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
lampe and till the lawfull authoritie set ouer vs may attende our pleas in Gods behalue and giue sentence with vs. Nowe followeth the second proposition or principle set downe in the Declaration and affirmed by the same to rise from the former the Replyer agreeth that it doeth so and that this rule is also true but in such sense as he maketh of it and not in the sense of the Declaration The sense he maketh of these wordes is that in all things that God hath prescribed the Church is to be directed by his order but denieth all things belonging to the externall regiment of the Church to be appointed by him which the declaratiō taketh necessarilie to followe of the former sentence This is the effect of his replie to this point But because hee had eyther read it in some booke written of the Discipline of the church or thought of him selfe the place might be alleadged for such purpose though it be not mencioned here hee laboureth to shewe that the verse of the 9. Chapter to the Hebrew proueth not that our Sauiour Christ hath appointed a certayne and necessarie order for the outwarde direction of the Church in all Ecclesiasticall matters which he sheweth in this maner The Apostle sayeth he referreth not this of the Tabernacle to the Church applying it after in the 9. chap. much lesse to the externall regiment in all Ecclesiasticall matters no not before in the 3. where yet he speaketh of Christe and of his Church but teacheth vs that in the inwarde and spirituall regiment of the Church wee are to acknowledge Christe the Lorde the Apostle and high Priest of our profession and to confirme our faith in him if we holde fast not this or that externall order of ecclesiasticall gouernement but the confidence and reioysing of hope vnto the ende Thus passeth hee ouer this second point wherin it is to be obserued that he confirmeth not his owne opiniō which is that our Sauior Christ hath not set downe anie certaine rule for the direction of the Church in all Ecclesiasticall matters neither aunswereth the reasons that are by diuers alleadged to this purpose but only laboureth to shewe that the 8. of the Hebr. 5. verse doeth not proue it Which howe he hath performed may be considered by this which followeth In exodus chap. 25. ver 40. whence the wordes alleadged out of the Epist to the Hebr. are taken after a particular rehearsall of the charge giuen to Moses concerning the making of the Tabernacle the furniture thereof the Arke of couenant the Table the Candlestickes with the Instrumentes necessarie for it and with speciall direction both for the matter fourme and measure of the same in the ende of all the charge giuen him is generallie rehearsed in these wordes See that thou make them according to the fashion paterne of the things which was shewed thee to see in the moūtayne In like maner in the next Chapter after a particular rehearsall of the thinges that belonged to the Tabernacle Towarde the ende of the Chapter it is saide So set thou vp the Tabernacle according to the likenes of that whiche was shewed thee to be seene in the mountayne Whereby it is manifest that the charge giuen to Moses was of making the thinges of the externall and outwarde Tabernacle whiche were in deede figures as the Apostle sayeth of better euen of heauenly thinges noted by the shewing of the same in the mountayne but the charge giuen to Moses was concerning the outwarde Tabernacle and externall order for making the same Which appeareth also by the 39. chap. of the same booke where it is written That all these thinges were made accordinge to all the charge that God had giuen to Moses In whiche respect the faithfulnes of Moses is commended by the Apostle in the 3. chapter to the Hebr. because he had performed all things according to the charge he had receyued Nowe the Apostle setting out the dignitie and honour of our Sauiour Christ by preferring him before Moses in the administration and gouuernement of the Church declareth Moses in deede to haue bin faithfull in all the house of God but yet as a seruant in the house whereas our Sauiour Christe was not as a seruaunt in the house but as the Sonne and heire gouerning and rulinge ouer his owne house Forasmuch then as euery one is more faithfull diligent and carefull of that which is his owne then anie that dealeth with that which is anothers it must needes be that our Sauiour Christ hath shewed him selfe more faithfull then Moses who was but a seruant in his house he being the sonne and heire gouerning ouer his owne house But if the faithfulnes of Moses appeared in all the house of GOD that is in all that belonged to the administration of it in euerie respect for that time to a sufficient direction euen in outwarde and externall regiment in all Ecclesiasticall matters as well small as great it must needes followe that he who hath performed incomparablie greater faithfulnes to the Church hath as farre as was necessarie for it left certayne and sufficient direction euen for the outwarde administration of it in all like matters But the Replyer seemeth to affirme that no certaine externall forme of ecclesiasticall gouernement is necessarie in that he noteth vpon the 3. to the Hebr. thus Wee are his house or Church if we holde faste not this or that externall forme of gouernement but the cōfidence and reioysing of hope vnto the ende Wherein hee considereth not that a certaine outwarde order is necessarie for the keeping and holding fast of that confidence and reioysing of hope vnto the ende For the administration both of the Worde and of the Sacraments is outward aswell as is the order For the calling of suche as are to beare anie charge in the Church or the order for execution of the same this being a parte of the Pastors duetie no lesse nay more publique open and outward then sundrie other dueties are which-belōg to his Ministerie But a certaine order for the administration of the worde and of the Sacramentes was necessarie to be left to the Church by our Sauior Christ For Apostles and Prophetes Pastors and Doctors are set in the Church for the worke of the Ministerie till all the faithfull attayne to the vnitie of the faith and knowledge of the Sonne of God Which being necessarie to saluation the meanes in that the ordinarie dispensation of God are absolutelie necessarie thervnto must needs be in like maner by him appointed Zuencfeldius in deede and some of the Anabaptistes make small account of the preaching of the worde or of the Ministerie of the Sacramentes as beeing outwarde matters fitter for children in their opinions then for men of vnderstanding imagining such a perfection in themselues by immediate reuelations from God as needeth not anie suche helpes of outwarde meanes But they which discerne of this vngodly presumption and vanitie must needes confesse the
per aduenture of the gift of prophecie he may shewe some extraordinarie example or two which toucheth not the poynt handled in the Declaratiō which is that these giftes were neither ordinarie nor perpetuall His seconde obiection to this parte is that there were more giftes in the primitiue Church then are named in the Declaration a matter which he hath bin about to proue before and nowe returneth vnto agayne whiche yet if he could proue might peraduenture shewe that there are more giftes ceased then are mentioned in the Declaration but that there are anie more perpetuall then are mentioned by it or that anie of those are ceased whiche are there sayde to remayne for euer it proueth not But let vs see howe he proueth this In the 12. to the Romanes sayeth he there are two more named that is office and shewing of mercie this hath bin aunswered alreadie before Further in the 1. Corin. the 12. Chap. he mooueth many questions to little purpose For aunswere to all which he is to vnderstande that th'Apostle mentioneth not anie giftes here that are peculiar giftes whereof the question is but such as eyther are named agayne in the 28. verse or are conteyned vnder some of them or of the same sorte and kinde that they are of So the gift of knowledge and wisedome though nowe giuen by ordinarie meanes of studie is that whiche belongeth to the Pastours and Teachers whose office being perpetuall the gifte also continueth Faith is not anie peculiar gifte but common to all the Church and therefore not to this question The gift of miracles is named in the other place so is prophecie tongues which here as a general contayneth also vnder it the interpretation of them here mentioned as the power of miracles doth the gift of discerning spirites which may satisfie him for this matter of the offices which haue ceassed and haue no further vse in the Church Whereof hee confessing some reason to haue bin rendred by the Declaration demaundeth what is alleadged for the perpetuitie of those that are sayd to continue none sayeth he but this that eyther they are temporarie or perpetuall but not temporarie therefore perpetuall Whiche reason hee graunteth to be good if the partes were good meaning as it seemeth that that sentence wherein it is sayde they are not temporarie wanteth proofe Whereof he might easilie discerne the proofe seeing it was sayde that the temporarie ceassed because the giftes necessarie for the execution of them is ceassed and for that the vse of them is gone If then there bee perpetuall and necessarie vse of these offices in the Church and that the giftes whereby men may bee inabled for the due performance of such charges doe yet and shall still continue then it is playne that these and theis onely of all the offices giuen at anie time to the Churche are perpetuall and to remayne for euer But it is true that the vse of all and euerie one of these foure offices is necessarie for the Church and the giftes are yet giuen by ordinarie meanes whereby men may be inabled for them which is not so any other Therefore these and these onely are perpetuall The necessarie vse of the most of these offices I thinke I shall not neede to labour much to prooue For it is manifest and as I take it without question betweene vs that the callinge of Pastoures is necessarie as without whiche the Church is as a flocke of sheepe without a shephearde Whiche if it were denied might bee proued by the dueties of his callinge and the indisposition of men to godlines through the corruption of nature For men beinge stubburne and disobedient by nature are to bee feared with the terrour of Gods heauie iudgement threatned to sinners that they may yeelde obedience vnto his holy commaundements We are slowe to euery thing that is good euen after we haue receyued some measure of grace and therefore need exhortation to stirre vs vp to a cherefulnes and readines to doe the will of God In afflictions we are often cast downe aboue measure and therefore neede the comfort and consolation of the Scriptures to giue vs hope The same may be saide of an infinite number of other our infirmities according to the condition and qualitie whereof we neede to haue the word of GOD applyed vnto vs. Which application belonging to the Pastours duetie it is playne there is most necessarie vse of his office and seruice in all ages and therefore perpetuall and to continue for euer The administration of the Sacramentes being the ordinance of God and a duetie which the Pastour is charged with doeth in like maner declare that office to bee most necessarie But this I thinke will not be denied Of the Teachers office there is more question made yet the Replyer howsoeuer at some other times he affirme the contrarie in the 62. page of his replie sayeth expreslie Teachers are alwayes necessarie for the instruction of doctrine and documentes of life And agayne in the page 67. graunteth perpetuitie of teaching But if he will construe his meaning to bee in these wordes not of that particular office that we affirme which standeth in doctrine but generallie of the Ministerie and of the Pastours office yet is it to be noted that he graunteth enforced by the cleare trueth thereof that the teaching of doctrine and documents of life is necessarie But this is the speciall office that the Apostle declareth to belong to the Teacher Moreouer the necessitie of teaching is to be argued by the ignorance which is naturall in vs. For the remedie and helpe whereof there is neede of a Teacher who may especiallie regarde the bringing of the people to the true knowledge of God and the vnderstanding of his will Which ignorance wherein all men are borne being in daunger to be increased by sundrie meanes which may drawe men from heauenly wisedome yea though hir messengers cease not to call in the highest stretes places of the Citie as by the cares and pleasures of this life likewise also by the deceytes of erroures through the manifolde practises of Sathan and his instrumentes and by many other occasions the necessitie hereof is the more playne and euident For so long as men are subiect to these things it must be cōfessed that they can not be without fit meanes for the remedie hereof or that the Churche is miserablie destituted if it want helpes which are needfull Nowe the giftes needfull for eyther of these callinges are the worde or speache of wisedome and knowledge as th'Apostle nameth them which experience teacheth to be giuen by ordinarie meanes Therefore the necessitie and perpetuitie of these two ministeries besides the authorities of the scriptures whereon they are grounded is to bee acknowledged for the reasons mentioned The necessitie of the Deacons likewise appeareth in that it is sayd You shall haue alwayes the poore with you For the institution of Deacons being for the comfort and succour of the poore and such
as are in miserie so long as there continewe such in the Church which wil be to the ende of the worlde There must needes be vse of the helpe and seruice of the Deacons who may relieuet hem But of this publique Ministerie and charge the necessitie and perpetuitie of it the Replyer seemeth to make no great question or rather to confesse it The great question is of the Elders concerning whom it is to be considered that they are appointed in their speciall charge to keepe good watche ouer the life and conuersation of the people to see what fruite they yeelde of the teachinge exhortations and such like dueties which are done to them by the Ministers of the worde to the ende that they being well instructed of the proceeding staye or slyding backe of anie may the more fitlie applye them selues and their labours for their instruction and stirring vp to goe forwardes in the wayes of the Lorde Likewise also they are to vnderstande what offences arise in the Congregation that order may be taken for them as appertayneth These such like dueties are incident into the charge of the Elders as may appeare by the places where mention is made of them and namelie by the 12. to the Romanes and the 5. of the first epistle to Timothie wherein being termed Elders and Ouer-seers or Gouernours and expreslie shutte out from the ministerie of the worde it appeareth their charge standeth in matters of life and conuersation there being no other thing but doctrine or life whereof there should be Ouer-seers or Gouuernours Nowe as they haue these dueties especiallie lying vppon them so as necessarie partes of the Seniorie or Eldershippe they haue power to deale in the chiefest matters belonging to the Church as in the censures and in the calling of the Ministers of the worde and in making constitutions and orders meete for the Church whereof they are Elders whiche dueties are shewed to belong vnto them both by auncient presidentes of th'Elders that were of the Sinagogues of the Iewes and by expresse places of the newe Testament where these things are attributed vnto them namelie in the 18. of Mat. the 15. of the Actes and the 4. of the second epistle vnto Tim. Whiche being so the necessitie of this calling in the Church must needes be exceeding great For otherwise what shall become of these dueties which are so necessarie in the Church it being not lawfull to haue them done by anie other then such as God hath appointed for that purpose Thus the necessitie and perpetuitie of these offices doe appeare But if this doe not suffice let him looke vpon the 28. of the Gospell written by the Euangelist Matthewe and the 6. of the former Epist to Tim. In the former of these two places it is thus written 18.19 and 20. vers Iesus came and spake vnto them saying All power is giuen me in heauen and in earth goe therefore and teache all Nations baptizing them in the Name of the Father the Sonne and the holy Ghost Teachinge them to obserue all things what soeuer I haue commaunded you and loe I am with you alway vnto the ende of the world Amen Wherein the time when our Sauiour spake this is to be considered which was after his resurrection and vpon his ascension into heauen after he had 40. dayes long as it is written in the first of the Actes instructed his Disciples of such thinges as concerned his kingdome Whereinto it can not be denied but the whole pollicie and Discipline of the Church belongeth conteyning the lawes and statutes of our Sauiour for the calling of any to charge in his Church and the due execution of the same For as the lawes of a kingdome appointing all the officers of the Crowne and all other inferior Magistrates with declaratiō of the order of their calling the dueties of their places and the maner of proceedinge in the execution of the same can not be denied to belong to the state of that kingdome no more can the Discipline be sayde not to pertayne to the spirituall kingdome of Christ Otherwise the greatest and most weightie matters that are done by his authoritie shal be sayde not to belong to his kingdome as to appoint and execute publique charges to censure to excommunicate and such like In a temporall and earthlie kingdome it would be an absurd thing in the iudgement of all men of vnderstanding to saye the appointing of Magistrates their nūber the boundes limitations of their power their order to proceede by to the casting of subiectes into prison the putting of them to death did nothing belong to the state of a kingdome whereas in deede these are principall effectes of the power and authoritie of the King and most naturallie and essentiallie belonging to the state of his kingdome So can it not be lesse absurde to denie the like to pertayne to the power and kingdome of our Sauiour Christ For the Ministers of the worde the Elders appointed for ouersight and the Deacons for the poore are the officers whiche our Sauiour Christ hath ordeyned to guyde the Church vnder his authoritie the censures are the punishementes of his disobedient subiectes separation from the Lordes table as commaundement out of his presence to warde excommunication as sentence of death Wherefore it must needes be that the appointing of the number and kindes of publike charges in the Church the limiting of their power the order for their proceeding to separation from the Lords table and to excommunication must needes be things belonging to the kingdome of our Sauior Christ Which being as I thinke it must needs be confessed then it followeth that our Sauiour Christ within those 40. dayes next before his ascension into heauē wherin as the Euangelist Luke sayeth he instructed his Disciples of those things that belong to his kingdome informed them what publike functions he appointed for the gouernance of the Church how many and of what power euery one should be and in what order and vpon what causes they should proceede to excommunication and the other censures Whiche graunted as in any sounde iudgement it can not bee denied then consequentlie these are also of the things which our Sauiour Christ commaunded the Apostles to teache such to obserue as they should make Disciples Further it may appeare that our Sauiour Christ in these wordes teache them to obserue all things which I haue commaunded you comprehendeth also the policie of the Church by the order of the matters here mentioned by the Euangelist For it is sayde that our Sauiour first speaking of his fulnes of power whiche hee had giuen him in heauen and earth to assure them that hee had authoritie to commaunde them to doe these things and abilitie to assiste and prosper them in so doing Firste charged them to preache the worde then to minister the Sacramentes for that is expreslie saide of the one is of like to bee gathered of the other in this respect and in the ende
of later yeares and of meane vnderstanding that could not discerne so palpable a repugnancie betwene the epistle it selfe and such a subscriptiō This then being all the profe that the replyer for this present notwithstanding his importunate and vnseasonable beating vpon this cause is able to make to prooue the office of an Archbishop the Reader may perceyue what authoritie it ought to haue in the conscience of any Christian man the best euidence witnes that can be produced for the maintenance of it being a razed rolle and a suborned witnes and as they speake in Westminster hall A knight of the Post euen suche another as the Bishop of Roomes proctours would haue proued his vsurpation and vniust authoritie by if the Fathers of that time in Africke had not discouered his fraude and follie Thus we see what cause he hath to breake so often into this matter for any thing he can prooue by this euidence But if this fayle him to proue Bishops and Archbishops to haue bin in the primitiue Church he hath another sure argument that can not disappoint him There were Pastours and Teachers in the primitiue church the Declaration sayeth Elders also and Deacons but sayeth the Replier the office of a Bishop or Archbishop is in substance the office of a Pastour or Teacher so as Bishoppes or Archbishops in the substance of their office are Pastours or Teachers in the Church and as hee addeth in the next page before such as haue bin Deacons too For answere herevnto I denie that they are either Pastors or Teachers for the reasons folowing Such offices as may not be executed by vertue of the forme of ordination of Pastors and Teachers but require another forme of ordination diuerse from it doe themselues differ in substance from the offices of Pastours and Teachers For thus the Apostle to the Hebrewes Heb. 7.16.17.21 proueth the priesthoode of our Sauiour Christ to be diuers frō the Leuiticall priesthood because the forme of ordination differed the one being without an othe and for a time the other with an othe and for euer But the offices of Bishops and Archbishops are such as by vertue of that calling of Pastours and Teachers can not be exercised but require a further particular forme of ordination diuers from the other as appeareth by the booke of their consecration Therefore the offices of Bishops and Archbishops are in substance diuerse from the offices of Pastours and Teachers Agayne All Pastours and Teachers are by bonde of their office and calling to preache the worde with all faithfull diligence Luke 12. 2. Tim 2.3 Act. 6. But Bishops and Archbishops stande not bounde by bond of their calling to preache it for which cause either they leaue it altogither or preache seldome and vpon high and solemne dayes and then onely at their pleasure when they preach and not by any bond of their calling Therefore Bishops and Archbishops are not in their offices Pastours and Teachers Further all offices that are the same in substance are of like and equall power Therefore if the offices of Bishops Archbishops be the same in substance with Pastours and Teachers then is their power one and equall with theirs at the least in Ministerie of spirituall grace as also in worde they pretende them to be That they are not equall appeareth in that no Pastour nor Teacher may doe sundrie thinges which are esteemed by them selues to be and some of them in deede are in their due administratiō ministeries of spirituall grace For Cōfirmation is saide to be a meanes of increase of spirituall grace and strength Absolution is a ministerie of spirituall grace as testifying and assuring the absolued in the worde of the great King of Kings that his sinnes are forgiuen him Ordination to the Ministerie is also a ministerie of spirituall grace not onely in regarde of the office but also of the encrease of grace bestowed vpon such as are duelie ordayned to it the Lorde him selfe authour of the calling giuing according to his promise to such as in faith thereof and in obedience to his good pleasure yeelde vnto it such increase of grace as the newe charge by the will of God layde vpon him and vndertaken in hope of Gods assistance doeth require In all which ministeries Pastours and Teachers whom yet GOD putteth in trust with the worde and message of reconciliation and life and with his holy Sacramentes the seales of God to giue further assurance of the same may not deale by vertue of such their calling but onely Bishops and Archbishops Therefore their power and ministerie being so diuers th' offices them selues must needes also differ Moreouer all Pastours and Teachers are to be ordained to the attendance vpon a certen particular Church and congregation or Parishe as we vse most to call it For so the Apostles Paule and Barnabas did and the rest T it 1. So Paule gaue charge to Titus to ordeine them and so were all they ordained of whom we reade in the holy Scriptures Which also the verie ende vse nature and relation they haue to the Church where they are to serue doeth declare Therefore it is saide to all the Elders of Ephesus Actes 20.28 that they should looke to that Churche whereof the holy Ghost had made them Bishops or Ouerseeers so to all the Elders of the Churches of the Iewes dispersed 1. Pet. 5.2 that they should feede the flocke of God whiche depended vpon them Which point also some of the auncient Coūcels esteemed so materiall as they decreed the ordination which was not to the certaine charge of some particular congregation should be voyde and of none effect But this being so necessarie in all Pastours and Teachers is cleane contrarie in Bishops and Archbishops For their ordination is not to anie particular Church but to a whole Dioces or Prouince And if before such ordination they had charge of any particular Church or were beneficed as the most common speach is such benefices are then voyde and they discharged by law so as they are to be giuen to another So incompatible the true duetie and office of a faithfull Minister of the worde is in lawe esteemed to bee with the office of a Bishop or Archbishop I might adde also that Pastours and Teachers as all other functions Ecclesiasticall deale onely with ecclesiasticall matters such as agree to their seuerall kindes and places For our Sauiour testifieth his kingdome not to be of this worlde Iohn 18.36 And from the beginning to the time of our Sauiour since the Priesthoode bestowed vpon Aaron the two powers haue bin in the ordinarie gouernement of Gods people by the Lords owne ordinance sundred not onely in persons houses and kinreds but in their tribes so as none of the tribe of Juda might exercise the Priesthoode but onely they that were of the tribe of Leui and the tribe of Leui was to cōtent themselues with the seruice of the Tabernacle and were neyther to
enioye the kingdome nor to beare ciuill offices but the causes of God and the causes of the King had their seuerall triall officers and Iudges But this a Bishop or Archbishop euen by his ordination is not onely not bounde vnto but of the contrarie being ordayned to exercise the office of a Bishoppe according to the worde of God and the ordinances of this Realme is to meddle with ciuill iustice For the worde of God not speaking any one worde of such an office and the ordinances of the Realme laying vpon them offices charges in ciuill affaires they intermedle with all causes by reason of their office I might note many other repugnances in-their offices with the lawfull charges of Pastours and Teachers as their immoderate power in dealing with all ecclesiasticall causes of gouernement alone in ordayning Ministers giuing and calling in licences censuring suspending excōmunicating absoluing such like But these reasons may suffice to shew that otherwise then the Replyer mainteyneth Bishoppes and Archbishops such as he speaketh of are not nor can not in any iust and true account be reckoned Pastours Teachers Such in deede they may haue bin and were firste ordayned to be and therefore ought to haue continued in that calling But accepting of th' offices of Bishops and Archbishops wherin there are so many things as haue bin shewed repugnant to the functions of Pastours and Teachers they can not in any sorte be esteemed trew Pastours and Teachers of the church such as our Sauiour appointed for the worke of the Ministerie but are a thing degenerate and growen out of kinde a humane creature and an institution and ordinance of Kings and Princes Thus much may suffice to shewe that Bishops and Archbi hops are not Pastours and Teachers Whereby it is playne to be no consequence whiche the Replier maketh for them in this place that is because there were Pastors and Teachers in the primitiue Church that therefore there were Bishops and Archbishops also in that time Hee addeth they are such as haue bene Deacons too which being admitted it followeth not because they haue bin Deacons and nowe are Bishops or Archbishops that therefore Bishops and Archbishops were in the primitiue Church But I denie that euer they were right and lawfull Deacons For a Deacon is an ecclesiasticall officer attending the poore of the Church whose Deacon he is The trueth of this is most euident by the Deacons of Ierusalem of whose institution we reade in the sixt of the Actes where the Apostles discharging them selues of this care and seruice determined and boūded their office of Apostleship for euer after within the boundes of preachinge and prayers and the Deacons office in that which they discharge them selues of that is in the attendance of the poore Which appeareth also by the 12. to the Romanes where their office is limited in like maner Nowe the Deaconshippe hee speaketh of which they haue had is no such matter but a meere humane institution a degree to priesthoode a power to baptise and reade the publique Litargie without power to minister the Lordes Supper or to preach by vertue of that calling and is nothing like the ordinance of GOD for the reliefe of the poore Therefore euen that also is not trew whiche the Replier saieth that they haue bin Deacons too In deede they haue come by the Deacons bagge and got into their hands that which by th'ordinance of God and the auncient commons of the Church should be distributed by the Deacons to the comfort of the poore Which the Christian Magistrate is in all duetie to God to require at their handes to restore to the former right vse againe as he is other partes of their liuings and namelie that which ought to be the liuing of the Pastors Teachers which attende vpon the seruice of the people in teaching and instructing them in true religion whose liutngs being taken away and cast into those seas would be restored againe that the people giuing their goods to be taught in the knowledge of God not able to giue any more do not perishe for wante of teaching but may receyue the fruite of this their liberalitie But this because I haue not further occasiō in this place I forbeare to debate at large onely by occasion of their Deaconshippe I haue in a word noted their iust dealing as with the poore and the Deacons so also with the Pastors and Teachers with all the people of God Whereby appeareth that howsoeuer they are transformed now are neither Pastours Teachers Elders nor Deacons yet sauing the worke and labour of these callings in preaching vnto the people and watching ouer them with the Lordes watche and seruing the necessities of the poore they haue wholy deuoured them all All the power authoritie and liuing both of Pastours Teachers and Deacons yea and the treasure of the poore also being possessed and enioyed by them Thus haue I answered his two reasons alleadged to proue Bishops and Archbishops to haue bin in the primitiue Church In this place affirming them to be in their office and kinde of ministerie Pastours and Teachers yet saith he sith he is the ordainer or ordinarie of them and ouerseer both of them the people he is in dignitie of another office and kinde of ministerie different from them For answere wherevnto he is to vnderstande that the worde of God giueth not this authoritie to a Bishop to be ouerseer of the people and also of their Pastours and Teachers nor to any one man bearing ecclesiasticall office to be the ordainer or the ordinarie as he speaketh of the Ministers of the worde As touching the firste of ouersight the worde Ouerseer or as we call it Bishop Actes 20. is vsed diuers times in the Scriptures but alwayes in regard of the people Phil. 1.1 and of the Church and at no time of other Ministers of the worde If it be otherwise let him shewe where a Bishop or Ouerseer is named in respect of other Pastours and Teachers True it is that Pastours Teachers may offende through the corruption of nature that is in all men therfore are not exempted and freed by the worde of God neither frō ouersight nor punishment but are liable to all maner of censures of the church as any other of the congregatiō to the ciuil punishments of the lawes But their ouerseers in such cases are the ciuil Magistrat who is to see that they doe their duties or to enforce them to it by ciuill punishments their cause being firste duely heard tried and iudged Further the Eldership of that church whervpon they attende and all the greater Cōferences and Synodes wherevnto by good order agreed in the churhc they are made subiect haue the ouersight of them power to admonish censure with ecclesiasticall censures of deposition from their ministerie or of suspension and excommunication as their offence may deserue So as no man in the Churche nor in the
Ministerie of the worde and Sacramentes to be necessarie for them Mat. 7.6 Mat. 16. Actes 1.8 and that therefore it was needefull the Lorde should leaue a certaine order for the directing of his Church in that administration and ministerie Which also because it was so needefull the holy Scriptures declare him to haue done Mat. 28.19 For touching the worde what should bee preached and by whom and vnto whom with all other necessarie circumstances euen in outwarde things he gaue certaine order vnto his Disciples Likewise for Baptisme both before his death Matt. 18 2◠and at his ascension into heauen he instructed them in what outwarde maner they were to administer it and vnto what persons Of the Lords supper the Apostle sayeth That whiche I receyued of the Lorde I haue deliuered vnto you plainly declaring that the Lorde had deliuered vnto him a certayne order for the outwarde administration of his Supper These things and the like which might be saide of the other pointes of the outwarde Discipline of the Church the Replyer against it did not well consider in making no externall forme of gouernement necessarie but perseuerance in fayth and hope Nay it may seeme hee did not well remember that in other places the necessitie of continuing the present gouernement of BB. and Archbishops Priestes and Deacons such as wee haue amongst vs is affirmed to haue ground and cōtinuance from the very Apostles who also are sayde to haue made Timothy and Titus such For which cause also at the ordination of euerie of them certayne places of the Scripture are appointed to be read as cōteyning their Institution and ordinance in the Church But howe truelie and faithfullie such places are alleadged for that purpose there are but fewe but vpon the reading of those textes of Scripture may discerne Yet howsoeuer they fayle in their proofe that seeke the confirmation of the Hierarchie so commonly called this appeareth by their owne allegations that sometimes and in parte they would perswade men that there is an externall forme of administratiō of the Church appointed by our Sauior Christ Which would to God they did not onely sometimes and in parte but alwayes and altogither perswade them selues and others as the trueth is in deede that God hath set downe in his holy worde a certayne forme of gouerning the Church of Christ necessarie and perpetuall by particular directions in all the chiefe and principall pointes and by generall rules for time place and such like circumstances and that they would rather labour with vs to shewe what the same is by the worde of God then to striue for the contrarie that there is no certaine forme at all The proofe of this point that there is a certayne and perpetuall order set downe in the word of God for the guyding of the Church in ecclesiasticall matters hath bin often made by diuers who haue trauayled in this cause as appeareth in their bookes But because the Replyer denieth it to haue bene proued yet it shall not bee amisse to laye downe brieflie such reasons in this place as may serue for that purpose From the beginning of the world there hath bin ordayned of God a certayne externall forme for directing the Church such as seemed good to his heauenlie wisedome and agreed best with that time for which it serued both before and vnder the Lawe euen from Adam to Christ Whiche for suche time was not to be altered by anie liuing creature Therefore there is also some certayne forme of administring the church of God from the time of our Sauiour Christe to the ende of the worlde which is not alterable nor to be chaunged by anie power of man For God being as able and as willing to doe this good vnto his Church in these last dayes as in anie time before and there being no sufficient reason to be rendred of such difference why those times should be so regarded and this not it must needes be that there is a certayne forme sett downe in the worde of God for the outwarde administration of the Church Againe the externall administration of the church vnder the Law was such as had proceeded from God and was not altered nor to be altered by any King or Priest whatsoeuer For the first plat was giuen in the mount what alteration after was made by Dauid or others was not of them selues 2. Chro. 8. and 25.26 2. Chr. 29.25 but by speciall and particular direction of God by the Prophetes Therefore if no iust reason of difference be to bee shewed to the contrarie as there is not it must be confessed that God hath ordayned a certayne externall forme of gouuernement for the Church in this time and not left it to the arbitrarie direction and lawes of any men whatsoeuer Further where there is a Ministerie and dispensation of holy things ordayned there must needes bee an order sett downe for the deliuering and disposinge of them Otherwise they must of necessitie be exposed to certayne prophanation therfore such ordinances accompanie such administrations and haue both their beginning and ending with them So in the Lawe the Priesthoode being appointed for the ministerie of things that were holy there was withall a lawe of ordinances giuen for certayne direction of their office whiche lawe also ceased and was abolished when the Priesthoode was translated and taken away from the house of Leui as wee are taught in the example of the Hebrewes In like maner Hebr. 7.12 seeing that in the Church of Christ since the abrogatinge of the Priesthoode of the Lawe there is instituted a ministerie of holy things and officers for the purpose it must needes bee that there is also a certaine order set down for the guiding of them in the execution of their Ministerie Which is the whole Discipline consisting onely in the execution of such dueties as they are to performe which are called to beare any charge in the Church of God as the regiment of euery cōmon wealth standeth in the offices and dueties of the Magistrates those that haue authoritie in it Moreouer the Names of Christ and his Church the peace order edification and perpetuitie of the church doe proue that there is a certain externall forme of administring it For if Christ be a King a High Priest an Housholder and the Church his Kingdome his Temple and his House then must it needes be that he hath giuen though spirituall in regarde of the ende they haue as his kingdome is spirituall yet some certayne externall meanes constitutions and orders for the good gouerning and guyding of the same For this is incident to euery wyse man of authoritie especiallie when he him selfe shall not personallie remayne amongst those that belong vnto him And so our Sauiour noteth his purpose to doe Mat. 25. Luke 19.12 Lu. 12.42.43 in the parable of the Talentes deliuered to diuers seruantes and of the Steward left with charge of the house till his comming The same is to
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
the Pope resembling Augustus Caesar the Emperour and such as succeeded him the Cardinals are the image of those by whose helpe he had oppressed the former state of the Romanes and continued his tyrannie ouer it parting the spoyle with them Archbi hops and Bishops other Magistrates of Prouinces and Countries Which as it began in like maner with oppressing the onely lawfull pollicie and administratiō of the church so the end of it hath bin the most proude and ambitious tyrannie that euer was in the worlde From this the Replier passeth to that which is inferred vppon the conclusion that is that because these only are appointed of God it is not lawfull for men to ordayne any other besides these In his replye to this after he hath played a little as he is often wont to doe with the lawlesse needles pointes and demaunded againe warrant for these foure publike charges of the Church that wee may haue our quietus est of him and such like pleasantnes of speache he repeateth againe a reason before alleadged Why these foresaid functions are not therefore to be esteemed perpetuall because they were ordayned of God His reason is that the Priesthoode of the Law the hie charges of Apostles Euangelistes and Prophetes were also of God and yet not perpetuall But he should remember the conclusion riseth not of this only that these offices of Pastours Teachers Elders and Deacons were sometime appointed of God but that they were appointed for the certaine standing and ordinarie offices of the Church to abide for euer Shewe this sayeth he and forthwith we yeelde It hath bene alreadie shewed and yet he yeeldeth not for it hath bin proued that whereas these are of the giftes bestowed by our Sauiour on the Church all the rest were extraordinarie but for a time as appeareth by their vse and the giftes agreing to such offices But both the vse and the gift agreeing to these foure is for all times and giuen of GOD by ordinarie meanes and therefore these and these onely are perpetuall The vse of the Teacher is to teache true religion and doctrine of the Pastor to applie the doctrine by exhortation reprehension consolation and such other meanes as may serue most fitte for th'edification and as the occasions of the Church require Elders are to looke to th' obedience and practise of the same in the life of the people and they altogither to guyde the publique assemblies in a reuerend order and to carie the care of the state of the Church to call and dismisse to and frō publique charge in it by due order to censure offendours according as their offence is to be censured Finallie the Deacons are to relieue the poore and in miserie These being I say the vses of these charges it is playne they are no extraordinarie things for whiche they are appointed but necessarie and perpetuall therefore the offices which God hath ordayned for such vses must needes be esteemed alike perpetuall and necessarie The same is to be saide of their giftes which are all such as God giueth vnto men by ordinarie meanes But such are none of the other offices neither for their vse nor for their giftes and therefore these and onely these are necessarie and to cōtinue for euer Further also the Apostles setting by them selues and by the Euangelistes these functions amongest the Churches doe plainly declare they did it in this regarde that whereas neither they nor the Euangelistes for the dueties of their callings could tarie still with any one particular church these should be their guides to continue and remaine with them for euer Vpon these and such like reasons declared afore the conclusion groweth and not barelie vpon this that they were sometimes ordayned of God Thus passeth he forwarde yet so as he looketh backe againe to an amplification of the conclusion wherein the declaration gathereth togither certaine principall reasons confirming these offices as of the Authour preseruers of them with the good fruite that followeth where they are established and the contrarie where they are not The firste reason hee denieth but standeth not much vpon it The seconde of the Churches exercising this Discipline is of two partes whereof the firste is of the primitiue pure Church enlarged by note of the time it continued it it which is till the misterie of iniquitie working a way for Antichristes pride and presumption changed Gods ordinance and so brought in all kinde of false doctrine and confusion To these wordes he taketh manie exceptions and first scorneth at it that the primitiue churche which he him selfe calleth that time while the Apostles liued is named the pure Church and replyeth to it that it was not very pure soone after the Apostles Which is a replie of no value For it suffiseth for the matter in hande that it was exercised by the Apostolicall Churches which are called pure not in regarde of obedience in life but of that order for the guyding of the Church which by the Apostles was deliuered vnto them We acknowledge that no assembly of men yea that no particular man is or can be or euer was the Lorde him selfe onely excepted free from all charge of sinne in the sight of God according as it is saide There is not one that doeth good no not one And agayne Psal 14.3 Rom. 3.10 Psal 53.3 Psal 130.3 Psal 143.2 Ephe. 2.1.3 Jf thou Lorde shouldest looke narrowlie what is done amisse no flesh should be iustified in thy sight Yea further We acknowledge all to be borne in sinne and by nature children of wrath and not ceasing continuallie to transgresse from the mothers wombe and beleue to be saued ‡ Rom. 3.24 freely by grace and onely by the redemption that is in Christ Jesus This I say we acknowledge notwithstanding that thorough the same grace according to the measure of the gift thereof in the dutie of thankefulnes which we owe as the Lords redeemed we endeuour to walke in a good conscience without offence and to approoue our vnfayened desyre of obedience and well-doing in all things both to God and Man This I haue thought good to professe because the Replyer by a scornfull obseruation of pure Church would cast vppon all such as desire a further reformation of our Church an infamous spot of puritanisme A name which some popish or Samaritane priest well content that poperie and the Gospell be ioyned togither as they were sometime 2. King 17.32.33.34 to mingle Iudaisme and Paganisme haue deuised to reuile them with that seeke any further reformation and nowe commonly taken vp by Atheistes to disgrace and discountenance all that desire to liue godlie Which if it proceede as of some time it hath done it is not vnlike but ere it be many yeares pietie and the feare of God wil be as odious as any heresie This may suffice to let the Replier vnderstande that the primitiue Church is not called pure in the Declaration in regarde of their life
nothing here worth the answering most of this speach being spent in a tale or two out of Aesope Of a Dogge and a Foxe with much gybing and iesting vppon the same matters fitter for some other stage then he is nowe vpon For nowe he is vppon a Theatre where men and Angells looke vppon him yea the Lorde blessed for euer Amen And where the Church especiallie amongst vs attende to heare of him whether it be in good state such as may promise the continuance and the increase of the blessing of God vpon vs or in an euill estate and such as may threaten the wrath of God and such grieuous punishmentes as in his anger he chastiseth the disobediences of his people with if being warned and called vpon to reforme them they doe not redresse nor amende them Whiche presence and expectation requireth a farre other speache and style then is here vsed Therefore I wishe he may take this warning hereafter to leaue this kinde of speache except hee will occupie him selfe with making playes as he was wont to doe but if he will deale with matters of grauitie and diuinitie to intreate grauilie of them and as becommeth a Diuine Nowe let vs come to his reasons Hee argueth that the order of the primitiue Church is not restored nowe in the best reformed Churces for his first reason hee alleadgeth that the offices of Apostles and such like are not restored Wherein knowing his answere to be readie that it is to be vnderstoode of that order which was setled in the primitiue church to continue these being but temporarie and extraordinarie he maketh him selfe this answere and then replyeth to it that so were also the Elders whose office is restored or if it bee otherwise that they were to remayne alwayes why then did they not alwayes continue but haue ceased so many yeres till they were nowe in this age restored agayne Wherevnto it is to bee answered as he partlie teacheth that most of the principall poyntes of the doctrine were not knowen in the publike ministerie of the Church for many yeares at the least not so as all partes might take knowledge of it I am not ignorant that there are many notable testimonies that in all ages the trueth of Religion was through the goodnes of God made knowen to some and so was it also I doubt not in the matters of the Discipline of the Church But as in the most publike and apparant visible Churches in all partes the holy doctrine it selfe ceased and the true worship of God was turned into superstition and idolatrie So in the order and guydance of the churche the right meanes and onely lawfull instituted and ordayned of God ceased in them This yet doeth not satisfie the replyer because he sayth of the rest Pastours Teachers Deacons we are able to shewe that there were in all ages good badde why then should not the like bee shewed of the Elder if it were alike perpetuall In which replye it is by the way to be obserued that he acknowledgeth the perpetuitie of the Teachers office and so good witnesse to warrant it For the continuance of these in the church he did wel to shuffle good and badde togither But lawfull Pastours Teachers and Deacons such as our Sauiour appointed to be in his church where will hee shewe them to haue continued I doubt not but he will alleadge the popishe Priestes Doctours and Deacons but he is to remember thar hee set downe in an other place that the Churche of Roome doeth ouerthrowe the foundation whiche hee declareth to bee Christ IESVS in an other place without whom neither can any particular man bee saued nor anie assembly bee the visible Churche of Christ And if the church of Roome haue not bene for many yeeres a trewe visible Church of Christ then could not the priestes and other their Cleargie-men be true and lawfull Pastors or officers in any place of the Church This hee thinketh to take away with sayinge good and badde In deede if their euill had bene onely in lyfe or in some one principall point of doctrine it were something hee saide But their defect was in the very calling For Christ being the dore and GOD that openeth to the Pastours that enter by it and all that enter otherwise are theeues and murderers What reckoning can bee made of their callinge to bee lawfull since the time that the doctrine of saluation by Christe IESVS and by faith in him onely was condemned But to deale more easilie with them and not to bringe them to the triall of the worde which they are in no sorte able to endure and to iudge them by the Cannons amongest so many as they were where can hee shewe anye for many yeeres togyther lawefully called accordinge to the best Cannons whereby a dewe examination of learning and lyfe going before the free consent of the Church whom it concerneth and ordination or layinge on of handes by those to whom it appertayneth is so required as if default bee made eyther in the examination or election the whole action is disanulled and made voyde Nowe if the Symoniacall compactes and bargaynes the brybes to procure fauour for benefices the buyings of aduousons and resignations whiche are generall mischiefes in the popishe Church And I would to God it might be sayde they are only there and the agreede authorized default of due election in all be compared with these Cannons it wil be founde that for many yeares no one of their Priestes hath bene by those Cannons lawfully called But if the manner of calling them were lawfull howe vnlike are the offices and functions exercised with them to those which our Sauiour hath appointed Their Priestes are ordayned not to preache the Gospell or to any other duetie of a true Pastour but to offer vppe Christ in sacrifice for the liuing and for the dead Teachers they haue none at all but schoole Doctours and created by the Popes writte which is nothinge like the Teacher of the Church set in it by our Sauiour Christe for the worke of the ministerie A Deacō by the first institutiō should be the disposer of the liberalitie and bountie of the Church bestowed for the reliefe of the poore such as are in miserie whereof no shadowe appeareth in their Deacons and I woulde this were onely trewe of theirs Whereby appeareth that in the Romish Church if he meane that as I take it hee must needes doe he shall not finde in it for many yeares any lawfull Pastour Teacher or Deacon neyther by the worde of God nor by the better Cannons that haue bin made concerning their calling yet nowe the thirde time the Replyer helping him selfe with good and bad tagge ana ragge mainteyneth that Pastours Teachers and Deacons haue alwayes continued in the churche that by such pretence he might seeme to saye somewhat agaynst the Elders office because as hee sayeth it did not so continewe But I haue alreadie shewed this was no continuance of the
holy ministeries which our Sauiour ordayned but other humane deuyses and creatures of Popes Archbishops and Bishops Which yet if it doe not content him I may saye further that this office of Elder continued in suche sorte as he affirmeth the other to haue done For what were the Ciuilians Doctours and Proctours Chauncelors Commissaries Officialls and the rest of that traffique Officers and Retaylers to the great Marchaunts of soules Archbishopps and Bishods who notwithstanding they were lay men did administer the censures of the Church without any due and ordinarie ecclesiasticall calling in deede at the appointment onely of their Lordes and Maisters the Bishops to a foule profanation of the holy censure of the Church whether it bee done in Babylon or in Syon For this iniquitie also is to be founde euen in the Church of God Yet in their administration the office of the Elder is as much and a great deale more to bee seene then true and lawfull Pastours Teachers and Deacons appeare to haue continued in such tagge and ragge as were in the popishe church But the trueth is that all Euangelicall charges and the Gospell it selfe was deteyned in vnrighteousnes and the free right and originall nature vse and benefite of these offices ceased and was interrupted for a time as the like hath come to passe in other such wastes and desolations of the Church as in the time of some of the Iudges in the raigne of Manasses and in the captiuitie the ordinarie offices and dueties were interrupted and God extraordinarily preserued his people All these things were for a time Luke 20.9 as the inheritance in the parable of the Gospell in the handes and possession of vniust and rebellious seruauntes But nowe the Lorde sendeth out his seruauntes and demaundeth of his seruauntes that fruite seruice and honour whiche is due vnto him with a part whereof he will not be satisfied but will haue all his rightes and regalities prerogatiues and offices restored vnto him or els will punishe them as rebells and vniust with-holders This is the answere I make to this poynt whiche the Replyer bolteth out in ceasing by de facto not de iure and when he hath done replyeth to it with an idle questiō if they were once where they haue bin hidden or banished all this whyle or if they were dead and buried c. not worth anie answere Another reason why the order vsed in the primitiue Church should not be restored nowe in the reformed Churches is because they haue no Bishops nor Archbishops whom he affirmeth to haue bin in that time yea and ordayned by the Apostles to haue authoritie ouer them in the Regions and Cities limited to them Whiche superiour and olde standardes to displace sayeth hee to bring in yonge and inferiour Seignours as they who hauing seene the olde temple did also see the laying of the foundation of the newe So would it make a mans harte throbbe and bleede to see howe the beautie of the Church is vaded hir ornamentes spoyled her body haled vnder pretence of reforming This argument needeth no long aunswere to it hauing bin sufficientlie shewed before that it is a vanitie to thinke that such offices as Archbishops and Bishops nowe beare ouer the Churches and the Ministers of the same to haue bin in that time Here it may suffice as it is but affirmed with a word of his without any maner of profe so to denie it with another vpon the reasons before alledged As for his weeping to see the old standards pulled downe and the Church spoyled of her ornamentes if hee meane hereby the manours and royalties that are in other mens handes whō can he blame for it more then such as care not howe the successours doe so they may aspire to the dignitie they couetouslie and ambitiouslie seeke and labour for If hee meane not those braunches but the trees them selues from whence they growe let him consider the bitter fruite they haue borne and the vnwholesome shadowe they haue cast from the first roote they tooke and especiallie of late he shall haue no cause to weepe to see the axe making readie to be layde to their rootes His harte should rather bleede to see in the garden of God anie trees wherein vncleane birdes make their nestes and vncleane beastes take their reast and from whence the cleane are driuen for feare of annoyance and which suffer no fruite or heauenly plante to growe vnder them or neare vnto them Then would he praye with the watchmen of whome Daniell writeth Dan. 4.11 Cut downe ô Lorde these great and noysome trees whiche are strong to euill and not to good Many a fayre tree hath the Lorde plucked vp and in time it is to bee hoped that he will doe the like to these For our Sauiour hath saide Euerie plante that my heauenly Father hath not planted shal be rooted vp Mat. 15.13 His harte bleedeth to see the goodly leases that are drawen from Church-liuings the great Lordshippes that are gone from the Cleargie and Cathedrall Churches and peraduenture some other giftes to see the dispensations whiche seeme to threaten the carying away of an I le and an Earldome from some who would fayne enioye them still But whose harte is mooued with compassion of the people of God whiche is in deede his trewe church to see the worde of God daily taken from them and they left as a flocke of sheepe vpon the moūtaynes without their shephearde to see the Preachers forbidden to preach the Gospell to see the church kept as in captiuitie vnder a reading and lordlie ministerie that neyther teache the people them selues nor suffer other that would to teache them to see goodlie assemblies which haue made heauen and earth to ringe and resounde agayne with the prayses of God scattred and distolued to see the places like Eden the garden of God before the storme layde wast and desolate as the desert places to see the zealous people of God running as in a drought to finde a spring of sweete waters where they may quenche their thirste and faynting in their soules for want of it so many fountaynes being stopped and sealed vppe they that haue the bowells of Christ in them are to be moued with these things As for matters of griefe here mentioned the matter is not so great so that things be done by due order and with consideration of sufficient maintenance of those which God hath appoynted for the worke of the ministerie of all the ordinances of God and the edification and comfort of his people Hitherto in this section the Replyer hath discoursed of the former sorte of reasons of this section which is of the causes confirming the order set downe in the Declaration Nowe he proceedeth to the other argument remayning which is of the great fruite and benefite of this order in the Churches which haue receyued it and the want of the same in suche as haue not yet restored it agayne Wherein first scanning
fiue hundred yeares after Christ or are nowe founde to bee vsed in anie of the reformed Churches And thus much vppon the occasion here offred of this booke Agayne hauing thus answered the Replie to these wordes all rightly reformed churches I am now to proceede to the examination of his exceptions to the frute alledged by the declaration to come of this order of discipline prescribed in tbe word the want of the like where it is not receiued The declaration herein saith that the foresaid order is now restored againe in all rightly reformed churches with such daily encrease glory of the kingdome of Christe suppression of the tyrannie of Sathan that the only experience of it might be a sufficient persuasiō to vs to leaue this disordred state of ours wherein we haue so long labored with so litle profit The reply to this beginneth with a tale out of Aesops fables of an Asse lodē with salt which is vnsauorie I dout not to the discrete reader howsoeuer he wold make it tast with his moral I wishe he did as well cōsider Balaams asse the reproof wherwith the dūbe beast speaking with mans voyce 2. Pet. 2.15 reproued the madnes of Balaam who desired the reward of iniquitie that is of cursing the people of god a warning to al prophetes to take heede they be not caried away with hope of rewards althogh they might hope thereby to atteine to greatest honors to oppose them to god his people to curse that whiche is blessed of god be an occasiō of the fall of Israell The next point in this reply is a matter of no coherence with that which was propoūded of the frute of discipline where it is established but a denial that we are boūd to folow their examples herin yea or that of the primit church it self for these are his very words which declare saith he what we may do but bind vs not by any law or cōmandement of Christ his Apostles Which because he saith it is the very point he demureth vpō I will shew him such bookes for it as he shall haue cause to say the law of god is cleare to demurre no more vpon this matter What good exāple there may be any wheresoeuer wee are boūd to folow it by the Apostles rule saying What things soeuer are true reuerend iust pure amiable cōmēdable Phil. 4.6 if there be any vertue or any praise thinke of these things doe these things which ye haue learned receyued heard seene in me the God of peace be with you Whiche rule not being of particular persons onely but extending it self also to the Churches as concerning here as well the body of the Church of the Philippians as any speciall member in it declareth that Churches are bounde to followe the good examples of other Churches To the Corinthes the Apostle saieth in a matter that concerned a part of the gouernement of the Church Jf any seeme to be contentious we haue no such custome nor the Churches of God Which I thinke leauing the consideration of it to the christian Reader because it is commonly taken otherwyse may carie this sense that besides all the former reasons which he had vsed in that matter they should alleadge to such as were contentious his contrarie custome and the contrarie custome example of the Churches meaning that both hee in his person and also all the Churches so vsed that order of an outwarde decencie in the presence of the publike ecclesiasticall assemblie whereof he there speaketh as he willed the Church of Corinth for to vse it In like maner doeth hee presse them with the examples of the Churches in another poynt of Discipline alleadging the same as binding them to correct and reforme their abuses by the exāple of the good order in such pointes which was vsed in other churches Came the worde of God sayeth the Apostle from you or is it come to you onely By which wordes the Apostle presseth them as constrayned by cōtrarie example of the churches to reforme their disorders except they would be singular and esteeme them selues onely wise Wherein it is also to bee obserued that the first sayeth Came the worde of GOD from you for notinge hereby the Church of Jerusalem planted by t'haduyse and counsel of the Apostles he declareth that other Churches were to cast their eyes as vpon all the churches that were at that time to conforme them selues like vnto them so especially that they were to haue care to be like the church of Jerusalem From which church as the worde of God came as it was sayde The Lawe should come out of Syon and the worde of God from Ierusalem Act. 1.8 according wherevnto charge was giuen to the Apostles to testifie of our Sauiour in Ierusalem firste then in all Iurie after in Samaria and from thence to the endes of the world so did also the Discipline of God and the order appointed by our Sauiour Christ to be kept in all the churches So as there seemed the paterne to be which all the churches were to followe as Moses was to expresse that which was shewed in the mountayne To like purpose in another place the same Apostle sayeth speaking of an order to gather for the churches of Jewrie So I haue appoynted in all the Churches of Galatia 1. Cor. 16.1 Agayne by the example of other churches vrging the church of Corinth to that whiche was duetie for them to doe All which testimonies prooue that the examples of the churches in that wherein they are set before vs in the worde of God to followe and especiallie of the primitiue Church whiche is by the Replyer expounded to be the Church of the Apostles times and of their planting whose example for that ende is reported to vs in the worde of God doe binde other churches to conforme them selues vnto them There were in deede some things extraordinarie in them which are easie to be discerned and belong not to our example But that whiche was ordinarie in them for the same reason it was deliuered vnto them bindeth the churches of all ages to the like Nowe the holy storie reporteth that the Apostles them selues and by the Euangelistes setled the Churches in an ordinarie course wherein they were to continue after their departure from them Whiche for what cause all should not bee bounde vnto I see no sufficient reason that can be alleadged For the reasons for which such order was giuen to them were the same for which we haue no lesse neede of that order then they had There were ordayned Teachers in the ptimitiue Church because men are by nature ignoraunt of the will of God Pastours or Exhorters because by nature men are disobedient and rebellious euen to the knowen will of God Elders as watchmen of the Citie of God because there are daungers without daungers within Rom. 7. that may hazarde the good estate thereof The assemblie of Elders that the
solemne and publique meetinges of the faythfull for the seruice of God may be caried with a holy and reuerend grauitie offences censured and fitt men appointed for the publike charges of it Last of all Deacons were ordayned because wee are to haue the poore alwayes with vs and because that God naming him selfe the Father and the protector of the poore and enioyning his people to haue care of them This ought principallie to appeare in the publique assemblies of Gods people gathered togither in his name Of all which poyntes and of the rest of the Discipline of the Church what one is there that wee for the same reason haue not neede of as well as they and therefore stande bounde to conforme our selues to their example Which being constantlie and vniuersally practised and vsed in all the primitiue Churches by order from the Apostles for reasons which concerne vs as much as they did them is sufficient to proue that such examples of the primitiue Churche doe binde all later churches although wee had no worde of commaundement otherwyse to constrayne vs. But because he resteth vpon this poynt to see commaundements for these thinges let him consider that which followeth The generall doctrines of the Apostles whiche they taught the Churches to obserue doe so commaunde the churches as in duetie and obedience of God they are to obey them according as it is sayde He that heareth you heareth mee and hee that despiseth you or your doctrine despiseth me But the Discipline of the Church is a part of the doctrine of the Apostles whiche in generall appeareth by the 12. to the Romanes the Epistles to Timothy and Titus and in particular in the seuerall members and braunches of it shall god willing hereafter appeare Therefore it is playne to be necessarie by the Law and commaundement of Christ that the churches keepe that discipline which was deliuered them by the instruction and doctrine of the Apostles Further it is a playne commaundement of our Sauiour Christ Mat. 18.17 Tell the Church Agayne our Sauiour is sayde with charge and commaundement that they should be obserued Actes 1.2.3 to haue deliuered to his Disciples such things as for the space of fourtie dayes he declared to them concerning his kingdome A part whereof it hath bin alreadie shewed must needes be vnderstoode to haue bin of the gouernement of his Church which necessarilie dependeth on his kingdom The Apostle likewise calleth the instructions which hee gaue to Timothy for guyding of the Church commaundements 1 Tim. 6.13 and chargeth him with most earnest charge and obtestation as he will answere it to God who giueth lyfe to all things and consequentlie withdraweth it at his pleasure and to his sonne Iesus Christe by whom he will iudge the worlde and who bare witnes to the trueth euen vnto the death that they should be kept without any default to that glorious cōminge againe of our Lord Iesus Christ Further of sundrie particulars the Apostle sayeth This sayeth the Lorde 1. Cor. 7.10 1. Co. 11.23 1. Co. 14.37 This I haue receyued of the Lorde and these are the commaundements of the Lorde with such like speaches Which being not alwayes spoken of the most weightie and principall pointes of the Discipline sufficientlie shewe that which is spoken of them to belong to other which are greater then they or like vnto them And thus much to his demurre vpon the poynt of the lawe Nowe proceedeth he to the effectes and fruites of this Discipline mentioned by the Declaratiō to be seene in the churches where it is established and not to be seene where it is not receyued Concerning the first poynt he maketh instance of the troubles of the reformed Churches and supposeth they would say Amen to him wishing therein as he speaketh good lucke and that their case were no better then ours on condition it were no worse which speach is smallie to the purpose For the fruites of the Discipline noted by the Declaration are these the encrease of the kingdome and glorie of Christ and suppression of the tyrannie of Sathan which is not disprooued by this reason that they are persecuted for the Gospell in troubles but rather confirmed For when was euer the kingdome of Christ more encreased in greater glorie then in time of persecution This glorie is in deede spirituall and not worldlie but yet so truely glorious in the sight of God his Angells as all the glorie of this life is not to be compared to it 1. Pet. 1.7 The triall of faith sayeth the Apostle Peter is much more precious then of golde that perisheth Agayne it is sayde That golde and siluer and precious stones yea all maner of ritches are not to be compared with wisedome and the true knowledge of God Psal 19.11 Psal 119.14 Pro. 1.9 Pro. 4.9 Pro. 3.10.11 1. Pet 3.4 Matt. 13.44 The same Salomon in his wisedome sayth That the feare of God doeth more grace those that are adorned with it then brooches or chaynes carcants or bracelettes or any other ornamentes The like the Apostle Peter affirmeth of a meeke and quiet spirite The kingdome of heauen sayeth our Sauiour is like the fielde which had a hidden treasure in it a veyne and a myne of golde for purchasing whereof a man solde all that he had that he might make that fielde his owne And agayne It is like a pearle orient Matt. 13 45. and so fayre that it stayned all other and so rauished the marchaunt Ieweller with the loue thereof that hauinge many iewelles of great price he solde them all to buye that one that so farre passed and exceeded all other In respect of which incomparable but yet spirituall glorie of this kingdome in the Prophete Esaie and in the Reuelation the Citie of God is thus described Esa 54.11.12 Beholde I will lay thy stones with carbuncle and thy foundation with Saphires And I will make thy windowes with Emeraudes and thy gates shining stones and all thy borders of pleasaunt stones Esay 54. ver 11.12 In the Reuelation thus Hee shewed me the great Citie holy Jerusalem descending out of heauen from God Apoc. 21. ver 10.11.12 ver 18.19.20.21 hauing the glorie of God and her shining was like vnto a stone most precious as a Jasper stone cleare as Christall And had a great Wall and highe and had twelue gates and at the gates twelue Angells and the names writ ten which are the twelue Tribes of the children of Israel c. And the buylding of the wall of it was of Jasper and the Citie was pure golde like vnto cleare glasse And the foundations of the wall of the Citie were garnished with all maner of precious stones the first foundation was Jasper the seconde of Saphire the thirde of a Chalcedonie the fourth of an Eneraude the fift of a Sardonix the sixt of a Sardius the seuenth of a Chrysolite the eight of a Beryll the ninth of a Topaze the tenth
namely the priestes were they whose lippes were fined from earthlie corruption and sett on fyre with the coales of the Lordes altar by an Angell of heauen and whose mouth was sanctified of God Esa 1.10.11 Heare the word of the Lorde sayeth Esay yee leaders or Princes of Sodome and hearken to the doctrine of God ô ye people of Gomorrah What haue I to doe with the multitude of your sacrifices saith the lord I am full of the burnt offringes of the Rammes and of the fatte of the fed beastes and I desire not the bloud of Bullockes nor of lambes nor of goates And agayne Their watchmen are all blinde they haue no knowledge they are all dumbe dogges they can not barke they lye and sleepe and delyte in sleeping Iere. 8.10.11.12 Likewise Ieremie sayeth I will giue their wiues vnto others and their fieldes to them that shall possesse them for euery one from the least euen to the greatest is giuen to couetousnes and from the Prophete euen vnto the Priest euerie one dealeth falselie For they haue healed the hurt of the doughter of my people with sweete wordes saying Peace peace when there is no peace Were they ashamed when they had committed abhomination Nay they were not ashamed neyther could they haue any shame therefore shall they fall among the stayne when I shall visite them they shal be cast downe saieth the Lorde If it be obiected that these Prophetes might liue in some wicked Kings dayes wherein the holy worship of God was wholy suppressed and superstition only Idolatrie tooke place I answere that they exercised in deede their Propheticall office ministerie in diuers kings times whereof though some were wicked yet some also were godlie and ouerthrewe idolatrie and sett vp the true worship of GOD yea some of them namely Iosiah and Ezeckiah were the two rarest Princes for pietie and zeale that euer after Dauid were kings ouer that people yet did no honest man much les any true Prophete esteeme their most iust reproofe of the iniquitie of all states to be iniurious or derogatorie to the honor of those noble Kings no nor anie of the Priests that did their duties They were in deede hereby warned as by the voyce of God to looke to such enormities and to see them reformed otherwyse they were to feele as they were threatened with the wrath of God who would require it at their handes if for default of employing the authoritie whiche GOD for such purpose had giuen them notorious transgressions chieflie in things belonginge to the seruice of God were not redressed yet did those Prophetes honour and loue their Church their Countrey their Princes and all estates of the people as we doe the Lord bearing witnes to vs that we speake the trueth and as wee ought to honour all lawfull authoritie and power in the common wealth or in the church In deed they had not sworne Canonicall obedience to any of their Priests as the Replyer sayth peraduenture some of vs haue done for this is an othe whiche God neuer commaunded and howsoeuer it be suffered if it might be duely examined would be founde meete and necessarie to be reformed both in regarde of God of the crown and dignitie of the Prince But to returne to my former purpose howe deare were the Churches of Corinth of Galatia and other places to the Apostle Paule who loued them to liue and dye with them to deale vnto them not the Gospell of Christ onely but euen his owne soule yet howe sharpely doeth he rebuke them Was he therefore their enimie because he did so and tolde them the trueth In the Reuelation Iohn writeth by commaundement to the Churches of Asia without derogation to anie thing that was in good state amongst them yea to the commendation of that which was such but yet so sharpely reprouing them for certayne enormities that were amongst them as that he threatneth the remouing of their golden Candlesticke and the goodly light of the Gospell of Christ whiche shined amongest them If then the writer of the Declaration haue rebuked in a worde the disorder of the policie and Discipline of our Church in that good sorte that is meete or if any of vs doe the like are we therefore as the Replier woulde haue vs not thankfull nor faithfull Ministers to God or not louing and obedient subiectes We may I hope truly professe that we both feare God and honour the Prince and loue his Church amongst vs and are faithfull and obedient according to Gods word vnto both But the feare of God our most bounden duetie to our dread soueraigne Ladie the Queene our zealous loue to our Church doe constrayne vs to rebuke that which is reproueable by Gods worde not to dishonour our church or any whom the state thereof may concerne but to procure the further reformation of it and thereby to encrease the honour of it incomparably more then euer heretofore both with God and in all the Churches I would to God we had cause to saye with the Apostle We reioyce to see the stayednes of your faith and the order that is amongest you I would to God we might say it were without spot or wrinckle and might truely speake of it all the most honourable thinges that are spoken of the Church of God and saye Jt is cleare as the morning fayre as the Moone pure as the Sunne and that what els Salomon according to his wisedome in his excellent Song commendeth the Church by or any other of the Prophetes or whatsoeuer the Apostles doe prayse any of the churches for might be verified of it This should be our comfort and our ioye our honour and our crowne And therfore doe we not cease by earnest prayer and most humble sute to God and to the authoritie which he hath set ouer vs and by all dutie agreeable to our callinge to procure the increase of the good and honour of it with all power But it being subiect to a curse to call euill good and iustly reprooued in former times to say all is well where GOD is displeased with many things that are not well but neede most speedie reformation conscience to God and louing duetie towarde the Church seeme to haue moued the authour of the Declaration to note that disordre which he esteemed to bee in the state of our church ought to enforce vs to do the like vpon iust occasiō If all things be ordered according to the worde of God in our Church then surely was the authour of the Declaration deceyued in iudgement but in affection and purpose of hart committed nothing against it But I demaunde If by the worde of God vnlearned men of all occupations and trades be sufficient Ministers to take charge of the holy thinges of Gods worde and Sacramentes and of the soules of the people Is the state of the Church well ordered whiche hauing the fauourable countenance of a gratious Queene according to the promise Queenes
gouernours Aunswere to that he sayeth of the Elder he nedeth none alleadging no reason and th' authoritie of the Apostle calling them Gouernours is so weightie for it as if he had put all the reasons hee could alleadge into the counterballance they would way no maner of weight against it That which he speaketh of Wydowes 1. Cor. 12. sheweth he hath not bin of anie long time exercised in these poyntes but for some purpose hath drawen and forced him selfe Now to seeke an occasion three or foure yeares after the publishing of the booke hee dealeth with to be seene to be a Defendour of the present state of our Church For otherwise he might haue vnderstoode that Deacons are not accounted gouernours much les Wydowes but onely Pastours Teachers and Elders to whom onely the guyding of the publique state of the Church belongeth In the next place with as much agreement with the matter of the sentence which he discourseth vpon as the former were hee compareth Elders with syde-men church-wardens whereby it seemeth he had before apprehended the matters so as if none should be esteemed ecclesiasticall persons but such as were within some degree of priesthoode and had taken orders as they call it But he vnderstandeth it better nowe for as hee compareth it they are no more of the ministerie then sydemen and Church-wardens are The next poynt is of the sence of ecclesiasticall gouernement if by it sayeth hee be meant that hir Maiestie taketh vpon her to minister the worde and Sacraments For that I take it he would say in his dark speach this is a slaunder of the papistes If her gouernement in or ouer ecclesiasticall causes we admitte your sense and proceede to the obiection and aunswere I aunswere the Declaration meaneth neither of both which are as farre from the matter spoken of in the Declaration as if with his long wandring he had both lost his way and him selfe too There was no cause why he should stand thus guessing at the meaning the sense being playne to be this that in a treatise of ecclesiasticall gouernement shewing th' order which God hath appoynted for the directing of his church it may be some would looke such a treatise should treate first of the supreame power of christian Princes So as ecclesiasticall gouernement is that whiche the Declaration sayeth to be appoynted of God and neyther concerneth the slaunder of the Papistes nor his construction and therefore notwithstanding that be not the sense it were time he proceeded to that which followeth In the first sentence of the Declaration wherein the foresayde obiection whose answere followeth is layde out the Replyer chooseth certayne wordes to discourse vpon before he come to the substance body of the matter contayned in the sentence According to which purpose of his hee hath spoken firste of but whyle the two first wordes of the sentence in this place of the Declaration and then of ecclesiasticall gouernement being of the next nowe he proceedeth to the worde some it being sayd in the declaration that it may bee thought of some and playeth with some and many and such like speache After it being sayde in the same sentence that it may seeme to some wee should treate firste of the Supreame authoritie of Christian Princes hee standeth vppon the wordes Supreme authoritie and demaundeth whether it be so called by waye of supposition or assertion then resoluing him selfe of the latter he demaundeth agayne howe this agreeth with that which was sayd before that all ecclesiasticall matters are to bee directed onely by foure officers of the Church which he scornefullie calleth Tetrarkes He might easilie haue discerned the aunswere to this with a little consideration For the wordes of the Declaration are these There remayneth of these before rehearsed onely in the Church these ecclesiasticall offices instituted of GOD namely Pastours Doctours Gouernours and Deacons by which the Church of God may accordinge to his worde be directed in all matters which are commonly called Ecclesiasticall Wherein it is playne that the Declaration speaketh of such officers as should deale in their owne persons in preaching the worde ministring the Sacramentes executing the power and censures of the Church and relieuing of the poore and sayth that of all the giftes and offices as Apostles Euangelistes and such like which God gaue to his Church in the beginning there onely nowe remayne these ordinarie officers for directing and dealing in these cases of the Church Which although it be as farre of as the East is from the West from excluding the supreme power of the ciuill Magistrate by the ciuill sworde to protect or punishe such as in those callings acquite them selues well or fayle in duetie yet hee not only moueth this question but prosecuteth it in this maner First hee demaundeth whether the Prince be one of those foure and if no because they are all ecclesiasticall officers and the Prince not but a supreme Gouuernour yet howe can they direct all causes and the Prince bee supreme Gouuernour except there be some quircke founde out betwene direction and gouernement And then they directing and the Prince gouerning according to their direction they giue the name to the Prince and keepe the power to them selues as the Pope of Roome dealeth with the Emperour whiche were but a mockerie But if they truely and vnfaynedly acknowledge Princes supreame Gouernours in all ecclesiasticall causes then stoupe gallant all these foure estates are topsie turnie ouerturned And then why yeelde they not to the ecclesiasticall gouernement by such authoritie established And if they haue the first degree in dignitie why may they not haue the first place in the treatise except the last place be greatest with them in power as in Parliament the voyce of the Prince And then a Gods name proceede on let them say as the Gentlemen-Vshers doe before Princes On afore my Lordes let all these foure estates take their places before because these our learned discoursers so assigne them We will not striue about the roome so the right bee reserued yet no reason to the cōtrarie but that they should first haue intreated of the supreme authoritie of Princes and after of the rest that so it might haue bin perceyued whether they had encroched vpon their power or no. And this me thinketh had bin a better order then where all are placed to saye Your Maiestie is come late these foure are your Senyours you are but their punyes be content you must take that whiche is left And thus farre vpon the sundrie wordes and partes of the first sentence conteyning the obiectiō which is answered To books which are full of such matter as this is may it be fitlie applyed that Salomon sayeth There is no ende of making them and that they are a wearines to the fleshe Eccle. 12.14 What fruite may there bee of all this wast speach that is nothing to the purpose and what a wearines is it to followe one that runneth at no
this when cōfessing that to be true which is said yit he resteth not in it but will reply to it and say somewhat to disproue it The colour he shadoweth this withall is that notwithstanding he graūt it not needefull as in necessitie yet that it should bee needfull for conuenience duetie reuerence to the Prince and to auoyde suspition both of the Prince and others the rather for the prophecie of the Apostle Paule 2. Timothie 3. and the experience of such in the Papistes and Anabaptistes Wherevpon he concludeth that in a treatise of the gouernement of the Church next after Iesus Christ the christian Princes power should be spoken of Which cōclusion he renforceth with the example of the Apostle Peter settinge out firste dueties to Magistrates and after to Husbandes Wyues c. Which argument is increased by this that if the Apostles at any time did so when Princes were not Christians much more ought it nowe to be done when they are Christians and in possession of their Supremacie This is the effect of his allegations the rest is but sporting with like sounde of needfull and heedfull and needles and deedles and a difference of his owne making betweene needefull and necessarie with such like toyes As for his allegations if it were needfull for the reasons he alleadgeth it were in deede needfull to keepe such order But we denie that eyther conuenience duetie reuerence of Princes care to auoyde suspicion of the faultes prophecied to abounde in the latter time the example of them in Papistes or Anabaptistes or the president of Peeter bindeth herevnto If it doe then all they whiche haue not kept that order which Peter doeth in that place haue offended against all these thinges which were most absurde to acknowledge For of the good Writers that haue written of the Church how many keepe a diuers order from this Surelie so many as I thinke I may truelie saye not one that followeth this order which for so many respectes he holdeth needefull to bee followed And to attaint so reuerende a companie as there is of these who haue written of these matters of such a number of the crymes he noteth I thinke no Iurie in Englande woulde doe it except he take them of the Hierarchie of their Doctours Proctours Registers and Sumners The triall of our duetie and allegeance to the Prince standeth not vppon this whether in our bookes we first speake of the Supremacie Our seruice of hir Maiestie in the places wherevnto wee are called and our readines to serue hir not with our trauell onely but with our goods and with our liues with our children with our friendes doeth and will so testifie of our most duetifull loue and loyall deuotion to hir Highnes as for a poynt of Logike what order and methode we keepe in our bookes we feare no preiudice of it neyther with our gratious Soueraign nor with any other that haue but as smal a sparke of heauenlie grace as the least starre in heauen seemeth to be For the crymes of the latter age noted by the Apostle and the accomplishment of that prophecie in the papistes and Anabaptistes they could giue the authour of the Declaration nor those in whose names it is published any iust cause to haue kept the order he liketh better Not onely for that if there were cause of suspition of such thinges this is a poore aduyse of his for the taking of it away but especially because they whom this his speach cōcerneth may truely say I hope God and man bearing them witnesse herein that they speake the trueth that they are as free from these crymes as the whitest Surplesse or Rochet that he may be boldest to boast of Pieters example is to small purpose alleadged as is all the rest of this speach he him selfe confessing it not to prescribe Whiche if he did not confesse were to be euicted from him by manie contrarie examples both of Prophetes and Apostles Whereof I will take at this time but one or two for all and such as may fitte best that he alleadgeth The Apostle Peter in the same exhortation he speaketh of passinge from publike dueties to domesticall and priuate beginneth firste with the dueties of seruauntes and then proceedeth to the dueties of maisters And after in the Chapter following firste with the dueties of Wyues then of Husbandes Whereby appeareth that his owne example proueth directlie against him that the order of speache is not needefull to be according to the worthines of the persons Likewise the Apostle Paule in the like argument Eph. 5.22.25 Chap. 6.1.4 Col. 3.18.19 20.21.22 both to the Ephesians and to the Colossians firste exhorteth Wyues to their dueties and then the Husbandes first to children and then the parentes first the seruaunts and then the Maisters whereby it map appeare howe small a quarell this is and what good regarde the Replyer hath in alleadging of the Apostles Nowe whereas he would enforce an argument that if the Apostles did thus sometimes when Princes were not Christians much more ought it to be done nowe by vs they beinge Christians and in possession of this supremacie this may be of his refuse that he serueth vs now For it is nothing worth For it importeth not the honour or authoritie of the Prince one grayne in what place of a treatise their estate and power bee spoken of Therefore well might hee haue spared him selfe and the Reader and the Defendant of the Lordes right in his kingdome the good time that might haue bene better bestowed then about this vayne and friuolous cauill The vnreasonable grossenes whereof is so much the more apparaunt in this that the Declaration followeth in this order the Apostle Saint Paule steppe by steppe who after that in the twelft Chapter of his Epistle to the Romanes hee had spoken of all the officers of the Church in the beginning of the thirtienth intreateth of Magistrates and the dueties whiche are due vnto them This therefore may suffice him for needefull Nowe is it to be considered what good reasons he hath to oppose to the Declaration saying also that it is not agreeable to good order of teaching to beginne firste with this matter But for reason hee falleth to a reproche of ambition which he setteth out by comparison of our old popish Archbishops striuing for places In deede many a bitter and bloudy bickering hath bin amongst the Bishops and Archbishops whom he mainteyneth Canturburie striuing with London and Yorke for the hiest roome and many such like ambitious quarrels which hee had no cause here to mention but that he would euen with his owne losse and hinderance of the cause he dealeth in rayse some suspition of the offices appointed of God For how soeuer he adde for caution that this was amongst popishe Archbishops yet could he not without disgrace of that grace whiche hee speaketh of a little after note their seates to haue bene the seates of fierie contentions for ambitious roomes It is not
Gentiles and dwell in the desolate Cities Whereby it is manifest that the Gentiles maruelouslie increased the ioye of the Church by their conuersion to the faith of our Sauiour Iesus Christ and brought exceeding great helpe benefite strength protection defence and furtherance to the holy faith which they receyued notwithstanding that they made no newe orders in the Church nor were not to make anie but rested as it was duetie in them in that perfect order which our Sauiour Christ before had established amongest his people Wherein they caried them selues according to that duetie whiche the Proselytes yeelded and were to yeelde to the auncient church and Synagogue of the Iewes For if anie in that time adioyned them selues to the people of God to worship the trewe God as he had declared it to his people he would be worshipped They adioyned them selues as members to keepe followe and obeye the orders they founde alreadie settled amongest his people by the ordinance of Almightie God and not as maisters or Lordes ouer the holy Religion they embraced to take away the least curtayne-ring that was mentioned in the Lawe of Moses nor an inche of the height length or breadth the iust measure whereof was alreadie set downe nor to adde anie newe office ryte order or ceremonie or to alter in anie sorte whatsoeuer was accordinge to the Lawe of the Lorde Whiche is to bee vnderstoode not onely of the common people of other countries that should bee conuerted to the faith and religion of the Iewes but of the most Noble amongest them such as was Naaman the Syrian vpon whom the King his Maister leaned when he worshipped his idoll 2. Kin. 5.18 or the Noble man that was Treasurer of Queene Candaces Queene of the Aethyopians Nay I adde further Actes 8.27 that if Naaman had persuaded his maister the King of Syria or that noble man the Queene of Aethyopia to haue receyued the religion of the Iewes and to haue turned their whole people with them to the same or if Cyrus that great Monarche or the Queene of Saba famous for hir wisedome and ritches 1. Reg. 10.1 who both had dealinges with Gods people had so receyued their fayth and would haue established it amongest all their people in all their Dominions it had not bene lawfull for them to haue altered the least iote or title of the Lawe of Moses but euen they must haue yeelded them selues and all their people obedient to all thinges prescribed in it notwithstanding their soueraignitie whiche they had ouer their people and which should haue continued with them and neyther haue diminished nor increased for their conuersion to the faith but remayned altogither such as it was lawfullie at anie time before ouer their people Onely they were to mainteyne that holye profession whiche they had so receyued not as other priuate men but as Soueraigne Magistrates honouringe GOD in the maintenance of his trewe Religion with that power and authoritie whiche they had receyued at his handes For as no man that him selfe is sufficient for wisedome and all other respectes taketh a seruaunt into his house or adopteth him a sonne or being a Prince receyueth a forreyner and incorporateth him into his people by making him free whatsoeuer qualitie or condition hee were of yea although hee were a Soueraigne Prince and Gouernour to alter anie order of his house or anie lawe or statute in his kingdome but to enioye the comfort and benefite of his house or kingdome the orders and lawes thereof such as hee hath thought meete and conuenient for the gouernement thereof So neyther Cyrus that Persian Emperour nor Candaces the Ethiopian Queene being receyued by such profession of true religion into the house and kingdome of God who is onely wyse and all sufficient to gouerne his owne were to alter any order of Lawe of the same for all their Princelie Soueraigntie but to keepe in their persons and to enforce their people by their ciuile power to obserue all such orders lawes and statutes as God had commaunded to be obserued in his house and kingdome For howe great soeuer their power were they had a Lord paramont ouer them in respect of whom they were vassalls and seruauntes who being compared with their people were Lords and Princes ouer them Whiche appeared in those who were not sinners of the Gentiles but Iewes by nature of whom when any attempted the alteration of anie thing as diuerse of the Kings of Iuda did namely Achaz and Vzza 2. King 16.1 2. Sam. 6.7 they were reprooued and grieuouslie punished for it Notwithstanding which matter that they who were naturall Princes of the Iewes or if any of the Gentiles had bin conuerted to their faith had no power to adde or take away or in any sorte to alter the least thing whiche God had appointed yet both exceeding great was the benefite of the King amongest the Iewes And very profitable the conuersion of the Princes of the Gentiles would haue bin vnto them The same is to be sayde of Christian Princes For our Sauiour Christ before the conuersion of any of them hauing settled offices orders and lawes for the guydance of his church in a perfect maner their conuersion getteth them no power to alter any jote of that he before had established Who if they haue beleeued in him is their Lorde to whom they owe all homage seruice and obedience but are in as great duetie as any other to keepe and to maynteyne them obseruing the same in their owne persons which belongeth vnto them and by their publique authoritie enforcing ciuillie all such as are subiect vnto them to like obedience Which seruice being done to the Sonne of GOD who is King of Kings and Lord of Lordes is no vnseemely thing for them but both profitable honourable for them and for all their people Yet is not therefore the conuersion of Princes to the faith of Christ a matter of no benefite or cōmoditie to the Church Nay the commoditie is infinite to the Church of such a Prince as I haue spoken of as entreth into the Church not as a Lorde and maister ouer Gods house to alter and chaunge at his pleasure but as a duetifull childe to keepe and see other to keepe in Gods house that which God hath commaunded to bee obserued For bringing togyther with him selfe the whole people that is subiect to him not onely the comfort but the helpe and benefite of the church is vnspeakeably increased Which is playne in that there is added to the maintenance of the Church and the trewe seruice of God in it the wealth the strength the wysedome the fauour and all the abilities of a whole people Of whom such as are truelie conuerted vnto God will holde nothing deare nor precious vnto them no not their owne lyues in comparison of the maintenance of Gods true Religion and worship and the faithfull professours of it but will employe all the good meanes which God hath blessed them
was any christian Prince Beholde what wordes of Gellius hee citeth to proue it But they obiect sayeth Gellius that in the time of Christ and of Paule there was no Christian Magistrate If this be their obiection howe is it the selfe same reason that is vsed by the Declaration which speaketh not of all Magistrates but onely of soueraigne Princes Further Gellius beginneth his aunswere therevnto thus as he him selfe hath translated him The authoritie of the Magistrate is not therefore weakened albeit in the time of Christ and of Paule Emperours Kings set in high estate were aliens from the faith Could any thing be spoken more directly against that which he would prooue by this testimonie or more expresselie for that which the Declaration sayeth and he would improue Yet from this page he beginneth to set these wordes in the toppe of the page in a diuers letter Christian Princes from the beginning and so continueth in the next Christian Princes in the Apostles times from these being the 136. and 137. pages to the 145. in whiche and the next he hath Christian Princes from the beginning All which conteyne litle els but Gellius wordes worde for worde translated A preatie way to make a shewe to the state of hauing taken great paynes to mainteyne the ecclesiasticall gouernement of it If he can helpe him selfe thus with stuffing his booke with other mens writings We haue heard how Gellius entreth into that discourse playnlie disauowinge the proofe of that in the very beginning for whiche hee would haue him speake Vpon which place it serued wel for his purpose to make that note in the margent but surely modestie and shamefastnes neuer aduysed him to set so direct an vntrueth so hye in his booke that all men might see it For in all the rest of Gellius wordes in so many leaues as I haue noted rehearsed by him there is no such matter intended nor proued Onely in naming such Magistrates as were called to the faith of Christ he reckoneth vp the a Mat. 8.5 Cēturion in the gospel and b cap. 27.57 Ioseph of Arimathea c Luke 1.3 Theophilus to whom Luke dedicateth his writing of the Gospell d Iohn 3.1 Nichodemus e Actes 13.7 Sergius Paulus the f Actes 8.27 Treasurer of Candaces g Captain Cornelius with certaine other of Asia of Rome and of Caesars house Wherein let euery thing be enforced to the vtmost yet will he come short by many degrees of a soueraigne Prince of the faith of our Sauiour Christ in that tyme. Which principall purpose notwithstanding he misse of yet supposed he not to leese his labour in writing out so many leaues of an other mans booke to stuffe his owne withall therefore hath scattered obseruations as he goeth in the margent which belike he thought the Reader should take as admonitions that such a matter serued for him and made against the Declaration Whereof one in his margent is A Church without a Magistrate neuer seene whereby hee would seeme to giue his Reader to vnderstande that Gellius should denie that euer there had bene seene any Church where the people haue not bene gouerned by christian Magistrates which is nothing the meaning of Gellius For hee speaketh of Magistrates in generall and the vse of it in the ordinance of GOD to punishe the wicked and to protect him that liueth according to his duetie what soeuer the Magistrate bee in regarde of his religion And in this sense denyeth that euer there hath bene seene anie Church where the people of it haue not bene subiect to Magistrates which is very trew For euen in the time of our Sauiour Christ and the Apostles the Empire of Roome flourished and ruled in a manner all the worlde as it is noted in the thirde Chapter of Saint Lukes Gospell And as there were Magistrates that ruled then ouer men in all places so the ordinance of God in Magistracie What soeuer the religion of the Magistrates were was needfull and profitable vnto the Church Whereof the reason is euident for that thereby they were oftentimes in their innocencie deliuered frō those who would haue done them wrong as Paule was by appealing to Caesar Therefore whereas hee noteth in the next place that the godlie haue neede of the Magistrate is likewise trewe yea and the next to it whiche hee noteth out of Gellius that the vse of Magistracie is such as that it were rather to bee wished there were no common wealth without a trewe Christian Magistrate then the Christian Magistrate should be excluded from the Church of God that is that a christian bearing ciuill office should therfore be cut of from the church as the Anabaptistes would For this is plainly the meaning of Gellius howsoeuer he haue set downe the note of his wordes shortly and obscurely fitlie to make the reader gather another sense as if Gellius meant to say rather no cōmon wealth without a Christian Magistrate then a Magistrate excluded from the Church or not to bee reckoned an ecclesiasticall office But the sense as I sayde is playne In whiche meaning also is that written whereof hee maketh after this note in the margent The Magistrates office necessarie to the church not that the Churche cannot stande except the Magistrate where the Church is bee of the faith but that what soeuer hee bee in that respecte his office in the ordinance of GOD is necessarie and comfortable to the Churche To which ende Gellius addeth for proofe in the verie next wordes otherwise why did Paule and Peter write of that matter to the faithful that were subiect to the discipline of Christ For the Romanes to whom hee wrote were vnder Nero as were also at that time the other His next note in the margent vpon Gellius his wordes is that certayne of the Prophetes and Apostles exercised also the office of the Magistrate This is another of his impertinencies I might saye vntruethes for heere Gellius attributeth this no more to the Apostles then to our Sauiour Christ who directlie said His kingdome was not of this worlde Iohn 18.36 but I chieflie note his impertinencie For what is this to proue that he vndertooke to witte that there were Christian Princes in the Apostles times But he had a meaning to admonishe the Reader to staye consider of the poyntes here handled by Gellius wherevnto also tendeth his next note why God distinguished those offices For there Gellius shewinge that these functions are not contrarie so as for the contrarietie of their nature they could not meete togither but that the one should destroy th' other as fire and water seeing Melchisedech Eli Samuell exercised both and the distinguishing of them was not for their repugnancie but because one man was scarse sufficient to exercise both He might thinke peraduenture the Reader might gather here something by the way for the maintenāce of the cōfusiō of both offices in those that are of the ministerie
not onely in the fleshe but also in the Lorde is more deare and precious to vs then that we may depart from them for whose sake wee ought to bee readie to want euen that so great a blessing as from our harte we acknowledge it to be as to liue in a church reformed both in doctrine and discipline and wholy in euerie respecte vnder the gouernement of our Sauiour Christ Moses and the Apostle Paule were caryed so farre beyond this in a like zeale and loue of their people Exe. 32.32 Rom. 9.3 as whatsoeuer the Replyer thinke they that suppose any parte of their spirit to bee in vs neede not maruell although for some like cause we should depriue our selues of such a blessing as we want in not being in those churches Further also as the worthie seruauntes of God the Ministers of the Gospell there left not their countryes because they wanted this full reformation in the beginning but knew it to be the calling of God that they should labour by all good dueties to procure it So likewise doe we vnderstande that we are charged with like duetie to our church to further as much as by any godly meanes agreable to our callings we may possiblie doe the further reformation of our Church that wee may see and enioye the fulnes of the glorie and mercie of god vpon it Wherein howsoeuer the hinderer of reformation that stoode at the right hande of Jehosuah Zach. 3.1 haue hindred vs hitherto yet doe we hope in God that hee will shewe vs mercie in time to take away all things whiche hinder the glorie of God in his Church as those garmentes whereof Zacharie speaketh did in Jehosuah and the restoring of the auncient honour of that Church was figured in the putting on of his holy garmentes which were according to the lawe of God put vppon him so likewise doe we hope pray that the Lord will cause the honour that sometimes shined in it to be seene agayne that holy Zach. 3.2 seemely only lawful gouernement of the church which he hath commaunded to be restored For restoringe of which comfort and glorie as the Lorde hath begon to rebuke Sathan the Prince of the Angells of darknes and ministers of iniquitie and hinderers of the full reformation of the church and hath taken our Church as a brande out of the fire wherein it consumed so hath he giuen thereby iust cause of hope that he will in his good time doe it all honour In which hope we stande before the Lord and wayte still vpon him till hee may giue order and commaundement for the taking away of all vnholy and profane ceremonies superstitions and vsurpations from his Church especiallie ignoraunce negligence couetousnes and ambition from the Ministers of it which as vnseemely and defyled garmentes dishonour the glorie of the same and for the furnishing of the Church with lawfull and holy orders offices and authoritie and the ministerie of it chieflie with godly wisedome and faithfulnes which may bee vnto both as the ornament of Aarons head promised to Iehoshuah This is the aunswere that I haue to make to this sober exhortation of the Replyer Zach. 3.5 and to all such as being herein no better aduysed then he is shall at any time vse the like The next quarell is about the sense of ciuill Magistrates vnder whom the Declaration sayeth the Church is so blessed notwithstanding they bee not the greatest fauourers of the Church Wherein firste inquyring whether this bee meant of hir right Excellent Maiestie a question voyde of all reasonable iudgement and vnderstanding the wordes being most direct to the contrarie he gathereth after sundrie thinges whiche vncharitably he would impute to the Declaration But the Declaration in all places speaketh reuerentlie and duetifullie as it becommeth one that is well instructed of the honour that is due to that highe and soueraigne authoritie whiche God hath honoured hir Maiestie withall to the great comfort of all hir faythfull and loyall subiectes although in deede it vse not that glosing style nor palpable flatterie neyther in mention of hir highest estate nor of the estates neare vnto it which is vsed by ambitious suters for benefices and Bishoprikes The speache of the Declaration being such as I haue saide and hauing no eye to the soueraingtie which God hath set ouer vs yet as one that will not leaue to vse wringing and violence till he drawe bloud so ceaseth he not but strayneth and wringeth till he may drawe out some bloudy accusation of slaunderous and vnduetiful speache of her Maiestie Prou. 30.33 Which because it needeth no aunswere on our parte and the very repetition of his vnseemely speaches and stryuing about them can not but be offensiue to the duetifull subiect I stand not vppon it But whereas he would proue both by other places and by the Prophete Esay that God doeth a great fauour to his Church when he raiseth vp Princes to fauour and perfect them he is to vnderstande wee no les acknowledge the goodnes of God herein then any other The words of the Prophet which he alleadgeth are these Esa 49.23 Kings shal be thy nourcing Fathers and Queenes shal be thy Nources they shall worship thee with their faces towardes the earth and like the dust of thy feete and thou shalt knowe that I am the Lord for they shall not be ashamed that wayte for me Wherein the Prophete noteth by the similitudes of Foster fathers and Nourses the loue care faithfulnes watchfulnes and diligence that Princes shall haue to preserue mainteyne nourishe and comfort the Church and in the bowing the heade to the grounde the honour they shall doe to our Sauiour Christe the heade of the Church and consequentlie to the Church it selfe in him For in bowing them selues to lowe as doeing homage to the Sonne of GOD they promise all faythfull duetie seruice and obedience vnto him The performance whereof is to renounce in them selues and to aboli he from amongest their people all false worship and idolatrie with like zeale as Ezekiah and Iosiah did and to establishe in all partes the trew worship of God as our Sauiour Christ hath taught it and commanded it to be obserued We ought to reioyce when any yeeld any maner of obedience to our Sauiour Christ and should we not much more reioyce to see any obedience in Princes But when they bow so lowe before our Sauiour Christ and doe that honor to him as that at his cōmandement most notorious superstition idolatrie is publikely cast out of their kingdomes and countreis and the doctrine necessarie to saluation is authorised to bee preached published to their people Exceeding great cause of comfort reioycing ought it to be to all the Church Which is yet increased as their obedience and seruice shall abound and when the Church doeth see them bowe downe so lowe to the Sonne of God as to honour serue and obey him in
giftes was a disorder of particular persons not any imperfection in the regiment Where by when the disorder brake out it was corrected redressed The perfectiō of the regiment of the church can not make that offences and disorders should not be committed which thorowe the infirmitie and corruption of our nature will be and hath bin at all times but it may remedie and reforme them when they breake out The same is to be sayde of his next reason that at that time there were false Apostles Pastours Teachers and Deacons which being graunted argueth not the imperfection of the regiment of the Church at that time but rather it being playne that they who were such were by that regiment discouered and corrected as appertayned proueth the perfection of it His third and last reason is that there were no such gouernours in the primitiue Church to guyde it as the declaration affirmeth there were or els their authoritie extended not to correct so many fowle offences as were in that time or els they did not their duetie or the people would not be ruled by them Any of which latter poyntes being such as might fall out and yet the regiment perfect as if his proofe rested wholy vpon this whether there were any such Elders in the Church at that time or no he leaueth all the other and goeth about onely to proue that one poynt Which because he doeth it most impertinentlie by alleadging 1. Corinth the 6. Chapter whiche serueth nothinge willinglie his purpose but is drawen and haled to it by violence And because I doubt not but if he thinke in deed there be any thing in that place for him wee shall heare it agayne and especiallie because he hath a whole booke after of that matter I leaue it till we may come to it in order In his discourse vpon this place besides the chiefe purpose of handling it alreadie touched he noteth that vnder Christian Princes we are not bound to set vp priuate men to iudge our causes as they were wished and herevpon gathereth that it were a daungerous thinge to followe the primitiue Churches regiment in so doing Wherein if there bee a sparke of true light in him he might perceyue that they were willed to doe so 1. Cor. 6.1 to auoyde pleading before infidells Which cause being taken away where God giueth his Church Christian Magistrates it is playne that ought to cease with the cause Further that was no parte of the ecclesiasticall regiment that the Apostle there speaketh of yet he groweth from this particular to a generall caution of not making ordinarie rules of particular examples or commaundements of the Apostles nor of our Sauiour Christ Mat. 10.9.10 examplifying it by the cōmaundementes to the Disciples of not taking any thing with them in their iourney to preache of absteyning from Idoles bloud strangled where I knowe not why he hath lefte out fornification which is also mentioned with the rest in that text and of praying bareheaded as he translateth it 1. Corint 11. But sayeth he although there be no expresse mention howe long these things should continue yet leaueling these by the analogie of our faith and Christian libertie we finde no necessitie of these or any other such like orders whereby he would implye the like of the regiment of the Churche then vsed and leaue it nowe to our selues to deuise an order that may bee thought meete Which reason if it were good would ouerthrowe all Christian Religion For if it bee so as hee teacheth what shall binde the church If neyther examples nor cōmaundement neither of our Sauiour Christ nor of his Apostles shall binde vs but he will saye hee speaketh of particular examples and rules but I aunswere he would applye this to generall perpetuall examples and commaundements such as that Discipline set downe in the Declaration is grounded vpon as hath bene shewed before And for those that are particular he leuelleth fayre but commeth not neare the marke by a myle for none of those he mentioneth were contrarie as they were commaunded either to the analogie of faith or to Christian libertie for if they had they could not haue bounde those to whom they were giuen at that time Therefore to hitte his marke he must take another leuell and consider the reason of such rules and commandements which caryeth in it the light and the lyfe of the cōmaundementes For where that reason holdeth not there are we free from the cōmaundement but where the reason is in force there are we no les bounde to the substance and effect of such particular commandement then they were So if there could be like reason as caused that commandement to the Disciples we were in such case to keepe it where the same offence is iustlie to be feared in eatinge of meates forbiddē as was then may be in many like cases now to the end there that order of the Apostles bindeth As for the last place out of the 1. Corinth 11. if he looke better vpon it hee shall finde that the Apostle groundeth that order there prescribed vpon so generall and necessarie reasons of the ordinance of GOD the glorie of our Sauiour Christe the regarde of Angelles and the voyce of nature and the custome of all the Churches as hee hath taken his leuell farre amisse to leaue it at libertie whether a man keepe it or no prouided that hee vnderstande the Apostles meaninge aright which is that men and women especially being present in the publike assemblies of the church should carie the marke of their creation agreeable to the sexe whereof they were the woman wearing vpon hir head a vayle or kerchief or such other attyre according to the lawfull custome of their Countrey and place of aboade as declareth her sexe and subiection to man by such couerture of her head And the man by not wearing any such attyre vppon his head as is proper to womankinde but by wante of any such vpon his head hewe the glorie of Christ and the honour that in the order of creation is bestowed vpon men Therefore notwithstanding his caution or any thing here alleadged to the contrarie it remayneth firme and stable that the constant and perpetuall examples of the Churches the orders rules and commaundements of our Sauiour Christ and of his Apostles both for the poyntes of doctrine to be beleeued and also for such as are to bee obeyed and practised in the publique gouernement of the Church and in the priuate lyfe of euery one doe binde the conscience of all the people of God to keepe and to obey them yea the most particular rules the like case and reason being in vs that was in them to whom they were giuen There followeth a little needles proofe that Magistrates are necessarie whiche being knowen sufficientlie and confessed of all I proceede to that which followeth That which followeth is a replie to the conclusion which the Declaration gathereth of the former reason set