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
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
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
be said of the church which is the Lords kingdome temple and house this being a matter agreeing to euery societie especiallie hauing a wyse gouernour and the societie being such as may haue nothing done confusedlie disorderly and offensiuelie in it but all with peace order and to edification and whiche is to abide cōtinue for euer But such a societie the Church is For some short time it maybe some small societie may continue in tollerable maner without certaine prescripte lawes to gouerne it yet hardlie can it long so continue without sundrie suche disorders as in the ende must needes ouerthrowe it But a common wealth and a kingdome and that such a one as is spreade ouer all the worlde and to continue to the ende of the same to be like an Inne of Court without written lawes and orders for the gouernement of it for euer can not stande with the wisedome of God with the offices of our Sauiour Christ with the nature of the Church nor with the edificatiō peace order and perpetuitie of the same Further the whole externall forme of th'administration of the Church consisteth in the kindes and charges of offices vpon whose care and direction the church in such matters is to depende in the things which concerne their lawfull vocation to such places due execution of that belongeth vnto them but all these pointes are particularly set downe in the worde of God in the seueral charges of Ministers of the worde of Elders of Deacons and of the ioint care of Eldershippes and Synodes as is to appeare in the proofe of euery seuerall part hereafter therefore it is to be acknowledged that such an externall forme of Discipline and direction of the Church is appointed of God Besides all this the things which cōcerne the kingdome of Christ wherof such an external forme is not the least the Euangelist Luke writeth that full fortie dayes the Disciples were instructed by our Sauiour after his resurrection 1. Cor. 11.23 1. Cor. 14.37 Mat. 28.20 Actes 1.2 1. Tim. 6.14 Matt. 18.15.16.17 Actes 11.30 euen as Moses had bene taught of God in the mountaine concerninge the like For which respect in diuers places of the newe Testament sundrie principall partes of the Discipline and externall order of the Church are saide to haue bin deliuered of the Lorde and are called preceptes and commaundements yea and sometimes commaundements of the Lorde Finallie the same externall order of the Church in offices for doctrine conuersation and for the poore was setled by the Apostle in all churches where he came and in some before he had conferred with any of the other Apostles and had the Gospell only by reuelation of the Sonne of God It is deliuered also by him for a generall doctrine to all Churches in the 12. chapter to the Romanes and the 1. to Tim. with most earnest charge to haue it kept without fault till the glorious comming of Christ It was likewise established by the rest of the Apostles in all places where they came as appeareth by the speciall and expresse mention of Ministers of the worde Elders Deacons for these offices in the due execution whereof the whole Discipline consisteth were established in the Churches of a 15.4.16.4.6.6 Ierusalem of b Act. 13.1.14.23 Antioche of c Phil. 1.1 Licaonia and d Philippi e Act. 20.17 1. Tim. 3. Ephesus f Rom. 12.6 7.8 Rome g 1. Cor. 5.16.1.2 Corinth h Col. 1.7.2.5 Colossi i Thes 1.5.12.10 ch 2.3.14 Thessalonica k 1. Tim. 1.5 Candie and all the Churches of the dispersed straūgers in l 1. Tit. 5.1.2.3 Pontus Galatia Cappadocia Asia and Bythinia and generallie in all the churches of the m He. 13.17 Iac. 1.1.5.14 1 Co. 16.1.2 Hebrewes Whiche consent of the Apostles in ordering the churches which they gathered togither by one vniforme externall order of Administration in Ministers of the Worde Elders and Deacons declareth that they receyued the same from the Lord and by his appointement deliuered it to the Churches Thus at the first the churches were setled n Colos 2 5 Mat. 16.19.18.17.18.19.20 a goodly thing to behold all after one and the same order by the Apostles accordinge to that our Sauiour had taught them concerning this matter the commission they were charged with at his going vp from them into heauen which was to make disciples and to teach them to keepe all things that he had commaunded them In the time next succeding the Apostles the same order in a great part continued as may appeare by many notable testimonies in Jgnatius not onely mentioning and saluting in all his Epistles often times the Ministers of the worde by the name of Bishops Elders and Deacons but also earnestly exhorting to the continuance and respect of them as a most necessarie order appointed for the preseruation of Gods Church Be subiect sayeth he to the Bishop meaning the Pastour as appeareth by the particular respect he is said to haue to that church as to the Lorde for he watcheth for your soules as one that is to giue his account thereof to God c. Be subiect also sayeth he to th'Eldership as the Apostles of Jesus Christ and please the Deacons A litle after he sayth The Bishop resembleth God vnto thē and the Elders the assistance of God and colledge or bande of the Apostles of Christ a comparison in sundrie other places vsed by him without these an elect Church a holy assemblie a Sinagogue of Saints is not c. In the same Epi. He that is within the Church is cleane therefore obeyeth he the Bishop and the Elders but he that is without doeth any thing without Bishoppe without Elders and Deacons such an one is vncleane for what is the Bishop but the follower of Christ what is the Presbiterie or Eldership but a holy assemblie Councellours and assistantes of the Bishops what are the Deacons but followers of the Aungelles c. He therefore that disobeyeth these is surelie an Atheist and vngodlie despising Christ and setting at nought his ordinance In his Epistle to the saintes at Tharsus vsing the same exhortation I loue them saieth he as mine owne soule that obserue this good order and the Lord be with them for euer To the Ephesians he saieth The Presbyterie is to the Bishop as the string is to the Harpe as no doubt their holy concorde is acceptable to God like the song of the golden harpes mentioned in the Reuelation Apoc. 5. Justinus maketh mention of such an order of lethargie vsed by the Christians in their holy ecclesiasticall assemblies as may seeme to haue bin as there was good cause it should the paterne of the best reformed Churches of this age for th' order of publique prayer vsed amongst them Tertullianus testimonie in his excellent Apologie of Christians is worthie to be written with a pen of gold in pretious marble which is that certaine approued Elders were set
ouer their Churches ecclesiasticall assemblies who had obtayned that honor not by mony but by good testimonie For no matter of God is obtayned with vs by money Many and notable witnesses are in Cyprian of the ministerie and their equall power and dignitie and of so great necessitie of executing the censures and discipline of the Church as that feare of death ought not to hinder it The presumption of man in deede began betimes by degrees to degenerate from this order of Discipline so as the Elders who were men chosen out from the rest of the people to assiste the Ministers of the word in the execution of the Discipline of the Church began to fayle whereof Ambrose complayned in his time Ambros in 2. Tim. 5. So it came to passe that some of the Ministers of the worde not by the ordinance of God whereby they were all equall but as Ierome noteth by custome and humane disposition began to be greater then other Ministers Iero. in epi. ad Tit. so as they onely were called Bishops which name is giuen to all the Elders of the church of Ephesus and tooke vpon them firste all the care of the Church then of other Ministers also and that by degrees Act. 20.28 of so large circuites as for their helpe and to serue for steppes to rayse them selues by other officers were appointed vnderneath them till at last it grewe to this perfect image of the beast spoken of in the Reuelation that is of the Romane Empire that of long time hath tyrannised the Church of God Reue. 13.14 euer to this age But in this age of the regeneratiō of the gospell the Churches haue openlie and plainlie discouered these abuses and declared both their iudgementes what they iudge and beleeue touching the kindes of the ministeries offices ordayned of God to be in the Church and their indeuour desire to returne to the same former order appointed by our Sauiour Christ and first deliuered to the Churches by his holie Apostles In the latter cōfession of the churches of Heluetia wherunto besides the Heluetiās that is the churches of Zurich Bearne Shaphonse Sangall Rhetia Millynse Bienna there subscribed also the Churches of Geneua and of Sauoye Polelande Hungarie and Scotlande after a declaration of the names of the Ministerie that are mentioned in the holy scriptures it is thus written But moreouer in the tymes which followed manie more names of Ministers of the Church were brought in for some were ordayned Patriarkes other Archbishops others Suffragans Metropolitanes also and Archepriestes or Arch-presbyters also Subdeacons Acolythes Exorcistes Singers porters and I knowe not who els as Cardinalles Prouostes Priors Fathers and orders greater and lesse But of all these we are nothinge carefull what they were in times past or nowe are the doctrine of the Apostles concerning Ministers suffiseth vs. And a little after in the same confession one and equall power or office was giuen to all the Ministers of the Church Surelie at the beginning the Bishops gouerned the Church by their common labour none preferred him selfe before other or vsurped to him selfe larger power or dominion ouer Bishops for they were mindefull of the Lords wordes Hee that will be first amongst you let him be your seruaunt and so forth with confirmation of this equalitie amongest the Ministers of the Church shewing this to haue bene so amongst the Apostles by Cyprian and Jeromes testimonie affirminge that the Bishoppes are greater then other Ministers more by custome then by the ordinance of God and that they ought to rule the Church togither they adde these wordes this writeth Ierome Therefore say they no man can lawfullie forbid vs to returne backe agayne to the auncient ordinance of the Church of God Artic. 29. and to receyue that rather then a humane custome The Churches of France write yet more directlie to this purpose in their cōfession saying We beleeue the true Church ought to be gouerned by that pollicie and discipline which our Lorde Iesus Christ hath ordayned namely so that there be in that Pastours Elders and Deacons that the purenes of doctrine may be retayned vices may be suppressed the poore and other in miserie may be prouided for and that holie assemblies may be helde for the edification both of small and great In like maner write the Churches of the lowe Coūtries Artic. 30. We beleeue say they that this true Church ought to be ruled and gouerned by that spirituall pollicie which god him selfe hath taught vs by his worde so as there be in it Pastours and Ministers who may purely preache and administer the Sacramentes Also that there be Elders and Deacons who may make the Seniorie of that Church that by these as meanes true Religion may be preserued true doctrine may be retayned euery-where and spead abroade c. as followeth in the same place of the vse of this order Wherein it is verie worthie the obseruation that these Churches wherein there are an infinite number of godly learned men and many for their iust desertes famous reuerend and honourable in all the Church of Christ and the same being in persecution and therefore seeking more carefullie to please God in such a cōfession as they declare their faith in haue thought it a necessarie Article to set downe this point of the pollicie or discipline of the Church and that in declaring of it they saye not what they suppose but what they beleeue vsing the same worde which they doe vse in the articles of fayth doctrine Further also it is to be marked that they professe they beleue the Church ought to be gouerned by that policie and Discipline which our Lorde Iesus Christ hath ordayned and God him selfe hath taught vs by his worde plainlie affirming that there is a certayne forme of policie to gouerne the church by and that the same is ordeyned of our Sauiour Christ and further that it is declared in the worde of God And last of all that they declare that policie or discipline which GOD hath taught vs in his worde to be this in effect That there bee Ministers of the worde Elders and Deacons by whom as by the meanes which God hath ordeyned holy doctrine and honest life may be preserued in the Church and the poore relieued The same is likewise affirmed by the Church of Scotlande as appeareth in their treatise of the Discipline of the Church Vpon all which proofes and testimonies I conclude with the declaration That God hath giuen to the church which is the house of the liuing God a certayne order for the direction of it in all outward matters that belong to the good gouuernement of the same Whereof if they shall yet doubt whome it most importeth the Chureh to be persuaded of it it is to bee sued for by continuall supplications and prayers to God and them that they would heare what we haue to say further on Gods behalfe in these causes and to
that is with the persons he nameth the former of them we acknowledge M. Cartwright reuerence as his rare giftes of knowledge and zeale and his learned workes cōstant suffring in this cause and at this time his continuall trauell in preaching the gospell doe worthilie deserue for whiche causes he was worthie other respect then the Replier here doeth giue him If he would needes sett downe his name considering the example of the Apostle who notwithstandinge he farre excelled in office and in giftes yet seldome or neuer mencioneth anie Minister of the gospell by name yea scarse any professour without some good marke of the grace of god in them but this and a great deale more both he and whosoeuer shall serue God as they ought in this cause of the further reformation of our Church must account to endure of them that oppose them selues to this most necessarie seruice As for the other that he obiecteth to him concerneth not any of those in whose name the Declaration was published But for the matter of necessitie this worde being taken as hath bin aboue declared a little before in this defence it may stande well inough togither to say as the declaration sayeth that God hath set downe in his worde an order to direct his Church in all things partayning to the saluation of it and yet that some Churches may be worthilie acknowledged the true Churches of God although they haue not in all pointes kept that order For all the things in that order doe not in like degree partayne to saluation which if they did his reason were good but it being otherwise fayleth He him selfe a little before acknowledgeth outward orders in their degrees as necessarie to edification though sayth he not directlie partayning to the necessitie of saluation which we agree to be true in some but that he addeth there nor to the necessitie of obedience is not true in such orders as haue their particular grounde in the worde of God which point because he returneth vnto agayne in this place and often hereafter hee is to vnderstande his answere herein once for all which is as hath bin partlie touched before that certayne pointes of the Discipline are of necessitie to saluation in such absolute degree of necessitie as is of any ordinarie outward meanes Of which sorte is the ministerie of the worde and of the Sacramentes and of the censures of the Church whiche are appointed for the winning of th'offendour and for the sauing of his spirite in the day of the Lorde as we are expreslie taught by our Sauiour Christ in the gospell and by the Apostle Paule in the 5. Mat. 18. of his former Epistle to the Corinthians 1. Cor. 5. Wherevppon it consequentlie followeth that the sufficiencie of the ministerie to teache and to exhort according to sound doctrine and to conuince the gayn-sayer likewise their ordinarie residence and diligent attendance vpon the Church whose seruantes they are in the Lord is partayning to the saluation of soules For it is saide That where vision or prophesie that is interpretation of scriptures fayleth there the people perisheth or is made naked Pro 1.29.18 that is exposed to all daunger Mat. 9.36 and our Sauior Christ yearned in his bowelles vpon the people seeing them as sheepe without shepheardes that is in daunger to be made a praye to Satan that roaring Lion who goeth about cōtinuallie to seeke whom he may deuoure In like maner because this is the vse of the censures to serue immediatlie to the recouerie of the sinner to repentance that he may be saued the office of Elders who are by the ordināce of God to keepe the Lords watch ouer the Church and to procure the repentance of the sinner is in his place necessarie which thing being necessarie it followeth also that other inferior meanes which serue herevnto without which these holy offices can not bee thus established nor discharged are in their degree also necessarie The Deacons office is not so directlie tending to the saluation of the soule as these are but rather regardeth the reliefe of the outwarde necessities of the poore and afflicted of the Churche yet not without respect to comfort and confirme their faith in him by whose holy ordinance they are so prouided for But being as it is the ordinance of God that there should be Deacons in the Church for such vses this office is also of the necessitie of obedience And generallie so are all the offices and orders sett downe in the Declaration because they are all ordayned of God to be kept for great and necessarie vse in the church to the ende of the world as it is to be iustified in their seuerall places when we come vnto them So as this is brieflie that we affirme herein that sundrie pointes of the matters of the ecclesiasticall pollicie set downe in the Declaration are directlie partayning to saluation and in that respect necessarie and both they and all the rest are by the appointment and ordinance of God to be continued in the Church and in the necessitie of obedience they are all likewise necessarie Yet where this order appointed of God is not kept by reason of ignorance and wante of due information of the will of God or meanes to performe it or of humane infirmitie such as flesh and blood is subiect vnto it followeth not that they are therefore no church of God The holy ordinances of God were horribly profaned by the sonnes of Elie 1. Sam. 2.17 so as for their abhominations the people of God began to abhorre the seruice of God yet was the Church of God still amongst them The Prophetes in their time charged the Priestes with breach of the couenant that God had made with Leui their Father Mal. 2.5.8 with their ignorance Esai 29. in being a number of them not able to teache the people with their flatteries and bolstring vp of the sinnes of all estates and degrees Esa 56.10 and saying all was well when there were a number of thinges that needed reformation amongst them Iere. 6.13.14 they charged them with ambition with couetousnes Iere 8.8 9.11.12 with prophanenes and many other great enormities yet did the Prophetes continue their teaching of the people and acknowledged the people notwithstandinge to be the people of God Yea euen what the people offered vppon the highe places and the Lordes altar was remoued and put to the wall and the altar of Damascus sett in the place thereof all which were notable breaches of that externall order which God had commaunded to be obserued by them yet were they not therefore straightway no people of God as were the Gentiles God did in deede grieuouslie punish them by warre by famine by pestilence and sundrie other wayes declaring him selfe to be highlie offended at these their transgressions as the Prophetes forewarned them hee would doe but this correction was yet with the Fathers rodde and not with the
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
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
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
an vnconsecrate palle that can sanctifie a man but that protestant Archbishops may bee by their own faulte through the iudgement of God as wel heires to these disgraces as to the graces they succeede them in Hauing made a doubt that ambition should haue bin the reason of the order of the Declaratiō he increaseth it by this that the Ministers which seeke a further reformatiō of our church can not abyde these names of grace of honor of lords Whiche were a iust reprofe if they did either in deed or word take that vppon them which they dislike in other but the order of the declaration in speaking first of ecclesiasticall officers then of the ciuill Magistrate is farre from any colour of that suspitiō As for not abyding as he speaketh of these names no man is so ignorant but knoweth these termes to be lawful greater then these too if they be lawfully vsed as when they are giuen to those of the ciuill state according to their degree But for ecclesiastical persons which are not greater then Apostles as none are our Sauiour Christ hath expreslie forbidden that it should be so with them saying That Princes are called gracious lords but it shall not be so with you Luk. 22.25 but he that wil be greatest amongst you let him be your seruant Whereby he teacheth that the greatnes of a Minister standeth not in the vsurpinge of Princelie titles but in his greatest laboures and seruices of God and of his people Which thing the Apostle Paul well vnderstoode when as arguing this greatnes hee sayeth In labours more aboundant in perill often and so forth 2 Cor. 11.23 26. Therefore by the rule of our Sauiour Christ the ministerie most to be esteemed is that which preacheth most diligently which laboureth most in the work of the gospell whiche howsoeuer men haue deuysed to call it the inferiour ministerie the idle ambitious prelacy the superiour yet by the rule of our Sauiour the honorable Ministerie is that whiche is painfull in preaching th' other which embraceth this present worlde and abandoneth the preaching of the worde is an inferiour base degenerate ministerie as litle regarded with our Sauior Christ as it is highlie esteemed with men euen as it is saide That which is high and glorious before men Luke 16.15 is abhominable vnto God The rest of this section concerning that Kings Queenes and Emperours must backare and come after the ministerie is a matter that hath bin founde in some of the graces of the Hierarchy examples Thomas Becket the proude Archbishop of Canturburie and in his holines most vnworthilie so called next aboue them but neuer any shadowe of it in any faythfull Minister and Preacher of Gods worde Nowe followeth to aunswere his replie to the reason of the Declaration why to treate first of the Magistrates power in a treatise of ecclesiasticall gouernement is neyther needfull nor agreeable to good order Which reason is because the church hath stoode in the primitiue age of it without them It doeth so at this day in some places and may doe so hereafter wherevppon it is concluded that the regiment of it dependeth not vpon Princes authoritie but vpon the ordinance of God and consequentlie that in such a treatise it should not be needfull to treate first of them The Replyers first quarell at this is that the reason is not playne because it is not in forme For aunswere wherevnto he is to vnderstande that hee shall seldome find in any good Writer a Sillogisme or reason in his full parts and forme layde out according to the exact rules of logike The cause whereof is that the writer supposeth his Reader of so much vnderstanding that if any one part be wantinge hee may easilie be able to supplie it out of the rest When children are first taught to reade they are holpen with a fescue which is after taken from them when they are growen more perfect So in Logike for the helpe of childrē rude and ignorant euerie part is layde out at full and in his order when they are growen to vnderstanding it is presumed they are able if any part be misplaced as it is in the best writers more oft then otherwise or wanting by themselues to discerne it and put it in such order as it ought to be in But because he would haue it so thus is the reason in his perfect forme Jt is neyther needfull nor agreeable to good order to treate first in a treatise of the gouernemēt of the Church of that power without helpe whereof the Church hath bin gouerned in times past is gouerned at this present in diuers places and many bee so hereafter But the power of soueraigne Princes is such Therefore it is neyther needfull nor agreeable to good order in a treatise of Church-gouernement first to treate of their power in the Church Another quarrell is that the question is not betweene the Church and Princes whether were first but betweene ecclesiasticall officers which he in his play-stile calleth Tetrarkes Princes and so not betweene the whole a part but betwene one part and another And then sayeth he if in an anatomie a man would first treate of the head and after of other partes or in description of a house speake firste of the roofe or that which was buylded last he might orderly doe so Wherein it appeareth a man had neede firste to haue reade and expounded the Declaration to him if his sense be no readier to conceyue that which is written and so plainlie layde before him For the reason of the Declaration being such as hath bin shewed what an impertinent sense hath he deuised making the reason so as that for the first sentence of it he supposeth this That which is in the regiment of it was perfect before other is to be treated on before In deede of such a proposition no other conclusion could be inferred but such as hee maketh that is that the Church is to be treated on before he speake of the power of Princes which were nothing to prooue that which the Declaration intended Yet as if hee had gathered this skilfully and like a good Logician which it is like he eyther neuer thorowly learned or hath forgotten many yeares agone He standeth a long time vppon examining the trueth of it In which rouing although he be a myle from his marke yet I see I must eyther followe him or giue him ouer First hee sayeth that vnder the name of the Church it is set downe in this propositiō that the fowre ecclesiasticall offices of Pastors Teachers Elders and Deacons were before the Church this is the first poynt he sayeth is included in this sentence The next poynt he toucheth is the multiplicitie and manifold significations of prioritie which is time nature order or honour and cause as he addeth after vppon better remembrance Hauing made him selfe this way he beginneth to examine which of these wayes th'ecclesiasticall officers of
the Church should be before Princes in the opinion of the Declaration graunteth that in time they were before but denyeth that in a treatise that should be alwayes first which is firste in time his reasons for it are these Though Moses did so describing the maner how things began in the creatiō yet we are not tyed to this order this is an obiectiō against him selfe whereto he maketh a slender answere Caluin beginneth with the knowledge of man so ascendeth to the knowledge of God If this example be regarded by him then why doeth he charge the Declaration with treason for not treating first of Princes when as Caluin whose example he setteth for a president and not without cause was bolde to treate first of man and after of GOD which in his diuinitie must needes be blasphemie if the other be treason A thirde reason that Paule teacheth not the Romanes amisse saying that the inuisible things of God beinge vnderstood by his workes through the creation of the worlde are seene that is both his eternall power and godhead Wherby he meaneth that although God were before things created yet he teacheth them not amisse to knowe God by his works Wherein he hath forgotten that he vndertooke to proue that in a treatise that which is first in time ought not alway to bee first in place Which if he had shewed in the Epistle to the Romanes to haue bin obserued although it were nothing to the Declaration yet had hee hit his marke that he hath chosen to roue at But in bringing vs for an example of a whole treatise not halfe a treatise no nor one whole chapter nor half a chapter but one single sentence he is farre from his owne marke he shot at Such an other example of a sentence out of the fourth to the Ephesians he alleadgeth whereto this aunswere serueth Last of all that the declaration maketh Elders before Apostles yet place Apostles after in the treatise which were nothing to his owne purpose if it were trewe But that Elders in the Church of Christ are sayde by the declaration to haue bin before Apostles is not trewe This is his discourse of time fitter as a great deale of the rest for some homely vse then to spende good time about His next poynt concerneth prioritie of honour wherein he reasoneth wholy against him selfe and for the Declaration For his discourse of it is to this effect that that which is before other in honour ought not alwayes to be treated on before but may be handled first or last notwithstanding the preeminence of honour which he examplifieth in treatises of morall and naturall philosophy and which is aboue all in God of whom he saith that although he bee afore all things in time in honour and in all respectes yet firste or last may be treated vpon by good order of teaching Which if it be trewe why draweth he the Declaration to the Kinges benche and enditeth it of treason onely for that the first place of that treatise is not of the power of soueraign Princes in ecclesiasticall matters If it be no treason against God but good order to treate of him first or last is it treason so to treate of earthly and mortall Princes O more then palpable flatterie The Lord so direct all christian Princes and chiefly our soueraine Lady the Queene to be so farre frō aduaūcing those that shal thus lift vp any flesh bloud aboue the liuing immortall god as that cōtrariwise they may seuerily punish those that shall dare to speake or write things for pleasing of them that are so vnmete to be spoken and written of the hiest Maiestie This shall be the honour of Christian Princes to endure no such thing to be attributed vnto them but to prouide that God may be honoured aboue all things to whom onely all glorie and honour appertayneth His conclusion of this parte should haue bin that thinges are not necessarie to be treated vpon according to their worthines and honour but hauinge forgot him selfe agayne he falleth vpon the former poynt alreadie dispatched of the prioritie of the time The reason whereof seemeth to be that by such errour he might yet vent a newe argument concerning the necessitie of treating first of that which is first in time which is that this is the papistes argument for traditions For sayeth he they saye that the word was deliuered by tradition before it was written and therefore of no lesse authoritie If any man may make a chayne of sande and cause it to hange by linkes togither he may happilie make some coherence of this argument with the matter he is in hande to prooue All the helpe he giueth the Reader to discerne howe this is to bee applyed to his purpose is this The papistes encroch from the time to authoritie as our brethren here doe Where doe the brethren so We are brethren with him in a maner at euery worde but yet we are with him like papistes like Anabaptistes vnduetifull to Princes nay traytours to them and what not Such brethren had Joseph who deuised to kill him Gen. 37.2.18 because he tolde their Father of their euill deedes as we discouer theirs to th' authoritie that is to reforme them Of such brethren the Church complayneth by Solomon saying The sonnes of my mother were angry against me Canti 1.5 c. It were to be wished you were more naturall brethren then you are But for the matter where in what wordes doeth the Declaration gather any such thing not a little that soundeth that way In deede he will needes force vpon them that they gather so because they saye that the Church was perfect in all hir regiment before there were any Christian Princes But what authoritie is collected from this yet if it had bin so is euery argument proouing a thing to bee better because it is order a popish argument Doeth not our Sauiour reason thus when he sayeth It was not so from the beginning but in the beginning it was thus And the Apostle to the Galathians directlie reasoneth thus from the time saying that the Lawe which was giuen 450. yeares after the promise could not make it voyde and of none effect The places of arguments are as the light of heauen and the water of the riuer common to all whereof some vse them to lawfull and good vses and some vnlawfull vngodly If anie hereticke haue reasoned from the causes shall therefore the arthodoxe and sounde in faith bee barred from vsing at time an argument from the causes This is as simple a poynt in diuinitie as he hath handled all this whyle in Logike concerning the methode and order of a treatise If wee vse their argumentes to the same purpose let him disproue it which yet he and whosoeuer taketh in hande the defence of the Hierarchie must needs doe For all their principal reasons to proue Bi hops and Archbishops are the same that Turrianus and other popish writers
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