by the fulnes of the power he chalengeth ouer all is further from the ordinance of our Sauiour Christ who hath appointed in the ordinarie guydance of the Church no office to bee exercised by any one ecclesiasticall person greater then is the office of the Pastours and whom hee hath made all equall in euery respecte of ministerie iurisdiction and of power But otherwise it wil be founde that Bishops Archbishops haue made such a way to the Popedome as it will be hearde when they are come so farre to keepe them backe with any great reason from the other And thus much of his seconde amplification The thirde hath no maner of reasonable coherence with anie thinge that goeth before and is so absurde in sence as sometime I doubted the Replyer coulde not bee so grosselie ouerseene as to haue written it in his originall so as by print it is deliuered vnto vs but thus it is printed For els that is except as he would fayne haue prooued a little before the breach of the office of Bi hops and Archbishoppes were the way to bring in Antichrist and not their office why might they not as well saye that Christes vniuersall Bishopricke or Archbishopricke did worke a way to Antichrists pride and presumption because he pretendeth vsurpeth and abuseth that kinde of ministerie which is due and proper only to Christ Christ is called a stone of offence if Christe then had not bin the stone none had stūbled at him Nay then if there were no Christ there could be no Antichrist if there had bin no Archbishop then the Archbishop of Rome had not bene Pope for so I thinke he would haue saide although his words be otherwise And if there were no vse there were no abuse of any thing Thus farre the Replyer wherein to passe by some speeches that can haue no good sense and the absurditie of this inference and that of all comparisons of thinges in heauen and in earth none could fitte him for this purpose but one taken from our Sauiour Christ I will onely answere the effect of his reason The Declaration intendeth not by saying that the chaunge of Gods ordinance made a way to the pride of Antichrist to say that for this reason the office of Bishops and Archbishops in whom I thinke he rightlie gathereth it was meant the ordinance of God was chaunged as it was in deede made way to Antichrist because if there had neuer bin any Bishoppe or Archbi hop then an Archbishop of Roome had neuer bin Pope This is not the reason whiche the Declaration intendeth but the reason is manifest in this that by such meanes there was made a chaunge of Gods ordinance namely by bringing in such offices into the Church And then in departing so farre from the originall institution of Pastoures as that one came to take vpon him the charge gouernement of thirtie thousande or fourtie thousande Churches or more these chaunges of Gods ordinance which were made in bringing in these offices of Bishops and Archbishoppes into the Church made way to Antichrist to come to his seate For as the lower steppes helpe a man to come from one to another till he come to the highest and the higher euery degree is the nearer it aduaunceth him to the top So euery staire that went from the Lords ordinance made way to other and the hye degrees of Bishop and Archbishop brought the man of sinne very neare his seate wherein he was to sitte downe and boast him selfe against God In euery lawfull trade of lyfe there are sundrie degrees of preferrement whereof euery one maketh way to other so is it in the vnlawfull and Antichristian Papacie The inferiour degrees which Sathan had procured in his misterie of iniquitie did all helpe to aduance that sinfull man to the throne of iniquitie Whereby appeareth that the very offices of Bishops Archbishops made way to that presumption and in what maner Yet doeth the Replyer enforce this proofe so farre as that he would haue these offices to haue bin and yet to be the greatest impedimentes to the Popes rysing in times past and to his present greatnes Whereof hee alleadgeth no other reason but that the Archbishop of Carthage detecting his forgeries kept him short in Affrike the Archbishop of Rauenna kept him long
fiue hundred yeares after Christ or are nowe founde to bee vsed in anie of the reformed Churches And thus much vppon the occasion here offred of this booke Agayne hauing thus answered the Replie to these wordes all rightly reformed churches I am now to proceede to the examination of his exceptions to the frute alledged by the declaration to come of this order of discipline prescribed in tbe word the want of the like where it is not receiued The declaration herein saith that the foresaid order is now restored againe in all rightly reformed churches with such daily encrease glory of the kingdome of Christe suppression of the tyrannie of Sathan that the only experience of it might be a sufficient persuasiō to vs to leaue this disordred state of ours wherein we haue so long labored with so litle profit The reply to this beginneth with a tale out of Aesops fables of an Asse lodē with salt which is vnsauorie I dout not to the discrete reader howsoeuer he wold make it tast with his moral I wishe he did as well cōsider Balaams asse the reproof wherwith the dūbe beast speaking with mans voyce 2. Pet. 2.15 reproued the madnes of Balaam who desired the reward of iniquitie that is of cursing the people of god a warning to al prophetes to take heede they be not caried away with hope of rewards althogh they might hope thereby to atteine to greatest honors to oppose them to god his people to curse that whiche is blessed of god be an occasiō of the fall of Israell The next point in this reply is a matter of no coherence with that which was propoūded of the frute of discipline where it is established but a denial that we are boūd to folow their examples herin yea or that of the primit church it self for these are his very words which declare saith he what we may do but bind vs not by any law or cōmandement of Christ his Apostles Which because he saith it is the very point he demureth vpō I will shew him such bookes for it as he shall haue cause to say the law of god is cleare to demurre no more vpon this matter What good exāple there may be any wheresoeuer wee are boūd to folow it by the Apostles rule saying What things soeuer are true reuerend iust pure amiable cōmēdable Phil. 4.6 if there be any vertue or any praise thinke of these things doe these things which ye haue learned receyued heard seene in me the God of peace be with you Whiche rule not being of particular persons onely but extending it self also to the Churches as concerning here as well the body of the Church of the Philippians as any speciall member in it declareth that Churches are bounde to followe the good examples of other Churches To the Corinthes the Apostle saieth in a matter that concerned a part of the gouernement of the Church Jf any seeme to be contentious we haue no such custome nor the Churches of God Which I thinke leauing the consideration of it to the christian Reader because it is commonly taken otherwyse may carie this sense that besides all the former reasons which he had vsed in that matter they should alleadge to such as were contentious his contrarie custome and the contrarie custome example of the Churches meaning that both hee in his person and also all the Churches so vsed that order of an outwarde decencie in the presence of the publike ecclesiasticall assemblie whereof he there speaketh as he willed the Church of Corinth for to vse it In like maner doeth hee presse them with the examples of the Churches in another poynt of Discipline alleadging the same as binding them to correct and reforme their abuses by the exāple of the good order in such pointes which was vsed in other churches Came the worde of God sayeth the Apostle from you or is it come to you onely By which wordes the Apostle presseth them as constrayned by cōtrarie example of the churches to reforme their disorders except they would be singular and esteeme them selues onely wise Wherein it is also to bee obserued that the first sayeth Came the worde of GOD from you for notinge hereby the Church of Jerusalem planted by t'haduyse and counsel of the Apostles he declareth that other Churches were to cast their eyes as vpon all the churches that were at that time to conforme them selues like vnto them so especially that they were to haue care to be like the church of Jerusalem From which church as the worde of God came as it was sayde The Lawe should come out of Syon and the worde of God from Ierusalem Act. 1.8 according wherevnto charge was giuen to the Apostles to testifie of our Sauiour in Ierusalem firste then in all Iurie after in Samaria and from thence to the endes of the world so did also the Discipline of God and the order appointed by our Sauiour Christ to be kept in all the churches So as there seemed the paterne to be which all the churches were to followe as Moses was to expresse that which was shewed in the mountayne To like purpose in another place the same Apostle sayeth speaking of an order to gather for the churches of Jewrie So I haue appoynted in all the Churches of Galatia 1. Cor. 16.1 Agayne by the example of other churches vrging the church of Corinth to that whiche was duetie for them to doe All which testimonies prooue that the examples of the churches in that wherein they are set before vs in the worde of God to followe and especiallie of the primitiue Church whiche is by the Replyer expounded to be the Church of the Apostles times and of their planting whose example for that ende is reported to vs in the worde of God doe binde other churches to conforme them selues vnto them There were in deede some things extraordinarie in them which are easie to be discerned and belong not to our example But that whiche was ordinarie in them for the same reason it was deliuered vnto them bindeth the churches of all ages to the like Nowe the holy storie reporteth that the Apostles them selues and by the Euangelistes setled the Churches in an ordinarie course wherein they were to continue after their departure from them Whiche for what cause all should not bee bounde vnto I see no sufficient reason that can be alleadged For the reasons for which such order was giuen to them were the same for which we haue no lesse neede of that order then they had There were ordayned Teachers in the ptimitiue Church because men are by nature ignoraunt of the will of God Pastours or Exhorters because by nature men are disobedient and rebellious euen to the knowen will of God Elders as watchmen of the Citie of God because there are daungers without daungers within Rom. 7. that may hazarde the good estate thereof The assemblie of Elders that the
shal be thy nurses and great peace large reuenewes for maintenance of learning the benefite of Scholes Colledges houses of noble foūdations for students two so famous Vniuersities of long time for men of excellent abilitie in all good knowledge all these helpes now almost 30 yeares togither without intermission or interruption besides the former time of king Edward of noble memorie and yet notwithstanding all these is so vnfurnished of sufficient and able godly learned men as that by farre the greater part of it should be in the hands of an insufficient vnlerned ministerie without any maner of cōpetent abilitie to expoūd the word of god without diuinitie without sciēce without art other then such as they were prentises at in a great part without both pietie religion Doeth the word of God allow that men called to the ministerie may take ciuill callings to deale by offices in causes of state iustice or to forsake the charge of particular cōgregations in seruing them in the greatest highest seruice of preaching the gospell to them to rule ouer the churches ministers of a whole Diocesse Is it good order allowable by Gods word to make a nūber of ministers at once whereof no one is called or desired to any particular Congregation but must seke sue for places after where to bestow them selues Dispensations faculties for non residents pluralitie of benefices a court of faculties for sundrie like purposes can it be iustified to be good order by the worde of God Doeth the worde of God giue power to any one man vnder heauen to make Ministers alone at his pleasure to graunt licence to preache and to call it in agayne at his owne pleasure to suspende to release to excommunicate to absolue and all as seemeth good to him selfe The same worde alloweth not for good order that Sacramentes should be administred priuatelie by anie much les that it be so by priuate men and least of all by women Nor that they be publiquely ministred without preaching of the word It approueth not such cases of necessitie as enforce these things nor the doctrine of conference of grace by them for the worke wrought To make that inequalitie of the Sacramentes that one should haue power to minister Baptisme that should not haue power to administer the Lordes Supper another power to administer both yet not to preache and another to doe all three being the sacred and hye ordinances of God and yet not to confirme children can not be shewed to be the orders or ordinances of God In like maner can it not be shewed by the worde of God that Chauncelours Commissaries and such Officers of Bishops and Archdeacons should deale with the censures of the Church hauing no maner of lawfull ecclesiasticall callinqe vnto it nor that excommunication is to be for pecuniarie causes and payementes of registres fees or such like But what doe I reckon particulars whereas if the Cannon law be the rule for church-gouernement the abuses must needes be infinite If these disorders bee in the reformed Churches notwithstanding their wante of all outwarde meanes and the heauie displeasure of their Princes and the whote and fierie persecutions wherewith they are pursued whiche yet were a time of tolleration and bearing with thinges amisse if there were any their state were to be helde disordered and to neede reformation for feare of the most iust wrath and indignation of God to fall vpon them But if all these and such like matters be well ordered in them and the same farre otherwyse in our Church notwithstandinge all the meanes and helpes to haue procured the good ordering of them much more conuenientlie then with them is the Declaration to be blamed for exhorting to leaue such a disorder and to receyue that order which is according to God Nowe as the glorie and kingdome of Christ is highly aduaunced and increased where this obedience is giuen to him to order his house accordinge to his will whose it is so on the other parte there must needes be so much wanting of the glorie increase thereof where that obedience is not yeelded to him Which would to God it were otherwise and that the enormities of all sortes did not shewe the want of that glorie of Christes kingdome that would bee if his orders were obeyed nor the exceeding great apostasie falling awaye from God to Atheisme Epicurisme and profanenes and namelie the multitudes of recusantes of late yeres so greatlie increased did not shewe how smallie the glorie of the kingdome of Christ doeth increase amongest vs. As for our peace and other blessinges whereof the Replier speaketh it is in deede to be acknowledged to the high honour of Almightie God that neyther at this present is any Nation vnder heauen so blessed in all respectes nor hath this Lande bin so at any time heretofore The Lorde make vs thankfull for all his ritche mercies bestowed vpon vs and continew with great increases all the prosperitie and happie estate of our Lande people But that he sayeth we are so blessed aboue all other churches euen in this estate of ecclesiasticall gouuernement established soundeth as if he would haue one ecclesiasticall estate to be taken to be the cause of all these blessings Some attribute the cause hereof to the troubles of our neighbours and some to the gratious gouernement of hir excellent Maiestie and the great wisedome of the right Honourable of hir Counsell Diuines as it best agreeth with their profession yet with due honour of all the noble instrumentes of this grace as euerie one hath deserued to the prouident and watchfull care of Almightie God ouer vs in giuing all the good meanes of this our estate which we enioye and many times by extraordinarie fauours discouering the secrete practises of our enimies and working in deede as the Replyer sayeth wonderfully and graciouslie for vs. But no man yet that euer I heard of before this attributed this honour to Archdeacons and Archbishops to Chauncelours and Bishops to Commissaries and Officialls or the rest of that trayne This is a garlande would not become those heades in anie sorte let them weare it to their great honour that haue deserued it Is it for that that they are the Officers which God hath set in his Churche and therefore doeth powre his blessing vppon his owne ordinance It hath bin alreadie shewed what agrement they haue with the worde and from what originall they proceeded If it be sayde notwithstanding they be of mans creation and appointement yet they may bee employed in such affaires as might procure this blessing to the state let it bee considered wherein they haue bin occupied since her Maiesties raigne it will easilie appeare howe farre it is of that they should haue any parte of this honour If there were a commission graunted to examine what hath bin done by these officers and their Courtes for these nine and twentie yeares what good they haue
things that concerne religion that we may liue vnder them a peaceable and quiet life in all pietie and honestie For of such things haue they charge also especiallie Magistrates which are of good Religion For which cause the Kings were commaunded in the law of Moses to haue by them a copye of the lawe and charged to see the same obserued Deut. 17.18 not in one part onely which concerneth the dueties of the seconde table but also of the first All which things whyle Magistrates procure and further by their ciuill power and authoritie blessed are they in so holy and honourable seruice and blessed is the Church that receyueth so exceeding great helpe benefite and comfort by them A litle quarell here is in the next place against the wordes most blessed Wherevnto it is replyed that the Church can not be sayde to be most blessed till it be in heauen But he is to vnderstande that it is not spoken of the Church simply but in some respect Which also he graunteth a little after sayinge him selfe of the primitiue church that it seemed in most blessed estate in some respectes As therefore the Church may be sayde to be in most blessed estate when it is ordered in all thinges according to Gods cōmaundement whiche is the greatest blessing it may haue in this lyfe so the Declaration speaketh of the Churches which are blessed in that respect The state of the auncient Church of the Iewes was then in most blessed estate in such respecte when all things in it aunswered the paterne shewed to Moses in the mountayne and the primitiue Church when it was ordered according to the rules of our Sauiour Christ So are the Churches of this age sayde for the same respect to be in most blessed estate From this he returneth againe to his question so often mooued before what vse then there may be of the Christian Magistrate For which he is to be returned agayne in like maner to his former aunswere Which is that th' vse of them is exceeding great in euery sorte and would be yet a great deale more if their godly proceedings were not hindered by misinformations of such who for their place and the trust reposed in them ought both to knowe and declare the will of God to Christian Princes to the furthering of the reformatiō of such abuses the continuance whereof prouoketh the wrath of God against both the Prince the people Who mainteyning that all is well when in the gouernance of the Church so manie things are amisse and neede most speedy reformation abuse them selues and the Princes whom they ought faithefullie to serue as Azariah and Hananias the Prophetes did Asa King of Juda 2. Chro. 15. 1 Cap. 16 7. Ierem. 1. 2. Ieremie Josiah with sundrie other and so hasten vpō them their people the fierie flying vengeance that for such enormities may come so mightily and suddainly that there wil be no turning of it backe nor escaping from it Wherein God be mercifull and spare his sanctuarie that it be not made desolate for the Lordes sake but to returne to the seruice Dan. 9.17 whereby for my parte I may endeuour to procure so great a blessing in maintenance of the trueth of God in the cause of the further reformatiō needful in the discipline as it hath bin thorowe the goodnes of God made in the doctrine I proceed to answere his next poynt of reply to this argument This replie is an iniurious and a bitter discourse of the difference of the state of the Church in persecution and in peace which he affirmeth to be hir most blessed estate It is set out by opposition of Princes persecuting and protecting the Church as of Pharao and Moses Saul and Dauid Manasses and Ezechias the Turke Sophi and Cham and the Christian Princes in Englande Germanie Scotlande Denmarke c. The end wherof is to charge the Declaration with a grosse and foule absurditie as if it affirmed the Church in times past to haue bene in better state vnder Tyrants and persecutours then vnder godly and vertuous Princes and in this age vnder the heathen then vnder Christian Princes Wherevppon he cryeth out O blinde what should I call it malice no but selfe-willed opinion that to deface the good estate of the church of God wherein we are vnder such a right defendor of the faith defended and shielded from all our enimies in a farre more blessed estate then we deserue will make such an odious comparison as this is But as the olde saying is Itch and ease can no man please If a beame of a Bishoprike had not hindred his sight hee might haue seene more clearely both in many other places and in this that there is no such comparison made as he cauilleth about It is saide in the Declaration that the Church at this day standeth in most blessed estate where the ciuill Magistrates are not the greatest fauourers Whereat although he iestingly demaunde after his maner whether this be in Vtopia or where yet either he must be starke blinde or els hee must needes see that it is meant of the Countries neare vnto vs wherein the Churches are in some respect in most blessed estate Whiche blessednes if he scorne at for the persecution whiche they endure what will he answere to our Sauiour Christ saying Blessed shall ye be when men reuyle you Ma. 5.11.12 persecute you and say all maner of euill against you for my sake falslie Reioyce be glad for great is your reward in heauen For so persecuted they the Prophetes which were before you Further also in regard of the full reformation of the church both in the doctrine and discipline of our Sauiour Christ which the Lorde that is riche in mercie hath for their more aboundant cōfort giuen them to enioy in this their outward troublesome persecuted estate For these and such like respectes declared vpon occasion before in this treatise the Declaration calleth their estate most blessed In reproch whereof he exhorteth the Ministers zealous of the further reformation of our church to be gone into those coūtries if they iudge the estate of thē to be better then our owne I maruell not if the successours of Amazia would fayne haue the successours of Amos to depart both out of the Court Amos 7.12 and countrey too For then might they more freely abuse whome they would But the duetie of our calling wherevnto almightie God of his great mercie hath called vs whiche is to serue especiallie the church of our own nation people amongest whom we are borne and brought vp whose language is ours by nature with whom we are to haue all thinges common both blessings and punishmentes as the seruaunts of God in Iewrie had will not suffer vs to hearken to his rude motion least we should with Jonas fly from the presence of the Lorde Further as the terrour of God so the loue of our people nation our kinred and acquaintance
downe in these wordes By which it is manifest that the regiment and gouernement thereof dependeth not vppon the authoritie of Princes but vpon the ordinaunce of God who hath most mercifullie and wisely so established the same that as with the comfortable ayde of Christian Magistrates it may singularlie flourish and prosper so without it it may continue and against the aduersaries thereof preuayle For the Church craueth helpe and defence of Christian Princes to continue and goe forwarde more peaceably and profitably to the setting vp of the kingdome of Christ but all hir authoritie she receyueth immediatly frō God The Replyer can not or will not see that which is manifest but denieth this consequence to seeme so to him and here his seas ryse so hye that he sayth it is manifest violent conclusion yea a manifest iniurie both to God and his Church and to all the authoritie of all Christian Princes and most manifest wrong vnto her Maiestie If the lawe of God had not forbidden it that anie matter should be helde certayne in iudgement vnder two or three witnesses and if the testimonie of one man were inough to condemne another it would haue gone hard I see with the authour of the declaratiō but seeing his worde is to carrie no more credit with it then he can bring sufficient reason for it to make it good let his reason be considered His reason is that it is insinuated that hir Maiestie for clayming supreme authoritie in ecclesiasticall causes claymeth withall that the regiment of the Church dependeth vppon hir authoritie Which if any reasonable man liuing that is not a parciall fauourer or fauourite of the Hierarchie can gather out of these wordes of the Declaration I pleade for it no longer But this he sayeth is aggreeued in the opposition of Gods ordinance to the authoritie of Princes as if Magistracie were not the ordinance of God addinge that neyther Papistes nor Anabaptistes could haue set downe a sharper cōclusion against th' authoritie of Princes then this is Whiche are false alarums and exclamations or accusations as vayne as the curse that is causeles Prou. 26.2 and therefore as Salomon sayth vanishe away in the ayre Which although it haue no proofe nor sense it it yet passing on to the next wordes of the Declaratiō Which he sayeth are added to smooth the former hee maketh another loude outcrie This is another great iniurie offered to Christian Princes who by these wordes are thrust not onely out of all authoritie in the Church but eyther out of the Church altogither as no part of it at all or at least a contentions part striuing in the Church for authoritie His proofe is this For what els meane they by these words The Church craueth helpe and defence of Christian Princes but that they separate the Christian Prince and the Church If the honourable sworde of iustice committed to soueraigne Princes for protecting the good subiect and punishinge the euill were at the commaundement of such Chapleynes as this Replyer is I see by his often accusations of slaundering and iniuring the Prince without all cause or colour it would leese the honour it ought to haue being made a weapon of iniustice In the lawe of Moses if a man had charged another with any crime Deut. 19.19 if he made not good proofe of his accusation as he would haue done to another by his false witnesse so was it to be done to him whether it were a matter of member or of lyfe If the Replyer feared to bee dealte with according to this rule he would not bee so readie to laye so great crymes to any mans charge vppon no reason But because informers may bee hearde they saye for the Prince and neuer come to question although the accusation be neuer so vniust it seemeth hee emboldeneth him selfe vppon some such like assurance By this occasion hee inquireth who should bee meant by the Church whether the people whiche hee thinketh can not or the foure Tetrarkes as hee calleth them in his scorners speache and this hee taketh and compareth them with popishe priestes who hee sayeth gaue the same power and authoritie vnto Christian Princes that is giuen heere and with better tearmes Wherein if hee looke backe to former tymes or consider well what the papistes esteeme of the othe of the Supremacie and what is done in kingdomes subiect to the Bishop of Roome and compare it with that which the Declaration and all they in whose behalfe it was published doe most willinglie acknowledge by protestation and also by othe to bee the moste due honour of the Soueraigne Magistrate hee shall easelie see howe vniust this charge is as well as are his other There was a purpose I thinke hee will saye when the statute for recognition of hir Maiesties Souueraingtie was made to agnise to the vttermost by that othe all the Regalities rightes and honours due to that high and soueraigne estate Whiche if it were attayned vnto howe can hee charge anie with derogation from the Princes right and iust authoritie that taketh willinglie that othe and acknowledgeth the authoritie there agnized euen as it is expounded by hir Maiesties owne iniunctions by the Articles of the conuocation house and sundrie bookes published with great allowance of the state But to this poynt there is sufficientlie sayde before both in this treatise and in the answere to the preface of his replie He cauilleth here about that the Declaration sayeth All the authoritie which the Church hath is immediatlie of God and mooueth manie friuoulous questions about it But if hee had disallowed it he should haue entred into the handling of it and shewed by sufficient proofe of holy Scripture that the Church holdeth not all hir authoritie immediatly of God but holdeth some part of it mediatlie of Princes as meane Lordes vnder the highest Some offer hee maketh of it alleadginge the authoritie of the godlie and vertuous Kings and Rulers of Jsraell and Iuda which if it be all that he can say in that cause let him vnderstande that as it hath bin in this cause professed on our behalfe by some other so nowe agayne we truely and vnfaynedly professe to acknowledge in Christian Princes all that power and authoritie that the Prophetes doe any where iustifie to haue bin in the Rulers of Gods people at any time I adde yet further that whereas he pretendinge to speake most largelie of this authoritie sayeth Princes haue not the ecclesiasticall Ministers peculiar offices and ecclesiasticall authoritie to execute the actes proper to their ecclesiasticall functions but haue authoritie to ouersee gouerne and direct all ecclesiasticall persons to doe their dueties in all ecclesiasticall causes and haue the highest authoritie that is ciuill in the Church for the orderinge disposinge and authorizinge anie order or constitution ecclesiasticall in indifferent matters Wee acknowledge and professe the same Where if we be nothing short of the largest measure that hee can laye before vs I trust he will hereafter teache his tongue to speake and his penne to write of vs more agreeably to Christian charitie wisedome and modestie then hee hath done in this first booke of his Reply Whiche ending heere with a contrarie conclusion to the Declaration for the order of the treatise a matter little worthie the striuing about I leaue the consideration of it to the Christian Reader vppon such reasons as haue bene debated betweene vs and ende also here the firste part of this my labour FINIS
Ministerie of the worde and Sacramentes to be necessarie for them Mat. 7.6 Mat. 16. Actes 1.8 and that therefore it was needefull the Lorde should leaue a certaine order for the directing of his Church in that administration and ministerie Which also because it was so needefull the holy Scriptures declare him to haue done Mat. 28.19 For touching the worde what should bee preached and by whom and vnto whom with all other necessarie circumstances euen in outwarde things he gaue certaine order vnto his Disciples Likewise for Baptisme both before his death Matt. 18 2◠and at his ascension into heauen he instructed them in what outwarde maner they were to administer it and vnto what persons Of the Lords supper the Apostle sayeth That whiche I receyued of the Lorde I haue deliuered vnto you plainly declaring that the Lorde had deliuered vnto him a certayne order for the outwarde administration of his Supper These things and the like which might be saide of the other pointes of the outwarde Discipline of the Church the Replyer against it did not well consider in making no externall forme of gouernement necessarie but perseuerance in fayth and hope Nay it may seeme hee did not well remember that in other places the necessitie of continuing the present gouernement of BB. and Archbishops Priestes and Deacons such as wee haue amongst vs is affirmed to haue ground and cōtinuance from the very Apostles who also are sayde to haue made Timothy and Titus such For which cause also at the ordination of euerie of them certayne places of the Scripture are appointed to be read as cōteyning their Institution and ordinance in the Church But howe truelie and faithfullie such places are alleadged for that purpose there are but fewe but vpon the reading of those textes of Scripture may discerne Yet howsoeuer they fayle in their proofe that seeke the confirmation of the Hierarchie so commonly called this appeareth by their owne allegations that sometimes and in parte they would perswade men that there is an externall forme of administratiō of the Church appointed by our Sauior Christ Which would to God they did not onely sometimes and in parte but alwayes and altogither perswade them selues and others as the trueth is in deede that God hath set downe in his holy worde a certayne forme of gouerning the Church of Christ necessarie and perpetuall by particular directions in all the chiefe and principall pointes and by generall rules for time place and such like circumstances and that they would rather labour with vs to shewe what the same is by the worde of God then to striue for the contrarie that there is no certaine forme at all The proofe of this point that there is a certayne and perpetuall order set downe in the word of God for the guyding of the Church in ecclesiasticall matters hath bin often made by diuers who haue trauayled in this cause as appeareth in their bookes But because the Replyer denieth it to haue bene proued yet it shall not bee amisse to laye downe brieflie such reasons in this place as may serue for that purpose From the beginning of the world there hath bin ordayned of God a certayne externall forme for directing the Church such as seemed good to his heauenlie wisedome and agreed best with that time for which it serued both before and vnder the Lawe euen from Adam to Christ Whiche for suche time was not to be altered by anie liuing creature Therefore there is also some certayne forme of administring the church of God from the time of our Sauiour Christe to the ende of the worlde which is not alterable nor to be chaunged by anie power of man For God being as able and as willing to doe this good vnto his Church in these last dayes as in anie time before and there being no sufficient reason to be rendred of such difference why those times should be so regarded and this not it must needes be that there is a certayne forme sett downe in the worde of God for the outwarde administration of the Church Againe the externall administration of the church vnder the Law was such as had proceeded from God and was not altered nor to be altered by any King or Priest whatsoeuer For the first plat was giuen in the mount what alteration after was made by Dauid or others was not of them selues 2. Chro. 8. and 25.26 2. Chr. 29.25 but by speciall and particular direction of God by the Prophetes Therefore if no iust reason of difference be to bee shewed to the contrarie as there is not it must be confessed that God hath ordayned a certayne externall forme of gouuernement for the Church in this time and not left it to the arbitrarie direction and lawes of any men whatsoeuer Further where there is a Ministerie and dispensation of holy things ordayned there must needes bee an order sett downe for the deliuering and disposinge of them Otherwise they must of necessitie be exposed to certayne prophanation therfore such ordinances accompanie such administrations and haue both their beginning and ending with them So in the Lawe the Priesthoode being appointed for the ministerie of things that were holy there was withall a lawe of ordinances giuen for certayne direction of their office whiche lawe also ceased and was abolished when the Priesthoode was translated and taken away from the house of Leui as wee are taught in the example of the Hebrewes In like maner Hebr. 7.12 seeing that in the Church of Christ since the abrogatinge of the Priesthoode of the Lawe there is instituted a ministerie of holy things and officers for the purpose it must needes bee that there is also a certaine order set down for the guiding of them in the execution of their Ministerie Which is the whole Discipline consisting onely in the execution of such dueties as they are to performe which are called to beare any charge in the Church of God as the regiment of euery cōmon wealth standeth in the offices and dueties of the Magistrates those that haue authoritie in it Moreouer the Names of Christ and his Church the peace order edification and perpetuitie of the church doe proue that there is a certain externall forme of administring it For if Christ be a King a High Priest an Housholder and the Church his Kingdome his Temple and his House then must it needes be that he hath giuen though spirituall in regarde of the ende they haue as his kingdome is spirituall yet some certayne externall meanes constitutions and orders for the good gouerning and guyding of the same For this is incident to euery wyse man of authoritie especiallie when he him selfe shall not personallie remayne amongst those that belong vnto him And so our Sauiour noteth his purpose to doe Mat. 25. Luke 19.12 Lu. 12.42.43 in the parable of the Talentes deliuered to diuers seruantes and of the Steward left with charge of the house till his comming The same is to
receyue our information herein so farre as we shal be able to make good proofe by the holy worde of God cōcerning his ordinance in these matters I doubt not then but the certayne trueth of the pointes sett downe in the declaration would appeare vnto them to the great honour of God and vnspeakeable ioy and comfort of all the Church amongst vs. Nowe followeth the third and last sentence of those which are set downe for the foundation of all the Discipline This sentence is that the order which God hath prescribed for the directing of his church is not to be learned els-where then in the holy worde of God For proofe whereof is alleadged 2. Tim. 3. vers 16.17 This trueth the Replyer if hee agree with him selfe in like maner yeeldeth vnto with this condition if it be vnderstoode that all generall or particular orders in the externall gouernement of the church are either expreslie specified in Gods holy worde or inclusiuelie comprehended in it This is the substance of his Replie to this point wherein he is to knowe that it is not otherwise meant but that eyther by playne euidence or necessarie consequence they are to bee shewed to haue their ground in the worde of God for the substance therfore of this point we are agreed In this place without all maner of occasion offred him he falleth into the mention of a booke which he termeth our communion booke and sayth to be intituled The forme of common prayers administration of the Sacramentes c. agreeable to Gods worde and the vse of the reformed Churches Such a booke in deede bearing that tytle there hath bin much speach of it is saide as it had bin twise before so this last Parliament nowe the thirde time to haue bin presented to that high and Honorable Court Wherof because the speaches were diuers many haue bin in doubt what they should iudge of it Therefore I doubt not but that one no better affected to it then he is and sheweth him selfe to be both in calling it our communion booke meaning as it seemeth that it was reuisited and considered by sundrie faythfull Ministers of the Gospell and by their meanes procured to be presented in Parliament and in his readines to finde faulte with it without cause but he hath obserued some notable matter in it that may stay the vncertayne and doubtfull opinions of many concerning it and may certifie them vpon good and sufficient grounde of iust cause to disallowe it The matter which he noteth in it is that in the title of it it is sayd to be agreeable to the worde of God and the vse of the reformed churches And this is all that he noteth in it whereby it may seeme to be a holy booke and worthie to bee written in letters of golde if it bee such a one as so ill an eye lookinge into it could finde nothing reproueable in it but this that it is agreeable to Gods worde and the vse of the best reformed Churches He might easilie finde as great a stayne as this is in the most orient pearle that euer came frō the Indies Such a pearle was in deede worthie to bee set in the Diademe of a Prince and meete to be presented to so noble a State as is the State of that honourable assemblie If there were a Gentleman in all the lande fearing God in trueth with singlenes and sinceritie of harte wise without cunning and deceytfull practises zealous of the honor and seruice of God louing his Coūtrey with most tender affection constant in the trueth with a christian magnanimitie such a man surelie were a personage qualified for such a purpose as to make tender to the States of a lande of such a booke as is agreable to Gods word and the vse of the best reformed Churches If amongest all the Gentlemen of a Countrey there were two graced of God with rare and excellent giftes of true pitie and zeale of knowledge and vnderstanding in other good learning and especiallie in the heauenlie knowledge of diuinitie and in it particularlie of the Discipline and spiritual pollicie of the church and of so gracious speach vtterance that the hearers might after truelie report and saye of them Wee sawe them as men that looked into the glorie of God and had bin chaunged into the similitude and likenes of the Lordes owne glorie wee heard them as they that seemed to vs to speake not with the tongues of men but of Aungelles for howe did our hartes burne within vs when we hearde them so zealouslie mightilie pleade on the behalf of God and perswade the receyuing of a booke that had all things in it agreeable to Gods worde and the vse of the best reformed churches surelie such men were fitt aduocates to speake in a cause so holy and so importing the honour of God and the comfort of his people If there were in the Ministerie true and faithfull seruauntes of God such as seeke not them selues but the thinges that belong to Christ Iesus And if there were of euerie Countrie men indued with pitie knowledge wisedome care of the Church the flowre of a lande assembled togither these were in deede for such a purpose to laye their heades togither and to conferre howe they might with most grace set out such a iewell to winne fauor to drawe loue wheresoeuer it should be seene and especiallie of those who should most of all take pleasure in iewelles of price For wherein could any mans giftes be better imployed then in recōmending for publique prayers and administration of the Sacramentes such a booke as is agreeable with the worde of God and the vse of the best reformed Churches Belike such a booke mainteyned not an vnlearned ministerie nor a pontificall Hierarchie which willinglie goe togither and vpholde one another nor reading of Apocripha rather then Canonicall scriptures in the publique assemblie of the Church nor priuate administration of the Sacra nor cases of necessitie of them implying the erroneous doctrine of conference of grace by them for the deede done nor the baptisme of women nor cōfirmation as an ordinance to giue increase of grace nor Bishops of a seuerall ordination and power from other Pastours nor Deacons without anie charge of the poore nor power to minister baptisme without like power to administer the Lordes supper nor to minister both without power to preach except further licence be graūted these such like matters no doubt such a booke could not mainteyne it being apparant what the worde of God is herein and the vse of the reformed churches Contrariwise it must needes be that such a booke appointeth that all Ministers of Sacra should be preachers that preaching bee ioyned alwayes with the ministerie of the Sacramentes and that they be alwayes ministred in the publique assemblie that they bee not diuided from preaching nor one from another in the pastours calling that the Deacons relieue the poore and the Eldership direct the causes of the
barre of Iron till such time as by the iust iudgement of God the state of that people became worse and worse falling from one degree of sinne to another till at last they denied the Prince of life crucified the Lorde of glorie Then the Lord in part reiected them for their vnbeliefe brought in the Gentiles that beleeued But till that time the Lord acknowledged them for his euen as a Father doeth his childe notwithstanding he be maymed or deformed Which comparison the Replier without cause is offended at Heb. 12.13 this being an vsuall thing in the scriptures to resemble sinnes and offences to imperfections deformities of the body For which cause the Euangelist Matthewe mentioning the healing of bodilie infirmities by our Sauiour Christ noteth that therein as being a visible euidence of th' other was fulfilled that whiche was written by the Prophet Esaie saying He tooke our infirmities and bare our diseases vpon him Matt. 8.17 Likewise also the Apostle exhorting to holy exāple of lyfe sayth Make straight steppes vnto your feete that that which is halting be not turned out of the way but may bee healed rather And howe long sayeth Elias to Israel doe you halte betweene two Jf God be God followe him 1. Kin. 18.21 and if Baal be god followe him I adde further which toucheth the matter yet more neare The Apostle compareth the Church vnto a body 1. Cor. 12.27.28 and the particular persons of it to the partes and members of a body and the guydes of the Churche and such as haue publique charge in it to the more noble and principall partes of it whereof Christ our Sauiour is the onely head As therfore the body is blinde that wanteth eyes to see withall lame maymed or deformed whereof the shoulders armes handes or other principall partes are wanting or displaced and disordered so that body of a Church can not be said to be perfect entier wherein there are not Ministers of the worde who by the light thereof may direct the people in the wayes of God or Elders that may discouer descrie euery matter that may threaten anie daunger to the body or Deacons who may distribute liberallie according to that is in their handes for the reliefe of the poore Nay I doubt not to say the necessarie vse of these offices being considered that no body naturall hath so much wante of any of these as the body politike of the church hath of the other Therefore I see no iust cause why this comparison should greatlie offende him A man maye liue in deede many yeares with such wantes and imperfections none of those partes being necessarie for life but shal liue a heauie and vncomfortable life because hee wanteth partes that are necessarie for many great vses whereby a Man may liue the better and more comfortably as being preserued in health in strength and in beautie which thing they well discerne of who wanting by anie occasiō such partes vse a hand or a legg of woode or helpe the imperfections of other partes as well as they can So likewise a church may liue and be the Church of God whilest the faith of Christ as the breath and spirite of life is in it but wanting these offices or in place of these which God hath made and are the natural partes of the body hauing a supplie and helpe such as Man hath deuised shall so liue as one neither hauing beautie in the sight of god and his holy Angelles nor force and health to performe in good order the actions belonging to it but pineth wasteth away with discomfort one part decaying after another till in the ende the spirit of life the doctrine of the Gospell in the iust iudgement of God forsaking it leaue a dead corps vppon the ground to warne and admonish other Churches by such example to be carefull in time of the meanes whereby thorough the blessing of God vppon his owne holy ordinances according to the promise he hath made in the vse of them not of anie humane deuise to like purpose bee it neuer so pollitique and reasonable to flesh and bloud they may be in health strength beautie and honor preserued and mainteyned for euer There remayneth yet to aunswere his misapplying of the wordes of the Apostle in the 3. of the former epist to the Corinthians concerning the laying of stubble and strawe vppon the foundation which he sayth is done by those who holding Christ and the doctrine of the Gospell will vrge a necessitie of the outward regiment of the Church in all Ecclesiasticall matters Wherein howe iustlie hee chargeth such as seeke a further reformation of our charge may appeare by that whiche hath bin sayde alreadie and is further to be made playne by the rest of this treatise Wherin euery parte of the doctrine set downe in the declaration being sufficienlie proued by the worde of God the day will witnes for vs that wee haue layde vpon the most riche and precious foundation nothinge but fine golde of Ophir and siluer refined seuen times in the furnace On the other parte the same light will make manifest their worke that vpon Christ the corner stone layde in Syon elect and precious laye thinges altogither vnsuteable to it matter of no value and whose ende is to bee consumed with fire Of this sorte is the administration of holy thinges as Baptisme and the censures of the Church by Women lay men such as are Chauncelours Commissaries Officialls and such like the confusion of both powers ecclesiasticall and ciuill in persons called to the ministerie and preaching of the worde of God In Ecclesiasticall matters so immoderate a power as that one man at his pleasure should make Ministers should giue out and call in agayne licenses to preache should suspende excommunicate and doe what he list in the church which is the house of the liuing God Of like sorte are confirmation with laying on of handes in signe of grace increased the crosse in baptisme in signe of seruing like a good soldiour of Christ the wearing and bearing in publike administration of Albe Surplesse Coape pastorall staffe commonlie called the Crosier staffe These and a number of such like worse then some of these which some laye vpon the foundation if they be their golde siluer it may be well said nowe as was sometime The golde of Syon is turned into drosse hir fine siluer is like the base cure which a man being abused shall laye vp for a time vnder many lockes and esteeme it as some great treasure but after discouering th' abuse he will cast awaye in displeasure and indignation with the drosse of the furnace The Lorde burne out the drosse till it be pure and take away all the base mettall but with the fire of his gracious worde if it please him and not with that the Prophete speaketh of that the Iudges of Syon may bee restored as at the first and their Councellours as
in the beginning and it renowmed for a faithfull Citie Esai 1.25.26 Thus much may suffise to haue sayde to this Section of his Replye For I leaue his iestes and scoffes to him selfe to consider of with remembrance that the Apostle sayeth These are thinges not seemelie and reckoneth this pleasaunt humour amongst a number of other things whereof all professours of the Gospell and much more the Preachers of it shoulde bee ashamed Ephe. 5.4 The Declaration groundinge it selfe vppon the former sentences as pillers of rocke that can not bee shaken the firste that the Churche is the house of the liuinge GOD the seconde That therefore GOD hath appointed a certaine order for the gouuernement of it and last of all that both these beeing so it must needes bee that this order is taught in the holy Scriptures beginneth out of the same to shewe and declare what that order is Wherein the firste pointe whiche is made the next Section is that our Sauiour IESVS Christ hath ordained an holy Ministerie of men to the building vppe of the Church whiche is his body in vnitie of faith and knowledge of the Sonne of GOD. Which is confirmed by two places of Scripture The fourth to the Ephesians and the 12. chapter of the former Epistle vnto the Corinthians The Replyer to the firste of these places taketh this exception that it is impertinentlie alleadged and that it toucheth not the question in hande whereof hee rendreth his reason for that the thinge spoken of in that place is diuerse altogither from the matter to bee proued because the proofe as hee supposeth is to bee made of orders prescribed and sett forth concerninge ecclesiasticall gouuernement for the Churche to bee directed by in all thinges and the matter whiche the Apostle speaketh of is of giftes and functions the ende whereof is referred to vnitie in doctrine of faith and to holy and honest conuersation of lyfe not to the externall orders of the Churches Ecclesiasticall gouernement This is the effecte of his Replie to this point Wherein hee hath fayled in makinge diuerse those thinges that are of great agreement togither For the purpose pretended is to shewe what that order is that the holy Scriptures declare our Sauiour Christe to haue appointed for the guydance of his Church Nowe to performe this there is proofe made of all the Church offices of publique charge that are appointed of our Sauiour Christ for the directing of his people Whiche proofe if it bee sufficient as it is to shewe that the Ministerie of those that are appointed for the preachinge of the worde both Pastours and Teachers and also of other seruinge for other necessarie vses that is both of Elders ordayned and appointed for the care of honest and godlie lyfe and manners and of Deacons instituted for the necessitie and reliefe of the poore and needie is appointed to bee in the Church then is all the pollicie and the Discipline of the Church sufficientlie proued For this being the ordinance of our Sauiour Christ as it is proued by these places that there should be Pastours Teachers Elders or Gouernors and Deacons in the Churche the whole Discipline of the Church standing in nothing els but the due calling of them to such charge and the execution of such dueties after they be called as belong therevnto it is euident that the whole order which concerneth the externall and outwarde guyding of the Church is hereby plainlie shewed what it is and that it is ordayned by the Lorde Where the question were of a king gone to a farre countrey whether he had left anie certayne forme of policie for the regiment of his kingdome in his absence what playner proofe could be made that hee had lefte certayne order for their gouernement in his absence then if it could be shewed by authentike and sufficient recordes vnder his hande and great seale that hee had appointed Magistrates for the mannaging of state causes and other for due execution of iustice amongst his people But this doeth the Declaration in the proofes alleadged For the question being whether our Sauiour Christ haue set anie certayne order for the guyding and directing of his Church till his cōming againe the Declaration answereth that he hath because he hath ordayned Ministers of the word Pastours and Teachers for procuring the aduancement of the faith of the Church Elders for the censure of their conuersation and life and Deacons for the comfort of the poore and afflicted Therefore I take it this allegation is most pertinent and fitteth so neare the matter as the Replier can not by this pretence nor by anie other remoue it But the cause of this errour of his to take that to be from the matter that is so neare vnto it seemeth to bee the abusing of him selfe in th'ambiguitie of the word orders So as where the Declaration vndertaketh to shewe a certayne order to be left by our Sauiour Christ for th'administring of all ecclesiasticall matters the Replyer belike looketh here should be shewed some orders for things indifferent For this place sayeth he referreth all to vnitie in doctrine of faith to holy conuersation of life and not to th' externall orders of the Churches ecclesiasticall gouernement Whereby he sheweth that he looked not to heare proofe of anie matters that are referred to faith or life but to other externall orders and what can they be but of things indifferent Whiche yet that they may remayne indifferent could haue no order appointed by our Sauiour Christ for then should they bee no more indifferent the commaundement of our Sauior binding to a necessarie obedience to doe that which he should command so as this exception can not serue For what orders may more clearely proue our Sauiour Christe to haue taken order for the gouerning of his Church in all ecclesiasticall matters then they which are referred to doctrine and maners Is there anie matter ecclesiasticall that is not referred to one of these And if this place shewe th' order he hath set for all things referred either to faith of doctrine or conuersation of life surely it proueth a certen order for all ecclesiasticall matters Which if the Replyer will denie to followe yet is it to be remembred that he plainlie confesseth here that the place alleadged is referred to matters of vnitie in doctrine of fayth and to holy conuersation of life Whereof whosoeuer he denie it I doubt not but euery indifferent and aduised Reader will easilie discerne that hereby he hath graunted the whole cause except he shew some ecclesiasticall matter that is not referred to one of these Another shift he hath but it is such as he dareth not trust vnto him selfe and yet seemeth to point other to vse it if they lift Whiche is that he sayeth th'Apostle there speaketh of giftes and functions meaning as I thinke cōstruing his meaning out of other places and to his best aduantage that this place cōcerneth not anie kindes of offices or charges but of
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 mā 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 Declaratiō 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
as are in miserie so long as there continewe such in the Church which wil be to the ende of the worlde There must needes be vse of the helpe and seruice of the Deacons who may relieuet hem But of this publique Ministerie and charge the necessitie and perpetuitie of it the Replyer seemeth to make no great question or rather to confesse it The great question is of the Elders concerning whom it is to be considered that they are appointed in their speciall charge to keepe good watche ouer the life and conuersation of the people to see what fruite they yeelde of the teachinge exhortations and such like dueties which are done to them by the Ministers of the worde to the ende that they being well instructed of the proceeding staye or slyding backe of anie may the more fitlie applye them selues and their labours for their instruction and stirring vp to goe forwardes in the wayes of the Lorde Likewise also they are to vnderstande what offences arise in the Congregation that order may be taken for them as appertayneth These such like dueties are incident into the charge of the Elders as may appeare by the places where mention is made of them and namelie by the 12. to the Romanes and the 5. of the first epistle to Timothie wherein being termed Elders and Ouer-seers or Gouernours and expreslie shutte out from the ministerie of the worde it appeareth their charge standeth in matters of life and conuersation there being no other thing but doctrine or life whereof there should be Ouer-seers or Gouuernours Nowe as they haue these dueties especiallie lying vppon them so as necessarie partes of the Seniorie or Eldershippe they haue power to deale in the chiefest matters belonging to the Church as in the censures and in the calling of the Ministers of the worde and in making constitutions and orders meete for the Church whereof they are Elders whiche dueties are shewed to belong vnto them both by auncient presidentes of th'Elders that were of the Sinagogues of the Iewes and by expresse places of the newe Testament where these things are attributed vnto them namelie in the 18. of Mat. the 15. of the Actes and the 4. of the second epistle vnto Tim. Whiche being so the necessitie of this calling in the Church must needes be exceeding great For otherwise what shall become of these dueties which are so necessarie in the Church it being not lawfull to haue them done by anie other then such as God hath appointed for that purpose Thus the necessitie and perpetuitie of these offices doe appeare But if this doe not suffice let him looke vpon the 28. of the Gospell written by the Euangelist Matthewe and the 6. of the former Epist to Tim. In the former of these two places it is thus written 18.19 and 20. vers Iesus came and spake vnto them saying All power is giuen me in heauen and in earth goe therefore and teache all Nations baptizing them in the Name of the Father the Sonne and the holy Ghost Teachinge them to obserue all things what soeuer I haue commaunded you and loe I am with you alway vnto the ende of the world Amen Wherein the time when our Sauiour spake this is to be considered which was after his resurrection and vpon his ascension into heauen after he had 40. dayes long as it is written in the first of the Actes instructed his Disciples of such thinges as concerned his kingdome Whereinto it can not be denied but the whole pollicie and Discipline of the Church belongeth conteyning the lawes and statutes of our Sauiour for the calling of any to charge in his Church and the due execution of the same For as the lawes of a kingdome appointing all the officers of the Crowne and all other inferior Magistrates with declaratiō of the order of their calling the dueties of their places and the maner of proceedinge in the execution of the same can not be denied to belong to the state of that kingdome no more can the Discipline be sayde not to pertayne to the spirituall kingdome of Christ Otherwise the greatest and most weightie matters that are done by his authoritie shal be sayde not to belong to his kingdome as to appoint and execute publique charges to censure to excommunicate and such like In a temporall and earthlie kingdome it would be an absurd thing in the iudgement of all men of vnderstanding to saye the appointing of Magistrates their nūber the boundes limitations of their power their order to proceede by to the casting of subiectes into prison the putting of them to death did nothing belong to the state of a kingdome whereas in deede these are principall effectes of the power and authoritie of the King and most naturallie and essentiallie belonging to the state of his kingdome So can it not be lesse absurde to denie the like to pertayne to the power and kingdome of our Sauiour Christ For the Ministers of the worde the Elders appointed for ouersight and the Deacons for the poore are the officers whiche our Sauiour Christ hath ordeyned to guyde the Church vnder his authoritie the censures are the punishementes of his disobedient subiectes separation from the Lordes table as commaundement out of his presence to warde excommunication as sentence of death Wherefore it must needes be that the appointing of the number and kindes of publike charges in the Church the limiting of their power the order for their proceeding to separation from the Lords table and to excommunication must needes be things belonging to the kingdome of our Sauior Christ Which being as I thinke it must needs be confessed then it followeth that our Sauiour Christ within those 40. dayes next before his ascension into heauē wherin as the Euangelist Luke sayeth he instructed his Disciples of those things that belong to his kingdome informed them what publike functions he appointed for the gouernance of the Church how many and of what power euery one should be and in what order and vpon what causes they should proceede to excommunication and the other censures Whiche graunted as in any sounde iudgement it can not bee denied then consequentlie these are also of the things which our Sauiour Christ commaunded the Apostles to teache such to obserue as they should make Disciples Further it may appeare that our Sauiour Christ in these wordes teache them to obserue all things which I haue commaunded you comprehendeth also the policie of the Church by the order of the matters here mentioned by the Euangelist For it is sayde that our Sauiour first speaking of his fulnes of power whiche hee had giuen him in heauen and earth to assure them that hee had authoritie to commaunde them to doe these things and abilitie to assiste and prosper them in so doing Firste charged them to preache the worde then to minister the Sacramentes for that is expreslie saide of the one is of like to bee gathered of the other in this respect and in the ende
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 cōteyning 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 cōteyned vnder this name Furthermore in the 5. cha of this epist he maketh mention of Elders that haue ouersight ouer the cōgregation 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 cōmaundement of the Lord of life against the example of the lord Iesus both whose vengeance punishment he is to feare at the glorious cōming of the lord againe to iudgement And again if any man for the duetiful keeping of those cōmandementes shall suffer yea though it be to death he is to be assured to receyue his life againe of the Commaūder 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 whō 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
and conuersation nor any signification giuen thereby that there is or can be in this worlde in that sence any Church pure and free from sinne But as touching the order giuen to the Churches by the Apostles and receyued of them for the rule to guyde them selues by in the administration and direction of ecclesiasticall affaires the primitiue Church was pure in the Apostles time and so had it bin at sundrie times before the Apostles and may be also in this time for any impossibilitie that is in this matter The heauenlie paterne shewed to Moses in the mountayne can not be denied to haue bin pure Exod. 25.40 Heb. 8.5 Heb. 3.5 But Moses was faithfull in all the house of God and did all things according to the paterne whiche was shewed him For hee was faithefull not onely in the things that concerned the holiest place of the house of God or the Sanctuarie next vnto it but also in the outwarde Sanctuarie or court yea in the things of the lowest Court of the Lordes house Neither thought he it inough as many doe nowe to regarde onely the principall things as the Arke of Couenaunt wherin were the two tables of the Lawe and other precious holy memorialles of the noble actes of God Exod. 36. nor both them and the next vnto them as th' Altar the Table cap. 37. and the golden Candlesticke but also all the vessels implementes cap. 38. and furniture of the Tabernacle euen to the basons and beesomes to euerie pinne of the ioyned worke cap. 39.42 to euery ringe of the curtaynes to the skinnes that couered it and to euery inche of length breadth and depth as the Lorde had appointed And not in the place onely that was appointed for the seruice of God but for the whole order and maner of the seruice declaring the kindes of Ministeries and what duetie was to bee done by euery one This was a perfect and pure order of a Church receyued of God by Moses and by him settled and continued in his time amongst that people It continued also such all the time of Joshua Ioshu 24.31 of the Elders that ruled with him and had seene the famous actes of God whiche hee had done for Israell In Dauids and Salomons time for many yeares the same was restored and after by other vertuous and noble Princes as Ezekiah Jehoshaphat and others reestablished after that through the wantes of all degrees and speciallie of the Priestes it had bin decayed The Apostle testifieth in one place that which is to be extended alike to all the rest of his Ministerie 1. Co. 11.23 That he had receyued of the Lorde that which he deliuered to the Church And in another place Jf there bee amongest you a Prophete or spirituall man 1. Co. 13.37 let him acknowledge that the thinges I write vnto you are the commaundements of the Lorde and sayeth of him selfe that which agreeth to th' other Apostles that is That the Lorde of mercie had giuen to him to be faithfull and so accounted him and they were all true witnesses of Iesus Christ. Whereby it can not be doubted but th' order which they taught the Churches to keepe for maintenance of the faith exercises and obedience of the Gospell amongst them being as perfect and pure as that which the same Lord had shewed to Moses in the mountaine and the Apostles being as faithfull as Moses it can not bee doubted I saye but that the Churches in regard of that administration and pollicie were pure and perfect And not onely in their time as in the former had bin in the time of Moses and Joshua but also in the time of such as with them had gouerned the church and seene the mightie hande of God working with them in the aduancement of the Gospell as the like had bin before in the Elders that ouerliued the noble worthie Ioshua Whiche being so I can see no cause the same order being left vs from point to point in their holy writinges but that the Tabernacle of Dauid being fallen downe the ruines of it may be reedified and all the strength and beautie of the house of God in that behalfe restored againe if there be that religion vertue and zeale which ought to be in those at whose handes the Lord doeth require it And thus much to shew what is meant by the primitiue and pure church and withall that there may be a pure church in regarde of the order for directing guyding of all ecclesiasticall matters notwithstanding the corruptiō of the nature of man be such as were the order most perfect yet wil administer and execute it with many humane infirmities But then the rule it selfe can not be blamed but onlie they that by their owne faulte are not willinglie ruled by it From this reason that these ministeries haue bin retayned in the primitiue church he proceedeth to the note of the continuance of it in the same which is saide by the Declaration to haue bin till the ministerie of iniquitie working a way for Antichrists pride presumption chaunged Gods ordinance and brought in all kinde of false doctrine confusion Nay who there maisters mine not so sayth the Replier such is his vain that I say no more according to which dallying a whyle about the sence he resolueth that if it had bin such till the misterie of iniquitie began to worke a way c. the Declaration had kept better within boundes This doubt of the sence might haue bin spared it being not hard for him at the firste to haue conceyued it so as he did at the last this being the playn sense that till such time as Sathan began to make a way to the kingdome of Antichrist to all kinde of false doctrine and confusion this order continued For the pride of that kingdome of Antichrist being so great as it is this day and hath bin now for many ages and the false doctrines confusions being so many as they haue bin now a long time this kingdome could not be set vp in one day nor al the abhominable superstitions and idolatries of it brought in vpon a suddain all the holy ordināces of god in the whole order of the church being against it Therefore these one after another and by litle and little that the fraude might not appeare were chaunged and altered that by such proceeding it might bee easilie ouercome in the end which at the beginning if it had bin openly at once attempted could not haue bin conquered by any violence As in the siege of a strong citie the enimie entreth not at first and at once into the gates but by mines batteries ouerthroweth some principall bulwarkes places of defence to the citie offence to thē that so he may after the more quietly scale the walles or force the gates therof So the citie of God being fortified by the rules of discipline as with walles towres bullewarks the enimie
that one of those foure should toppe the rest to make him selfe lorde of all and vniuersall Bishop ouer the Church Which disorder increased after this Hierarchie for multitude of causes brought to them out of so large circuites began first to slacke their preachinge and to growe negligent and in the ende to giue it ouer and preache seldome as vpon hye and solemne dayes or not at all After also that Emperours Kings began to be Christians and they to growe in fauor with them and to receyue so great giftes and honours of them as to beare the port and state of worldlie Princes and to meddle with ciuill causes and mannage the state growing thereby not only to neglect but euen to despise the hye and most holy seruice of God the preaching of the Gospell after all this I say what remayned but that the most ambitious of the foure Patriarkes should by practise with some mightie Potentate set his foote vpon the heads of th' other Patriarkes and rayse him selfe into the seate chaire of Antichrist Which notwithstanding two of them who were seated in the two chiefe Cities of the East and West Empire Constantinople and Rome did striue togither for a whyle yet in the ende the Bishop of Rome preuayled being Bishoppe of that citie which had bin Lady of all the Earth for a lōger time and hauing fitter occasions seruing to it as first of th' absence the Emperours after by meanes of the decay of the Empire in the East and of his more ambitious diligence who had diuers ways attempted it before especially because it was prepared for him that was placed in the Citie that standeth vpon seauen hilles Which was brought to passe by practise with Zimri the murtherer of his Lorde and Maister that is with Phocas the murderer of Mauritius the Emperour by whose fauour the name and title of vniuersall Bishop was obteyned After whiche time the Bishops of that seate by wicked practises and cunning meanes setting th' Imperiall Crowne vppon whose head it seemed good to them increased them selues exceedinglie by the donation of Pepin and others in ritches lands temporalties and in worldlie Dominions and state Whereby enlarging their power in church matters and nourishing parasites for the purpose at the last not onely by temporal power but by yoke of conscience vnder pretence of Peeters primacie giuen to him by our Sauiour and of succession to Peeter this man of sinne seated him selfe in the middest of the temple of God that is of that people whiche sometimes had bin the temple of God and exalted him selfe aboue all that is worshipped or called God Loe the seate of all abhominations 2. Tes 2.4 and the stayres degrees and steppes from the lowest to the highest whereby Sathan made way in chaūging Gods ordinance as it is saide in the Declaration to Antichrists pride and after he had so done brought in all manner of false doctrine and confusion This way to Antichristes pride in chaunging the ordinances of GOD the Replier is careful shoulde not bee vnderstood in anie sorte of Bishops and Archbishops as if any ordinance of God had bin chaunged in creating such offices as are exercised by them or that Antichrist could haue any thing the readier way to his seate by them and would cast this vpon the publike charges instituted of God to bee in his Church His firste reason to proue this is that Bishops and Archbishops were in the primitiue Church Whereof notwithstanding this be not the fitte place to speake and that I haue alreadie refused for this cause to make him any answere till he come orderly where it is to bee debated yet because I see he dreameth still of Bishops and Archbishops and that both vnseasonablie and importunatlie he calleth vppon it it shall not peraduenture be amisse to giue some answere in the meane time till he bring forth the rest that he hath to speake in their behalfe It is to be remembred here first howe litle reckoninge hee hath made of the proofes alleadged for th' office of Elders the which yet are such as that the holy Scriptures make mention of such an office to haue bin in the Church in those times declare to what vse it serued and that there were such appointed in all the churches of the Apostles who to them and to the Ministers of the worde committed the standing and ordinarie care ouer the churches Which proofes being so smallie accounted of by the Replier as they are we are vndoubtedlie to haue from him sufficient and strong argumentes authenticall recordes and authorities playne and cleare euidences for anie matter he will vndertake to prooue But especiallie as his issue is greater so his euidences are to be clearer the higher th' offices are in dignitie and power aboue the office of Elders of so much more certaine and chiefe authoritie are his rolles to be and his pleas mightie and forcible seeinge there are great royalties and regalites belonging to those offices whose patentes he would iustifie The first entrance into his proofe is such in deede For he pleadeth the donation of god the writing and instrument of our Sauiour Christe signed with the great seale of Heauen and Earth the power whereof the Lorde declareth to be giuen vnto him Which if it be so surely then could these offices neither receyue any chaūg nor consequentlie the chaunge of them bee any way to Antichristes pride But let vs heare what his reasons are A man would thinke breaking so often and so violentlie into this cause that from Moses throughout all the Prophetes he would shew vs this matter and after by the whole colledge of th'Apostles as by a cloudde of witnesses without all exception he woulde haue oppressed for euer all that dare say as he speaketh that these offices of Bishops and Archbishops Pag. 78. wrought any waye to Antichristes pride But for all witnesses he bringeth in the Apostle Paule A witnesse in deed without all exceptiō though he be alone notwithstanding euery matter was wont to bee confirmed by two or three witnesses for the highest authoritie of God whose secretarie he was in that he wrote Deut. 19.5 Mat. 18.16 so as all creatures both men and Angells are to rest in that which hee by the will of God hath deliuered let vs heare therefore what the Apostle speaketh in this cause In the primitiue Churche sayeth the Replier Titus was made an Archbishoppe and had many other Bishops vnder his gouernement If it be demaunded by whom hee was created this was sayeth hee Saint Paules acte whose acte no doubt was approued of God him selfe No doubt in deede but what that Apostle and the rest did concerninge a setled order to gouerne the Church by in all time to come but it was the acte of God him selfe But if Archbishops bee instituted of God in the Church I demaunde whether this institution be alterable or no and whether Princes or the Church aduising of some other
enioye the kingdome nor to beare ciuill offices but the causes of God and the causes of the King had their seuerall triall officers and Iudges But this a Bishop or Archbishop euen by his ordination is not onely not bounde vnto but of the contrarie being ordayned to exercise the office of a Bishoppe according to the worde of God and the ordinances of this Realme is to meddle with ciuill iustice For the worde of God not speaking any one worde of such an office and the ordinances of the Realme laying vpon them offices charges in ciuill affaires they intermedle with all causes by reason of their office I might note many other repugnances in-their offices with the lawfull charges of Pastours and Teachers as their immoderate power in dealing with all ecclesiasticall causes of gouernement alone in ordayning Ministers giuing and calling in licences censuring suspending excōmunicating absoluing such like But these reasons may suffice to shew that otherwise then the Replyer mainteyneth Bishoppes and Archbishops such as he speaketh of are not nor can not in any iust and true account be reckoned Pastours Teachers Such in deede they may haue bin and were firste ordayned to be and therefore ought to haue continued in that calling But accepting of th' offices of Bishops and Archbishops wherin there are so many things as haue bin shewed repugnant to the functions of Pastours and Teachers they can not in any sorte be esteemed trew Pastours and Teachers of the church such as our Sauiour appointed for the worke of the Ministerie but are a thing degenerate and growen out of kinde a humane creature and an institution and ordinance of Kings and Princes Thus much may suffice to shewe that Bishops and Archbi hops are not Pastours and Teachers Whereby it is playne to be no consequence whiche the Replier maketh for them in this place that is because there were Pastors and Teachers in the primitiue Church that therefore there were Bishops and Archbishops also in that time Hee addeth they are such as haue bene Deacons too which being admitted it followeth not because they haue bin Deacons and nowe are Bishops or Archbishops that therefore Bishops and Archbishops were in the primitiue Church But I denie that euer they were right and lawfull Deacons For a Deacon is an ecclesiasticall officer attending the poore of the Church whose Deacon he is The trueth of this is most euident by the Deacons of Ierusalem of whose institution we reade in the sixt of the Actes where the Apostles discharging them selues of this care and seruice determined and boūded their office of Apostleship for euer after within the boundes of preachinge and prayers and the Deacons office in that which they discharge them selues of that is in the attendance of the poore Which appeareth also by the 12. to the Romanes where their office is limited in like maner Nowe the Deaconshippe hee speaketh of which they haue had is no such matter but a meere humane institution a degree to priesthoode a power to baptise and reade the publique Litargie without power to minister the Lordes Supper or to preach by vertue of that calling and is nothing like the ordinance of GOD for the reliefe of the poore Therefore euen that also is not trew whiche the Replier saieth that they haue bin Deacons too In deede they haue come by the Deacons bagge and got into their hands that which by th'ordinance of God and the auncient commons of the Church should be distributed by the Deacons to the comfort of the poore Which the Christian Magistrate is in all duetie to God to require at their handes to restore to the former right vse againe as he is other partes of their liuings and namelie that which ought to be the liuing of the Pastors Teachers which attende vpon the seruice of the people in teaching and instructing them in true religion whose liutngs being taken away and cast into those seas would be restored againe that the people giuing their goods to be taught in the knowledge of God not able to giue any more do not perishe for wante of teaching but may receyue the fruite of this their liberalitie But this because I haue not further occasiō in this place I forbeare to debate at large onely by occasion of their Deaconshippe I haue in a word noted their iust dealing as with the poore and the Deacons so also with the Pastors and Teachers with all the people of God Whereby appeareth that howsoeuer they are transformed now are neither Pastours Teachers Elders nor Deacons yet sauing the worke and labour of these callings in preaching vnto the people and watching ouer them with the Lordes watche and seruing the necessities of the poore they haue wholy deuoured them all All the power authoritie and liuing both of Pastours Teachers and Deacons yea and the treasure of the poore also being possessed and enioyed by them Thus haue I answered his two reasons alleadged to proue Bishops and Archbishops to haue bin in the primitiue Church In this place affirming them to be in their office and kinde of ministerie Pastours and Teachers yet saith he sith he is the ordainer or ordinarie of them and ouerseer both of them the people he is in dignitie of another office and kinde of ministerie different from them For answere wherevnto he is to vnderstande that the worde of God giueth not this authoritie to a Bishop to be ouerseer of the people and also of their Pastours and Teachers nor to any one man bearing ecclesiasticall office to be the ordainer or the ordinarie as he speaketh of the Ministers of the worde As touching the firste of ouersight the worde Ouerseer or as we call it Bishop Actes 20. is vsed diuers times in the Scriptures but alwayes in regard of the people Phil. 1.1 and of the Church and at no time of other Ministers of the worde If it be otherwise let him shewe where a Bishop or Ouerseer is named in respect of other Pastours and Teachers True it is that Pastours Teachers may offende through the corruption of nature that is in all men therfore are not exempted and freed by the worde of God neither frō ouersight nor punishment but are liable to all maner of censures of the church as any other of the congregatiō to the ciuil punishments of the lawes But their ouerseers in such cases are the ciuil Magistrat who is to see that they doe their duties or to enforce them to it by ciuill punishments their cause being firste duely heard tried and iudged Further the Eldership of that church whervpon they attende and all the greater Cōferences and Synodes wherevnto by good order agreed in the churhc they are made subiect haue the ouersight of them power to admonish censure with ecclesiasticall censures of deposition from their ministerie or of suspension and excommunication as their offence may deserue So as no man in the Churche nor in the
common wealth is more subiecte to censure excommunication and other punishment then the Pastours and Teachers yea they are more sharply in case they offende to be proceeded against then other men are for the great offence their euill example may giue to the wicked But this ouersight and power to censure them is not committed of God to any one man bearinge ecclesiasticall office For howe light a matter soeuer it be with Bishops Archbishops to suspende many Ministers from their preaching ministerie the worde of God teacheth another maner of proceedinge in a cause that concerneth the staying of the preaching of the gospell which in highest degree importeth the honour of god and saluation of his people It is vntrew also that he saith that the Bishop hath the ouersight of the people if he vnderstande as I doubt not but he doeth such an ouersight as by his owne power he may censure any of them For the keyes whereby is noted that power wherein the censures of the Church are contayned are not giuen to any one man Our Sauiour sayeth not if he that hath offended thee be obstinate hearken not to thee nor to the aduyse of one or two witnesses tell the Bishop of him Matt. 18.17 and whatsoeuer he shal doe I wil ratifie it in heauen but hee saieth tell the Church and if he heare not the Church and so forth plainlie committing this power not to any one but to many To which purpose it is sayd in the same place Where two or three are gathered togither in my name there am I amongst them and in the middest of them saith the Lorde Whereby it is playne Mat. 18.19 that they who haue power to binde or loose are a companie assembled togither by the ordinance of our Sauiour Christ for that purpose by meanes of their calling In like maner to the Corinthes the Apostle saith not of the incestuous tell the Bishop that hee may excommunicate him which no doubt he would if as the Replier sayth he created Bi hops for Cities and Diocesses and Archbishops for Prouinces a fancie without all manner of appearance or colour but you being gathered togither in the name of Christe c. appointing that by such order as our Sauiour Christ had ordained 1. Cor. 5.4 and with all their free consentes he that had committed that abhominable offence should be cast out of the midst of them And if no man haue or can haue lawfully this power ouer the people or the least of the Congregation how should he be ouerseer of the greatest in it which are in regarde of their calling the pastours of the flocke Nowe concerninge the being their ordinarie as he sayeth or ordainer it is a power not agreeing to any man liuing but in like manner belongeth to many Timothy whom the Replyer dreameth to haue bin a Bishop was ordayned to be an Euangelist by the layinge on of the handes of the Eldership that is 2. Tim. 4 5. the assemblie of the Elders yea notwithstanding the Apostle as it seemeth 1. Tim. 4 1â— was present And if the Apostle tooke not this power to him selfe alone what Bishop is he that notwithstanding hee bee bolde ynough to take it can with right and lawfully take such power to belong vnto him And again if the Apostle did not chalenge this to him selfe to ordaine Timothy alone sure he appointed neyther Bishoppe Timothy nor Archbishop Titus as it pleaseth the Replyer I thinke meerily according to his maner to call them to ordayne Ministers of the word by their owne power Which further appeareth in that he willeth Titus to deale with that busines as he had giuen him order before to deale in it Tit. 1.5 2. Tim. 3.10 To Timothy he writeth that hee had thorowly seene and obserued and knowne his maner of dealinge in the Church and his course of life which is commended in him to encourage him still so to followe his course and cariage as that he might in like maner both in the rest of his life and principally in the seruice of the Church gouerne him self as he had seene him to doe before him in like causes Nowe Timothy hauing seene this president and experience in his person of ordayning to the Ministerie of the Gospell not by anie one man no not by the Apostle but by the assemblie of Elders obserued it no doubt and was so taught by the commendation giuen him of the Apostle not to bee th' ordinarie of any as he speaketh or to ordayne anie Ministers of the worde alone though he were I say not a Bishoppe as the Replier imagineth but an Euangelist Which it were nothinge to say is to be greater then a Bishop or Archbishop who are no body in the church by the ordinance of God but creatures of earthly Princes but greater then Teachers Pastors or Prophetes and next to the Apostles the highest degree of ministerie in the Church And if Timothy an Euangelist could not doe it then Titus whom he maketh but an Archbishop whiche at most is yet farre vnder an Euangelist could not doe it And it is playne that he is willed to deale in that seruice according to the instructions and order whiche the Apostle had giuen him for it which can be no other then such as he exercised him selfe And thus much for the ordinarie and ouerseer both of the people and of the Pastours and Teachers with which point his two argumentes to proue Bishops and Archbishops to haue bin in the primitiue Church are answered Nowe followeth his conclusion which is as glorious triumphant as his premisses haue bin weake and slender And shall we nowe sayeth the Replyer dare to say that this office of Bishop and Archbishop did worke a waye to Antichristes pride and so forth with sundrie amplifications of the matter Whereof the first is that it is his iudgement and he sayeth he liketh his iudgement the better because Saint Paul was of the same minde these offices were the best way to haue stayed repressed Antichristes pride if sayeth hee referring to Princes their supreme gouuernement they had accordinge to Gods worde directed their Consistories Synodes and Councells in all matters which are commonly called ecclesiasticall This is his first amplification wherein he giueth the direction of all matters ecclesiasticall to Bishops and Archbishops Hee addeth in deede according to Gods worde placing it doubtfullie that it may be taken either that their offices are according to Gods worde or that they should in them carie them selues according to Gods worde But whether of both it be importeth not for according to Gods worde there is no such office in the Church as I haue shewed alreadie and being no suche office what interest can they haue whyle they continue such either to direct or to haue any place at all in such Synodes and Councells So farre of is it if the matter may bee ordered by Gods worde that they should cary all matters
tackling The first whereof is not true for neither was there at that time he noteth any such Archbishop as since haue bin nowe are in the church neyther was that he meaneth detected by any one but by the Fathers of the Councell As for Rauenna not he onely but many other Archbishops and Bishops the Abbots Priours Colledges namely the Colledge of Sorbone haue had contention with the Bishop of Rome some before he was growen to the Popedome and some in the middest of his pride So as if Contention with that sea be a iustification of their callings that haue contended with him schooles of errour and sinkes of impietie and most vnlawfull places and functions may bee iustified This is yet enforced further by comparison with the order set downe for the guyding of the Church in the Declaration as lesse able to holde out that pride then these his offices are In deede if a man should esteeme these thinges by fleshe and bloud the enuie and ielousie that Bishops Archbishops may haue of the rysing and greatnes one of another and their worldly meanes by fauour wealth authoritie and such like to impeach and hinder their growing might in that respect be a greater impediment But the continuance in the ordinance of God had bin without all comparison the stronger meane if we measure these thinges as they ought to bee measured The Lorde by the weake things whiche hee hath chosen 1. Cor. 1.27 28. 2. Cor. 10.4 5.6 confoundeth the great things of this worlde hath giuen his seruauntes furniture for spirituall warfare which is mightie from God to the subduing of euery imagination that exalteth vp it selfe against God And therefore to make way to this presumption it was needfull this ordinance of GOD should first be chaunged Yet is the Replyer bolde to say that the order set downe in the Declaration might sooner sett vp a thousande petite Antichristes then pull downe one For their pulling downe of one by it I haue spoken for the setting vp of any it is not possible this being as it is the institution of our Sauiour Christ And the institution being such as that no one caryeth any cause but all thinges are guyded by the consent of a number most fearing GOD and of best abilitie for that purpose which is most directlie contrarie to tyrannie this vsurpation could not reasonably bee feared If there be manie Antichristes as in some sence the Euangelist Iohn fayeth there are and if all they who directlie oppose to the doctrine and ordinaunces of Christ be Antichristes some great Antichristes and some petyte Antichristes as hee termeth them from the Pope the toppe of all that Romish Hierarchie to the reading priest the tayle thereof a man should cleare but a feawe I doubt from that foule name and crime Here is added an impertinent matter that Archbishops nor Bishops haue not brought in all kinde of false doctrine although some Archeheretikes haue bin Archbishops as Nestorius was For so sayeth he also were sundrie that were Presbiters Priestes or Elders and Doctors A needles point to touche as the rest which hee hath debated in this cause the Declaration not charging any at all by name in this place eyther Bishops or Archbishops nor by any iust collection but in as much as in their offices the ordinance of God was changed whereby way was made for Antichrist who brought in all kinde of false doctrine and confusion Not content thus to answere for them whō no man impleaded he entreth againe into comparison betweene the offices of Bishop and Archebishop and the order set downe in the Declaration for the direction of the Church affirming this to be more meete as being of more learned men Wherein to graunt where more are learned there would be harder passage for false doctrine he vtterly mistaketh the matter to thinke that where that order he disliketh should or doeth take place that there the directours of Church matters are or would be vnlearned The nature of the order it selfe which admitteth no Minister but learned nor any decision of waight but by aduyse of many with appointed conferences and Synodes of learned men for such purposes besides the assurance of Gods fauourable blessing of his owne ordinance the experience of the Synodes of the reformed Churches the comparison of their iudgementes Cannons and other constitutions with the like of the other in any part beareth witnesse whether the wante of learning and pietie both must needes be greater in it then in the other Hitherto of the primitiue Churches preseruing and maintayning the order set downe in the Declaration Nowe followeth the like of the best reformed Churches of this age In the Replye wherevnto here is an occasion taken to enter into the whole cause a-newe by making question whether the order nowe restored in the Churches rightly reformed bee the same that was exercised in the primitiue Churche Against which poynt he bringeth litle other reason then he alleadged before But ere he come to the repetition of those arguments he findeth great faulte that the Declaration vseth this speach that this order is restored in al rightly reformed churches This title and name he chargeth with open slaunder of many true Christian godly reformed churches besides ours for these are his words Wherevpon after his maner he reasoneth thus sporting him self if not rightly reformed saith he then wrōg fully so not reformed but deformed as hauing driuen out one Deuill by another and remooued one deformitie to establishe another Would a man haue looked for such a replye to this worde but to pacifie his offence taken against right he is to vnderstande that such Churches are here sayde to bee rightlie reformed which are so both in doctrine and in the order of the Church In which respect would to God all the Churches professing the Gospell were reformed But it is playne that notwithstanding they be all in most and the principallest poyntes of doctrine yet some there are not reformed in some poyntes of doctrine and more not in the Euangelicall pollicie and Discipline of the Church Because hee onely toucheth this poynt I am not willing neyther to stande longer vppon it But if hee consider well with him selfe the state of all the Churches of the Gospell I thinke as bolde as hee is to bolster vppe thinges that neede further reformation yet he will not take vpon him to mainteyne that in all thinges all such Churches are rightly reformed Before he cometh to his reasons to prooue the order of the primitiue Church not restored hee forestalleth the argument of the Declaration before he come at it taken from the benefite growing to the reformed Churches by this order and the contrarie losse to others without it But there is no cause to staye vpon his replie to it this matter being after fullie and at large debated by him where shall be aunswered what soeuer he hath materiall to this poynt and because there is little or
vppon all he denyeth the order of the primitiue Church to bee restored in all alleadgeth for reason the differences amongest them in one point or other of order office discipline ryte or ceremonie Of all which or any of them hee giueth no one instance After repeating this agayne in mention of the Scottishe Church he asketh whether their gouernement and order their making of officers and their administration of Sacramentes and booke of common prayers bee all one with the booke which hath bin nowe three times exhibited in Parliament With this repetition hauing gotten the aduauntage to make mention of a booke of common prayer here hee resteth and taketh this one example for all to shewe the differences amongest the reformed Churches Which he would shewe by affirminge of differences betweene the Scottishe booke of common prayer and the booke presented in Parliament written the same printed at Middelborough at London and at Scotlande aboue three hundred differences being a booke little bigger then an Almanacke All which pointes if they were true what reformed Churches are these that differ one from another which he vndertooke to prooue The Scottish Church is one trewe but where is the other from which it differeth except the other bee the booke presented written in Parliament in Englande he nameth none But cōcerning the bookes if they haue so many differences why did he not note at the least some two or three of the principall It is not possible almost for a man to write out one and the same copye oftentymes or to print it but that there will bee some sentence clause worde syllable letter tytle or distinction changed If the differences had bin materiall notwithstanding it were neuer so impertinent I doubt not but hauing fallen into the mention of it hee would haue taken payne to haue noted some of the principall printed copies of that which was written and presented he nameth three whiche should be printed in three sundrie Countries Englande Scotlande and the lowe Countries a matter of as much vntrueth as the rest of his replies As for the bignes of the booke of common prayer presented in Parliament which he to disgrace it sayeth was the bignes of an Almanacke I knowe not of what bignes he may haue seene some Almanacke for all are not of one equall bignes but if he would iustlie haue founde faulte with that booke for being too little he should haue noted that it had wanted some poynt necessarie to be in such a booke eyther for publique prayers or fot administration of Sacramentes or any such like matter But if it haue all such things in it at large there is no faulte iustly to bee founde with the smallnes of it It might easilie haue bin greater if it had bin stuffed with impertinent matters nothing belonging to the Ministers office nor warrantable by the worde of God as with orders for priuate administrations of the Sacramentes Churching of Women Buryall seruice Confirmation making of Priestes and Deacons Bishops and Archbishops with a number of other such like But these and such like being matters neyther warranted by the worde nor sette down in the auncient Lyturgies bearing the names of Iames the Apostle of Chrisostome and of Basile nor in the Liturgie of the reformed Churges it seemeth there was no cause to make it bigger with such stuffe A little point of a Diamond is more worth then a great deale of such siluer as wee had at the beginning of her Maiesties raigne and nowe to hir highnes immortalll prayse and enriching of all the subiectes with out anie offence for the innouation and to the great contentement of all men is made finer and brought to the ancient standard appointed by lawe Bookes and namely of this vse are not to be wayed at the Kings beame where they waighe packes and vessels of great bulke and quantitie but in golden waightes and ballances where things of pryce and valewe are vsed to be wayed A masse of owre and an ingotte of siluer or golde are greater before they come to the furnace but after the fyre hath tried and refined them from drosse base mettall the body of it is not so great yet is it more ritch and precious then it was before In like maner that little booke if it haue bin well purged and tryed and oftentymes refined in the Lordes furnace by workemen of skill and faithefull in their seruice notwithstanding it be but litle yet may be much more worth then some other of greater bignes and embased with much allay No man findeth faulte nowe that a shilling is neere as little as a slyp-tester was at the beginninge of hir Maiesties raigne but rather acknowledged herein that hir Maiestie hath deserued all humble thankes of all hir subiects with most faithfull duetie and seruice to her highnes great prayse and honour Oh that it might please GOD in whose hande the hartes of Princes are as the Bardge is in the Bardgmans to turne whither he will to turne this Royall Bardge of her Maiesties harte towarde the Lordes sanctuarie to consider well all things in it and to touche the golde and siluer of it which ought to be ritchest as the sicle of the Sanctuarie also was wont to be and finding it besides all the abhominable drosse that her Maiestie through the goodnes of God hath taken from it to holde yet much allay and base mettall to cōmaunde it to be tryed and refyned yet seuen times in the fire till all the siluer and golde in it and the treasure belonging to it should be fine precious and answerable to the standarde ordayned by the lawe of God and the Temple of the Lorde in a spirituall maner riche and royall as in the dayes of Salomon Surely if the Lord should vouchsafe so to blesse vs much lesse cause should any man haue to quarrell at the small quantitie of the booke of cōmon prayer or any other pieces of the holy treasure and vessells of the Sanctuarie being incomparably enriched in estimation and pryce but rather should haue more iust cause then for crying Downe the bace money and enritching our coyne according to a standarde appointed by the lawes of the Realme to acknowledge with all humble thankes and increase of most duetifull loue and allegance a care so Princely so Christian so agreeing with the like presidents of her right noble Ancetours hir Highnes Father and Brother of worthie memorie and hir owne religious most honourable beginnings to the exceeding great encrease of the honour of Almightie God hir Maiesties immortall prayse with God and men and the vnspeakeable reioycing and comfort of many thousandes of her most loyall and duetifull subiectes Therefore it is not the smallnes of that booke that can disgrace it seeinge that commeth of the taking away of manie vnnecessarie partes and seeing that it conteyneth all such partes in it as are necessarie and lyke to haue bin in any Liturgie reported to haue bin within any time of
namely the priestes were they whose lippes were fined from earthlie corruption and sett on fyre with the coales of the Lordes altar by an Angell of heauen and whose mouth was sanctified of God Esa 1.10.11 Heare the word of the Lorde sayeth Esay yee leaders or Princes of Sodome and hearken to the doctrine of God ô ye people of Gomorrah What haue I to doe with the multitude of your sacrifices saith the lord I am full of the burnt offringes of the Rammes and of the fatte of the fed beastes and I desire not the bloud of Bullockes nor of lambes nor of goates And agayne Their watchmen are all blinde they haue no knowledge they are all dumbe dogges they can not barke they lye and sleepe and delyte in sleeping Iere. 8.10.11.12 Likewise Ieremie sayeth I will giue their wiues vnto others and their fieldes to them that shall possesse them for euery one from the least euen to the greatest is giuen to couetousnes and from the Prophete euen vnto the Priest euerie one dealeth falselie For they haue healed the hurt of the doughter of my people with sweete wordes saying Peace peace when there is no peace Were they ashamed when they had committed abhomination Nay they were not ashamed neyther could they haue any shame therefore shall they fall among the stayne when I shall visite them they shal be cast downe saieth the Lorde If it be obiected that these Prophetes might liue in some wicked Kings dayes wherein the holy worship of God was wholy suppressed and superstition only Idolatrie tooke place I answere that they exercised in deede their Propheticall office ministerie in diuers kings times whereof though some were wicked yet some also were godlie and ouerthrewe idolatrie and sett vp the true worship of GOD yea some of them namely Iosiah and Ezeckiah were the two rarest Princes for pietie and zeale that euer after Dauid were kings ouer that people yet did no honest man much les any true Prophete esteeme their most iust reproofe of the iniquitie of all states to be iniurious or derogatorie to the honor of those noble Kings no nor anie of the Priests that did their duties They were in deede hereby warned as by the voyce of God to looke to such enormities and to see them reformed otherwyse they were to feele as they were threatened with the wrath of God who would require it at their handes if for default of employing the authoritie whiche GOD for such purpose had giuen them notorious transgressions chieflie in things belonginge to the seruice of God were not redressed yet did those Prophetes honour and loue their Church their Countrey their Princes and all estates of the people as we doe the Lord bearing witnes to vs that we speake the trueth and as wee ought to honour all lawfull authoritie and power in the common wealth or in the church In deed they had not sworne Canonicall obedience to any of their Priests as the Replyer sayth peraduenture some of vs haue done for this is an othe whiche God neuer commaunded and howsoeuer it be suffered if it might be duely examined would be founde meete and necessarie to be reformed both in regarde of God of the crown and dignitie of the Prince But to returne to my former purpose howe deare were the Churches of Corinth of Galatia and other places to the Apostle Paule who loued them to liue and dye with them to deale vnto them not the Gospell of Christ onely but euen his owne soule yet howe sharpely doeth he rebuke them Was he therefore their enimie because he did so and tolde them the trueth In the Reuelation Iohn writeth by commaundement to the Churches of Asia without derogation to anie thing that was in good state amongst them yea to the commendation of that which was such but yet so sharpely reprouing them for certayne enormities that were amongst them as that he threatneth the remouing of their golden Candlesticke and the goodly light of the Gospell of Christ whiche shined amongest them If then the writer of the Declaration haue rebuked in a worde the disorder of the policie and Discipline of our Church in that good sorte that is meete or if any of vs doe the like are we therefore as the Replier woulde haue vs not thankfull nor faithfull Ministers to God or not louing and obedient subiectes We may I hope truly professe that we both feare God and honour the Prince and loue his Church amongst vs and are faithfull and obedient according to Gods word vnto both But the feare of God our most bounden duetie to our dread soueraigne Ladie the Queene our zealous loue to our Church doe constrayne vs to rebuke that which is reproueable by Gods worde not to dishonour our church or any whom the state thereof may concerne but to procure the further reformation of it and thereby to encrease the honour of it incomparably more then euer heretofore both with God and in all the Churches I would to God we had cause to saye with the Apostle We reioyce to see the stayednes of your faith and the order that is amongest you I would to God we might say it were without spot or wrinckle and might truely speake of it all the most honourable thinges that are spoken of the Church of God and saye Jt is cleare as the morning fayre as the Moone pure as the Sunne and that what els Salomon according to his wisedome in his excellent Song commendeth the Church by or any other of the Prophetes or whatsoeuer the Apostles doe prayse any of the churches for might be verified of it This should be our comfort and our ioye our honour and our crowne And therfore doe we not cease by earnest prayer and most humble sute to God and to the authoritie which he hath set ouer vs and by all dutie agreeable to our callinge to procure the increase of the good and honour of it with all power But it being subiect to a curse to call euill good and iustly reprooued in former times to say all is well where GOD is displeased with many things that are not well but neede most speedie reformation conscience to God and louing duetie towarde the Church seeme to haue moued the authour of the Declaration to note that disordre which he esteemed to bee in the state of our church ought to enforce vs to do the like vpon iust occasiō If all things be ordered according to the worde of God in our Church then surely was the authour of the Declaration deceyued in iudgement but in affection and purpose of hart committed nothing against it But I demaunde If by the worde of God vnlearned men of all occupations and trades be sufficient Ministers to take charge of the holy thinges of Gods worde and Sacramentes and of the soules of the people Is the state of the Church well ordered whiche hauing the fauourable countenance of a gratious Queene according to the promise Queenes
done and on th' other part what insufficient Ministers they haue made what godly learned Ministers they haue put to silence and depriued of their benefices and other places of ministerie what ceremonies subscriptions they haue vrged what constitutions and articles they haue set out and sworne men to present what conuocations and scenes they haue kept what faculties and dispensations they haue graunted and taken what censures suspensions excommunications they haue set forth howe manie of what sorte and for what causes they haue cast into prisons howe long and in what prisons and order they haue kept them there what oppressions and extortions haue bin committed what couering and cloakinge of fowle and shamefull matters with a number of such like I doubt not but all men that indifferentlie considered these things would be constrayned to say It is the mercie of the Lorde that wee are not consumed that the enimie hath not entred into the gates of Ierusalem euen for the sinnes of the Prophetes and for the iniquities of the Priestes There are a number no doubt within the lande that feare God vnfeynedlie his Name be praysed for it There are also some faithfull seruauntes of God that kneele before him day and night to be mercifull vnto vs and to continue his gratious fauour towardes vs the chariots and horsemen of Israell in deede There are also a great number of godly straungers that haue left their countries to serue God where they maye bee suffered to serue him as he hath commaunded by whom he hath set vp before all the people of the lande a goodly president and example of that reformation whiche wee ought to proceede forwarde vnto for whose sake the Lorde may bee mercifull to vs till he haue made readie some other place to lodge them in or opened their owne countrey for them to returne vnto agayne But which is principall the Lorde for his owne Names sake and the prayse of his mercie vouchsafeth thus to blesse vs that by his benefites hee might prouoke vs to that further duetie of reformation of the Church and obedience to his worde which he requireth These and such like causes of this our present happie estate might haue bene noted if he would needes inquire into that matter As for that which he alleadgeth to bee the cause of these blessinges is so farre of from being any cause of them as contrariwise it ceaseth not to prouoke the fierie wrath of God to lighten thūder vpon all the state of the lande and people till hee haue consumed both as being the very roote and cause of the ignorance of God that is in the lande the nurse and cherisher of recusantes and obstinate papistes and other heretiques and in a word of all the great iniquities and abhominations that are committed within the kingdome And thus farre in answere to his reply to the conclusion wherein the Declaration vppon former reasons concluded foure and onely foure ecclesiasticall offices namelie of Pastours Teachers Elders and Deacons to be appointed of God for the ordinarie guydance of particular Churches This conclusion is enlarged by the Declaration with an answere to such as might thinke in such a treatise of the gouernement of the Church the first poynt should be to speake of the Magistrate Which answere is that because the purpose of the writer is to treate of ecclesiasticall gouernement and that ciuill Magistrates are not ecclesiasticall officers but ouerseers set ouer them to mainteyne them in the due executiō of their charges and to punish them ciuillie if they offende therefore it semed more pertinent to the matter in hande to speake first of ecclesiasticall officers and then of the supreme authoritie of the Soueraigne ouer them all The Replie to this section is the most impertinent and tedious that may be For differing nothing from the Declaration in opinion of any matter here directlie set downe yet standeth he playing in a maner vpon euery worde A man would thinke the second person in charge of soules in a whole diocesse as he reckoneth him selfe to be and hauing it may bee some particular charge Besides if he would needes leaue all to attende vppon his busines yet should haue bent him selfe to handle onely materiall poyntes and that as soundlie pithilie and brieflie as he could that hauing finished it hee might haue returned to his charges agayne that Sathan who goeth about continuallie like a roaring Lyon seeking whome hee may deuoure haue no more aduantage of his absence from his flocke then the worke he hath set him selfe vnto of necessitie might require But to see him thus discourse vpon euerie seconde or thirde worde and to playe and sport him selfe as if he were at great leysure and had as little to doe as one that should playe with a feather may shewe howe easilie men of his coate beare the burden of the Church But howsoeuer his leysure serue if he can not employe it better then in so friuoulous trifles as in great part hee wasteth the time withall I thinke it meete both for mine owne regarde for the Readers not to stande vppon aunswering euery idle discourse but onely that which of all his speache may carie the greatest shewe of obiection to any substantiall poynt of the Declaration For hauing alreadie hitherto at large debated these matters whiche he often returneth vnto as principall things in his replie and stopt as it were the springes and fountaynes of all his treatise at laysure and carefully from the beginning to this place the particuler poyntes litle streames that flowe from them wil be more easilie dammed vp Nowe therefore to come to his replye to this section whereas it is saide by the Declaration as by way of an obiection But while we speake of ecclesiasticall gouernement it may bee thought that we should first treate of the supreme authoritie of Christian Princes and so forth The Replyer after he hath played with the worde whyle discourseth vpon the wordes Ecclesiasticall gouernement Wherein he first answereth for hir Maiestie to the papistes and then sheweth what hee taketh the Supremacie to be which is recognised by statute to be in hir Maiestie Of which poyntes neyther the one nor the other belongeth any thing to the matter in hande For touching the first there is in these wordes of the Declaration no manner of occasion to speake of the papistes except he take it of the words ecclesiasticall gouernement and for the seconde concerning the exposition of a statute it is fitter for a Reader in a house of Court or for Iudges vpon the benche to speake of then for Diuines Another poynt of as little valewe and as vnsutable to the matter of this sentence is that he sayeth the Declaration attributeth amisse ecclesiasticall gouuernement to Elders except it be intended by ecclesiasticall that which any way belongeth to the church By which reckoning he would gather that Wydowes are also church-gouernours and that the Declaration would haue women ecclesiasticall persons and
an vnconsecrate palle that can sanctifie a man but that protestant Archbishops may bee by their own faulte through the iudgement of God as wel heires to these disgraces as to the graces they succeede them in Hauing made a doubt that ambition should haue bin the reason of the order of the Declaratiō he increaseth it by this that the Ministers which seeke a further reformatiō of our church can not abyde these names of grace of honor of lords Whiche were a iust reprofe if they did either in deed or word take that vppon them which they dislike in other but the order of the declaration in speaking first of ecclesiasticall officers then of the ciuill Magistrate is farre from any colour of that suspitiō As for not abyding as he speaketh of these names no man is so ignorant but knoweth these termes to be lawful greater then these too if they be lawfully vsed as when they are giuen to those of the ciuill state according to their degree But for ecclesiastical persons which are not greater then Apostles as none are our Sauiour Christ hath expreslie forbidden that it should be so with them saying That Princes are called gracious lords but it shall not be so with you Luk. 22.25 but he that wil be greatest amongst you let him be your seruant Whereby he teacheth that the greatnes of a Minister standeth not in the vsurpinge of Princelie titles but in his greatest laboures and seruices of God and of his people Which thing the Apostle Paul well vnderstoode when as arguing this greatnes hee sayeth In labours more aboundant in perill often and so forth 2 Cor. 11.23 26. Therefore by the rule of our Sauiour Christ the ministerie most to be esteemed is that which preacheth most diligently which laboureth most in the work of the gospell whiche howsoeuer men haue deuysed to call it the inferiour ministerie the idle ambitious prelacy the superiour yet by the rule of our Sauiour the honorable Ministerie is that whiche is painfull in preaching th' other which embraceth this present worlde and abandoneth the preaching of the worde is an inferiour base degenerate ministerie as litle regarded with our Sauior Christ as it is highlie esteemed with men euen as it is saide That which is high and glorious before men Luke 16.15 is abhominable vnto God The rest of this section concerning that Kings Queenes and Emperours must backare and come after the ministerie is a matter that hath bin founde in some of the graces of the Hierarchy examples Thomas Becket the proude Archbishop of Canturburie and in his holines most vnworthilie so called next aboue them but neuer any shadowe of it in any faythfull Minister and Preacher of Gods worde Nowe followeth to aunswere his replie to the reason of the Declaration why to treate first of the Magistrates power in a treatise of ecclesiasticall gouernement is neyther needfull nor agreeable to good order Which reason is because the church hath stoode in the primitiue age of it without them It doeth so at this day in some places and may doe so hereafter wherevppon it is concluded that the regiment of it dependeth not vpon Princes authoritie but vpon the ordinance of God and consequentlie that in such a treatise it should not be needfull to treate first of them The Replyers first quarell at this is that the reason is not playne because it is not in forme For aunswere wherevnto he is to vnderstande that hee shall seldome find in any good Writer a Sillogisme or reason in his full parts and forme layde out according to the exact rules of logike The cause whereof is that the writer supposeth his Reader of so much vnderstanding that if any one part be wantinge hee may easilie be able to supplie it out of the rest When children are first taught to reade they are holpen with a fescue which is after taken from them when they are growen more perfect So in Logike for the helpe of childrē rude and ignorant euerie part is layde out at full and in his order when they are growen to vnderstanding it is presumed they are able if any part be misplaced as it is in the best writers more oft then otherwise or wanting by themselues to discerne it and put it in such order as it ought to be in But because he would haue it so thus is the reason in his perfect forme Jt is neyther needfull nor agreeable to good order to treate first in a treatise of the gouernemēt of the Church of that power without helpe whereof the Church hath bin gouerned in times past is gouerned at this present in diuers places and many bee so hereafter But the power of soueraigne Princes is such Therefore it is neyther needfull nor agreeable to good order in a treatise of Church-gouernement first to treate of their power in the Church Another quarrell is that the question is not betweene the Church and Princes whether were first but betweene ecclesiasticall officers which he in his play-stile calleth Tetrarkes Princes and so not betweene the whole a part but betwene one part and another And then sayeth he if in an anatomie a man would first treate of the head and after of other partes or in description of a house speake firste of the roofe or that which was buylded last he might orderly doe so Wherein it appeareth a man had neede firste to haue reade and expounded the Declaration to him if his sense be no readier to conceyue that which is written and so plainlie layde before him For the reason of the Declaration being such as hath bin shewed what an impertinent sense hath he deuised making the reason so as that for the first sentence of it he supposeth this That which is in the regiment of it was perfect before other is to be treated on before In deede of such a proposition no other conclusion could be inferred but such as hee maketh that is that the Church is to be treated on before he speake of the power of Princes which were nothing to prooue that which the Declaration intended Yet as if hee had gathered this skilfully and like a good Logician which it is like he eyther neuer thorowly learned or hath forgotten many yeares agone He standeth a long time vppon examining the trueth of it In which rouing although he be a myle from his marke yet I see I must eyther followe him or giue him ouer First hee sayeth that vnder the name of the Church it is set downe in this propositiō that the fowre ecclesiasticall offices of Pastors Teachers Elders and Deacons were before the Church this is the first poynt he sayeth is included in this sentence The next poynt he toucheth is the multiplicitie and manifold significations of prioritie which is time nature order or honour and cause as he addeth after vppon better remembrance Hauing made him selfe this way he beginneth to examine which of these wayes th'ecclesiasticall officers of
withall to encourage and mainteyne the same In all whose giftes dedicated so to God as the Church hath great helpe and comfort so especiallie in those which most yeeld that helpe and comfort such as are the blessing of authoritie and power bestowed of GOD vpon soueraigne Princes which being sanctifyed and consecrated to the seruice and honour of God that gaue it the wicked both in the ecclesiiasticall and ciuill state are by ciuill power and punishment enforced to doe their dueties and the godlie in both estates are protected in their innocencie and well-doeing from all such as would oppresse them The holy storie declareth that religious and noble Kings of Iuda haue made sundrie ciuill statutes to th'enforcing of all to worship God in general and by their power haue punished false prophetes and idolatours haue commaunded the priests to doe such dueties as they stoode charged to performe that the true seruice of God might be restored and established agayne amongest his people Iere. 26.16 We reade that when the Priestes would most wickedlie and vniustlie haue condemned Jeremie to death diuers of the Kings counsell came vppon them and by their authoritie deliuered him out of their handes Ierem. 38.11 12.13 Another time a noble mā hauing fauour with the king deliuered him out of prison And an other time the King him selfe relieued the Prophete by remoouing him from Iehonathans prison Iere. 37.15.16.17 Like examples reade we many of the Emperours Christians to the immortall prayse of God for it and the perpetuall honour of such Princes We see diuers such Josias Constantins in this age of which spirit the Lorde poure out yet greater aboūdance from aboue for the exceeding great helpe and comfort that we finde and vppon such a largesse hope yet to finde in greater aboundance by the sanctifyed power of Christian Princes For they looking into former presidentes of auncient times and seeing cause of like duetie to bee performed by them selues no doubt will be carefull that all ecclesiasticall offices and orders not of God nor agreeable to his worde be abolished and all such established as he hath commaunded Then not onely Princes shall receyue honour of their style of Supremacie but the Church shall receyue also great comfort and benefite by it in punishinge such as shall without iust cause saye to the Prophete Prophecie not and to the Preachers preache not a matter not onely in highest degree offensiue to the Maiestie of Almightie God and against the saluation of mens soules but also vnprofitable for their Crownes seeing ignorance is the mother of all rebellion the knowledge of God of all trew loue and obedience If any of them beate their fellow-seruauntes ☞ or sitte downe to drink with the drunken and neglect the Lords housholde they will take knowledge of the abuses and wronges offred to the seruauntes of God and graciouslie heare and redresse their iniuries So great difference is there betweene Gallio suffringe a man to be beaten at his barre and profanely neglecting it and caring for no such things as were questions of Religion a Christian Prince fearing God in trueth and in deede In questions amongest the Ministers according to the example of Constantine and others they would cause the matters to bee hearde and debated in a soly and free Synode and assemblie and without respect of persons authorize that which should be most agreeable to Gods worde In cases of publique calamities threatning or lying vpon the Church if the ecclesiasticall officers were negligent carelesse in it they would cause by due order a publike fast to bee kept by all their subiectes that the wrath of God might be turned away and his fauour reconcyled agayne vnto his people Finallie their ciuill power would enforce all men to honour God and liue in duetie one to wardes another as they ought defending the godlie against the mightie oppressour the staffe of the wrath of the good and the violent man and punishe the iniquities of the wicked according to their desertes in iustice and equitie These and many more which by these may be considered are the helpes commodities and benefites which the Church of God doeth and may receyue by meanes of Christian Princes Notwithstanding they make no other lawes officers nor orders in the Churche then our Sauiour Christe hath alreadie made and established Which may suffice for a number of the Repliers questions and other speaches tendinge to this that there should be little or no vse of christian Princes if the regiment of the church be perfect without them In which discourse allowing in some sorte the regiment of the primitiue Church perfect because of the Apostles Euangelistes and Prophetes whom then God gaue to the church he sayeth those offices were giuen as temporarie aydes to supplie th'aydes of Christian Princes which can not be so in anie sorte For there is no maner of proportion betweene their offices the one being for preaching the worde and other such like ecclesiasticall functions th' other for ciuill gouernement the one by a spirituall power the other by a temporall besides a number of other differences whiche may easilie shewe the one could in no sorte serue for supply of the other Further if it had bin so then should the Apostles and the rest of those extraordinarie officers who he sayth were giuen for supplie of the wante of the ordinarie authoritie of Princes they should then haue continued about 300. yeares longer then they did euen to Constantines time Nay then they should haue bene alwayes such to this day and shal be to the ende of the worlde in such partes of the Church where the former are enimies to Religion otherwise wanting both them and the supply the Church might seeme weakelie prouided for But as the noueltie of this poynt nowe first deuysed the vanitie is so easilie manifest as I shall not neede to tary longer vppon it wherfore nowe I procede to that which foloweth in his reply Hitherto the Replyer hath laboured in vayne to shewe that if it were graunted that in the primitiue Church there was yet no Prince become Christian notwithstanding the regiment of the Church was not perfect before there was any christian Prince Nowe he pretendeth to proceede further to prooue that proposition vntrew which sayeth there was not any christian Prince then For this vntowardly hath hee set it down so as it can not be plainlie vnderstood to what time his then is to be referred and chaungeth the wordes of the declaratiō whiche are these That all the regiment of the Church was perfect before there was any Christian Prince Which proposition hee should haue vndertaken to haue spoken to if he would haue sayde any thing to the Declaration But after hee hath sette downe this proposition to him selfe to prooue it vntrewe that there was not any Christian Prince then hee leaueth the matter he vndertooke and turneth asyde to another thing saying albeit so this be no good argument
nor this nor this and so maketh three sundrie argumentes of his owne as if they were vsed by the Declaration but are not and denyeth them to be good which is nothing to the matter he tooke in hande For if he make a hundreth yll argumentes as he hath done in this booke and can more easilie doe them then make one good one there is no reason to charge the Declaration for such a cause as he mainteyneth From this he goeth to shewe that it is not meete our brethren should vse the same argumentes that the Anabaptistes doe against Princes Wherein he nameth vs our brethren as scorning vs. Whereof I knowe not what example he may haue but of Ismaell who is said to haue scorned Isaac wherevpon th'Apostle sayeth As he that was begotten according to the fleshe persecuted him that was borne according to the spirit euen so is it nowe The rest of that marginall note shewing whereabout hee goeth is that our brethren vse the same argumentes whiche the Anabaptistes doe against Princes Which is so doubtfullie set downe as if he could be content the Reader tooke it not onely that the Anabaptistes vse argumentes against Princes but also that the Declaration vseth the same argumentes against Princes The Replier him selfe hath not so farre lost all conscience and modestie as to charge vs in anie sorte with any part of the damnable errours of the Anabaptistes but plainlie acknowledgeth that we detest them but somewhat he would fayne should cleaue vnto vs. And therefore would haue it vnderstoode that we haue some indisposition against Princes that we haue thus much good liking of the disputations of the Anabaptistes as to vse their argumentes against Princes But the Lorde who seeth the secretes of all hartes knoweth that in our most inwarde spirit we reuerence and honour Magistracie as the holy and necessarie ordinance of God euen amongst Christians and yeelde all willing and cheerfull obedience vnto it euen for conscience sake of the will of God Therfore the accuser of our brethrē him self as he is termed in the reuelation can not accuse vs with any maner of colour of their errours As for vsing their argumentes where did euer the Anabaptistes vse this argument that in a treatise of ecclesiasticall regiment good order requireth to speake first of ecclesiasticall officers before a man treate of the soueraigne power of Princes because the Church was perfect in all hir regiment before there was any Christian Prince Is this any argument against Princes or doeth it weaken any thing at all the power of the Christian Magistrate that their authoritie be treated of in a booke so as may stande best with good order Where did euer any Anabaptistes vse such an argument It were flatlie contrarie to their error to vse such a one as plainlie implyeth allowance of the Christian Magistrate and standeth onely for a reason of the order of the treatise But if the Declaration had vsed any argumentes of theirs being not to the same ende or like purpose that they vsed them that is to disproue the necessarie most lawfull ordinance of God concerning Magistrates that had not bin blame worthie For as hath bene saide th'argumentes of Logike are as common to good and badde as are the rules of grammer yea as the Sūne and the rayne so as if he would haue vs forbeare all the argumentes that euer the Anabaptistes vsed and by consequence anie other heretiques he may as well forbid vs to vse the same rules of grammer yea the same Sunne ayre water and other things necessarie for this life But howe standeth this with his maintenance of the Popish Hierarchie and Iurisdiction so many popishe superstitions as he mainteyneth all whiche it were more reason he should refuse then to haue cōmon with them and other things of most necessarie vse But it is not for nothing that he obiecteth this for by this meanes hee hath gotten the aduātage of stuffing his booke with another mans labours In deede if it be a faulte in a booke to be little as hee scorned the booke of cōmon prayer presented of late in Parliament for being litle he hath founde a good remedie to auoyde that fault which is easilie auoyded if one write so many not sentences but pages and leaues as he hath done out of other mens bookes The Authour he alleadgeth is one Gellius a godly learned man as appeareth by his writings but where he saith it may seeme the declaration tooke many things out of him he is greatly deceyued for the declaration was written not a fewe yeres before the booke of Gellius which he saith so much is taken out As for his writing against the Anabaptists he hath dealt as may well cōmend both his pietie learning and be of verie good and profitable vse vnto the Church but to the matter of the declaration he sayth nothing at all Therfore there is no cause to make any answere to him who speaketh nothing against vs. But if he alleadge him because he otherwyse expoūdeth a text of scripture then the Declaration doeth it is not worth his labour of writing this being no new thing that good writers may take some one text in other sense then another doeth prouided that the sense be alwayes such as may stande with the proportiō of faith So as the declaratiō is no more in that case to be pressed with the opinion or authoritie of Gellius then Gellius or any other is to bee with his that wrote the Declaration Which yet if he will presse further the trueth is that the declaratiō in the exposition of the 12. to the Romanes the 12. of the former epist to the Corinthians hath both the trueth it selfe to beare witnes to it and the best writers of this age For it is cleare that the worde Gouernor in those places noteth only ecclesiasticall officers all sure and circūstances of that place so inforcing it Another point he would take of Gellius is that he saith that Magistracy and ministerie haue bin most nearely ioyned togither euen from the beginning as appeareth by Moses Aaron Which is godly truly said of Gellius but what is this either for the replier or against the declaratiō The reason gathered hereof is such as I thinke no man of reason would haue looked for that is as he noteth in the margent that the ciuill Magistrate hath euer frō the beginning bin ioyned with the ecclesiasticall ministery intending thereby that then it must needes haue bin so likewise in the primitiue Church But Gellius his meaninge is so farre from this as it may seeme hee hath bene cousined in it and giuen to light credite to other that haue abused him or els to haue vsed small eyther diligence or conscience in this collection For the purpose of Gellius is farre other in that place namely to shewe that Magistracie and ecclesiasticall ministerie are not as the Anabaptistes would haue it thinges that can not stande togither For
But of this there wil be a fitter place to speake Here it may suffice to admonishe the Reader of the insufficiencie whiche Gellius noteth to be in men for exercising of both offices For which cause God did distinguish and seuer them to be administred by diuers persons Thus proceedeth he on still with Gellius noting in the next place the example of Christian Magistrates in Christ and the Apostles times Whiche is that place where Gellius maketh mention of the Captaynes or Centurions of Joseph Nicodemus and such like wherevnto I haue answered before alreadie Nowe the Replyer hauing fought a great whyle with another mans weapons and persuading him selfe that his owne right hande had done valiauntlie beginneth to sounde his trumpet as if the victorie were his owne saying thus wee see most euidently howe weake this reason is to witte of the perfection of the Churches regiment before there were any christian Princes and with what a multitude of farre better reasons yea with a cloude of witnesses it is beaten downe Wherin he reioyceth as if a blinde man striking often at a venture because he hath wearied him selfe should triumphe as if hee had driuen his enimie out of the fielde Yet hauinge in the middest of this his blinde vanitie some glymse that this reason commeth still like an armed man vpon him hee holdeth out this bucklar against it that it auayleth not to saye they were no Emperours For sayeth he it euicteth the cause sufficientlie that they were Princes or at least any kinde of Magistrates In deede if it may suffice to shewe that any Magistrates in the time of our Sauiour Christ receyued the faith of the Gospell he hath wonne his spurres and is worthie if not to bee knighted yet Bishopped which I thinke he had rather be But the question is onely of soueraigne Princes whether any such were Christians in that time Whiche his cloude of witnesses vanishing away like a cloude or as a cloude without water driuen about with euery winde hath not bin able to doe for him Yet is he not satisfied thus to leaue the matter but obiecteth against him selfe that those Magistrates exercised no authoritie ouer the Church but were in it as priuate men Which is very true but not alleadged by the Declaration and therefore no cause he should enter into the disprooue of that except he can not endure that any trueth stande before him To this hauing litle to saye of him selfe he sayeth that Gellius sayeth somewhat to this out of whom yet he noteth no one word to this purpose but to another he noteth that the churches regiment is more happie where Christian Princes are Which thing the Declaration might haue taught him And thus farre hath he reasoned out of Gellius against the first part of the argument of the Declaration affirming the Churches regiment to haue bene perfect before that anie Princes were Christians For that which he addeth after of his owne of Paules appeale to Caesar for the decision as hee sayeth of an ecclesiasticall controuersie is of so small colour of likelihoode as can not easilie abuse anie For who will be so absurde as to thinke that Paule referred the decision of the question hee had with the Iewes concerning saluation by our Sauiour Christe as it is Ecclesiasticall to Nero who vnderstoode nothinge of those matters and was him selfe a great enemie as the Apostle seemeth to call him as a Lyon readie to deuoure all that made profession of that faith 2. Tim. 4.17 It were time nowe to proceede to his replye to the other parte of the argument but that the Reader is firste to be admonished concerning Gellius out of whom the Replyer hath written so many leaues because of all other he thought him to write most soundlie and fauourablie of the office and power of Magistrates that this same Gellius so duetifull to Magistrates is an earnest defendour of that ecclesiasticall gouuernement which the Replyer in all his booke oppugneth Whereof it is to bee obserued that the reformed Discipline which is desired to be established amongest vs is in no sorte preiudiciall to Christian Princes or other Magistrates For Gellius who writeth as earnestlie for the maintenance of the reformed Discipline as anie the same also writeth as duetifullie of the office and power of Magistrates and as largelie yea and more against the Anabaptistes then euer did any of the Romane Hierarchie or vnreformed Discipline Therefore notwithstandinge our seekinge to aduaunce by all good and lawfull meanes that holy ordinance of GOD of the onely lawfull Discipline whereby the Church ought to bee guyded wee may be and are by the grace of God as loyall and louing subiectes as duetifull and obedient as anie are of their whyte coate whiche they striue so much for Besides this the Reader is to obserue the good discretion of the Replyer in resting so wholy vppon the authoritie of Gellius in this matter Whose testimonie if he acknowledge so graue and of such credite as if it had bin against vs he would haue giuen sentence against vs vppon it why should not the same mans witnes bee of like waight and credite to iustifie our cause and to preiudice his if so be his testimonie may be shewed to be with vs and against him in this cause of the Discipline of the Church But this is manifest by a treatise of Gellius expresselie written of ecclesiasticall Discipline Out of which I might write more leaues to shewe his iudgement and his reasons in the diuerse pointes of Discipline for that onely lawfull and holy order which the Replyer hath audaciouslie set him selfe against and oppugneth then he wrote out of him to no purpose for the office of the Magistrate Whereby it is cleare that if he stande to the witnesse of Gellius he hath lost the whole cause hee laboureth so greatlie to mainteyne Nowe I proceede to the rest of his replye The Declaration for proofe of the order to be followed in that treatise hauing alleadged that the regiment of the churche was perfect before there were any christiā Princes addeth further that it may doeth stande at this day in most blessed estate where the ciuill Magistrates are not the greatest fauourers The reply to this beginneth with such an exclamation as a man would thinke he hearde sawe the hye Priest mentioned in the Gospell renting his cloathes and cryinge Hee hath blasphemed what neede we any more witnesses Mat. 26.65 Behold now you haue heard his blasphemie what thinke you yet was it no euill that was spoken but a most holy trueth whiche that priest of all other ought to haue perceyued There follow next idle repetitions as of other thinges so of his former vayne demaundes what vse then there may bee of Christian Magistrates to the Church Wherevppon I haue alreadie aunswered shewinge the Magistrates to bee ordeyned of GOD for the protection of the good and punishment of the euil doer And that as in other matters so also in
not onely in the fleshe but also in the Lorde is more deare and precious to vs then that we may depart from them for whose sake wee ought to bee readie to want euen that so great a blessing as from our harte we acknowledge it to be as to liue in a church reformed both in doctrine and discipline and wholy in euerie respecte vnder the gouernement of our Sauiour Christ Moses and the Apostle Paule were caryed so farre beyond this in a like zeale and loue of their people Exe. 32.32 Rom. 9.3 as whatsoeuer the Replyer thinke they that suppose any parte of their spirit to bee in vs neede not maruell although for some like cause we should depriue our selues of such a blessing as we want in not being in those churches Further also as the worthie seruauntes of God the Ministers of the Gospell there left not their countryes because they wanted this full reformation in the beginning but knew it to be the calling of God that they should labour by all good dueties to procure it So likewise doe we vnderstande that we are charged with like duetie to our church to further as much as by any godly meanes agreable to our callings we may possiblie doe the further reformation of our Church that wee may see and enioye the fulnes of the glorie and mercie of god vpon it Wherein howsoeuer the hinderer of reformation that stoode at the right hande of Jehosuah Zach. 3.1 haue hindred vs hitherto yet doe we hope in God that hee will shewe vs mercie in time to take away all things whiche hinder the glorie of God in his Church as those garmentes whereof Zacharie speaketh did in Jehosuah and the restoring of the auncient honour of that Church was figured in the putting on of his holy garmentes which were according to the lawe of God put vppon him so likewise doe we hope pray that the Lord will cause the honour that sometimes shined in it to be seene agayne that holy Zach. 3.2 seemely only lawful gouernement of the church which he hath commaunded to be restored For restoringe of which comfort and glorie as the Lorde hath begon to rebuke Sathan the Prince of the Angells of darknes and ministers of iniquitie and hinderers of the full reformation of the church and hath taken our Church as a brande out of the fire wherein it consumed so hath he giuen thereby iust cause of hope that he will in his good time doe it all honour In which hope we stande before the Lord and wayte still vpon him till hee may giue order and commaundement for the taking away of all vnholy and profane ceremonies superstitions and vsurpations from his Church especiallie ignoraunce negligence couetousnes and ambition from the Ministers of it which as vnseemely and defyled garmentes dishonour the glorie of the same and for the furnishing of the Church with lawfull and holy orders offices and authoritie and the ministerie of it chieflie with godly wisedome and faithfulnes which may bee vnto both as the ornament of Aarons head promised to Iehoshuah This is the aunswere that I haue to make to this sober exhortation of the Replyer Zach. 3.5 and to all such as being herein no better aduysed then he is shall at any time vse the like The next quarell is about the sense of ciuill Magistrates vnder whom the Declaration sayeth the Church is so blessed notwithstanding they bee not the greatest fauourers of the Church Wherein firste inquyring whether this bee meant of hir right Excellent Maiestie a question voyde of all reasonable iudgement and vnderstanding the wordes being most direct to the contrarie he gathereth after sundrie thinges whiche vncharitably he would impute to the Declaration But the Declaration in all places speaketh reuerentlie and duetifullie as it becommeth one that is well instructed of the honour that is due to that highe and soueraigne authoritie whiche God hath honoured hir Maiestie withall to the great comfort of all hir faythfull and loyall subiectes although in deede it vse not that glosing style nor palpable flatterie neyther in mention of hir highest estate nor of the estates neare vnto it which is vsed by ambitious suters for benefices and Bishoprikes The speache of the Declaration being such as I haue saide and hauing no eye to the soueraingtie which God hath set ouer vs yet as one that will not leaue to vse wringing and violence till he drawe bloud so ceaseth he not but strayneth and wringeth till he may drawe out some bloudy accusation of slaunderous and vnduetiful speache of her Maiestie Prou. 30.33 Which because it needeth no aunswere on our parte and the very repetition of his vnseemely speaches and stryuing about them can not but be offensiue to the duetifull subiect I stand not vppon it But whereas he would proue both by other places and by the Prophete Esay that God doeth a great fauour to his Church when he raiseth vp Princes to fauour and perfect them he is to vnderstande wee no les acknowledge the goodnes of God herein then any other The words of the Prophet which he alleadgeth are these Esa 49.23 Kings shal be thy nourcing Fathers and Queenes shal be thy Nources they shall worship thee with their faces towardes the earth and like the dust of thy feete and thou shalt knowe that I am the Lord for they shall not be ashamed that wayte for me Wherein the Prophete noteth by the similitudes of Foster fathers and Nourses the loue care faithfulnes watchfulnes and diligence that Princes shall haue to preserue mainteyne nourishe and comfort the Church and in the bowing the heade to the grounde the honour they shall doe to our Sauiour Christe the heade of the Church and consequentlie to the Church it selfe in him For in bowing them selues to lowe as doeing homage to the Sonne of GOD they promise all faythfull duetie seruice and obedience vnto him The performance whereof is to renounce in them selues and to aboli he from amongest their people all false worship and idolatrie with like zeale as Ezekiah and Iosiah did and to establishe in all partes the trew worship of God as our Sauiour Christ hath taught it and commanded it to be obserued We ought to reioyce when any yeeld any maner of obedience to our Sauiour Christ and should we not much more reioyce to see any obedience in Princes But when they bow so lowe before our Sauiour Christ and doe that honor to him as that at his cōmandement most notorious superstition idolatrie is publikely cast out of their kingdomes and countreis and the doctrine necessarie to saluation is authorised to bee preached published to their people Exceeding great cause of comfort reioycing ought it to be to all the Church Which is yet increased as their obedience and seruice shall abound and when the Church doeth see them bowe downe so lowe to the Sonne of God as to honour serue and obey him in
all things which he hath commanded For exceeding great increase is it of the honor of our Sauiour Christ and therefore consequentlie also of the comfort ioy of the Church when the house kingdome of God is guyded by those ordinances and lawes onely which the onely Lord thereof hath appoynted When no offices haue place in his Church but such as he hath ordayned and when all such are placed in it as hee hath commaunded When they are called to these charges by such order as he hath prescribed and walke duetifullie in the same as aperteineth the establishing of these things in their due order in euery competent congregation of Gods people and the obedience of all estates of the same is so great a benefite as he were worthie to sorrowe that should not reioyce at so great blessings Whiche being as in all other partes of the Lande so more carefully obserued in euery place as it excelleth other both for the honor of them whom God hath so exalted and their good example amongst the people must needes be a ioyfull and cōfortable spectacle to all the church But yet a more heauenly sight all men must needes acknowledge it to see the Royall house court of a soueraigne Prince to haue such order established in it that is the holy Gospell of our Sauiour Christ vpon the Sabboth day and other conuenient times in the weeke to be soundly sincerely preached in it by ministers not charged with any other people but appointed for the seruice of that chief part of the Church and therefore also of greatest graces of godly wisedome and faithfulnes and euerie good and heauenly gifte meete for so precious a charge the holy Sacramentes duely administred the Lords watch carefully set for the preseruation of the chiefe towre of Ierusalem his holy Treasurie regarded and all those sacred assemblies caried with a godly reuerence In all which high solemnities and heauenlie meetings for the worship of Almightie God Howe great a ioye to see present there the soueraigne Prince as Dauid Salomon Hezekiah Iosiah and other Kings of Juda 2. Sam. 6.15.16.1 1. Kin 3.1.5 2. Kin 19.1.2 14.15 2. Chr. 29.20 2. Chro. 34.29.30 are reported to haue bin and to haue had their place for the purpose prouided for them where to present them selues before the Lord to increase in the knowlege obedience of his wil by the ministerie of his seruantes How great a ioy to see their right honorable coūsell of estate keping the Lords Sabboth in such order all the Princes Nobles which for any honorable seruice giue their attendance with all other officers of the housholde togither yeelding audience worship to Almightie God and his onely Sonne Christ Iesus accordinge to the golden saying of that famous and worthie Joshua I and myne house will serue the Lorde and accordinge to the exhortation which sayth Be wyse nowe therfore ye Kings Psa 2.10.11.12 be learned ye Judges of the earth Serue the Lorde in feare reioyce in trembling Kisse the Sonne least he be angrie and ye perish in the way when his wrath shall suddenlie burne blessed are all that trust in him To see these things would be greater ioy then the ioy whiche the Queene of Saba had for the like sight in Salomons Court and the greatest that the Church can haue till it be taken vp into the heauenly Jerusalem Heb. 12. ver 22.23.24 to the most solemne glorious assemblie of the spirites of the iust that are perfited in heauen to the thousandes of Angels and to the presence of the liuing God and of our Sauiour Christ his onely begotten Sonne the Mediatour of the newe Testament and the Reconciler of vs to God his Father by his precious bloud Loe the benefite the comfort that we acknowledge the Church of God receyueth when that prophecie of Esay is fulfilled Therefore in vayne to no good purpose doeth the Replier aske whether this blessing be turned into a curse and whether we can conclude because the golde is finer that is tryed seuen times in the fornace and the persecutions of the Church redounde in the ende both to the greater glorie of God the better confirmation of the church Whether I say for this cause wee can conclude that in persecution the church is more perfect in all hir regiment and in most blessed estate applying corruptly herevnto that place of the Apostle because where sinne abounded grace did more abounde Shall we therefore abyde in sinne that grace may abounde Rom. 5.20 Rom. 6.1 So if by an extraordinarie mercie of God the church semed in some respects to be in most blessed estate in persecution shall wee say that persecution is better for the Church then peace and prosperitie vnder a Christian Magistrate The answere wherevnto is playne that all other things being alike and the difference of the Church stande onely in this of being defended by a Christian Prince or persecuted by an Enemie it is to be esteemed a speciall and hye fauour of God to be so shielded and comforted and fitter for the generall and ordinarie course of gouerning the Church then tymes of trouble which are subiect to a thousand inconueniences But this nothing concerneth the Declaration which only shewing by experience of former and present times that the regiment of the Church was is and may be most perfect euen where it wanteth the great comfort of the fauour of an earthlie Prince argueth thereby the order which is followed in that treatise to be lawful and good So as if he would haue spoken to the poynt that the declaration standeth vpon he had bene to shewe that the regiment of the Church neuer was nor can be perfect without a Christian Magistrate Which poynt hee would seeme also to growe nearer to in that which followeth wherein he laboureth to shewe the imperfection of the regiment of the primitiue Church by these reasons The regiment sayeth he was abused in those that had giftes of tongues of healing c. Which is not so for the abuse of a thing proueth not t' him perfectiō of it The light of the Sunne by day of the Moone and starres by night yea all the creatures of God are abused yet this proueth not the light of the Sunne to be imperfect or the state of other creatures in their originall creation at which time also they were abused The word of God is abused diuerslie Phil. 1.15 some preaching it for contention some for vayn glorie some for couetousnes to attayne to great worldly liuings and dignities yet is the worde perfect 2. Cor. 2.17 as the Prophete sayth in the Psalme So in the primitiue church Psal 19.7 the regiment and the order of it set downe whereby it was to be gouerned might be perfect as it was in deede notwithstanding it were trewe that some abused it but that also is not shewed that the regiment is abused For the abuse of the spirituall
giftes was a disorder of particular persons not any imperfection in the regiment Where by when the disorder brake out it was corrected redressed The perfectiō of the regiment of the church can not make that offences and disorders should not be committed which thorowe the infirmitie and corruption of our nature will be and hath bin at all times but it may remedie and reforme them when they breake out The same is to be sayde of his next reason that at that time there were false Apostles Pastours Teachers and Deacons which being graunted argueth not the imperfection of the regiment of the Church at that time but rather it being playne that they who were such were by that regiment discouered and corrected as appertayned proueth the perfection of it His third and last reason is that there were no such gouernours in the primitiue Church to guyde it as the declaration affirmeth there were or els their authoritie extended not to correct so many fowle offences as were in that time or els they did not their duetie or the people would not be ruled by them Any of which latter poyntes being such as might fall out and yet the regiment perfect as if his proofe rested wholy vpon this whether there were any such Elders in the Church at that time or no he leaueth all the other and goeth about onely to proue that one poynt Which because he doeth it most impertinentlie by alleadging 1. Corinth the 6. Chapter whiche serueth nothinge willinglie his purpose but is drawen and haled to it by violence And because I doubt not but if he thinke in deed there be any thing in that place for him wee shall heare it agayne and especiallie because he hath a whole booke after of that matter I leaue it till we may come to it in order In his discourse vpon this place besides the chiefe purpose of handling it alreadie touched he noteth that vnder Christian Princes we are not bound to set vp priuate men to iudge our causes as they were wished and herevpon gathereth that it were a daungerous thinge to followe the primitiue Churches regiment in so doing Wherein if there bee a sparke of true light in him he might perceyue that they were willed to doe so 1. Cor. 6.1 to auoyde pleading before infidells Which cause being taken away where God giueth his Church Christian Magistrates it is playne that ought to cease with the cause Further that was no parte of the ecclesiasticall regiment that the Apostle there speaketh of yet he groweth from this particular to a generall caution of not making ordinarie rules of particular examples or commaundements of the Apostles nor of our Sauiour Christ Mat. 10.9.10 examplifying it by the cōmaundementes to the Disciples of not taking any thing with them in their iourney to preache of absteyning from Idoles bloud strangled where I knowe not why he hath lefte out fornification which is also mentioned with the rest in that text and of praying bareheaded as he translateth it 1. Corint 11. But sayeth he although there be no expresse mention howe long these things should continue yet leaueling these by the analogie of our faith and Christian libertie we finde no necessitie of these or any other such like orders whereby he would implye the like of the regiment of the Churche then vsed and leaue it nowe to our selues to deuise an order that may bee thought meete Which reason if it were good would ouerthrowe all Christian Religion For if it bee so as hee teacheth what shall binde the church If neyther examples nor cōmaundement neither of our Sauiour Christ nor of his Apostles shall binde vs but he will saye hee speaketh of particular examples and rules but I aunswere he would applye this to generall perpetuall examples and commaundements such as that Discipline set downe in the Declaration is grounded vpon as hath bene shewed before And for those that are particular he leuelleth fayre but commeth not neare the marke by a myle for none of those he mentioneth were contrarie as they were commaunded either to the analogie of faith or to Christian libertie for if they had they could not haue bounde those to whom they were giuen at that time Therefore to hitte his marke he must take another leuell and consider the reason of such rules and commandements which caryeth in it the light and the lyfe of the cōmaundementes For where that reason holdeth not there are we free from the cōmaundement but where the reason is in force there are we no les bounde to the substance and effect of such particular commandement then they were So if there could be like reason as caused that commandement to the Disciples we were in such case to keepe it where the same offence is iustlie to be feared in eatinge of meates forbiddē as was then may be in many like cases now to the end there that order of the Apostles bindeth As for the last place out of the 1. Corinth 11. if he looke better vpon it hee shall finde that the Apostle groundeth that order there prescribed vpon so generall and necessarie reasons of the ordinance of GOD the glorie of our Sauiour Christe the regarde of Angelles and the voyce of nature and the custome of all the Churches as hee hath taken his leuell farre amisse to leaue it at libertie whether a man keepe it or no prouided that hee vnderstande the Apostles meaninge aright which is that men and women especially being present in the publike assemblies of the church should carie the marke of their creation agreeable to the sexe whereof they were the woman wearing vpon hir head a vayle or kerchief or such other attyre according to the lawfull custome of their Countrey and place of aboade as declareth her sexe and subiection to man by such couerture of her head And the man by not wearing any such attyre vppon his head as is proper to womankinde but by wante of any such vpon his head hewe the glorie of Christ and the honour that in the order of creation is bestowed vpon men Therefore notwithstanding his caution or any thing here alleadged to the contrarie it remayneth firme and stable that the constant and perpetuall examples of the Churches the orders rules and commaundements of our Sauiour Christ and of his Apostles both for the poyntes of doctrine to be beleeued and also for such as are to bee obeyed and practised in the publique gouernement of the Church and in the priuate lyfe of euery one doe binde the conscience of all the people of God to keepe and to obey them yea the most particular rules the like case and reason being in vs that was in them to whom they were giuen There followeth a little needles proofe that Magistrates are necessarie whiche being knowen sufficientlie and confessed of all I proceede to that which followeth That which followeth is a replie to the conclusion which the Declaration gathereth of the former reason set