in the beginning and it renowmed for a faithfull Citie Esai 1.25.26 Thus much may suffise to haue sayde to this Section of his Replye For I leaue his iestes and scoffes to him selfe to consider of with remembrance that the Apostle sayeth These are thinges not seemelie and reckoneth this pleasaunt humour amongst a number of other things whereof all professours of the Gospell and much more the Preachers of it shoulde bee ashamed Ephe. 5.4 The Declaration groundinge it selfe vppon the former sentences as pillers of rocke that can not bee shaken the firste that the Churche is the house of the liuinge GOD the seconde That therefore GOD hath appointed a certaine order for the gouuernement of it and last of all that both these beeing so it must needes bee that this order is taught in the holy Scriptures beginneth out of the same to shewe and declare what that order is Wherein the firste pointe whiche is made the next Section is that our Sauiour IESVS Christ hath ordained an holy Ministerie of men to the building vppe of the Church whiche is his body in vnitie of faith and knowledge of the Sonne of GOD. Which is confirmed by two places of Scripture The fourth to the Ephesians and the 12. chapter of the former Epistle vnto the Corinthians The Replyer to the firste of these places taketh this exception that it is impertinentlie alleadged and that it toucheth not the question in hande whereof hee rendreth his reason for that the thinge spoken of in that place is diuerse altogither from the matter to bee proued because the proofe as hee supposeth is to bee made of orders prescribed and sett forth concerninge ecclesiasticall gouuernement for the Churche to bee directed by in all thinges and the matter whiche the Apostle speaketh of is of giftes and functions the ende whereof is referred to vnitie in doctrine of faith and to holy and honest conuersation of lyfe not to the externall orders of the Churches Ecclesiasticall gouernement This is the effecte of his Replie to this point Wherein hee hath fayled in makinge diuerse those thinges that are of great agreement togither For the purpose pretended is to shewe what that order is that the holy Scriptures declare our Sauiour Christe to haue appointed for the guydance of his Church Nowe to performe this there is proofe made of all the Church offices of publique charge that are appointed of our Sauiour Christ for the directing of his people Whiche proofe if it bee sufficient as it is to shewe that the Ministerie of those that are appointed for the preachinge of the worde both Pastours and Teachers and also of other seruinge for other necessarie vses that is both of Elders ordayned and appointed for the care of honest and godlie lyfe and manners and of Deacons instituted for the necessitie and reliefe of the poore and needie is appointed to bee in the Church then is all the pollicie and the Discipline of the Church sufficientlie proued For this being the ordinance of our Sauiour Christ as it is proued by these places that there should be Pastours Teachers Elders or Gouernors and Deacons in the Churche the whole Discipline of the Church standing in nothing els but the due calling of them to such charge and the execution of such dueties after they be called as belong therevnto it is euident that the whole order which concerneth the externall and outwarde guyding of the Church is hereby plainlie shewed what it is and that it is ordayned by the Lorde Where the question were of a king gone to a farre countrey whether he had left anie certayne forme of policie for the regiment of his kingdome in his absence what playner proofe could be made that hee had lefte certayne order for their gouernement in his absence then if it could be shewed by authentike and sufficient recordes vnder his hande and great seale that hee had appointed Magistrates for the mannaging of state causes and other for due execution of iustice amongst his people But this doeth the Declaration in the proofes alleadged For the question being whether our Sauiour Christ haue set anie certayne order for the guyding and directing of his Church till his cōming againe the Declaration answereth that he hath because he hath ordayned Ministers of the word Pastours and Teachers for procuring the aduancement of the faith of the Church Elders for the censure of their conuersation and life and Deacons for the comfort of the poore and afflicted Therefore I take it this allegation is most pertinent and fitteth so neare the matter as the Replier can not by this pretence nor by anie other remoue it But the cause of this errour of his to take that to be from the matter that is so neare vnto it seemeth to bee the abusing of him selfe in th'ambiguitie of the word orders So as where the Declaration vndertaketh to shewe a certayne order to be left by our Sauiour Christ for th'administring of all ecclesiasticall matters the Replyer belike looketh here should be shewed some orders for things indifferent For this place sayeth he referreth all to vnitie in doctrine of faith to holy conuersation of life and not to th' externall orders of the Churches ecclesiasticall gouernement Whereby he sheweth that he looked not to heare proofe of anie matters that are referred to faith or life but to other externall orders and what can they be but of things indifferent Whiche yet that they may remayne indifferent could haue no order appointed by our Sauiour Christ for then should they bee no more indifferent the commaundement of our Sauior binding to a necessarie obedience to doe that which he should command so as this exception can not serue For what orders may more clearely proue our Sauiour Christe to haue taken order for the gouerning of his Church in all ecclesiasticall matters then they which are referred to doctrine and maners Is there anie matter ecclesiasticall that is not referred to one of these And if this place shewe th' order he hath set for all things referred either to faith of doctrine or conuersation of life surely it proueth a certen order for all ecclesiasticall matters Which if the Replyer will denie to followe yet is it to be remembred that he plainlie confesseth here that the place alleadged is referred to matters of vnitie in doctrine of fayth and to holy conuersation of life Whereof whosoeuer he denie it I doubt not but euery indifferent and aduised Reader will easilie discerne that hereby he hath graunted the whole cause except he shew some ecclesiasticall matter that is not referred to one of these Another shift he hath but it is such as he dareth not trust vnto him selfe and yet seemeth to point other to vse it if they lift Whiche is that he sayeth th'Apostle there speaketh of giftes and functions meaning as I thinke cōstruing his meaning out of other places and to his best aduantage that this place cōcerneth not anie kindes of offices or charges but of
withall to encourage and mainteyne the same In all whose giftes dedicated so to God as the Church hath great helpe and comfort so especiallie in those which most yeeld that helpe and comfort such as are the blessing of authoritie and power bestowed of GOD vpon soueraigne Princes which being sanctifyed and consecrated to the seruice and honour of God that gaue it the wicked both in the ecclesiiasticall and ciuill state are by ciuill power and punishment enforced to doe their dueties and the godlie in both estates are protected in their innocencie and well-doeing from all such as would oppresse them The holy storie declareth that religious and noble Kings of Iuda haue made sundrie ciuill statutes to th'enforcing of all to worship God in general and by their power haue punished false prophetes and idolatours haue commaunded the priests to doe such dueties as they stoode charged to performe that the true seruice of God might be restored and established agayne amongest his people Iere. 26.16 We reade that when the Priestes would most wickedlie and vniustlie haue condemned Jeremie to death diuers of the Kings counsell came vppon them and by their authoritie deliuered him out of their handes Ierem. 38.11 12.13 Another time a noble mā hauing fauour with the king deliuered him out of prison And an other time the King him selfe relieued the Prophete by remoouing him from Iehonathans prison Iere. 37.15.16.17 Like examples reade we many of the Emperours Christians to the immortall prayse of God for it and the perpetuall honour of such Princes We see diuers such Josias Constantins in this age of which spirit the Lorde poure out yet greater aboūdance from aboue for the exceeding great helpe and comfort that we finde and vppon such a largesse hope yet to finde in greater aboundance by the sanctifyed power of Christian Princes For they looking into former presidentes of auncient times and seeing cause of like duetie to bee performed by them selues no doubt will be carefull that all ecclesiasticall offices and orders not of God nor agreeable to his worde be abolished and all such established as he hath commaunded Then not onely Princes shall receyue honour of their style of Supremacie but the Church shall receyue also great comfort and benefite by it in punishinge such as shall without iust cause saye to the Prophete Prophecie not and to the Preachers preache not a matter not onely in highest degree offensiue to the Maiestie of Almightie God and against the saluation of mens soules but also vnprofitable for their Crownes seeing ignorance is the mother of all rebellion the knowledge of God of all trew loue and obedience If any of them beate their fellow-seruauntes ☞ or sitte downe to drink with the drunken and neglect the Lords housholde they will take knowledge of the abuses and wronges offred to the seruauntes of God and graciouslie heare and redresse their iniuries So great difference is there betweene Gallio suffringe a man to be beaten at his barre and profanely neglecting it and caring for no such things as were questions of Religion a Christian Prince fearing God in trueth and in deede In questions amongest the Ministers according to the example of Constantine and others they would cause the matters to bee hearde and debated in a soly and free Synode and assemblie and without respect of persons authorize that which should be most agreeable to Gods worde In cases of publique calamities threatning or lying vpon the Church if the ecclesiasticall officers were negligent carelesse in it they would cause by due order a publike fast to bee kept by all their subiectes that the wrath of God might be turned away and his fauour reconcyled agayne vnto his people Finallie their ciuill power would enforce all men to honour God and liue in duetie one to wardes another as they ought defending the godlie against the mightie oppressour the staffe of the wrath of the good and the violent man and punishe the iniquities of the wicked according to their desertes in iustice and equitie These and many more which by these may be considered are the helpes commodities and benefites which the Church of God doeth and may receyue by meanes of Christian Princes Notwithstanding they make no other lawes officers nor orders in the Churche then our Sauiour Christe hath alreadie made and established Which may suffice for a number of the Repliers questions and other speaches tendinge to this that there should be little or no vse of christian Princes if the regiment of the church be perfect without them In which discourse allowing in some sorte the regiment of the primitiue Church perfect because of the Apostles Euangelistes and Prophetes whom then God gaue to the church he sayeth those offices were giuen as temporarie aydes to supplie th'aydes of Christian Princes which can not be so in anie sorte For there is no maner of proportion betweene their offices the one being for preaching the worde and other such like ecclesiasticall functions th' other for ciuill gouernement the one by a spirituall power the other by a temporall besides a number of other differences whiche may easilie shewe the one could in no sorte serue for supply of the other Further if it had bin so then should the Apostles and the rest of those extraordinarie officers who he sayth were giuen for supplie of the wante of the ordinarie authoritie of Princes they should then haue continued about 300. yeares longer then they did euen to Constantines time Nay then they should haue bene alwayes such to this day and shal be to the ende of the worlde in such partes of the Church where the former are enimies to Religion otherwise wanting both them and the supply the Church might seeme weakelie prouided for But as the noueltie of this poynt nowe first deuysed the vanitie is so easilie manifest as I shall not neede to tary longer vppon it wherfore nowe I procede to that which foloweth in his reply Hitherto the Replyer hath laboured in vayne to shewe that if it were graunted that in the primitiue Church there was yet no Prince become Christian notwithstanding the regiment of the Church was not perfect before there was any christian Prince Nowe he pretendeth to proceede further to prooue that proposition vntrew which sayeth there was not any christian Prince then For this vntowardly hath hee set it down so as it can not be plainlie vnderstood to what time his then is to be referred and chaungeth the wordes of the declaratiō whiche are these That all the regiment of the Church was perfect before there was any Christian Prince Which proposition hee should haue vndertaken to haue spoken to if he would haue sayde any thing to the Declaration But after hee hath sette downe this proposition to him selfe to prooue it vntrewe that there was not any Christian Prince then hee leaueth the matter he vndertooke and turneth asyde to another thing saying albeit so this be no good argument
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
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
church these other pointes like vnto them being declared in the worde of God to be the ordinances of the almightie for the guydance of his Church and this being the vse of the reformed Churches no doubt but they were mainteyned by a booke agreeing with them both Which being so what should I say of them that would endeuor to the vttermost of their power by all good and duetifull meanes the receyuing of a booke so fitt for the aduancement of the honour of God and promising so great good vnto his people but as it is in the Psalme Peace and prosperitie be in thee ô Ierusalem thou citie of God and the Lord prosper those that loue thee Psal 122.6 The Almightie suffer them not to feare the feare of the wicked but shield them from all euil as the naturall and noble sonnes of Abraham Gene 15.3 and whosoeuer they be dealt with here the Lord recompence them with an exceeding great rewarde Hee remember them for good according to the prayer of that worthie restorer of the Citie seruice of God Nehemia Nem. 5.19.13.12.29 and what soeuer they haue done for this people their endeuour to take away the pollutions of the ministerie to set the Lords watch at his gates again euerie Leuite to his worke according to his place the Lorde spare them according to the greatnes of his mercie and remember them and their seruice for good so as their childrens children may receyue at their handes an inheritance of blessing from the Lorde And if any should be otherwise minded the Lord forgiue it them and graunt that they also in his good time may haue this trueth opened to them and be noble and elect instrumentes chosen and appointed of God to the furtherance of the same Thus farre haue I bin bolde to folowe th' occasion offered me in mencion of a booke of common prayer and administration of Sacramentes agreeable to Gods worde and the vse of the best reformed Churches The whiche I am for their sakes who seeke all aduantages to stirre vp the higher powers against vs truely and vnfeynedlie to protest that I write not with purpose to offende anie God being witnes and least of all any that are in authoritie For I bowe my face downe to the grounde before them all of whom it is saide Ye are Gods and in all reuerent duetie acknowledging the most humble and faithfull duetie which I owe to the great power that God hath giuen them to the punishing onely of the euill doer but to the protection maintenance and comfort of all that doe well in the lande yea further as conscience and duetie bindeth mee in that respect I doe not cease to lift vp my harte and my handes to Almightie GOD day and night for them all that it maye please him dailie more and more to increase in them all the princelie giftes that their high places and authoritie doe require and namely that their hartes may bee more enlarged towardes this so necessarie a cause of Gods seruice the comfort of his people which I doe also as my most straight bound and obligation requireth especiallie for our soueraigne Ladie the Queene that as God in his mercie hath honoured hir right excellent Maiestie with these honors th'extinguishing of the fires wherewith the Church consumed the ouerthrowe of idolatrie and false worship of God the establishing of the free professing and preaching of the Gospell of Christe the harbouring of exiles for the gospels sake the deliuering of the Churches of Scotlande from captiuitie patronizing of the Churches of the lowe Countries ayding and assisting of the Churches of France and the comforting in a manner of all the Churches which professe the gospell that I say to these so manie and so highe and chiefe pointes of true honor this also may be added that hir Maiestie by Gods speciall fauour assistance of his holy Spirit may establishe in this hir happie raigne the same order for directing of the Church and publishing the gospell of saluation to all the people within hir Dominion which almightie GOD hath appointed for this purpose to the great aduancement of the honour of GOD the exceeding ioye of all the good people in the lande and hir owne vnspeakeable comfort and glorie with God and men Thus praying not to be misconstrued in that I haue bin bold vpon occasiō to speake a little to the incouragement of Christian and noble mindes in godlie and duetifull maner to sollicite almightie God and th' authoritie he hath set ouer vs in Syons sute being so necessarie and so importinge the good both of the Church and common wealth amongest vs the happie estate whereof dependeth vpon the fauour of God I returne to the Replier To whom for his replie of agreeable I answere that agreeable is not that which is contrarie but whiche hath a correspondence and harmonicall concorde with that wherewith it agreeth And so is it to be vnderstood in the place whereof he maketh question but such a sence woulde he fayne make of agreeable to saue all vpright in an other place which yet will not serue for sundrie repugnances cōtrarieties which are there with the word with the vse of the best reformed Churches And thus farre to his replie to the matter set downe in the thirde part of the foundation Nowe to his replie to the reason wherewith it is confirmed The proofe alleadged for this thirde point he admitteth not so easilie as the matter it selfe Which being graūted to be true it importeth the lesse whether it be fitly proued by it or no yit peraduenture hee would better haue discerned of the consequence from that place if he had considered the man of God there to note not the ciuill Magistrate nor euery one of the faithfull but only the Minister of the word as both the terme it selfe and the dueties of his calling there mentioned doe testifie Whereby it is playne that the wordes of the Apostle doe more particularlie concerne matters of the Church then they doe ciuill pollicie or morall life as he obiecteth Nowe it being saide that the minister of the worde whose calling is the greatest in the Church is fullie and throughlie instructed by the holy scriptures for euery duetie belonging to his office Surelie the Elders and Deacons whose charges are lesse may be taught by the same what belongeth vnto them and if they furnishe and direct him that requireth most furniture and direction surelie then they can not want that neede lesse And if all that are of publike charge in the Church be fully instructed and inabled of God for euerie parte and pointe of their dueties by the holy scriptures what one concerning the discipline of the Church can be saide not to be taught in the word of God seeing the whole Discipline is administred by those that beare publique charge in the church If this proofe content him not he is to be satisfied further in the proofes of the seuerall pointes
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
that one of those foure should toppe the rest to make him selfe lorde of all and vniuersall Bishop ouer the Church Which disorder increased after this Hierarchie for multitude of causes brought to them out of so large circuites began first to slacke their preachinge and to growe negligent and in the ende to giue it ouer and preache seldome as vpon hye and solemne dayes or not at all After also that Emperours Kings began to be Christians and they to growe in fauor with them and to receyue so great giftes and honours of them as to beare the port and state of worldlie Princes and to meddle with ciuill causes and mannage the state growing thereby not only to neglect but euen to despise the hye and most holy seruice of God the preaching of the Gospell after all this I say what remayned but that the most ambitious of the foure Patriarkes should by practise with some mightie Potentate set his foote vpon the heads of th' other Patriarkes and rayse him selfe into the seate chaire of Antichrist Which notwithstanding two of them who were seated in the two chiefe Cities of the East and West Empire Constantinople and Rome did striue togither for a whyle yet in the ende the Bishop of Rome preuayled being Bishoppe of that citie which had bin Lady of all the Earth for a lōger time and hauing fitter occasions seruing to it as first of th' absence the Emperours after by meanes of the decay of the Empire in the East and of his more ambitious diligence who had diuers ways attempted it before especially because it was prepared for him that was placed in the Citie that standeth vpon seauen hilles Which was brought to passe by practise with Zimri the murtherer of his Lorde and Maister that is with Phocas the murderer of Mauritius the Emperour by whose fauour the name and title of vniuersall Bishop was obteyned After whiche time the Bishops of that seate by wicked practises and cunning meanes setting th' Imperiall Crowne vppon whose head it seemed good to them increased them selues exceedinglie by the donation of Pepin and others in ritches lands temporalties and in worldlie Dominions and state Whereby enlarging their power in church matters and nourishing parasites for the purpose at the last not onely by temporal power but by yoke of conscience vnder pretence of Peeters primacie giuen to him by our Sauiour and of succession to Peeter this man of sinne seated him selfe in the middest of the temple of God that is of that people whiche sometimes had bin the temple of God and exalted him selfe aboue all that is worshipped or called God Loe the seate of all abhominations 2. Tes 2.4 and the stayres degrees and steppes from the lowest to the highest whereby Sathan made way in chaūging Gods ordinance as it is saide in the Declaration to Antichrists pride and after he had so done brought in all manner of false doctrine and confusion This way to Antichristes pride in chaunging the ordinances of GOD the Replier is careful shoulde not bee vnderstood in anie sorte of Bishops and Archbishops as if any ordinance of God had bin chaunged in creating such offices as are exercised by them or that Antichrist could haue any thing the readier way to his seate by them and would cast this vpon the publike charges instituted of God to bee in his Church His firste reason to proue this is that Bishops and Archbishops were in the primitiue Church Whereof notwithstanding this be not the fitte place to speake and that I haue alreadie refused for this cause to make him any answere till he come orderly where it is to bee debated yet because I see he dreameth still of Bishops and Archbishops and that both vnseasonablie and importunatlie he calleth vppon it it shall not peraduenture be amisse to giue some answere in the meane time till he bring forth the rest that he hath to speake in their behalfe It is to be remembred here first howe litle reckoninge hee hath made of the proofes alleadged for th' office of Elders the which yet are such as that the holy Scriptures make mention of such an office to haue bin in the Church in those times declare to what vse it serued and that there were such appointed in all the churches of the Apostles who to them and to the Ministers of the worde committed the standing and ordinarie care ouer the churches Which proofes being so smallie accounted of by the Replier as they are we are vndoubtedlie to haue from him sufficient and strong argumentes authenticall recordes and authorities playne and cleare euidences for anie matter he will vndertake to prooue But especiallie as his issue is greater so his euidences are to be clearer the higher th' offices are in dignitie and power aboue the office of Elders of so much more certaine and chiefe authoritie are his rolles to be and his pleas mightie and forcible seeinge there are great royalties and regalites belonging to those offices whose patentes he would iustifie The first entrance into his proofe is such in deede For he pleadeth the donation of god the writing and instrument of our Sauiour Christe signed with the great seale of Heauen and Earth the power whereof the Lorde declareth to be giuen vnto him Which if it be so surely then could these offices neither receyue any chaūg nor consequentlie the chaunge of them bee any way to Antichristes pride But let vs heare what his reasons are A man would thinke breaking so often and so violentlie into this cause that from Moses throughout all the Prophetes he would shew vs this matter and after by the whole colledge of th'Apostles as by a cloudde of witnesses without all exception he woulde haue oppressed for euer all that dare say as he speaketh that these offices of Bishops and Archbishops Pag. 78. wrought any waye to Antichristes pride But for all witnesses he bringeth in the Apostle Paule A witnesse in deed without all exceptiō though he be alone notwithstanding euery matter was wont to bee confirmed by two or three witnesses for the highest authoritie of God whose secretarie he was in that he wrote Deut. 19.5 Mat. 18.16 so as all creatures both men and Angells are to rest in that which hee by the will of God hath deliuered let vs heare therefore what the Apostle speaketh in this cause In the primitiue Churche sayeth the Replier Titus was made an Archbishoppe and had many other Bishops vnder his gouernement If it be demaunded by whom hee was created this was sayeth hee Saint Paules acte whose acte no doubt was approued of God him selfe No doubt in deede but what that Apostle and the rest did concerninge a setled order to gouerne the Church by in all time to come but it was the acte of God him selfe But if Archbishops bee instituted of God in the Church I demaunde whether this institution be alterable or no and whether Princes or the Church aduising of some other
common wealth is more subiecte to censure excommunication and other punishment then the Pastours and Teachers yea they are more sharply in case they offende to be proceeded against then other men are for the great offence their euill example may giue to the wicked But this ouersight and power to censure them is not committed of God to any one man bearinge ecclesiasticall office For howe light a matter soeuer it be with Bishops Archbishops to suspende many Ministers from their preaching ministerie the worde of God teacheth another maner of proceedinge in a cause that concerneth the staying of the preaching of the gospell which in highest degree importeth the honour of god and saluation of his people It is vntrew also that he saith that the Bishop hath the ouersight of the people if he vnderstande as I doubt not but he doeth such an ouersight as by his owne power he may censure any of them For the keyes whereby is noted that power wherein the censures of the Church are contayned are not giuen to any one man Our Sauiour sayeth not if he that hath offended thee be obstinate hearken not to thee nor to the aduyse of one or two witnesses tell the Bishop of him Matt. 18.17 and whatsoeuer he shal doe I wil ratifie it in heauen but hee saieth tell the Church and if he heare not the Church and so forth plainlie committing this power not to any one but to many To which purpose it is sayd in the same place Where two or three are gathered togither in my name there am I amongst them and in the middest of them saith the Lorde Whereby it is playne Mat. 18.19 that they who haue power to binde or loose are a companie assembled togither by the ordinance of our Sauiour Christ for that purpose by meanes of their calling In like maner to the Corinthes the Apostle saith not of the incestuous tell the Bishop that hee may excommunicate him which no doubt he would if as the Replier sayth he created Bi hops for Cities and Diocesses and Archbishops for Prouinces a fancie without all manner of appearance or colour but you being gathered togither in the name of Christe c. appointing that by such order as our Sauiour Christ had ordained 1. Cor. 5.4 and with all their free consentes he that had committed that abhominable offence should be cast out of the midst of them And if no man haue or can haue lawfully this power ouer the people or the least of the Congregation how should he be ouerseer of the greatest in it which are in regarde of their calling the pastours of the flocke Nowe concerninge the being their ordinarie as he sayeth or ordainer it is a power not agreeing to any man liuing but in like manner belongeth to many Timothy whom the Replyer dreameth to haue bin a Bishop was ordayned to be an Euangelist by the layinge on of the handes of the Eldership that is 2. Tim. 4 5. the assemblie of the Elders yea notwithstanding the Apostle as it seemeth 1. Tim. 4 1â— was present And if the Apostle tooke not this power to him selfe alone what Bishop is he that notwithstanding hee bee bolde ynough to take it can with right and lawfully take such power to belong vnto him And again if the Apostle did not chalenge this to him selfe to ordaine Timothy alone sure he appointed neyther Bishoppe Timothy nor Archbishop Titus as it pleaseth the Replyer I thinke meerily according to his maner to call them to ordayne Ministers of the word by their owne power Which further appeareth in that he willeth Titus to deale with that busines as he had giuen him order before to deale in it Tit. 1.5 2. Tim. 3.10 To Timothy he writeth that hee had thorowly seene and obserued and knowne his maner of dealinge in the Church and his course of life which is commended in him to encourage him still so to followe his course and cariage as that he might in like maner both in the rest of his life and principally in the seruice of the Church gouerne him self as he had seene him to doe before him in like causes Nowe Timothy hauing seene this president and experience in his person of ordayning to the Ministerie of the Gospell not by anie one man no not by the Apostle but by the assemblie of Elders obserued it no doubt and was so taught by the commendation giuen him of the Apostle not to bee th' ordinarie of any as he speaketh or to ordayne anie Ministers of the worde alone though he were I say not a Bishoppe as the Replier imagineth but an Euangelist Which it were nothinge to say is to be greater then a Bishop or Archbishop who are no body in the church by the ordinance of God but creatures of earthly Princes but greater then Teachers Pastors or Prophetes and next to the Apostles the highest degree of ministerie in the Church And if Timothy an Euangelist could not doe it then Titus whom he maketh but an Archbishop whiche at most is yet farre vnder an Euangelist could not doe it And it is playne that he is willed to deale in that seruice according to the instructions and order whiche the Apostle had giuen him for it which can be no other then such as he exercised him selfe And thus much for the ordinarie and ouerseer both of the people and of the Pastours and Teachers with which point his two argumentes to proue Bishops and Archbishops to haue bin in the primitiue Church are answered Nowe followeth his conclusion which is as glorious triumphant as his premisses haue bin weake and slender And shall we nowe sayeth the Replyer dare to say that this office of Bishop and Archbishop did worke a waye to Antichristes pride and so forth with sundrie amplifications of the matter Whereof the first is that it is his iudgement and he sayeth he liketh his iudgement the better because Saint Paul was of the same minde these offices were the best way to haue stayed repressed Antichristes pride if sayeth hee referring to Princes their supreme gouuernement they had accordinge to Gods worde directed their Consistories Synodes and Councells in all matters which are commonly called ecclesiasticall This is his first amplification wherein he giueth the direction of all matters ecclesiasticall to Bishops and Archbishops Hee addeth in deede according to Gods worde placing it doubtfullie that it may be taken either that their offices are according to Gods worde or that they should in them carie them selues according to Gods worde But whether of both it be importeth not for according to Gods worde there is no such office in the Church as I haue shewed alreadie and being no suche office what interest can they haue whyle they continue such either to direct or to haue any place at all in such Synodes and Councells So farre of is it if the matter may bee ordered by Gods worde that they should cary all matters
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
tackling The first whereof is not true for neither was there at that time he noteth any such Archbishop as since haue bin nowe are in the church neyther was that he meaneth detected by any one but by the Fathers of the Councell As for Rauenna not he onely but many other Archbishops and Bishops the Abbots Priours Colledges namely the Colledge of Sorbone haue had contention with the Bishop of Rome some before he was growen to the Popedome and some in the middest of his pride So as if Contention with that sea be a iustification of their callings that haue contended with him schooles of errour and sinkes of impietie and most vnlawfull places and functions may bee iustified This is yet enforced further by comparison with the order set downe for the guyding of the Church in the Declaration as lesse able to holde out that pride then these his offices are In deede if a man should esteeme these thinges by fleshe and bloud the enuie and ielousie that Bishops Archbishops may haue of the rysing and greatnes one of another and their worldly meanes by fauour wealth authoritie and such like to impeach and hinder their growing might in that respect be a greater impediment But the continuance in the ordinance of God had bin without all comparison the stronger meane if we measure these thinges as they ought to bee measured The Lorde by the weake things whiche hee hath chosen 1. Cor. 1.27 28. 2. Cor. 10.4 5.6 confoundeth the great things of this worlde hath giuen his seruauntes furniture for spirituall warfare which is mightie from God to the subduing of euery imagination that exalteth vp it selfe against God And therefore to make way to this presumption it was needfull this ordinance of GOD should first be chaunged Yet is the Replyer bolde to say that the order set downe in the Declaration might sooner sett vp a thousande petite Antichristes then pull downe one For their pulling downe of one by it I haue spoken for the setting vp of any it is not possible this being as it is the institution of our Sauiour Christ And the institution being such as that no one caryeth any cause but all thinges are guyded by the consent of a number most fearing GOD and of best abilitie for that purpose which is most directlie contrarie to tyrannie this vsurpation could not reasonably bee feared If there be manie Antichristes as in some sence the Euangelist Iohn fayeth there are and if all they who directlie oppose to the doctrine and ordinaunces of Christ be Antichristes some great Antichristes and some petyte Antichristes as hee termeth them from the Pope the toppe of all that Romish Hierarchie to the reading priest the tayle thereof a man should cleare but a feawe I doubt from that foule name and crime Here is added an impertinent matter that Archbishops nor Bishops haue not brought in all kinde of false doctrine although some Archeheretikes haue bin Archbishops as Nestorius was For so sayeth he also were sundrie that were Presbiters Priestes or Elders and Doctors A needles point to touche as the rest which hee hath debated in this cause the Declaration not charging any at all by name in this place eyther Bishops or Archbishops nor by any iust collection but in as much as in their offices the ordinance of God was changed whereby way was made for Antichrist who brought in all kinde of false doctrine and confusion Not content thus to answere for them whō no man impleaded he entreth againe into comparison betweene the offices of Bishop and Archebishop and the order set downe in the Declaration for the direction of the Church affirming this to be more meete as being of more learned men Wherein to graunt where more are learned there would be harder passage for false doctrine he vtterly mistaketh the matter to thinke that where that order he disliketh should or doeth take place that there the directours of Church matters are or would be vnlearned The nature of the order it selfe which admitteth no Minister but learned nor any decision of waight but by aduyse of many with appointed conferences and Synodes of learned men for such purposes besides the assurance of Gods fauourable blessing of his owne ordinance the experience of the Synodes of the reformed Churches the comparison of their iudgementes Cannons and other constitutions with the like of the other in any part beareth witnesse whether the wante of learning and pietie both must needes be greater in it then in the other Hitherto of the primitiue Churches preseruing and maintayning the order set downe in the Declaration Nowe followeth the like of the best reformed Churches of this age In the Replye wherevnto here is an occasion taken to enter into the whole cause a-newe by making question whether the order nowe restored in the Churches rightly reformed bee the same that was exercised in the primitiue Churche Against which poynt he bringeth litle other reason then he alleadged before But ere he come to the repetition of those arguments he findeth great faulte that the Declaration vseth this speach that this order is restored in al rightly reformed churches This title and name he chargeth with open slaunder of many true Christian godly reformed churches besides ours for these are his words Wherevpon after his maner he reasoneth thus sporting him self if not rightly reformed saith he then wrōg fully so not reformed but deformed as hauing driuen out one Deuill by another and remooued one deformitie to establishe another Would a man haue looked for such a replye to this worde but to pacifie his offence taken against right he is to vnderstande that such Churches are here sayde to bee rightlie reformed which are so both in doctrine and in the order of the Church In which respect would to God all the Churches professing the Gospell were reformed But it is playne that notwithstanding they be all in most and the principallest poyntes of doctrine yet some there are not reformed in some poyntes of doctrine and more not in the Euangelicall pollicie and Discipline of the Church Because hee onely toucheth this poynt I am not willing neyther to stande longer vppon it But if hee consider well with him selfe the state of all the Churches of the Gospell I thinke as bolde as hee is to bolster vppe thinges that neede further reformation yet he will not take vpon him to mainteyne that in all thinges all such Churches are rightly reformed Before he cometh to his reasons to prooue the order of the primitiue Church not restored hee forestalleth the argument of the Declaration before he come at it taken from the benefite growing to the reformed Churches by this order and the contrarie losse to others without it But there is no cause to staye vpon his replie to it this matter being after fullie and at large debated by him where shall be aunswered what soeuer he hath materiall to this poynt and because there is little or
the sound and holy doctrine of the worde of God Their vttering and deliuering of it is sincere without ostentation and boast of learning or mustring of forreine writers as being richly satisfied with his doctrine in whom wee are complete in whom the godhead dwelleth bodily Colos 1.19 Cap. 2.3.9 Ephe. 2.20 and all the treasures of wisedome are layde vp in store buylding the Church vpon the Prophets and Apostles Christ Iesus being the corner and foundation stone There is no ministring of Sacramentes priuately vpon any occasion neyther by women nor priuate men nor the Ministers them selues The Sacramentes are administred onlie publickely and by the preaching Minister after the preaching of the worde and according to the firste ordinance of our Sauiour Christ without any humane inuentions added to them Their Deacons are not halfe ministers to minister Baptisme and to reade publique prayers Act. 6. but agreeably to the originall institution onely for seruice of the poore The Discipline is not administred by men not lawfully called but only by such as according to the order appointed in the worde of God are charged with it There is no commutation of penaunce no respecte of persons but the notorious offender whatsoeuer is rebuked with authoritie and euery soule yeeldeth to it not disdayning nor repyning at it as base and misborne children doe the correction of their Father but as naturall and noble sonnes and daughters of God accordinge to the exhortation that Salomon giueth by his wisedome they humble them selues vnder the hande of their heauenly Father Pro. 3.13 knowing that he correcteth euery childe that hee receyueth Heb. 12.6 Memorable is that rare but right christian example of Theodosius the Emperour publikelie humbling him selfe vnder the hande of God professing his repentance for his bloudie commaundement and the cruell execution done according to it A president well worthie so Christian a Prince the honour of the Discipline yea and of the whole church of that age Such Theodosians haue the reformed Churches of this age to speake of to the high honor of Almightie God his onely begotten sonne Christ Iesus King of Kings Wherein a Prince of bloud Royall and by birth within a steppe or two to one of the greatest Kingdomes of these partes of the world and for Princely giftes worthy to haue borne a Scepter in his hande and a Dyademe vpon his heade when as another Dauid he had bin ouerthrowen by Sathan and cōmitted things for which the Name of God was euill spoken of endured to heare the seruant of God as Dauid did Nathan to rebuke him and lamenting his offence openly before the publike assemblie of the Church desired pardon of God and reioyced heauen and earth men and Angels with his conuersion from sinne to the obedience of the liuing God blessed for euer Amen Whose christian president both a crowned King and also a worthie sonne of that noble Father haue followed after that by terrour of as barbarous crueltie as hath bin committed in any age they had done otherwyse then Daniell and the young Princes brought vp with him did in a case not vnlike to theirs what should I rehearse other examples of that pietie and honour of those Churches which might make an infidell and vnbeleeuer fall down on his face and confesse 1. Cor. 14.24.25 that vndoubtedlie God is amongest them and in the middest of those Churches And this is the glorie of the kingdome of Christ which the Declaration meaneth may be seene to shine amongest them His meaning was not that in them Christ sitteth glorious is Salomon in his regall Throne with John and James like great Princes sitting the one at his right hande 1. King 10.18.21 Mat. 20.21 and the other at his left Because our Sauiour answered them when they requested such a matter of him that these are things agreeing to earthlie Princes it shall not be so with you but hee shal be of greatest honours with you that is greatest in labours and seruice of others for whiche cause they doe not affect nor desire these things Therfore I conclude that the prayse giuen to the reformed Churches by the Declaration namely to those which are persecuted with cruell and bloudy warres for the Gospells sake notwithstandinge all their troubles is most trewe and due vnto them and that all this their blessed fruite and honor is of their entier and whole obedience which they yeelde to God in receyuing all the holy doctrine of our Sauiour Christ both concerning things to be beleeued and also concerning the spirituall pollicie Discipline order for guyding of his Church But yet all the Churches thus reformed are not in like sort as these are trauelled and pursued but through the goodnes of God some of them haue enioyed peace and quietnes for some tyme and in it yeelde the like obedience and honour to God So as the Replyer can not obiect continuall warres and troubles vnto them all But of the state of the reformed churches this may suffice The wante of like happie fruite in our Church for wante of like obedience in all partes of the Gospell the Declaration noteth after this saying that the former might be a sufficient persuasion to vs to leaue this disordered state of ours wherein we haue laboured so long with so little profite and to imbrace that most beautifull order of ecclesiasticall regiment whiche God so manifestlie doeth blesse prosper in our neighbours handes At these wordes the Replyer is so mooued and disquieted as he wanted but Saules speare to haue nayled Dauid to the wall But I will proue if Dauids harpe may quiet and pacifie him agayne Our ecclesiasticall state and policie of which onely it is as cleare as the light that the Declaration speaketh and of no other howsoeuer he would wrest it is blamed in deede as disordered But there are rebukes that are profitable and of necessarie and excellent vse to those who are so rebuked The Prophete Dauid hauing prayed to God that he would not suffer his minde to be enclined to any euill thing to practise matters by wickednes with the workemen of iniquitie yea that he might not be taken as with a bayte with their pleasant things addeth further thus Psal 141. Let the righteous strike mee it shal be a kindnes and reprooue me it shal be a most excellent oyntement let him not keepe it from mine head the more he shall doe it the more shall my prayer be for them in their eu lls By that he haue well hearkened to this and considered of it I hope he will not be so highly offended for one worde that soundeth not to his liking Likewise Salomon sayeth The woundes of a friende are better then the kisses of an enimie It is alwayes lawfull to blame that which is blame worthie so the reproofe proceede from the zeale of God and loue of those who are reproued The Prophetes who most sharpely reproued all estates of the people and
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
done and on th' other part what insufficient Ministers they haue made what godly learned Ministers they haue put to silence and depriued of their benefices and other places of ministerie what ceremonies subscriptions they haue vrged what constitutions and articles they haue set out and sworne men to present what conuocations and scenes they haue kept what faculties and dispensations they haue graunted and taken what censures suspensions excommunications they haue set forth howe manie of what sorte and for what causes they haue cast into prisons howe long and in what prisons and order they haue kept them there what oppressions and extortions haue bin committed what couering and cloakinge of fowle and shamefull matters with a number of such like I doubt not but all men that indifferentlie considered these things would be constrayned to say It is the mercie of the Lorde that wee are not consumed that the enimie hath not entred into the gates of Ierusalem euen for the sinnes of the Prophetes and for the iniquities of the Priestes There are a number no doubt within the lande that feare God vnfeynedlie his Name be praysed for it There are also some faithfull seruauntes of God that kneele before him day and night to be mercifull vnto vs and to continue his gratious fauour towardes vs the chariots and horsemen of Israell in deede There are also a great number of godly straungers that haue left their countries to serue God where they maye bee suffered to serue him as he hath commaunded by whom he hath set vp before all the people of the lande a goodly president and example of that reformation whiche wee ought to proceede forwarde vnto for whose sake the Lorde may bee mercifull to vs till he haue made readie some other place to lodge them in or opened their owne countrey for them to returne vnto agayne But which is principall the Lorde for his owne Names sake and the prayse of his mercie vouchsafeth thus to blesse vs that by his benefites hee might prouoke vs to that further duetie of reformation of the Church and obedience to his worde which he requireth These and such like causes of this our present happie estate might haue bene noted if he would needes inquire into that matter As for that which he alleadgeth to bee the cause of these blessinges is so farre of from being any cause of them as contrariwise it ceaseth not to prouoke the fierie wrath of God to lighten thūder vpon all the state of the lande and people till hee haue consumed both as being the very roote and cause of the ignorance of God that is in the lande the nurse and cherisher of recusantes and obstinate papistes and other heretiques and in a word of all the great iniquities and abhominations that are committed within the kingdome And thus farre in answere to his reply to the conclusion wherein the Declaration vppon former reasons concluded foure and onely foure ecclesiasticall offices namelie of Pastours Teachers Elders and Deacons to be appointed of God for the ordinarie guydance of particular Churches This conclusion is enlarged by the Declaration with an answere to such as might thinke in such a treatise of the gouernement of the Church the first poynt should be to speake of the Magistrate Which answere is that because the purpose of the writer is to treate of ecclesiasticall gouernement and that ciuill Magistrates are not ecclesiasticall officers but ouerseers set ouer them to mainteyne them in the due executiō of their charges and to punish them ciuillie if they offende therefore it semed more pertinent to the matter in hande to speake first of ecclesiasticall officers and then of the supreme authoritie of the Soueraigne ouer them all The Replie to this section is the most impertinent and tedious that may be For differing nothing from the Declaration in opinion of any matter here directlie set downe yet standeth he playing in a maner vpon euery worde A man would thinke the second person in charge of soules in a whole diocesse as he reckoneth him selfe to be and hauing it may bee some particular charge Besides if he would needes leaue all to attende vppon his busines yet should haue bent him selfe to handle onely materiall poyntes and that as soundlie pithilie and brieflie as he could that hauing finished it hee might haue returned to his charges agayne that Sathan who goeth about continuallie like a roaring Lyon seeking whome hee may deuoure haue no more aduantage of his absence from his flocke then the worke he hath set him selfe vnto of necessitie might require But to see him thus discourse vpon euerie seconde or thirde worde and to playe and sport him selfe as if he were at great leysure and had as little to doe as one that should playe with a feather may shewe howe easilie men of his coate beare the burden of the Church But howsoeuer his leysure serue if he can not employe it better then in so friuoulous trifles as in great part hee wasteth the time withall I thinke it meete both for mine owne regarde for the Readers not to stande vppon aunswering euery idle discourse but onely that which of all his speache may carie the greatest shewe of obiection to any substantiall poynt of the Declaration For hauing alreadie hitherto at large debated these matters whiche he often returneth vnto as principall things in his replie and stopt as it were the springes and fountaynes of all his treatise at laysure and carefully from the beginning to this place the particuler poyntes litle streames that flowe from them wil be more easilie dammed vp Nowe therefore to come to his replye to this section whereas it is saide by the Declaration as by way of an obiection But while we speake of ecclesiasticall gouernement it may bee thought that we should first treate of the supreme authoritie of Christian Princes and so forth The Replyer after he hath played with the worde whyle discourseth vpon the wordes Ecclesiasticall gouernement Wherein he first answereth for hir Maiestie to the papistes and then sheweth what hee taketh the Supremacie to be which is recognised by statute to be in hir Maiestie Of which poyntes neyther the one nor the other belongeth any thing to the matter in hande For touching the first there is in these wordes of the Declaration no manner of occasion to speake of the papistes except he take it of the words ecclesiasticall gouernement and for the seconde concerning the exposition of a statute it is fitter for a Reader in a house of Court or for Iudges vpon the benche to speake of then for Diuines Another poynt of as little valewe and as vnsutable to the matter of this sentence is that he sayeth the Declaration attributeth amisse ecclesiasticall gouuernement to Elders except it be intended by ecclesiasticall that which any way belongeth to the church By which reckoning he would gather that Wydowes are also church-gouernours and that the Declaration would haue women ecclesiasticall persons and
not onely in the fleshe but also in the Lorde is more deare and precious to vs then that we may depart from them for whose sake wee ought to bee readie to want euen that so great a blessing as from our harte we acknowledge it to be as to liue in a church reformed both in doctrine and discipline and wholy in euerie respecte vnder the gouernement of our Sauiour Christ Moses and the Apostle Paule were caryed so farre beyond this in a like zeale and loue of their people Exe. 32.32 Rom. 9.3 as whatsoeuer the Replyer thinke they that suppose any parte of their spirit to bee in vs neede not maruell although for some like cause we should depriue our selues of such a blessing as we want in not being in those churches Further also as the worthie seruauntes of God the Ministers of the Gospell there left not their countryes because they wanted this full reformation in the beginning but knew it to be the calling of God that they should labour by all good dueties to procure it So likewise doe we vnderstande that we are charged with like duetie to our church to further as much as by any godly meanes agreable to our callings we may possiblie doe the further reformation of our Church that wee may see and enioye the fulnes of the glorie and mercie of god vpon it Wherein howsoeuer the hinderer of reformation that stoode at the right hande of Jehosuah Zach. 3.1 haue hindred vs hitherto yet doe we hope in God that hee will shewe vs mercie in time to take away all things whiche hinder the glorie of God in his Church as those garmentes whereof Zacharie speaketh did in Jehosuah and the restoring of the auncient honour of that Church was figured in the putting on of his holy garmentes which were according to the lawe of God put vppon him so likewise doe we hope pray that the Lord will cause the honour that sometimes shined in it to be seene agayne that holy Zach. 3.2 seemely only lawful gouernement of the church which he hath commaunded to be restored For restoringe of which comfort and glorie as the Lorde hath begon to rebuke Sathan the Prince of the Angells of darknes and ministers of iniquitie and hinderers of the full reformation of the church and hath taken our Church as a brande out of the fire wherein it consumed so hath he giuen thereby iust cause of hope that he will in his good time doe it all honour In which hope we stande before the Lord and wayte still vpon him till hee may giue order and commaundement for the taking away of all vnholy and profane ceremonies superstitions and vsurpations from his Church especiallie ignoraunce negligence couetousnes and ambition from the Ministers of it which as vnseemely and defyled garmentes dishonour the glorie of the same and for the furnishing of the Church with lawfull and holy orders offices and authoritie and the ministerie of it chieflie with godly wisedome and faithfulnes which may bee vnto both as the ornament of Aarons head promised to Iehoshuah This is the aunswere that I haue to make to this sober exhortation of the Replyer Zach. 3.5 and to all such as being herein no better aduysed then he is shall at any time vse the like The next quarell is about the sense of ciuill Magistrates vnder whom the Declaration sayeth the Church is so blessed notwithstanding they bee not the greatest fauourers of the Church Wherein firste inquyring whether this bee meant of hir right Excellent Maiestie a question voyde of all reasonable iudgement and vnderstanding the wordes being most direct to the contrarie he gathereth after sundrie thinges whiche vncharitably he would impute to the Declaration But the Declaration in all places speaketh reuerentlie and duetifullie as it becommeth one that is well instructed of the honour that is due to that highe and soueraigne authoritie whiche God hath honoured hir Maiestie withall to the great comfort of all hir faythfull and loyall subiectes although in deede it vse not that glosing style nor palpable flatterie neyther in mention of hir highest estate nor of the estates neare vnto it which is vsed by ambitious suters for benefices and Bishoprikes The speache of the Declaration being such as I haue saide and hauing no eye to the soueraingtie which God hath set ouer vs yet as one that will not leaue to vse wringing and violence till he drawe bloud so ceaseth he not but strayneth and wringeth till he may drawe out some bloudy accusation of slaunderous and vnduetiful speache of her Maiestie Prou. 30.33 Which because it needeth no aunswere on our parte and the very repetition of his vnseemely speaches and stryuing about them can not but be offensiue to the duetifull subiect I stand not vppon it But whereas he would proue both by other places and by the Prophete Esay that God doeth a great fauour to his Church when he raiseth vp Princes to fauour and perfect them he is to vnderstande wee no les acknowledge the goodnes of God herein then any other The words of the Prophet which he alleadgeth are these Esa 49.23 Kings shal be thy nourcing Fathers and Queenes shal be thy Nources they shall worship thee with their faces towardes the earth and like the dust of thy feete and thou shalt knowe that I am the Lord for they shall not be ashamed that wayte for me Wherein the Prophete noteth by the similitudes of Foster fathers and Nourses the loue care faithfulnes watchfulnes and diligence that Princes shall haue to preserue mainteyne nourishe and comfort the Church and in the bowing the heade to the grounde the honour they shall doe to our Sauiour Christe the heade of the Church and consequentlie to the Church it selfe in him For in bowing them selues to lowe as doeing homage to the Sonne of GOD they promise all faythfull duetie seruice and obedience vnto him The performance whereof is to renounce in them selues and to aboli he from amongest their people all false worship and idolatrie with like zeale as Ezekiah and Iosiah did and to establishe in all partes the trew worship of God as our Sauiour Christ hath taught it and commanded it to be obserued We ought to reioyce when any yeeld any maner of obedience to our Sauiour Christ and should we not much more reioyce to see any obedience in Princes But when they bow so lowe before our Sauiour Christ and doe that honor to him as that at his cōmandement most notorious superstition idolatrie is publikely cast out of their kingdomes and countreis and the doctrine necessarie to saluation is authorised to bee preached published to their people Exceeding great cause of comfort reioycing ought it to be to all the Church Which is yet increased as their obedience and seruice shall abound and when the Church doeth see them bowe downe so lowe to the Sonne of God as to honour serue and obey him in
all things which he hath commanded For exceeding great increase is it of the honor of our Sauiour Christ and therefore consequentlie also of the comfort ioy of the Church when the house kingdome of God is guyded by those ordinances and lawes onely which the onely Lord thereof hath appoynted When no offices haue place in his Church but such as he hath ordayned and when all such are placed in it as hee hath commaunded When they are called to these charges by such order as he hath prescribed and walke duetifullie in the same as aperteineth the establishing of these things in their due order in euery competent congregation of Gods people and the obedience of all estates of the same is so great a benefite as he were worthie to sorrowe that should not reioyce at so great blessings Whiche being as in all other partes of the Lande so more carefully obserued in euery place as it excelleth other both for the honor of them whom God hath so exalted and their good example amongst the people must needes be a ioyfull and cōfortable spectacle to all the church But yet a more heauenly sight all men must needes acknowledge it to see the Royall house court of a soueraigne Prince to haue such order established in it that is the holy Gospell of our Sauiour Christ vpon the Sabboth day and other conuenient times in the weeke to be soundly sincerely preached in it by ministers not charged with any other people but appointed for the seruice of that chief part of the Church and therefore also of greatest graces of godly wisedome and faithfulnes and euerie good and heauenly gifte meete for so precious a charge the holy Sacramentes duely administred the Lords watch carefully set for the preseruation of the chiefe towre of Ierusalem his holy Treasurie regarded and all those sacred assemblies caried with a godly reuerence In all which high solemnities and heauenlie meetings for the worship of Almightie God Howe great a ioye to see present there the soueraigne Prince as Dauid Salomon Hezekiah Iosiah and other Kings of Juda 2. Sam. 6.15.16.1 1. Kin 3.1.5 2. Kin 19.1.2 14.15 2. Chr. 29.20 2. Chro. 34.29.30 are reported to haue bin and to haue had their place for the purpose prouided for them where to present them selues before the Lord to increase in the knowlege obedience of his wil by the ministerie of his seruantes How great a ioy to see their right honorable coūsell of estate keping the Lords Sabboth in such order all the Princes Nobles which for any honorable seruice giue their attendance with all other officers of the housholde togither yeelding audience worship to Almightie God and his onely Sonne Christ Iesus accordinge to the golden saying of that famous and worthie Joshua I and myne house will serue the Lorde and accordinge to the exhortation which sayth Be wyse nowe therfore ye Kings Psa 2.10.11.12 be learned ye Judges of the earth Serue the Lorde in feare reioyce in trembling Kisse the Sonne least he be angrie and ye perish in the way when his wrath shall suddenlie burne blessed are all that trust in him To see these things would be greater ioy then the ioy whiche the Queene of Saba had for the like sight in Salomons Court and the greatest that the Church can haue till it be taken vp into the heauenly Jerusalem Heb. 12. ver 22.23.24 to the most solemne glorious assemblie of the spirites of the iust that are perfited in heauen to the thousandes of Angels and to the presence of the liuing God and of our Sauiour Christ his onely begotten Sonne the Mediatour of the newe Testament and the Reconciler of vs to God his Father by his precious bloud Loe the benefite the comfort that we acknowledge the Church of God receyueth when that prophecie of Esay is fulfilled Therefore in vayne to no good purpose doeth the Replier aske whether this blessing be turned into a curse and whether we can conclude because the golde is finer that is tryed seuen times in the fornace and the persecutions of the Church redounde in the ende both to the greater glorie of God the better confirmation of the church Whether I say for this cause wee can conclude that in persecution the church is more perfect in all hir regiment and in most blessed estate applying corruptly herevnto that place of the Apostle because where sinne abounded grace did more abounde Shall we therefore abyde in sinne that grace may abounde Rom. 5.20 Rom. 6.1 So if by an extraordinarie mercie of God the church semed in some respects to be in most blessed estate in persecution shall wee say that persecution is better for the Church then peace and prosperitie vnder a Christian Magistrate The answere wherevnto is playne that all other things being alike and the difference of the Church stande onely in this of being defended by a Christian Prince or persecuted by an Enemie it is to be esteemed a speciall and hye fauour of God to be so shielded and comforted and fitter for the generall and ordinarie course of gouerning the Church then tymes of trouble which are subiect to a thousand inconueniences But this nothing concerneth the Declaration which only shewing by experience of former and present times that the regiment of the Church was is and may be most perfect euen where it wanteth the great comfort of the fauour of an earthlie Prince argueth thereby the order which is followed in that treatise to be lawful and good So as if he would haue spoken to the poynt that the declaration standeth vpon he had bene to shewe that the regiment of the Church neuer was nor can be perfect without a Christian Magistrate Which poynt hee would seeme also to growe nearer to in that which followeth wherein he laboureth to shewe the imperfection of the regiment of the primitiue Church by these reasons The regiment sayeth he was abused in those that had giftes of tongues of healing c. Which is not so for the abuse of a thing proueth not t' him perfectiō of it The light of the Sunne by day of the Moone and starres by night yea all the creatures of God are abused yet this proueth not the light of the Sunne to be imperfect or the state of other creatures in their originall creation at which time also they were abused The word of God is abused diuerslie Phil. 1.15 some preaching it for contention some for vayn glorie some for couetousnes to attayne to great worldly liuings and dignities yet is the worde perfect 2. Cor. 2.17 as the Prophete sayth in the Psalme So in the primitiue church Psal 19.7 the regiment and the order of it set downe whereby it was to be gouerned might be perfect as it was in deede notwithstanding it were trewe that some abused it but that also is not shewed that the regiment is abused For the abuse of the spirituall
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