Defense of the Ecclesiastical Discipline

Unto the Christian Reader.

THERE was written (gentle Reader) many years ago, a short declaration of the right and only lawful Discipline, which our Savior Christ hath ordained for the guiding of his Church. Which declaration being not published at the time it was prepared for, hath come since into the hands of some, who considering the Treatise to be modestlie and learnedlie written, and discerning a fit time and occasion for the purpose, caused it in the year 84. to be printed. Since which time it hath been read and considered of by many, but, either because the truth of it seemed clear, or because the doctrine contained in it was general, without particular application to the state of our Church, or for some other like respect (as I suppose) it hath had quiet and free passage hitherto, without any replication made unto it.

Now cometh out one after so many years, belike having thoroughlie in all the time studied the matter: who replieth to this declaration, and undertaketh to show that there is no such Discipline appointed by our Savior Christ, as is there declared to be ordained by his authority. This Treatise the Author calleth, A defense of the government established in the Church of England for ecclesiastical matters. Which title, whether he were moved to give his book as most plausible, or as most profitable: hoping peradventure for no small recompense of such a service as he taketh upon him to perform, or what other reason soever it were, because I could not discern any sufficient reason for it, (the book he would confute, declaring only a general doctrine for all Churches, and dealing little more with this Church, then any other, much less impugning it, that it should need his defense) I have thought good, rather to call his book, A reply to the Declaration, as it is in deed, and as the nature of the writing requireth, he should have called it, then to keep the name which he hath given it. The declaration he hath divided into many small pieces and sections, and so setteth it down all before him: wherein he seemeth to undertake to prove, that there is not a word in that godly learned Treatise, which he will not show to be reproueable: which howe he performeth, and what honor he is to carry out of this field, wherein he is entered with great triumph, I leave to the Christian Reader by this answer to consider.

His first section (because nothing should escape him) is upon these words set after the preface and before the first sentence of the book, & upon the top of every leaf, A learned discourse of ecclesiastical government. This Title both here and throughout the Reply is much jested at and played withal. For answer whereunto, the Reader is to understand, the right title of the book set down in the first page thereof, is, A brief & plain declaration, &c. The other is of like the Printers, or some others to whose hand the copy might come, a thing usually done, and without any just note of ostentation in the Author, who is seldom or never privy to such additions. But let us leave the Title, and pass on to the Book.

A defense of the ecclesiastical Discipline ordained of God to be used in his Church.

Against a Reply of Master Bridges, to a brief and plain Declaration of it, which was printed, An̄. 1584. &c.

THE Writer of the Declaration, purposing to show by the holy Scriptures, what Discipline and order for administration of the Church, Almighty GOD, who is only wise, hath appointed, thought meet to lay first such a foundation of all his Work, as being sure and immovable, might be able to bear that he should build upon it.

This foundation consisteth of these three sentences, the first, That the Church is the house of God: The seconde risinge of the former, that therefore it ought to be directed in all things according to the order which God the householder hath prescribed: The third, That the order prescribed by God for the guyding of the same, is not to be learned elsewhere but in God's most holy word. For proof of all these, it is immediately adjoined, that the first is contained in the first Epistle to Tim. cap. 3. The seconde necessarily followeth of the first. The third is proved by the 2. Epist. Tim. 3.16.17.

This is the foundation which the Writer thought good to lay of all his Treatise, to the ende, that whatsoever he should after show out of the word of God, to be appointed by him for the good direction and guydance of his Church, might be received of the Church of God, as the ordinance of the householder, whereunto all the household ought to be obedient.

The Replier in like manner, knowing that if he could shake the foundation, the rest of the building must needs fall down: beginneth to prove his strength in shakinge of this ground-work, which standing upon three sentences (as hath been shown) he beginneth with viewing of the first of these, which being strong and immovable, he passeth by it, and leaveth it as sure as he found it, confessing it to be true in deed, that the Church is the house of the living God, and saying for him self, and such as he dealeth for, we most gladly admit this, as the very word of the holy Ghost. This being granted, the next point were now to be considered, but that I think it needful the Reader be admonished of a point or two set down by the Replier in his answer to this first sentence upon occasion of the Text alleged to prove that the Church is the house of God, he addeth these words following in the same place, that the Church is the pillar and ground of truth, which is so (saith he) in this matter of Ecclesiastical government, and in all other, so far as is necessary to salvation. Wherevpon he gathereth, that either the Discipline declared in the book which he laboreth to confute, is not necessary, or else, that the Church, at least in some ages and places, as a pillar of truth, hath upholden and maintained it, or striven for it: which he allegeth impertinentlie altogether to the especial matter he was to entreat of, yet agreeing with his general purpose to lay in all places some stone of offense, which may hinder the Reader to receive the right and only lawful Discipline of the Church, in such sort as by the word of God appertaineth. In the former point whereof, it is to be observed, that the Replier granteth, the matter of Ecclesiastical government, in some part thereof, as well as other matters of doctrine, to be necessary to salvation, which is worthy to be observed here, because some other impugners of the holy Discipline and order appointed of God for the guydance of his Church, make it no matter of such importance: whereupon it must needs follow by his own rule, that the Church at least in such pointes of it hath kept and ought to maintain the true and right Discipline of the Church. Furthermore, for clearing of another point which he implieth by his words, that is, that there is some truth of God in matters of Ecclesiastical Discipline, and in other pointes of doctrine, which are not necessary to salvation, and therefore not maintained by the Church: it is to be understood, that in some sense of necessary, & in their place and degree, all truth both in the matter of Ecclesiastical government, and also in all other Articles of Christian Religion, is necessary to salvation. True it is that some pointes are so necessary, as that in the ordinary dispensation of God, no man can be saved without such means: of which sort also there are some, even in the Discipline of the Church, as is the ministry of the Gospel, by such as are sent of GOD thereunto, and such like. There are othet which are not so simply, absolutely, and immediately necessary, but yet necessary as means ordained of God for the better furtherance of our salvation, both in their own use, and in the help they yield to make the other degree of means more fit to do us good, and more serviceable and effectual, when they are duly prepared thereunto. For example hereof, to believe the promises of the Gospel, in the ordinary dispensation of God, is simply, and absolutely necessary to salvation: and because there can be no faith of it, except it be declared to men, by such as are sent of God for that purpose, this means is also alike necessary. Now for the better furtherance of men's saluatiō hereby, God hath appointed, that there should be Pastors of it and Doctors in the Church for the ordinary work of the ministry of the Gospel. He hath also declared howe such Preachers ought to be qualified, and in what manner they are to preach. He hath appointed also his holy Sacraments to be administered, censures and corrections of offenses to be used, with many other such like ordinances. Which notwithstanding they be not all necessary in the same degree that the former means are: yet are they necessary to prepare the same that they may be the fitter to do us good. So the preaching of the Gospel is the fitter to profit us, when it is preached, as by the orders appointed of God it ought to be, that is, soundly and sincerily, without mixture of fables and fancies of men, when it is preached by men of pity, and learning in the Scriptures, that are able to teache, to convince, to exhort, and apply it in every sort as it ought to be applied. And because God giveth not such men to his Church extraordinarilie, the means whereby God hath provided for the furnishing of the Church with such, as their due ordination, election, examination, and such like, are in their degree also necessary. Whereof, it were to be wished, that we had not so evident and certain proof as we have, in the danger of so many amongst us, as are hazarded, for want of sufficient Ministers of the Gospel, and the necessary means, by the ordinance of GOD, to have such as may be worthy to bear the name of Christ before his people. The same may be said of the due execution of the censures of the Church: Which, howe necessary it is in his place & degree, for the bringing of the obstinate sinner to the knowledge of his fault, and to repentance, & seeking by faith for pardō in Christ Jesus to salvation: I think, by former examples, and daily experience of such as have been recovered by that means, and of other that have died in their sins, for want of the same, may easily be discerned. Besides these respects, they are also necessary, in regard of God's holy ordinance and appointment, the contemptuous breach of whose commandments, be they great or little in our account, is damnable to all those that do despise them. Thus much may suffice to clear these words of the Replier, so far as is necessary to salvation. Upon this gloss he gathereth, that the Discipline declared in the book he would confute, either is not necessary, or else, at least in some ages and places, hath been maintained and kept, or striven for to be established. I answer, that in such sense of necessary as I have mentioned it so to be, the Discipline, set down in the declaration, is necessary to salvation: and further, that it hath been maintained in sundry times and places, and is at this day exercised and labored for in the midst of the Church.

In the Apostles times, and those which followed next after them, it was exercised and maintained in all the places where the Apostles settled & established any Churches, as appeareth by their own exercises and the story of their Acts, as it is alleged in the Declaration, and sundry other books of like argument. After that time it began in deed to decline in some partes, as did other pointes of the Gospel. But notable evidences are to be shown, of sundry partes thereof, in the writings of the ancient Fathers, exercising some partes of it, and lamenting the decay of some other. In this age it is not unknown to be received, maintained & exercised in all the Churches of France, of the low Countries, and of Scotland, for many years together. In this Church it hath been labored for, now many years, of the Ministry, by writing, and preaching, and by petitions offered to the Conuocation house, of some of the commons in Parliament: now three sundry times, by such means, as to that high Court appertaineth, & by many of all degrees and callings, by most humble supplications to almighty God, and all authority which he hath set over us, and by sundry other Christian duties, and is not to be given over, till God may hear us, and the righteousness of Zion may come forth as the light of the day, and hir salvation shine like a burning lamp: and till the lawful authority set over us, may attend our pleas in God's behalue, and give sentence with us. Now followeth the second proposition or principle set down in the Declaration, and affirmed by the same to rise from the former: the Replier 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 words, 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 external regiment of the Church, to be appointed by him, which the declaratiō taketh necessarily to follow of the former sentence. This is the effect of his reply to this point. But because he had either read it in some book written of the Discipline of the church, or thought of him self, the place might be alleged for such purpose, though it be not mentioned here, he laboreth to show that the verse of the 9. Chapter to the Hebrew. proveth not, that our Savior Christ hath appointed, a certain and necessary order for the outward direction of the Church, in all Ecclesiastical matters, which he showeth in this manner.

The Apostle (saith he) referreth not this of the Tabernacle to the Church, applying it after in the 9. chap. much less to the external regiment in all Ecclesiastical matters, no not before in the 3. where yet he speaketh of Christ and of his Church, but teacheth us, that in the inward and spiritual regiment of the Church, we are to acknowledge Christ the Lord, the Apostle and high Priest of our profession, and to confirm our faith in him, if we hold fast (not this or that external order of ecclesiastical government) but the confidence and rejoicing of hope unto the ende. Thus passeth he over this second point: wherein it is to be observed, that he confirmeth not his own opiniō, which is, that our Savior Christ hath not set down any certain rule for the direction of the Church in all Ecclesiastical matters: neither answereth the reasons that are by diverse alleged to this purpose: but only laboreth to show that the 8. of the Hebr. 5. verse, doeth not prove it. Which howe he hath performed may be considered by this which followeth. In exodus chap. 25. ver. 40. whence the words alleged out of the Epist. to the Hebr. are taken after a particular rehearsal of the charge given to Moses concerning the making of the Tabernacle, & the furniture thereof, the Ark of covenant, the Table, the Candlesticks, with the Instrumentes necessary for it, and with special direction both for the matter, form and measure of the same: in the ende of all, the charge given him, is generally rehearsed in these words, See that thou make them according to the fashion & pattern of the things which was shown thee to see in the mountain. In like manner in the next Chapter, after a particular rehearsal of the things that belonged to the Tabernacle. Towarde the ende of the Chapter, it is said, So set thou up the Tabernacle, according to the likeness of that which was shown thee to be seen in the mountain. Whereby it is manifest, that the charge given to Moses, was of making the things of the external and outward Tabernacle, which were in deed figures (as the Apostle saith) of better, even of heavenly things: (noted by the showing of the same in the mountain,) but the charge given to Moses, was concerning the outward Tabernacle, and external order for making the same. Which appeareth also by the 39. chap. of the same book, where it is written, That all these things were made, according to all the charge, that God had given to Moses. In which respect the faithfulness 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 received. Now the Apostle setting out the dignity and honor of our Savior Christ, by preferring him before Moses, in the administration and gouuernement of the Church: declareth, Moses in deed to have been faithful in all the house of God, but yet as a servant in the house: whereas our Savior Christ, was not as a servant in the house, but as the Son and heir, governing and rulinge over his own house. Forasmuch then as everyone is more faithful, diligent, and careful of that which is his own, then any that dealeth with that which is another's: it must needs be, that our Savior Christ hath shown him self more faithful then Moses, who was but a servant in his house, he being the son and heir, governing over his own house. But if the faithfulness of Moses appeared in all the house of GOD, that is, in all that belonged to the administration of it in every respect for that time, to a sufficient direction, even in outward and external regiment, in all Ecclesiastical matters, as well small as great: it must needs follow, that he who hath performed incomparablie greater faithfulness to the Church, hath as far, as was necessary for it, left certain and sufficient direction, even for the outward administration of it in all like matters. But the Replier seemeth to affirm, that no certain external form of ecclesiastical government is necessary, in that he noteth upon the 3. to the Hebr. thus: We are his house or Church, if we hold fast (not this or that external form of government) but the confidence and rejoicing of hope unto the ende. Wherein, he considereth not, that a certain outward order is necessary, for the keeping and holding fast of that confidence and rejoicing of hope unto the ende. For the administration both of the Word and of the Sacraments is outward, as well as is the order. For the calling of such as are to bear any charge in the Church, or the order for execution of the same, this being a parte of the Pastors duty, no less, nay more public, open, and outward, then sundry other duties are which-belong to his Ministry. But, a certain order for the administration of the word, and of the Sacraments, was necessary to be left to the Church by our Savior Christ. For, Apostles and Prophets, Pastors and Doctors, are set in the Church, for the work of the Ministry, till all the faithful attain to the unity of the faith, and knowledge of the Son of God. Which being necessary to salvation, the means in that the ordinary dispensation of God, are absolutely necessary thereunto, must needs be in like manner by him appointed. Zuencfeldius in deed, and some of the Anabaptists, make small account of the preaching of the word, or of the Ministry of the Sacraments, as being outward matters, fitter for children in their opinions then for men of understanding, imagining such a perfection in themselves, by immediate revelations from God, as needeth not any such helps of outward means. But they which discern of this ungodly presumption and vanity, must needs confess, the Ministry of the word and Sacraments, to be necessary for them: and that therefore, it was needful, the Lord should leave a certain order for the directing of his Church in that administration and ministry. Which also, because it was so needful, the holy Scriptures declare him to have done. For, touching the word, what should be preached, and by whom, and unto whom, with all other necessary circumstances, even in outward things, he gave certain order unto his Disciples. Likewise for Baptism, both before his death, and at his ascension into heaven, he instructed them in what outward manner, they were to administer it, and unto what persons. Of the Lord's supper, the Apostle saith, That which I received of the Lord, I have delivered unto you, plainly declaring, that the Lord had delivered unto him a certain order, for the outward administration of his Supper. These things and the like which might be said of the other pointes of the outward Discipline of the Church, the Replier against it, did not well consider, in making no external form of government necessary, but perseverance in faith and hope. Nay it may seem, he did not well remember, that in other places the necessity of continuing the present government of BB. and Archbishops, Priests and Deacons, such as we have amongst us, is affirmed to have ground and continuance from the very Apostles: who also are said to have made Timothy and Titus such. For which cause also, at the ordination of every of them, certain places of the Scripture are appointed to be read, as cōteyning their Institution and ordinance in the Church. But howe truly and faithfully such places are alleged for that purpose, there are but few, but upon the reading of those texts of Scripture, may discern. Yet howsoever they fail in their proof that seek the confirmation of the Hierarchy, so commonly called: this appeareth by their own allegations, that sometimes, and in parte, they would persuade men that there is an external form of administratiō of the Church appointed by our Savior Christ. Which, would to God they did, not only sometimes, and in parte, but always and altogether, persuade them selves and others, as the truth is in deed, that God hath set down in his holy word, a certain form of governing the Church of Christ, necessary and perpetual, by particular directions in all the chief and principal pointes, and by general rules for time, place, and such like circumstances: and that they would rather labor with us to show what the same is by the word of God, then to strive for the contrary, that there is no certain form at all. The proof of this point that there is a certain and perpetual order set down in the word of God for the guyding of the Church in ecclesiastical matters, hath been often made, by diverse who have trauayled in this cause, as appeareth in their books. But because the Replier denieth it to have been proved, yet it shall not be amiss to lay down briefly such reasons in this place, as may serve for that purpose.

From the beginning of the world, there hath been ordained of God a certain external form for directing the Church. such, as seemed good to his heavenly wisdom, and agreed best with that time for which it served, both before, and under the Law, even from Adam to Christ. Which, for such time was not to be altered by any living creature. Therefore there is also some certain form of administering the church of God, from the time of our Savior Christ, to the ende of the world, which is not alterable nor to be changed by any power of man. For, God being as able and as willing to do this good unto his Church in these last days, as in any time before, and there being no sufficient reason to be rendered of such difference, why those times should be so regarded, and this not: it must needs be, that there is a certain form set down in the word of God, for the outward administration of the Church. Again, the external administration of the church under the Law was such as had proceeded from God, and was not altered nor to be altered by any King or Priest whatsoever. For the first plat was given in the mount, what alteration after was made by David or others, was not of them selves, but by special and particular direction of God by the Prophets. Therefore if no just reason of difference be to be shown to the contrary, (as there is not) it must be confessed, that God hath ordained a certain external form of gouuernement for the Church in this time, and not left it to the arbitrary, direction and laws of any men whatsoever. Further, where there is a Ministry and dispensation of holy things ordained, there must needs be an order set down for the delivering and disposinge of them. Otherwise they must of necessity be exposed to certain profanation: therefore such ordinances accompany such administrations, and have both their beginning and ending with them. So in the Law, the Priesthoode being appointed for the ministry of things that were holy: there was withal a law of ordinances given for certain direction of their office, which law also ceased, and was abolished when the Priesthoode was translated and taken away from the house of Levi, as we are taught in the example of the Hebrews. In like manner, seeing that in the Church of Christ, since the abrogatinge of the Priesthoode of the Law, there is instituted a ministry of holy things, and officers for the purpose, it must needs be, that there is also a certain order set down for the guiding of them in the execution of their Ministry. Which is the whole Discipline, consisting only in the execution of such duties, as they are to perform, which are called to bear any charge in the Church of God: as the regiment of every common wealth standeth in the offices and duties of the Magistrates, & those that have authority in it. Moreover, the Names of Christ and his Church, the peace, order, edification, and perpetuity of the church do prove that there is a certain external form of administering it. For if Christ be a King, a High Priest, an Housholder, and the Church his Kingdom, his Temple and his House: then must it needs be, that he hath given, though spiritual in regard of the ende they have, as his kingdom is spiritual: yet some certain external means, constitutions and orders, for the good governing and guyding of the same. For this is incident to every wise man of authority, especially when he him self shall not personallie remain amongst those that belong unto him. And so our Savior noteth his purpose to do, in the parable of the Talentes, delivered to diverse servants, and of the Steward left with charge of the house till his coming. The same is to be said of the church, which is the Lord's kingdom, temple, and house: this being a matter agreeing to every society, especially having a wise governor, and the society being such as may have nothing done confusedlie, disorderly, and offensiuelie in it, but all, with peace, order, and to edification, and which is to abide & continue forever. But such a society the Church is. For some short time, it maybe some small society may continue in tolerable manner, without certain prescripte laws to govern it, yet hardly can it long so continue, without sundry such disorders, as in the ende must needs overthrow it. But a common wealth and a kingdom, and that such a one as is spread over all the world, and to continue to the ende of the same, to be like an Inn of Court, without written laws, and orders for the government of it forever, cannot stand with the wisdom of God, with the offices of our Savior Christ, with the nature of the Church, nor with the edificatiō, peace, order, and perpetuity of the same. Further, the whole external form of th'administration of the Church consisteth in the kinds and charges of offices, upon whose care and direction the church in such matters is to depend, & in the things which concern their lawful vocation to such places, & due execution of that belongeth unto them: but all these pointes are particularly set down in the word of God in the several charges of Ministers of the word, of Elders, of Deacons, and of the joint care of Eldershippes and Synods, as is to appear in the proof of every several part hereafter: therefore it is to be acknowledged, that such an external form of Discipline and direction of the Church, is appointed of God. Besides all this, the things which concern the kingdom of Christ, whereof such an external form is not the least, the Evangelist Luke writeth, that full forty days, the Disciples were instructed by our Savior after his resurrection, even as Moses had been taught of God in the mountain concerning the like. For which respect in diverse places of the new Testament, sundry principal partes of the Discipline and external order of the Church, are said to have been delivered of the Lord, and are called precepts and commandments, yea and sometimes commandments of the Lord. Finallie, the same external order of the Church in offices for doctrine, conversation, and for the poor, was settled by the Apostle in all churches where he came, and in some before he had conferred with any of the other Apostles, and had the Gospel only by revelation of the Son of God. It is delivered also by him for a general doctrine to all Churches, in the 12. chapter to the Romans, and the 1. to Tim. with most earnest charge to have it kept without fault, till the glorious coming of Christ.

It was likewise established by the rest of the Apostles, in all places where they came, as appeareth by the special and express mention of Ministers of the word, Elders & Deacons: for these offices (in the due execution whereof the whole Discipline consisteth) were established in the Churches of Jerusalem, of Antioch, of Licaonia, and (d) Philippi, Ephesus, Rome, Corinth, Colossi, Thessalonica, Candie, and all the Churches of the dispersed strangers in Pontus, Galatia, Cappadocia, Asia, and Bythinia, and generally in all the churches of the Hebrews. Which consent of the Apostles in ordering the churches which they gathered together, by one uniform external order of Administration, in Ministers of the Word, Elders, and Deacons, declareth that they received the same from the Lord, and by his appointment delivered it to the Churches. Thus at the first the churches were settled, a goodly thing to behold, all after one and the same order, by the Apostles, according to that our Savior had taught them concerning this matter, & the commission they were charged with at his going up from them into heaven, which was, to make disciples, and to teach them to keep all things that he had commanded them. In the time next succeeding the Apostles, the same order in a great part continued, as may appear by many notable testimonies in Jgnatius, not only mentioning and saluting in all his Epistles often times the Ministers of the word by the name of Bishops, Elders, and Deacons: but also earnestly exhorting to the continuance and respect of them as a most necessary order appointed for the preservation of God's Church. Be subject (saith he) to the Bishop, meaning the Pastor, (as appeareth by the particular respect he is said to have to that church) as to the Lord, for he watcheth for your souls as one that is to give his account thereof to God, &c. Be subject also (saith he) to th'Eldership, as the Apostles of Jesus Christ, and please the Deacons. A little after he saith, The Bishop resembleth God unto thē, and the Elders the assistance of God, and college or bande of the Apostles of Christ (a comparison in sundry other places used by him) without these an elect Church, a holy assembly, a Synagogue of Saints is not, &c. In the same Epi. He that is within the Church is clean, therefore obeyeth he the Bishop and the Elders: but he that is without, doeth anything without Bishoppe, without Elders and Deacons, such an one is unclean: for what is the Bishop, but the follower of Christ: what is the Presbiterie or Eldership but a holy assembly, Counselors and assistantes of the Bishops: what are the Deacons, but followers of the Aungelles, &c. He therefore that disobeyeth these, is surly an Atheist, and ungodly, despising Christ and setting at naught his ordinance.

In his Epistle to the saints at Tharsus, using the same exhortation, I love them, saith he, as mine own soul, that observe this good order, and the Lord be with them forever.

To the Ephesians he saith, The Presbyterie is to the Bishop as the string is to the Harp, as no doubt their holy concord is acceptable to God like the song of the golden harps, mentioned in the Revelation. Justinus maketh mention of such an order of lethargy used by the Christians in their holy ecclesiastical assemblies as may seem to have been (as there was good cause it should) the pattern of the best reformed Churches of this age for th'order of public prayer used amongst them. Tertullianus testimony in his excellent Apology of Christians is worthy to be written with a pen of gold in precious marble, which is that certain approved Elders were set over their Churches & ecclesiastical assemblies, who had obtained that honor not by money but by good testimony. For no matter of God is obtained with us by money. Many and notable witnesses are in Cyprian, of the ministry and their equal power and dignity, and of so great necessity of executing the censures and discipline of the Church, as that fear of death ought not to hinder it. The presumption of man in deed began betimes by degrees to degenerate from this order of Discipline, so as the Elders, who were men chosen out from the rest of the people to assiste the Ministers of the word in the execution of the Discipline of the Church began to fail, whereof Ambrose complained in his time. So it came to pass that some of the Ministers of the word, not by the ordinance of God, whereby they were all equal, but as Jerome noteth, by custom and human disposition began to be greater then other Ministers, so as they only were called Bishops (which name is given to all the Elders of the church of Ephesus ) and took upon them, first all the care of the Church, then of other Ministers also, and that, by degrees, of so large circuites, as for their help and to serve for steppes to raise them selves by, other officers were appointed underneath them, till at last, it grew to this perfect image of the beast, spoken of in the Revelation, that is, of the Roman Empire, that of long time hath tyrannised the Church of God, ever to this age. But in this age of the regeneratiō of the gospel, the Churches have openly and plainly discovered these abuses, and declared both their judgments what they judge and believe touching the kinds of the ministries & offices ordained of God to be in the Church: and their endeavor & desire to return to the same former order appointed by our Savior Christ, and first delivered to the Churches by his holy Apostles. In the latter confession of the churches of Heluetia, whereunto besides the Heluetiās, that is the churches of Zurich, Bearne, Shaphonse, Sangall, Rhetia, Millynse, & Bienna: there subscribed also the Churches of Geneva, and of Sauoye, Polelande, Hungary, and Scotland, after a declaration of the names of the Ministry that are mentioned in the holy scriptures it is thus written. But moreover in the times which followed, many more names of Ministers of the Church were brought in, for some were ordained Patriarchs, other Archbishops, others Suffragans, Metropolitans also and Archepriestes, or Arch-presbyters, also Subdeacons, Acolythes, Exorcistes, Singers, porters, and I know not who else, as Cardinals, Prouostes, Priors, Fathers, and orders greater and less. But of all these we are nothing careful what they were in times past, or now are, the doctrine of the Apostles concerning Ministers sufficeth us. And a little after in the same confession, one and equal power or office was given to all the Ministers of the Church.

Surelie at the beginning the Bishops governed the Church by their common labor, none preferred him self before other, or usurped to him self larger power or dominion over Bishops, for they were mindful of the Lord's words: He that will be first amongst you, let him be your servant, and so forth with confirmation of this equality amongst the Ministers of the Church, showing this to have been so amongst the Apostles, by Cyprian and Jeromes testimony, affirminge, that the Bishops are greater then other Ministers, more by custom then by the ordinance of God, and that they ought to rule the Church together, they add these words, this writeth Jerome. Therefore say they, no man can lawfully forbid us to return back again to the ancient ordinance of the Church of God, and to receive that rather then a human custom. The Churches of France write yet more directly to this purpose, in their confession, saying: We believe the true Church ought to be governed by that policy and discipline which our Lord Jesus Christ hath ordained, namely so, that there be in that, Pastors, Elders and Deacons, that the pureness of doctrine may be retained, vices may be suppressed, the poor and other in misery may be provided for, and that holy assemblies may be held, for the edification both of small and great. In like manner write the Churches of the low Coūtries: We believe (say they) that this true Church ought to be ruled and governed by that spiritual policy which god him self hath taught us by his word: so as there be in it Pastors and Ministers, who may purely preach and administer the Sacraments. Also, that there be Elders and Deacons, who may make the Seniorie of that Church, that by these, as means, true Religion may be preserved, & true doctrine may be retained every-where, and spead abroad, &c. as followeth in the same place of the use of this order. Wherein it is very worthy the observation that these Churches wherein there are an infinite number of godly learned men, and many for their just deserts, famous, reverend, and honorable in all the Church of Christ, and the same being in persecution, and therefore seeking more carefully to please God, in such a confession as they declare their faith in, have thought it a necessary Article to set down this point of the policy or discipline of the Church: and that, in declaring of it, they say not, what they suppose: but what they believe, using the same word which they do use in the articles of faith & doctrine. Further also it is to be marked, that they profess, they believe, the Church ought to be governed, by that policy and Discipline which our Lord Jesus Christ hath ordained, and God him self hath taught us by his word: plainly affirming that there is a certain form of policy to govern the church by, and that the same is ordained of our Savior Christ, and further, that it is declared in the word of God. And last of all, that they declare that policy or discipline which GOD hath taught us in his word, to be this in effect, That there be Ministers of the word, Elders and Deacons, by whom, as by the means which God hath ordained, holy doctrine, and honest life, may be preserved in the Church, and the poor relieved. The same is likewise affirmed by the Church of Scotland, as appeareth in their treatise of the Discipline of the Church. Upon all which proofs and testimonies, I conclude with the declaration: That God hath given to the church, which is the house of the living God, a certain order for the direction of it, in all outward matters that belong to the good gouuernement of the same. Whereof if they shall yet doubt, whom it most importeth the Chureh to be persuaded of it, it is to be sued for by continual supplications and prayers to God and them, that they would hear what we have to say further on God's behalf in these causes, and to receive our information herein, so far as we shall be able to make good proof by the holy word of God concerning his ordinance in these matters. I doubt not then but the certain truth of the pointes set down in the declaration, would appear unto them to the great honor of God, and unspeakable joy and comfort of all the Church amongst us.

Now followeth the third and last sentence of those which are set down for the foundation of all the Discipline. This sentence is, that the order which God hath prescribed for the directing of his church is not to be learned else-where then in the holy word of God. For proof whereof is alleged 2. Tim. 3. verse. 16.17. This truth, the Replier, if he agree with him self, in like manner yieldeth unto, with this condition, if it be understood, that all general or particular orders in the external government of the church, are either expressly specified in God's holy word, or inclusiuelie comprehended in it. This is the substance of his Reply to this point, wherein he is to know that it is not otherwise meant, but that either by plain evidence, or necessary consequence, they are to be shown to have their ground in the word of God, for the substance therefore of this point we are agreed. In this place without all manner of occasion offered him, he falleth into the mention of a book which he termeth our communion book, and saith to be entitled, The form of common prayers, administration of the Sacraments, &c. agreeable to God's word and the use of the reformed Churches. Such a book in deed bearing that title, there hath been much speech of, & it is said, as it had been twice before, so this last Parliament, now the third time, to have been presented to that high and Honorable Court. Wherof because the speeches were diverse, many have been in doubt what they should judge of it. Therefore I doubt not, but that one no better affected to it then he is, and showeth him self to be, both in calling it our communion book (meaning as it seemeth that it was reuisited and considered by sundry faithful Ministers of the Gospel, and by their means procured to be presented in Parliament) and in his readiness to find fault with it without cause: but he hath observed some notable matter in it, that may stay the uncertain and doubtful opinions of many concerning it, and may certify them upon good and sufficient ground of just cause to disallowe it. The matter which he noteth in it, is, that in the title of it, it is said to be agreeable to the word of God, and the use of the reformed churches. And this is all that he noteth in it: whereby it may seem to be a holy book, and worthy to be written in letters of gold, if it be such a one as so ill an eye lookinge into it, could find nothing reproueable in it, but this, that it is agreeable to God's word and the use of the best reformed Churches. He might easily find as great a stain as this is, in the most orient pearl that ever came frō the Indies. Such a pearl was in deed worthy to be set in the Diademe of a Prince, and meet to be presented to so noble a State, as is the State of that honorable assembly. If there were a Gentleman in all the lande, fearing God in truth, with singleness and sincerity of heart, wise, without cunning and deceitful practices, zealous of the honor and service of God, loving his Coūtrey with most tender affection & constant in the truth, with a Christian magnanimity: such a man surly were a personage qualified for such a purpose, as to make tender to the States of a lande, of such a book, as is agreeable to God's word, and the use of the best reformed Churches. If amongst all the Gentlemen of a Country, there were two, graced of God with rare and excellent gifts, of true pity and zeal, of knowledge and understanding in other good learning, and especially in the heavenly knowledge of divinity, and in it particularly of the Discipline and spiritual policy of the church, and of so gracious speech & utterance, that the hearers might after truly report and say of them: We saw them as men that looked into the glory of God, and had been changed into the similitude and likeness of the Lord's own glory: we heard them, as they that seemed to us to speak not with the tongues of men, but of Aungelles: for howe did our hearts burn within us, when we heard them so zealouslie & mightily plead on the behalf of God, and persuade the receiving of a book that had all things in it agreeable to God's word, and the use of the best reformed churches: surly such men were fit advocates to speak in a cause so holy, and so importing the honor of God, and the comfort of his people. If there were in the Ministry, true and faithful servants of God, such as seek not them selves, but the things that belong to Christ Jesus: And if there were of every Country men endued with pity, knowledge, wisdom, care of the Church, the flower of a lande, assembled together: these were in deed for such a purpose, to lay their heads together, and to confer, howe they might with most grace, set out such a jewel, to win favor, & to draw love wheresoever it should be seen, and especially of those who should most of all take pleasure in iewelles of price. For, wherein could any man's gifts be better employed, then in recōmending for public prayers and administration of the Sacraments, such a book, as is agreeable with the word of God, and the use of the best reformed Churches. Belike such a book maintained not an unlearned ministry, nor a pontifical Hierarchy, which willingly go together, and uphold one another, nor reading of Apocrypha rather then Canonical scriptures in the public assembly of the Church, nor private administration of the Sacra. nor cases of necessity of them, implying the erroneous doctrine of conference of grace by them for the deed done, nor the baptism of women, nor confirmation, as an ordinance to give increase of grace, nor Bishops of a several ordination and power from other Pastors, nor Deacons without any charge of the poor, nor power to minister baptism without like power to administer the Lord's supper, nor to minister both without power to preach, except further license be granted: these & such like matters, no doubt, such a book could not maintain it being apparent, what the word of God is herein, and the use of the reformed churches. Contrariwise, it must needs be that such a book appointeth that all Ministers of Sacra. should be preachers, that preaching be joined always with the ministry of the Sacraments, and that they be always ministered in the public assembly, that they be not divided from preaching, nor one from another in the pastors calling, that the Deacons relieve the poor, and the Eldership direct the causes of the church: these & other pointes like unto them, being declared in the word of God, to be the ordinances of the almighty for the guydance of his Church, and this being the use of the reformed Churches, no doubt, but they were maintained by a book agreeing with them both. Which being so, what should I say of them, that would endeavor to the uttermost of their power, by all good and dutiful means, the receiving of a book so fit for the advancement of the honor of God, and promising so great good unto his people: but as it is in the Psalm: Peace and prosperity be in thee (ô Jerusalem) thou city of God, and the Lord prosper those that love thee. The Almighty suffer them not to fear the fear of the wicked, but shield them from all evil, as the natural and noble sons of Abraham: and whosoever they be dealt with here, the Lord recompense them with an exceeding great reward. He remember them for good, according to the prayer of that worthy restorer of the City, & service of God Nehemiah, and whatsoever they have done for this people, their endeavor to take away the pollutions of the ministry, to set the Lord's watch at his gates again, & every Levite to his work, according to his place: the Lord spare them according to the greatness of his mercy, and remember them and their service for good, so as their children's children may receive at their hands an inheritance of blessing from the Lord. And if any should be otherwise minded, the Lord forgive it them, and grant that they also in his good time, may have this truth opened to them, and be noble and elect instruments chosen and appointed of God to the furtherance of the same.

Thus far, have I been bold, to follow th'occasion offered me, in mention of a book of common prayer and administration of Sacraments, agreeable to God's word, and the use of the best reformed Churches. The which I am, for their sakes, who seek all advantages, to stir up the higher powers against us, truly and vnfeynedlie to protest, that I write not with purpose to offend any, God being witness, and least of all, any that are in authority. For I bow my face down to the ground before them all, of whom it is said, Ye are God's, and in all reverent duty, acknowledging the most humble and faithful duty which I owe to the great power, that God hath given them, to the punishing only of the evil doer: but to the protection, maintenance and comfort of all that do well in the lande: yea further, as conscience and duty bindeth me in that respect, I do not cease to lift up my heart and my hands to Almighty GOD, day and night for them all, that it may please him daily more and more to increase in them, all the princelie gifts that their high places and authority do require: and namely, that their hearts may be more enlarged towards this so necessary a cause of God's service, & the comfort of his people, which I do also as my most straight bound and obligation requireth: especially, for our sovereign Lady the Queen, that as God in his mercy hath honored hir right excellent Majesty, with these honors: th'extinguishing of the fires wherewith the Church consumed, the overthrow of idolatry, and false worship of God, the establishing of the free professing and preaching of the Gospel of Christ, the harbouring of exiles for the gospels sake, the delivering of the Churches of Scotland from captivity, patronizing of the Churches of the low Countries, aiding and assisting of the Churches of France, and the comforting (in a manner) of all the Churches which profess the gospel, that I say to these so many and so high and chief pointes of true honor, this also may be added, that hir Majesty by God's special favor, & assistance of his holy Spirit, may establish in this hir happy reign, the same order for directing of the Church, and publishing the gospel of salvation to all the people within hir Dominion, which almighty GOD hath appointed for this purpose: to the great advancement of the honor of GOD, the exceeding joy of all the good people in the lande, and hir own unspeakable comfort and glory with God and men. Thus, praying not to be misconstrued in that I have been bold, upon occasiō, to speak a little to the encouragement of Christian and noble minds, in godly and dutiful manner, to solicit almighty God, and th'authority he hath set over us, in Syons suit, being so necessary, and so importinge the good, both of the Church and common wealth amongst us, (the happy estate whereof dependeth upon the favor of God:) I return to the Replier. To whom for his reply of agreeable, I answer, that agreeable is not that which is contrary, but which hath a correspondence and harmonicall concord with that wherewith it agreeth. And so is it to be understood in the place whereof he maketh question: but such a sense would he fain make of agreeable, to save all upright in another place, which yet will not serve, for sundry repugnances & cōtrarieties which are there with the word, & with the use of the best reformed Churches. And thus far to his reply, to the matter set down in the third part of the foundation.

Now to his reply to the reason wherewith it is confirmed: The proof alleged for this third point he admitteth not so easily, as the matter it self. Which being granted to be true, it importeth the less, whether it be fitly proved by it or no, yet peradventure he would better have discerned of the consequence from that place, if he had considered, the man of God there, to note, not the civil Magistrate, nor everyone of the faithful, but only the Minister of the word, as both the term it self, and the duties of his calling there mentioned do testify. Whereby it is plain that the words of the Apostle do more particularly concern matters of the Church, then they do civil policy or moral life, as he objecteth. Now, it being said, that the minister of the word (whose calling is the greatest in the Church) is fully and thoroughly instructed by the holy scriptures, for every duty belonging to his office. Surelie the Elders and Deacons, whose charges are less, may be taught by the same what belongeth unto them, and if they furnishe and direct him, that requireth most furniture and direction: surly then, they cannot want, that need less. And if all that are of public charge in the Church, be fully instructed and enabled of God for every parte and pointe of their duties by the holy scriptures, what one, concerning the discipline of the Church, can be said, not to be taught in the word of God: seeing the whole Discipline is administered by those that bear public charge in the church. If this proof content him not, he is to be satisfied further in the proofs of the several pointes which are shown after, to be fully grounded upon the word of God. In the mean time this I add for his further satisfaction. It being necessary to be directed in these matters from God, it must needs be, that God hath left us this direction in his word: otherwise, he must confess, there are necessary truths, not written in the word: but this popish opinion of unwritten verities, is worthily rejected of all professors of the gospel long ago. For we cannot now say to any as David said to Abiathar, take the Ephod, and ask of the Lord: we have no other Ephod, nor other Vrim & Thummim left us from the Lord, whereby we may be certified of his good pleasure in anything, but only the bright glistering, & pure light of his H. Scriptures: wherein, as in the breast of our hye priest Jesus Christ, we may see and read the will of God for our direction. Now, that we need in these matters to be directed by God, appeareth by this, that of our selves we cannot by any natural understanding attain to this knowledge: For, the natural man, comprehendeth not, the spiritual things of God. For which cause Moses, a man otherwise of great gifts of nature and of study, as one in whose face the grace of God appeared, and who had been brought up in all the learning and knowledge of the Egyptians, and that by such excellent masters and means, as were meet for him, that was respected in his education, as graūd-child to the King of Egypt: yet stood he in need, to be instructed of God, in as small matters, concerning the outward guydance of his church, as are any mentioned in the declaration, and much smaller. Further also, the Apostle affirmeth, that the things he wrote to Timothy, he wrote them, that he might know, how to behave himself in the Church, which is the house of the living God. And if Timothy an Evangelist, one of whose ministry the Prophets had spoken before, one that had received the faith from his ancestors, whō the Apostle for the likeness he had of his Apostolical spirit, calleth his natural son, stood notwithstanding in need to be informed by writing from the Apostle, howe he should behave himself in the church, and that in so many particulars, as he instructeth him in: sure it must needs be confessed to be necessary for all other to be taught also by writing, (which is the most certain way of instruction) howe they ought to behave themselves in the same. If it were not needful to be taught by the Apostles, howe a man should behave him self in guyding the house of God, why did the Apostle write to Timothy to this ende, to direct him in that he had to do in the Church. And, if it were needful for Timothy, why is it not as necessary for all others? This reason moving the Apostle to write of this matter to Timothy, no doubt, did cause him likewise for the same ende, to write to Titus, of the like matters. And if so excellent personages understood not what to do, nor howe to behave them selves in the Church, for that which appertained to them, in the administration of it, without certain direction in writing concerning it, from the Apostles: I cannot think, but the like direction should be needful for all those, who have any charge in the church. When Nadab and Abihu sons of Aaron the high Prieste, had been consumed with fire from before the Lord, for misgouerning them selves in an outward thing, concerning their Ministry (in a matter as it might seem to flesh and blood, of small importance) Moses told Aaron his brother, that this was so come to pass, according to that the Lord had said, I will be sanctified in those that come near unto me, & glorified in the sight of all the people: meaning thereby, that God had forewarned the Priests, that if they misbehaued thē selves in their ministry, he would glorify him self in their examplarie and grievous punishment. Which being so, surly the fault and punishment cannot be small, nor to be despised, if any of those who come near to the Lord to stand and minister before him, in the time of the gospel, shall misgouerne them selves in their charge. Therefore, necessary it is, and that moste necessary, that there be direction for them in the word of GOD. And thus much also to this point.

In the next section, which the replier maketh of the declaration, it is gathered of the former sentences, that we are to search the Scriptures, that we may find that order which is left in them for the guydance of the Church. The first thing the Replier reproveth in this section, is, that it is said, The gates of hell shall not prevail against the foundation before mentioned. Who may easily satisfy himself for this objection, because the meaning of the Declaration was not to allege those words, as spoken of that it entreats of, it being apparent to be meant of the Church, builded upon the Prophets and Apostles, Christ Jesus being the foundation-stone thereof: (somewhat otherwise then he hath taken it, who expoundeth it of Christ him self) but by these words, although used in that place to another ende, it declareth the sure steadfastness of that doctrine which was a little before mentioned, which being as the declaration intendeth, and as it is in deed, a part of the heavenly truth of the word of God, which cannot fail in any part of the same: it was truly spoken also of the matter it is applied unto.

Of the word foundation he taketh occasion to set down the 1. Corinth. 3. ver. 10.11.12.13.14.15. where mention is made of the foundation Christ Jesus, and of building upon it straw or stubble, which he saith they do, that urge any outward order of ecclesiastical government, as matter of salvation. After, where it is said in the declaratiō upon former proofs, that we ought therefore diligently and reuerentlie to search the holy Scriptures, to find what the order is which GOD hath appointed for his Church: he answereth with scoffing & reprochefull speeches, without any just matter of rebuke. And in the ende of his reply to this section, because it is said in the declaration, we are to search in God's word, that order, by which God would have his Church directed in all things appertaining to the salvation thereof. He replieth, that this were to condemn all the Churches, where this order hath not been observed: which either if it be necessary to salvation, could not be the Churches of God without it, or if it be not necessary, it is (saith he) unnecessary to salvation, & then our Church may remain, gouuerned as it is, without either being deformed, maimed, or no church, as some affirm, whō he nameth as in reproach. For answer to these things, and to begin where he leaveth, that is, with the persons he nameth, the former of them we acknowledge, & reverence, as his rare gifts of knowledge and zeal, and his learned works & constant suffering in this cause, and at this time his continual travel in preaching the gospel, do worthily deserve: for which causes he was worthy other respect then the Replier here doeth give him. If he would needs set down his name considering the example of the Apostle, who (notwithstanding he far excelled in office and in gifts) yet seldom or never mentioneth any Minister of the gospel by name, yea scarce any professor, without some good mark of the grace of god in them: but this and a great deal more, both he and whosoever shall serve God as they ought in this cause of the further reformation of our Church must account to endure of them that oppose them selves to this most necessary service. As for the other, that he objecteth to him, concerneth not any of those, in whose name the Declaration was published.

But for the matter of necessity, this word being taken as hath been above declared a little before in this defense, it may stand well enough together, to say as the declaration saith, that God hath set down in his word, an order to direct his Church in all things partayning to the salvation of it, and yet that some Churches may be worthily acknowledged the true Churches of God, although they have not in all pointes kept that order. For all the things in that order, do not in like degree partayne to salvation: which if they did, his reason were good, but it being otherwise, faileth. He him self, a little before, acknowledgeth outward orders in their degrees, as necessary to edification: though (saith he) not directly partayning to the necessity of salvation, which we agree to be true in some, but that he addeth there, nor to the necessity of obedience, is not true in such orders as have their particular ground in the word of God: which point because he returneth unto again in this place, and often hereafter, he is to understand his answer herein once for all: which is, as hath been partly touched before, that certain pointes of the Discipline, are of necessity to salvation, in such absolute degree of necessity, as is of any ordinary outward means. Of which sort is the ministry of the word, and of the Sacraments, and of the censures of the Church, which are appointed for the winning of th'offender, and for the saving of his spirit in the day of the Lord, as we are expressly taught by our Savior Christ in the gospel: and by the Apostle Paul in the 5. of his former Epistle to the Corinthians. Wherevppon it consequently followeth, that the sufficiency of the ministry to teache, and to exhort according to sound doctrine, and to convince the gayn-sayer: likewise their ordinary residence, and diligent attendance upon the Church, whose servants they are in the Lord, is partayning to the salvation of souls. For it is said, That where vision or prophesy, that is interpretation of scriptures faileth, there the people perisheth or is made naked, that is, exposed to all danger, and our Savior Christ yearned in his bowels upon the people, seeing them as sheep without shepherds, that is, in danger to be made a pray to Satan that roaring Lion, who goeth about cōtinuallie to seek whom he may devour. In like manner, because this is the use of the censures to serve immediately to the recovery of the sinner to repentance, that he may be saved, the office of Elders, who are by the ordinance of God, to keep the Lord's watch over the Church, and to procure the repentance of the sinner, is in his place necessary: which thing being necessary, it followeth also that other inferior means which serve hereunto, & without which these holy offices cannot be thus established, nor discharged, are in their degree also necessary. The Deacons office is not so directly tending to the salvation of the soul, as these are, but rather regardeth the relief of the outward necessities of the poor and afflicted of the Church, yet not without respect to comfort and confirm their faith in him, by whose holy ordinance they are so provided for. But being as it is, the ordinance of God, that there should be Deacons in the Church for such uses, this office is also of the necessity of obedience. And generally, so are all the offices and orders set down in the Declaration, because they are all ordained of God, to be kept for great and necessary use in the church, to the ende of the world: as it is to be justified in their several places, when we come unto them. So as this is briefly that we affirm herein, that sundry pointes of the matters of the ecclesiastical policy set down in the Declaration, are directly partayning to salvation, and in that respect necessary: and both they and all the rest, are by the appointment and ordinance of God, to be continued in the Church, and in the necessity of obedience, they are all likewise necessary. Yet where this order appointed of God is not kept, by reason of ignorance, and want of due information of the will of God, or means to perform it, or of human infirmity, such as flesh and blood is subject unto: it followeth not, that they are therefore no church of God. The holy ordinances of God, were horribly profaned by the sons of Eli: so as, for their abominations the people of God began to abhor the service of God, yet was the Church of God still amongst them. The Prophets in their time charged the Priests with breach of the covenant that God had made with Levi their Father, with their ignorance, in being a number of them not able to teache the people, with their flatteries, and bolstring up of the sins of all estates and degrees, and saying all was well, when there were a number of things that needed reformation amongst them, they charged them with ambition, with covetousness, with profaneness, and many other great enormities: yet did the Prophets continue their teaching of the people, and acknowledged the people notwithstanding to be the people of God. Yea, even what the people offered upon the high places and the Lord's altar was removed and put to the wall, and the altar of Damascus set in the place thereof: all which were notable breaches of that external order which God had commanded to be observed by them: yet were they not therefore straightway no people of God as were the Gentiles. God did in deed grievously punish them by war, by famine, by pestilence, and sundry other ways, declaring him self to be highly offended at these their transgressions, as the Prophets forewarned them he would do: but this correction was yet with the Fathers rod, and not with the bar of Iron, till such time, as by the just judgment of God, the state of that people became worse and worse, falling from one degree of sin to another, till at last they denied the Prince of life, & crucified the Lord of glory: Then the Lord in part rejected them for their unbelief, & brought in the Gentiles that believed. But till that time, the Lord acknowledged them for his, even as a Father doeth his child, notwithstanding he be maimed or deformed. Which comparison the Replier without cause is offended at, this being an usual thing in the scriptures, to resemble sins and offenses to imperfections & deformities of the body. For which cause the Evangelist Matthew, mentioning the healing of bodily infirmities by our Savior Christ, noteth that therein (as being a visible evidence of the other) was fulfilled that, which was written by the Prophet Isaiah saying: He took our infirmities and bare our diseases upon him: Likewise also the Apostle exhorting to holy example of life, saith: Make straight steppes unto your feet, that that which is halting be not turned out of the way, but may be healed rather. And howe long (saith Elias to Israel) do you halte between two: If God be God, follow him, and if Baal be god, follow him. I add further, which toucheth the matter yet more near.

The Apostle compareth the Church unto a body, and the particular persons of it to the partes and members of a body and the guydes of the Church and such as have public charge in it, to the more noble and principal partes of it, whereof Christ our Savior is the only head. As therefore the body is blind that wanteth eyes to see withal, & lame, maimed, or deformed, whereof the shoulders, arms, hands, or other principal partes are wanting or displaced and disordered: so that body of a Church cannot be said to be perfect & entier, wherein there are not Ministers of the word, who by the light thereof may direct the people in the ways of God, or Elders that may discover & descry every matter that may threaten any danger to the body: or Deacons who may distribute liberallie according to that is in their hands, for the relief of the poor. Nay I doubt not to say (the necessary use of these offices being considered) that nobody natural, hath so much want of any of these, as the body politic of the church hath of the other. Therefore I see no just cause, why this comparison should greatly offend him. A man may live in deed many years with such wants and imperfections, none of those partes being necessary for life, but shall live a heavy and uncomfortable life, because he wanteth partes, that are necessary for many great uses, whereby a Man may live the better and more comfortably, as being preserved in health, in strength, and in beauty: which thing they well discern of, who wanting by any occasiō such partes, use a hand or a leg of wood, or help the imperfections of other partes as well as they can. So likewise a church may live, and be the Church of God, whilst the faith of Christ, as the breath and spirit of life is in it, but wanting these offices, or in place of these which God hath made, and are the natural partes of the body, having a supply and help such as Man hath devised, shall so live, as one neither having beauty in the sight of god and his holy Angels, nor force and health to perform in good order the actions belonging to it, but pineth & wasteth away with discomfort, one part decaying after another, till in the ende the spirit of life, the doctrine of the Gospel, in the just judgment of God forsaking it, leave a dead corps upon the ground, to warn and admonish other Churches by such example, to be careful in time, of the means, whereby thorough the blessing of God upon his own holy ordinances, according to the promise he hath made in the use of them, & not of any human devise to like purpose, (be it never so pollitique and reasonable to flesh and blood) they may be in health, strength, beauty, and honor, preserved and maintained forever.

There remaineth yet to answer his misapplying of the words of the Apostle in the 3. of the former epist. to the Corinthians, concerning the laying of stubble and straw upon the foundation, which he saith is done by those, who holding Christ, and the doctrine of the Gospel, will urge a necessity of the outward regiment of the Church in all Ecclesiastical matters. Wherein howe justly he chargeth such as seek a further reformation of our charge, may appear by that which hath been said already, and is further to be made plain by the rest of this treatise: Wherein every parte of the doctrine set down in the declaration being sufficienlie proved by the word of God, the day will witness for us, that we have laid upon the most riche and precious foundation, nothing but fine gold of Ophir, and silver refined seven times in the furnace. On the other parte, the same light will make manifest their work, that upon Christ the corner stone, laid in Zion, elect, and precious, lay things altogether vnsuteable to it, matter of no value, and whose ende is to be consumed with fire. Of this sort is the administration of holy things, as Baptism, and the censures of the Church, by Women, & lay men, such as are Chauncelours, Commissaries, Officials, and such like, the confusion of both powers ecclesiastical and civil, in persons called to the ministry and preaching of the word of God. In Ecclesiastical matters so immoderate a power, as that one man at his pleasure should make Ministers, should give out, and call in again, licenses to preach, should suspende, excommunicate, and do what he list in the church which is the house of the living God. Of like sort are confirmation, with laying on of hands, in sign of grace increased: the cross in baptism, in sign of serving like a good soldier of Christ: the wearing and bearing in public administration, of Albe, Surplice, Coape, pastoral staff, commonly called the Crosier staff. These, and a number of such like, & worse then some of these, which some lay upon the foundation if they be their gold & silver, it may be well said now as was sometime: The gold of Zion is turned into dross, & hir fine silver is like the base cure, which a man being abused shall lay up for a time under many locks, and esteem it as some great treasure, but after discovering th'abuse, he will cast away in displeasure and indignation with the dross of the furnace. The Lord burn out the dross till it be pure, and take away all the base metal, but with the fire of his gracious word, if it please him: and not with that the Prophet speaketh of, that the Judges of Zion may be restored as at the first, and their Counselors as in the beginning, and it renowned for a faithful City, Isaiah. 1.25.26.

Thus much may suffice to have said to this Section of his Replye. For I leave his iestes and scoffs to him self to consider of, with remembrance that the Apostle saith, These are things not seemelie, and reckoneth this pleasant humor amongst a number of other things, whereof all professors of the Gospel, and much more the Preachers of it, should be ashamed.

The Declaration, groundinge it self upon the former sentences, as pillars of rock that cannot be shaken, the first, that the Church is the house of the living GOD: the seconde, That therefore GOD hath appointed a certain order for the gouuernement of it: and last of all, that both these being so, it must needs be, that this order is taught in the holy Scriptures: beginneth out of the same to show and declare, what that order is. Wherein, the first pointe, which is made the next Section, is, that our Savior JESUS Christ hath ordained an holy Ministry of men to the building up of the Church, which is his body, in unity of faith, and knowledge of the Son of GOD. Which is confirmed by two places of Scripture, The fourth to the Ephesians, and the 12. chapter of the former Epistle unto the Corinthians.

The Replier to the first of these places taketh this exception, that it is impertinentlie alleged, and that it toucheth not the question in hand: whereof he rendereth his reason, for that the thing spoken of in that place, is diverse altogether from the matter to be proved: because the proof (as he supposeth) is to be made of orders, prescribed and set forth, concerning ecclesiastical gouuernement, for the Church to be directed by in all things, and the matter which the Apostle speaketh of, is of gifts and functions, the ende whereof is referred to unity in doctrine of faith, and to holy and honest conversation of life, not to the external orders of the Churches Ecclesiastical government. This is the effect of his Reply to this point. Wherein he hath failed, in making diverse those things, that are of great agreement together. For, the purpose pretended, is to show, what that order is, that the holy Scriptures declare, our Savior Christ to have appointed for the guydance of his Church. Now, to perform this, there is proof made, of all the Church offices of public charge, that are appointed of our Savior Christ, for the directing of his people. Which proof if it be sufficient, as it is, to show that the Ministry of those that are appointed for the preaching of the word, both Pastors, and Teachers, and also of other seruinge for other necessary uses, that is, both of Elders, ordained and appointed for the care of honest and godly life and manners, and of Deacons, instituted for the necessity and relief of the poor and needy, is appointed to be in the Church: then is all the policy and the Discipline of the Church sufficiently proved. For this being the ordinance of our Savior Christ, as it is proved by these places, that there should be Pastors, Teachers, Elders, or Governors and Deacons in the Church, the whole Discipline of the Church standing in nothing else, but the due calling of them to such charge, and the execution of such duties, after they be called, as belong thereunto: it is evident, that the whole order which concerneth the external and outward guyding of the Church, is hereby plainly shown what it is, and that it is ordained by the Lord. Where the question were of a king gone to a far country, whether he had left any certain form of policy for the regiment of his kingdom in his absence, what plainer proof could be made, that he had left certain order for their government in his absence then if it could be shown by authentic and sufficient records, under his hand and great seal, that he had appointed Magistrates for the managing of state causes, and other, for due execution of justice amongst his people. But this doeth the Declaration in the proofs alleged. For, the question being, whether our Savior Christ have set any certain order for the guyding and directing of his Church till his coming again: the Declaration answereth, that he hath: because he hath ordained Ministers of the word, Pastors, and Teachers, for procuring the advancement of the faith of the Church: Elders for the censure of their conversation and life, and Deacons for the comfort of the poor and afflicted. Therefore I take it, this allegation is most pertinent, and fitteth so near the matter, as the Replier cannot by this pretence, nor by any other remove it. But the cause of this error of his, to take that to be from the matter, that is so near unto it, seemeth to be, the abusing of him self in th'ambiguity of the word orders. So as where the Declaration undertaketh to show a certain order to be left by our Savior Christ for th'administering of all ecclesiastical matters, the Replier belike looketh, here should be shown, some orders for things indifferent. For this place (saith he) referreth all to unity in doctrine of faith, & to holy conversation of life, and not to th'external orders of the Churches ecclesiastical government. Whereby he showeth, that he looked not to hear proof of any matters that are referred to faith or life, but to other external orders: and what can they be, but of things indifferent. Which yet, that they may remain indifferent, could have no order appointed by our Savior Christ, for then should they be no more indifferent: the commandment of our Savior binding to a necessary obedience to do that which he should command, so as this exception cannot serve. For what orders may more clearly prove, our Savior Christ to have taken order for the governing of his Church in all ecclesiastical matters, then they, which are referred to doctrine and manners. Is there any matter ecclesiastical, that is not referred to one of these? And if this place show th'order he hath set, for all things referred either to faith of doctrine or conversation of life: surely it proveth a certain order for all ecclesiastical matters. Which if the Replier will deny to follow, yet is it to be remembered, that he plainly confesseth here, that the place alleged, is referred to matters of unity in doctrine of faith, and to holy conversation of life. Whereof, whosoever he deny it, I doubt not but every indifferent and advised Reader will easily discern, that hereby he hath granted the whole cause, except he show some ecclesiastical matter, that is not referred to one of these. Another shift he hath, but it is such, as he dareth not trust unto him self, and yet seemeth to point other to use it, if they lift. Which is, that he saith, the Apostle there speaketh of gifts and functions, meaning, as I think, cōstruing his meaning out of other places, and to his best advantage, that this place concerneth not any kinds of offices or charges, but of gifts & fūctions in the Church. For, in his speech, he taketh these two words for one thing, as after shall appear, groūding him self herein as it seemeth upon that which is said in the same place, that Christ, being ascended, gave gifts unto men, some Apostles, and so forth. But if this mislead him, he is to understand, that these may well stand together, that they may be offices, and yet gifts. When a King granteth a Charter to a people, to be a corporation and a City, and setteth officers amongst them for their good government, are not such offices the Princes gifts, and yet offices too? We read of Paul's knowledge, wisdom, diligence in preaching, sufferings for the Gospel, of his tongues, of his power to work miracles, and many such like excellent graces, worthy an Apostle of Christ Jesus. When the Lord, gave us Gentiles, such a Teacher, & appointed his name to be brought unto us in that vessel of gold, enriched with so many goodly graces of god, more precious then any jewel, bestowed he no gift upon us? It is manifest that greater gifts have not been given to men, then were these offices whereof the Apostle speaketh. Therefore, howe soever he point another to it, he did well not to trust to much to this shift him self. Therefore, notwithstanding there appear not any such order given for ceremonies, as, what stuff, what fashion, what color, this or that garment should be on, on which side of the church the Minister should stand in his ministration, North or South, nor such like: yet, this is manifest, even by the Repliers own confession, that orders necessary for the church, to unity in like precious faith of the same holy doctrine and good conversation, by, and in obedience to that doctrine, by the ministry temporary of Apostles, Prophets, and Evangelists, and perpetual, of Pastors and Teachers, are established by our Savior Christ. To the other place, alleged by the declaration, which is the 12. of the former epist. to the Corinthes, he taketh the same exceptions. Wherein, confessing, as he must needs, express mention of governors, yet, he would not have this neither to be to the purpose, because (saith he) here is mention of Governors, but what kind of governors: and whether anymore gouuernours then the rest, here mentioned, or by what kind of government they are to direct the Church, it is not said. True it is, for all things are not spoken in every place: but here appeareth, that there are Governors appointed for the Church. Which being so, it necessarily followeth, that there is a government left unto the Church.

For his seconde question, the name of governors peculiarlie given to these, showeth that they are rather appointed for government, then the rest: which being frō God, it is plain, the government must be, according to his word: which is answer to another of his questions. For his other question, which governors are here meant, Master Beza saith, By governors, are meant the Elders, who had the charge to see this ecclesiastical Discipline kept and observed. But, to satisfy him, not with authority but with proof and reason, he is to consider, that, as governors are here only named, without further mention of their office, or manner of government, so are also Apostles, Prophets, Doctors, and other like gifts and offices. For the purpose of the Apostle is here, to exhort, to such a use of all the gifts and ministries and powers bestowed upon the Church (for all these are generally named in the beginning of the chapter) as might most further love, edification, and good order in the church: which being the purpose of the Apostle in this place, he was not to stand upon every several gift, ministry, and faculty to show what they were, and to declare whatsoever might be said of them. This had been wholly from the matter he intended, So as, it sufficeth him to name only the things, to the right use whereof he exhorteth. For, the things them selves were sufficiently known by their names, to those to whom he wrote, and needed no further discourse to make them understand him. If a letter were directed to a City in the behalf of their Prince, which declaring to them, that the offices and powers they have, the Mayor, Aldermen, Sheriffs, and such like, they are granted and given them, by free donation and by charter from the Prince, and that therefore they are not to abuse their places, to the oppressing or envying one of another, but to the furtherance of the service of their Lord, and the mutual benefit & aid one of another, which were the ends, for which those privileges & honors have been bestowed upon them: no Man of the city could doubt at that time, who were meant by the Mayor, Sheriffs, and other Officers named in the letter, notwithstanding the office of the Mayor and the rest were not laid out wherein they stood, and what duties belonged unto them, with such like matters, but by their names would easily understand what offices were meant. But if many years after, the government of the city being altered, and the state of it oppressed and tyrannised by ambitious men, who by still and soft motions had cunninglie turned all the course of it, ere they were espied: the Citizens, in the time of a gracious Prince, should sue to have their Charter renewed again, and allege, that they had of ancient time such Officers, A Mayor, Sheriffs, and such like, in their Corporation, proving it, amongst other Recordes, by such a letter, in the Reign of such a King sent unto them: then in deed might grow question, what offices were noted by those names, and what their government and office had been in times past. Which, being so doubted of, could no way more readily be answered, then by ancient Rolls, Charters and Recordes of that age, showing, in such a time, a Mayor lawfully, by virtue of his office, to have done such and such things. Whereby it might appear what manner of office that had been. This case is as like ours here in question of Pastors, Teachers, Elders and Deacons, as any man's countenance may be like another. For the Church, as the City of GOD, had offices sometimes bestowed upon it, which Christ JESUS the King thereof, had given it, soon after his ascension into heaven, at the time of his Coronation, and entringe into the possession of his kingdom: which offices it enjoyed for a season, but afterward was subtely oppressed and tyrannised by those, who should moste of all and chiefly have preserved the liberty thereof.

But now, the Citizens of Zion with us, discerninge of the gracious Prince, and time, that GOD hath given, make their suit, for renewinge their Charter again: and that the offices which by our Savior Christ, were of ancient time granted to the Church, may be restored. In which suit, to show that such offices were sometimes in the church, we show this Recorde of the Apostle: who, exhorting all to use their gifts and offices, which they have received of one GOD, one Lord, and one Spirit, to the honor of the same one Lord that gave them, and their own mutual help and comfort, namely, the gifts and offices which had been bestowed upon them. Wherein, we finding Gouuernours named, show it for good evidence, that this was an office and gift amongst the rest, which was granted to the Church, and therefore pray that we may have it restored again.

Now, to Replye to this, that here is not declared, what these Governors are in this place mentioned, is no sufficient reply to us, the evidence being full, and strong, for this, that sometimes the Church by the gift of our Savior Christ, had governors.

But whereas it is demanded, what governors these were, and what office is noted by this name, we answer, that the office of Elders is noted by it. For proof whereof, we show the monuments and writings of that time. Whereby it appeareth, that this name was peculiarlie given to those, who are in other places called Elders, to whom, belonged, the power of gouuernement: whereby, in this place, they are noted. This appeareth in the 12. Chapter to the Romans, where they are called [proistamenoi,] that is, such as were set over the Church, for the guydinge and directing of it: and in the fifth of the former Epistle unto Timothy, they are likewise named [Presbyteroi,] that is, Elders. To the which Elders, together with the Ministers of the word, (making the whole assembly of the Eldershippe) is given, that power, that is chiefest, and most principal in the Church is committed to them, as of imposing and laying on of hands, upon such as are ordained for the ministry of the word, to bind and to loose the sinner, to lock him up in the Lord's prison, or to let him out, and restore him into the liberty of the sons of God, as he may be repentant or unrepentant. Thus, this place serveth to prove that, fitly, which he denieth, that is, the office of Elders, or governors in the Church, and besides, (which the Replier hath taken no heed to) the office of Deacons also, who are noted by the name of helpers, as Master Beza plainly expoundeth it, saying by helpers he noteth th'office of Deacons, and as may be shown, by like proof, as hath been made of the office of Elders. Thus have we the whole Discipline, proved by these places, the first, showing the offices of the Ministry of the word Pastors and Teachers: the other, the rest of the public charges, that is, Elders and Deacons: In the due vocation to which offices, & execution of the same, the whole policy, order and government of the Church consisteth. Which, if any man cannot, or will not see, we are to leave him, to him, that openeth the eyes of the blind, and shutteth up theirs, who seeing will not see, and so proceed to that which followeth.

After the first point of the Discipline or policy of the Church, which is, that there are appointed of our Savior Christ, some to have care of others, and to bear public office and charge in the Church, the Declaration addeth this, agreeing alike to all the guydes and servants of the church, that, they are to be ordained, to th'attendance and service of some particular Church, wherein they are to exercise and execute that office, which they are to be appointed unto: as countries, cities, or Towns may be best divided for the purpose: Which is proved by these two places of Scripture, Act. 14.23. and Titus 1.5. which the Replier maketh the next section. A part of his Reply to it, is spent in seeking out the meaning of the Declaration. Whereof yet, in the ende, by the suit of the matter, and coherence of the words, as he saith, he resolveth, as he might have done, if it had pleased him, at the first, what the Declaration intendeth, and judgeth rightly of the meaning of it in parte: but in some other goeth as far from it, as if he were disposed to go out of his way, when he might see it lie straight before him. For he gathereth, that some of those, who are to have charge in the Church, should be set over whole Countries, some other over Cities, & some over Towns. Wherein it is not hard to guess what led him, in this place, as it doeth in many other, out of the way: but, hardly is he like to find such a Bishoprike, or Archbishoprike, as he would have, let him seek it as long as he will in the Declaration: The words whereof are very plain to the contrary. For, it is said, that they all that have any charge or Ministry in the Church, should be distributed and limited, for execution thereof, to certain places or particular churches. It is added there in deed, that they should be so distributed, according to the division of Regions, Cities, & Towns, but meaning nothing les, then as the Replier would gather, that some should be set over whole countries, as Dioceses, and Provinces. Which appeareth in that it affirmeth directly the contrary, that is, that they are to serve particular Churches or Parishes. As for that there is added, according to the division of Regions, Cities, & Towns, it hath this sense, that the particular Churches or Parishes are to be divided, according to the divisions of Countries, Cities, and Towns, that is, that according as there may be more or fewer particular Churches in one town, city or country by a convenient distribution of them, so fit men should be ordained to those callings or Ministries, more or fewer, as the use & service of the particular Churches in them should require, til all might be sufficiently furnished. And, this is it, that the Declaration saith, order and necessity requireth. So as the Replier hath wholly mistaken his mark, and the matter, in this place yet laboreth he to persuade himself, that he hath found the right sense by the places quoted for proof of this doctrine. Wherein it appeareth, howe hardly a man shall find way again, that hath once lost it. For the 14. of the Acts, he saith confirmeth directly his sense, but showeth no reason howe any man but him self can so gather of it, whereas it most plainly teacheth the contrary, it being there said, that the Elders were ordained in every particular Church, church by Church. Therefore not finding any reason to prove his sense, he turneth him self to another matter, of election and ordination in whose power they should be. Which, because it belongeth to another place, where he promiseth to allege this proof again, I refer the answer to the same. The other example, he saith, doeth most apparantlie confirm the same his construction, taking hold of that it is said, Paul left Titus in Creta to ordain Elders: for which belike he thought it to be alleged, which is not so, but for the other words following, of Elders to be appointed in every City, city by city. As for the Bishoprike of Creta, or rather Archbishopric, as he liketh better to term it after, that he would gather out of this place, and the subscription of that Epistle, because it is impertinent to this place, and that he promiseth not to let this hold of a Bishopric or Archbishopric go thus, but to take better hold of it in another place: I think good to let him alone, till he have taken his sure hold, that he do not complain that he was taken at an advantage. Thus we have nothing in this Section, but impertinences & ouersightes, which are too many and to gross, though no mā but him self had looked to this business, and none other, had regarded a defense that concerneth the whole Hierarchy and their Jurisdiction.

The next point, set down in the Declaratiō, is, of the sundry kinds of Ministry, that are in the Church. This, the replyer divideth into three Sections: whereof the first propoundeth the number of all such ministries, as have at any time been in the Church of Christ, the seconde proveth some of them to have been temporary and ordained to continue but for a season, and the third concludeth, which are perpetual, and appointed to abide forever.

To the first parte, the only reply that is made, is, that more offices and gifts then are named in the Declaration, have been in the Church. Wherevpon he concludeth nothing to the present matter, but resteth contented with this, that he have anything, wherein to reprove the declaration. But, what just cause of reproof he hath, may be considered by his reason. His reason is, that the number of gifts and offices, reckoned up in the Declaration, agreeth not with the text, wherein there are more named. If this were true, it importeth smallie the matter in question, except they be of other sort & kind then these are of, which are mentioned. But howe proveth he more? In the 12. to the Romans, saith he, there are reckoned seven by the Apostle, whereof he rendereth no reason in this place, where it had been fittest: but in his Replye to the next section, showeth howe he would raise up six out of that, wherein he seemeth to have forgotten he had before reckoned seven. Of the six he taketh four, which the Declaration noteth, that is, Pastors, Teachers, Elders, and Deacons: the other two he maketh office, and shewer of mercy. But for office, he is to understand, it is there no name of any special charge, but a general name, comprehendinge under it two special kinds of Ministries which are not Prophets, that is, Governors, and Deacons. For, as Prophesy is in that place the general name to contain the two offices of the Ministry of the word: so is the name of office, or, as the Apostle there calleth it Deaconshippe, a general, to the other special charges, which deal not with the Ministry of the word. So as he might as well have reckoned prophesy as office or Deaconshippe, and have had his whole number of seven. But, there is no cause, for the reason I have shown, why he should allege either of them both. The other which he bringeth in, to make up his account of six, is of those that show mercy, who did bear no several office, but were such of the Deacons, as regarded especially those poor ones, that beside their poverty, were also in some affliction, by sickness or other like misery. Thus can there not be found in this place, anymore special and several kinds of offices, then only the Pastor, noted by the name of Exhorter, the Teacher, the Elder, called Governor or Ouerseer, and Deacon termed Distributor. The next place, alleged for the proof of these offices set down in the Declaration, is, 1. Corint. 12. verse. 28. Wherein, because he findeth not, besides the other, named in the other places, quoted in the Declaration, but only three, which are there also mentioned, that is, the gifts of healing, of powers or miracles, and of tongues, he saith, that beginning at the 8. verse of that chapter, he findeth nine more which were not before named in the 12. to the Roman. and in the 1. Cor. 12.28. two or three, not before mentioned, and in the 4. to the Ephesians, 4. or 5. more, and so saith he there are more, then as many more again as are reckoned in the Declaration to be found, even in these places: besides those that are mentioned in the other. In which Replye he did warilie not to name them, as he did in the 12. to the Romans, which he taketh to be mentioned by the Apostle, and pretermitted in the Declaration. For them he might soon have been answered, as he hath been of the other: that either he mistaketh generals for specials, or maketh a difference of sundry kinds of offices where none is. Now therefore, till he show what they are, this may suffice him for answer.

In the next Section the Declaration having already said, that the gifts & offices given to the church were these, Apostles, Prophets, Evangelists, gifts of healing, of miracles, of tongues, Pastors, Teachers, Elders, and Deacons, proceedeth to show which of these were temporary, and given but for to continue a certain time: and which were perpetual, to remain forever. Of the former sort are shown to have been the six here first named, which is proved by the ceasinge of the gifts, and the use of those offices: both which ceasing manifestly declare, that such offices were but to continue by the ordinance of God for a ceason. These are the general reasons, which in the handling of the particulars are enforced by sundry other proofs, agreeing to the special offices of the Apostles, Evangelists, and the rest. The first matter he excepteth against here, is, that such offices and gifts as have been said to be but temporary, and to have ceased since the time of the primitive Church, were not such, neither have ceased, but have been since that time, and some (saith he, returninge to this point again, after he had left it) are yet remaining. For instance of that he speaketh of here in this place, he nameth power to work miracles, which diverse (saith he) of the papists had: he nameth also the gift of speaking strange tongues, without study, which one Anthony (he saith) was endued with, &c. Of prophecy which diverse had amongst the Fathers, the Papists and us, which is much more true, of the gift of healing. For answer to this (I say) he needed to have shown good authority for these matters, our credulity being not so great, as upon his bare word, to believe matters so strange, and almost incredible. But I suppose he thought he should bring small credit and honor to his proof, by alleging his Authors. For, what other Author could he name us, for popish miracles, but the lying Legende, as it is commonly and truly named, A book (as one worthily said of it) whose author was of an iron face, and a leaden heart, that is, a foolish and an impudent man. And for the rest, what other author but either the same, or some at least, in some pointes, as fabulous, and of as little truth as that, except per adventure of the gift of prophecy, he may show some extraordinary example or two, which toucheth not the point handled in the Declaratiō, which is, that these gifts were neither ordinary nor perpetual. His seconde objection to this parte is, that there were more gifts in the primitive Church, then are named in the Declaration: a matter which he hath been about to prove before, and now returneth unto again, which yet if he could prove, might peradventure show, that there are more gifts ceased, then are mentioned in the Declaration, but that there are anymore perpetual, then are mentioned by it, or that any of those are ceased, which are there said to remain forever, it proveth not. But let us see, howe he proveth this: In the 12. to the Romans (saith he) there are two more named, that is, office and showing of mercy, this hath been answered already before. Further in the 1. Corin. the 12. Chap. he moveth many questions to little purpose. For answer to all which he is to understand, that the Apostle mentioneth not any gifts here, that are peculiar gifts, whereof the question is, but such as either are named again in the 28. verse, or are contained under some of them, or of the same sort and kind that they are of. So the gift of knowledge and wisdom, though now given by ordinary means of study, is that, which belongeth to the Pastors and Teachers, whose office being perpetual, the gift also continueth. Faith is not any peculiar gift, but common to all the Church, and therefore not to this question: The gift of miracles is named in the other place, so is prophecy & tongues, which here as a general containeth also under it the interpretation of them here mentioned, as the power of miracles doth the gift of discerning spirits: which may satisfy him for this matter of the offices, which have ceased, and have no further use in the Church. Whereof, he confessing some reason to have been rendered by the Declaration, demandeth, what is alleged, for the perpetuity of those, that are said to continue: none, saith he but this, that either they are temporary, or perpetual, but not temporary, therefore perpetual. Which reason, he granteth to be good, if the partes were good, meaning, as it seemeth, that, that sentence, wherein it is said, they are not temporary, wanteth proof. Whereof, he might easily discern the proof, seeing it was said, that the temporary ceased, because the gifts necessary for the execution of them is ceased, and for that the use of them is gone. If then, there be perpetual and necessary use of these offices in the Church, and that, the gifts whereby men may be enabled, for the due performance of such charges, do yet, and shall still continue: then it is plain, that these and these only, of all the offices, given at any time to the Church, are perpetual, and to remain forever. But it is true, that the use of all and everyone of these four offices is necessary for the Church, and the gifts are yet given by ordinary means, whereby men may be enabled for them, which is not so any other. Therefore these, and these only are perpetual. The necessary use of the most of these offices, I think, I shall not need to labor much to prove. For it is manifest, and as I take it, without question between us, that the calling of Pastoures is necessary, as without which, the Church is as a flock of sheep without a shephearde. Which, if it were denied, might be proved by the duties of his calling, and the indisposition of men to godliness, through the corruption of nature. For men being stubborn and disobedient by nature, are to be feared with the terror of God's heavy judgment, threatened to sinners, that they may yield obedience unto his holy commandments. We are slow to everything that is good, even after we have received some measure of grace: and therefore need exhortation, to stir us up to a cherefulnes and readiness to do the will of God. In afflictions we are often cast down above measure: and therefore need the comfort and consolation of the Scriptures, to give us hope. The same may be said, of an infinite number of other our infirmities, according to the condition and quality, whereof we need to have the word of GOD applied unto us. Which application belonging to the Pastors duty, it is plain, there is most necessary use of his office and service in all ages, and therefore perpetual, and to continue forever.

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The administration of the Sacraments being the ordinance of God, and a duty which the Pastor is charged with, doeth in like manner declare, that office to be most necessary. But, this I think will not be denied. Of the Teachers office, there is more question made: yet the Replier, howsoever at some other times, he affirm the contrary, in the 62. page of his reply, saith expressly, Teachers are always necessary for the instruction of doctrine and documentes of life. And again, in the page 67. granteth perpetuity of teaching. But, if he will construe his meaning to be in these words, not, of that particular office that we affirm, which standeth in doctrine, but generally of the Ministry, and of the Pastors office: yet is it to be noted, that he granteth, enforced by the clear truth thereof, that the teaching of doctrine, and documents of life, is necessary. But this is the special office that the Apostle declareth, to belong to the Teacher. Moreover, the necessity of teaching is to be argued, by the ignorance which is natural in us. For the remedy and help whereof there is need of a Teacher, who may especially regard, the bringing of the people to the true knowledge of God, and the understanding of his will. Which ignorance, wherein all men are borne, being in danger to be increased, by sundry means, which may draw men from heavenly wisdom, yea though hir messengers cease not to call in the highest stretes & places of the City, as by the cares and pleasures of this life: likewise also by the deceytes of errors, through the manifold practices of Satan, and his instruments, and by many other occasions: the necessity hereof is the more plain and evident. For, so long as men are subject, to these things, it must be confessed, that they cannot be, without fit means, for the remedy hereof: or, that the Church is miserably destituted, if it want helps, which are needful.

Now the gifts, needful for either of these callings, are the word, or speech of wisdom and knowledge, as the Apostle nameth them, which experience teacheth, to be given by ordinary means. Therefore, the necessity and perpetuity of these two ministries, besides the authorities of the scriptures, whereon they are grounded, is to be acknowledged, for the reasons mentioned. The necessity of the Deacons likewise appeareth in that it is said: You shall have always the poor with you. For, the institution of Deacons, being for the comfort and succor of the poor, and such as are in misery, so long, as there continue such in the Church, which will be to the ende of the world: There must needs be, use of the help, and service, of the Deacons, who may relieuet hem. But, of this public Ministry and charge, the necessity and perpetuity of it, the Replier seemeth to make no great question, or rather to confess it. The great question is, of the Elders, concerning whom it is to be considered, that they are appointed in their special charge, to keep good watch over the life and conversation of the people: to see what fruit they yield of the teaching, exhortations, and such like duties which are done to them, by the Ministers of the word: to the ende, that they being well instructed, of the proceeding, stay, or slyding back of any, may the more fitly apply them selves and their labors, for their instruction and stirring up, to go forwards in the ways of the Lord. Likewise also they are to understand, what offenses arise in the Congregation, that order may be taken for them, as appertaineth, These, & such like duties, are incident into the charge of the Elders, as may appear by the places, where mention is made of them, and namely by the 12. to the Romans, and the 5. of the first epistle to Timothy, wherein being termed Elders, and Ouer-seers, or Governors, and expressly shut out from the ministry of the word: it appeareth, their charge standeth in matters of life and conversation: there being no other thing but doctrine or life, whereof there should be Ouer-seers or Gouuernours.

Now, as they have these duties, especially lying upon them, so, as necessary partes of the Seniorie or Eldershippe, they have power, to deal in the chiefest matters, belonging to the Church: as, in the censures, and in the calling of the Ministers of the word, and in making constitutions and orders meet for the Church whereof they are Elders: which duties are shown to belong unto them, both by ancient presidentes of th'Elders, that were of the Sinagogues of the Jews, and by express places of the new Testament, where, these things are attributed unto them: namely in the 18. of Mat. the 15. of the Acts, and the 4. of the second epistle unto Tim. Which being so, the necessity of this calling in the Church, must needs be exceeding great. For otherwise, what shall become of these duties, which are so necessary in the Church: it being not lawful to have them done, by any other, then such as God hath appointed for that purpose. Thus the necessity and perpetuity of these offices, do appear. But, if this do not suffice, let him look upon the 28. of the Gospel, written by the Evangelist Matthew, and the 6. of the former Epist. to Tim. In the former of these two places, it is thus written, 18.19. and 20. verse. Jesus came and spake unto them, saying, All power is given me in heaven and in earth: go therefore, and teache all Nations baptizing them in the Name of the Father, the Son, and the holy Ghost. Teachinge them to observe all things whatsoever I have commanded you, and loe, I am with you always unto the ende of the world, Amen. Wherein the time when our Savior spake this, is to be considered: which was, after his resurrection, and upon his ascension into heaven, after he had 40. days long, as it is written in the first of the Acts, instructed his Disciples of such things, as concerned his kingdom. Whereinto it cannot be denied, but the whole policy and Discipline of the Church belongeth, containing the laws and statutes of our Savior, for the calling of any, to charge, in his Church, and, the due execution of the same. For as the laws of a kingdom, appointing all the officers of the Crown, and all other inferior Magistrates, with declaratiō of the order of their calling, the duties of their places, and the manner of proceedinge, in the execution of the same, cannot be denied, to belong, to the state of that kingdom: no more can the Discipline be said, not to pertain to the spiritual kingdom of Christ. Otherwise, the greatest, and most weighty matters that are done by his authority, shall be said, not to belong to his kingdom: as, to appoint and execute public charges, to censure, to excommunicate, and such like. In a temporal and earthly kingdom, it would be an absurd thing, in the judgment of all men of understanding, to say, the appointing of Magistrates, their mumber, the bounds & limitations of their power, their order to proceed by, to the casting of subjects into prison, & the putting of them to death: did nothing belong to the state of a kingdom, whereas in deed, these are principal effects of the power and authority of the King, and most naturally, and essentiallie belonging to the state of his kingdom. So can it not be less absurd, to deny the like, to pertain to the power and kingdom of our Savior Christ. For the Ministers of the word, the Elders appointed for oversight, and the Deacons for the poor, are the officers which our Savior Christ hath ordained, to guide the Church under his authority, the censures are the punishments of his disobedient subjects, separation from the Lord's table, as commandment out of his presence to ward, excommunication as sentence of death. Wherefore, it must needs be, that the appointing of the number, and kinds of public charges in the Church, the limiting of their power, the order, for their proceeding to separation from the Lord's table, and to excommunication, must needs be, things belonging to the kingdom of our Savior Christ. Which being (as I think it must needs be) confessed, then it followeth, that our Savior Christ within those 40. days, next before his ascension into heavē, wherein, as the Evangelist Luke saith, he instructed his Disciples, of those things, that belong to his kingdom, informed them what public functions he appointed for the governance of the Church, how many, and of what power everyone should be, and in what order, and upon what causes, they should proceed to excommunication, and the other censures. Which granted, as in any sound judgment it cannot be denied, then consequently these are also of the things which our Savior Christ commanded the Apostles, to teache such to observe, as they should make Disciples. Further, it may appear, that our Savior Christ, in these words, teache them, to observe all things, which I have commanded you, comprehendeth also the policy of the Church, by the order of the matters, here mentioned by the Evangelist. For, it is said, that our Savior first speaking of his fullness of power, which he had given him in heaven and earth, to assure them, that he had authority to command them, to do these things, and ability to assiste and prosper them, in so doing: Firste, charged them, to preach the word, then, to minister the Sacraments (for that is expressly said of the one, is of like to be gathered of the other in this respect) and in the ende, to teach the Disciples to observe all things, that he had commanded. Which tenor and course of speech, showeth, that he spake to them, of the Discipline. For, besides the ministry of the word, and of the Sacraments, what other things are there belonging to the kingdom of Christ, but the Discipline. This being then thus sufficiently proved, that the Discipline of the Church, is a part, at the least, of those things, which our Savior Christ, in this place, is said to have commanded his Apostles to teache their Disciples, to observe: I proceed further, to show the perpetuity of these foresaid public charges of the Church, which is the thing I have in hand. The Evangelist saith, that our Savior added to his former charge and commandment, a most comfortable promise, saying, Behold I am with you always, to the finishinge of the world. Which words cannot be understood, of the Apostles only, because they, as it is said of David, after they had served their time, they died. Whereby it is of necessity to be understood, that our Savior promiseth, to be with them, for their time, & after also with such, as by their doctrine should be his Disciples, to the ende of the world. Now, to be with them is a promise of prospering, and blessing to his Church, the ministry of such holy things, as he had commanded them, to teache the Disciples to observe. Which may appear by the Evangelist Mark, who declaring the performance of this promise to the Apostles, saith, That they went and preached, the Lord working with them, and confirming the word by signs that followed. The meaning therefore of the promise is, that the Lord would bless the Ministry of the word, th'administration of the Sacraments, and the observation of the Discipline which he had delivered them to the good of his church, in their hands for their time, in such sort, as the quality of their Apostolical calling did require, in extraordinary gifts and assistance: and after, in the hands of such, as should be appointed for the ordinary service of his people, according as their ordinary functions should need, even to the ende of the world. Which cannot be, if the offices he appointed, were but temporary, and not perpetual. Therefore, I conclude, that the ministry of the word by Pastors and Teachers, the oversight of the church, by Elders, th'attendance of the poor by Deacons, being the necessary and ordinary functions and offices which our Savior hath instituted and ordained in his Church, and having promise of blessing from the Lord in their due administration to the ende of the world, they are also perpetual, and to continue forever: which may be further also confirmed in that our Savior, in the 18. of Matthew declareth the effect of this promise to belong particularly, to the executiō of the Discipline. For there our Savior appointing a proceeding for the remedy of offenses, saith: And if he refuse to hear them, tell it unto the Church: and if he refuse to hear the Church also, let him be unto thee as an heathen man and as a publicane. Verilie I say unto you, Whatsoever ye bind on earth, shall be bound in heaven: and whatsoever ye loose on earth, shall be loosed in heaven. Agayne, Uerilie I say unto you, that if two of you shall agree in earth upon anything, whatsoever they shall desire, it shall be given them of my Father which is in heaven. For where two or three are gathered together in my Name, there am I in the middes of them.

Whereby, as it is manifest that the execution & Discipline is of the things which our Savior hath commanded, who saith expressly, tell the Church, so is it plain, to be within this promise, of his presence & assistance, directly promising, that when they shall meet together in his name, that is, by his authority, for such purpose, and call upon him, he will be in the midst of them, & authorize their due proceedings: binding and loosing in heaven, that which upon earth they shall so do, according to his appointment. Moreover, for further proof of the perpetuity of these foresaid public functions in the Church, it is plain, that the Apostle writing to Timothy, to teache him howe to behave him self in the Church, which is the house of the living God: instructeth him, of all these offices, that is, of the Ministers of the word, both Pastors & Teachers, and of the Elders and Deacons. For the Ministers of the word, it is clear, in that he requireth in everyone to be called to that ministry an ability to teache, which is, as he expoundeth it to Titus, to deliver sound, that is holy & true doctrine. That both kinds of Ministers are here to be understood, may appear by this, that the Apostles rules there, are general of all the Ministers of the word, as his indifinite speech in a general matter declareth. But Pastors and Teachers also are the ordinary officers appointed for the ministry of the word, to the Church, as appeareth by the 12. to the Roman. Therefore, both Pastors & Teachers are comprehended there, by the Apostle. Further, it will not be denied, but that this speech in the 1. to Tit. is of the same ministers, which he speaketh of here, but there he noteth both kinds, as it may appear by mention of exhortation, the special property of the Pastor, & of conuictiō, a peculiar part of th'office of the Teacher: therefore in the place mentioned to Tim. both kinds of Ministers of the word, Pastors & Teachers are comprehended. That in the other name of Decons they are included, whose special name this is in the church, I think it is not doubted. Now that elders are there also cōprehēded by that name, thus I prove: The Elders office is an ordinary office in the Church, as appeareth in the 12. to the Rom, & in the 5. of this epist. where it is plainly noted, that there are Elders (which name particularly is never given to such as by their proper name are called Deacons) for direction of the Church, who deal not with the Ministry of the word, as if the Apostle had said, but only with the oversight of conversation. If it be so, then in an instruction which the Apostle would give to Timothy, how to behave him self in all matters of charge in the church, they cannot be pretermitted. But they cannot be here contained under the name of Bishops, because teaching is required of them, which belongeth not to the Elders, as is declared in the 5. chap. following. Therefore it must needs be they are to be understood under the name of Deacons. Moreover in so general an instruction for ordering the house of God, it is to be confessed that in these two names of Bishops & Deacons, the Apostle comprehendeth all the offices of the church as in the 1. to the Phil. ver. 1. Paul and Timothy the servants of Jesus Christ to all the Saints, in Christ Jesus which are at Philippi, with the Bishops & Deacons: and in the 12. to the Rom: But he containeth not Elders under Bishops, for the reason alleged therefore under Deacons: And to make all plain, in the 12. to the Rom. the Apostle containing all the functions under Prophets & Deacons, divideth Prophets into exhorters & teachers, and Deacons into Elders & distributers: expressly noting, when the name of Deacon is opposed to another name, cōteyning the Ministers of the word, and is taken generally for all the offices, not dealing with the Ministry of the word, that th'elders are cōteyned under this name. Furthermore, in the 5. cha. of this epist. he maketh mention of Elders that have oversight over the congregation, both in things that concern the word, and also of other things besides the word, which must needs be of conversation and life, there being nothing but these two, doctrine, and life, whereof general direction and care should be taken. Being then expressly named by the Apostle in the aforesaid 5. Chapter, as one kind of public charge in the Church, it cannot be, that the Apostle forgot, or pretermitted this kind in the third going before, where he giveth rules for the qualifications, requisite in everyone that should be called to public charge in the Church. But in the name of Bishopps they cannot be understood, for the property of teaching required in them, which is not so in the Elders, as it is in the 5. chapter: therefore they are comprehended under the general name of Deacons. Howsoever it be, yet can it not be denied, that Elders are named in the 5. chap. as a kind of public charge in the Church.

Now I add, that the instructions which the Apostle had given to Timothy, concerning the ministry of the word, both Pastors and Teachers, under the name of Bishops, and concerning Elders and Deacons, partly under the name of Deacon, common to them both, & particularly by the name of Elder, touching such as are so specially called, are perpetual and to be followed, & kept without default in any part, to the glorious coming again of Christ to judgment. For proof whereof, I rehearse the very words of the Apostle: I charge thee in the sight of God who quickeneth all things, & before Jesus Christ, which under Pontius Pilate professed a worthy profession, That thou keep these commandments without spot and unrebukable, until the appearing of our Lord JESUS Christ. Which in due time he shall show, that is blessed and Prince only the King of Kings, and Lord of Lord's, who only hath immortality and dwelleth in the light that none can attain unto, whom never man saw, unto whom be honor and power everlasting. Amen.

I am not ignorant what exceptions are taken to this place, but the answer to them, cleareth all such doubts. So as I doubt not but the indifferent Reader, considering the reasons on all partes, will find, that this so earnest charge and obtestation is to be extended to all the pointes of that Epistle. Especiallie concerning the ordering of the Church. For which ende, as the Apostle plainly declareth, that he wrote it, so having finished his instructions concerning that matter, sealeth them up with such a seal, as declareth, that he, which shall offend against them, shall sin against the commandment of the Lord of life, & against the example of the lord Jesus, both whose vengeance & punishment, he is to fear, at the glorious coming of the lord again to judgment. And again, if any man for the duetiful keeping of those cōmandementes shall suffer, yea though it be to death, he is to be assured, to receive his life again of the Commaūder of these things, who quickeneth the dead, and following the example of that worthy profession made by our Savior Christ, is to receive immortality and honor forever, at his glorious appearinge, which shall be as certainly performed, as he (in whose name these things are denounced and promised) is the blessed and only Prince, King of Kings, Lord of Lord's, only immortal, to whom belongeth honor and strength everlasting, Amen. Thus the perpetuity of these offices is proved by these reasons and authorities: I would to God, the necessary & perpetual use of them, were not also manifest, by the woeful and lamentable experience of such Churches, as do want them: according as their wants are, either of all, or of some, in part or altogether. Of the ignorance of the people, in things concerning godliness and religion, what other cause can be assigned it, but that they want godly learned Ministers of the word amongst them. Teachers to instruct them in sound & holy doctrine, and Pastors to exhort them according to it. If it be, life everlasting to know the only true God, & whō he hath sent Christ JESUS, and, if the want of the knowledge of God be damnable, as it is said, That the servant not knowing his Masters will, and therefore not doing it shall be beaten: and again, That the Lord when he shall come with his mighty Angels, in flaming fire, shall punish those, who have not known God: surly then, the means which God (who would have all men saved and come to the knowledge of the truth) hath appointed for that purpose: is moste needful to continue, both for the honor of GOD, and the salvation of the people. Which means, being the offices of Pastors and Teachers, nothing can be more necessary, then th'establishing of them in all places, and continuing of the same successiuelie to the ende of the world. The same is to be said of the other offices. All manner of offenses are committed, and remain without redress, at the least without redress sufficient, and such as God hath appointed, to the infinite dishonor of God and disedification of the Church where there are not Elders, nor Overseers, that in conscience, of the calling and ordinance of God, may look unto it. In like manner the poor, cannot by any, never so wise, and political laws of men be provided for, where the Deacons, Fathers, & Tutours of the poor, appointed of God, in conscience of his commandment, and their most bounden duty to him, attend not upon the poor. Which apparauntlie testifieth, the necessary and perpetual use of them. Therefore, to conclude this point, I say, th'ignorance, the offenses, in every sort most lamentable to behold, Atheism, profaneness, security, blasphemy, horrible oaths, not far blasphemy, neglect, yea contempt of the Sabbath day, the dishonor of all to whom honor is due, the murders, adulteries, robberies, perjuries, the swarms of rogues and beggars, their dying in the fields under hedges, and in Towns and Cities, at the doors, cry with a loud voice unto God, and all lawful authority under him, that for want of the preaching of the word, they perish, for lack of it they die in their ignorance and diverse sins, for default of the means that should bring them to the knowledge of God and to repentance, default I say both of the word taught and preached, and spiritual correction, yea their souls and their bodies are destroyed, for want of the means, which God hath ordained for the salvation and comfort of them both. Whose cry the Lord in mercy hear in his good time, and give to the higher powers also to hear it, and to take such order for it, as may be most acceptable unto him, and most comfortable to his people.

Thus far have I labored to show, the necessary and perpetual use of the offices of the Ministers of the word, both Pastors and Teachers, of Elders also and of Deacons. Wherwith I would ende the answer to this section, but that here is offered an occasion to speak a word or two more, to another matter in it.

The Declaration showing, that God withdrawing th'extraordinary gifts of healing, and such like, hath withal shown that the offices depending upon those gifts, should cease: rebuketh it as a vanity in the papists to keep still, Exorcistes and extreme Unction, and to speak with strange tongues, which they have not by inspiration, and that without any interpretation, which is expressly forbidden. The Replier, letting pass the rebuke, for the two former pointes, for the third saith he, belie not the Devil. Their fault was not, that they spake with strange tongues, which they had not by inspiration, for if they had not had them by inspiration, and yet had they understood them, and the people also, then had this been no fault, except in speaking faulty matter. These are the Repliers words: wherein he hath little cause to use this homely proverb against the Declaration. For it reporteth not untruly of them, but chargeth them with vanity, for doing that, which they do in deed. So as, if there be any fault here, it is not in speaking untruly of them, but, in making that which is truly said they do, to be a fault which is none. But this was only a quarrel picked to maintain speaking of Latin in the pulpit, which the Replier thought to be a little touched, in that the Papists are charged with vanity for speaking with tongues, which they had not by inspiration. Which if it be, for that cause a vanity in them, then the replier thought, it would be gathered, to be as vain a thing in any other, that having not the gift by inspiration no more then they, but only by study and ordinary means, yet do use, to utter sentences in Latin and other tongues: but cōmonlie in Latin, for it is not every man's gift to understand Greek and Hebrew, which he had good reason in deed to suppose. But howe doeth he answer the Declaratiō, which resteth upon this reason, why it should be a vanity in them, namely, because they have that tongue by study and not by inspiration. Which is, as if it had been more at large said, that being an extraordinary gift, there might be yet some use for the miracle, to give credit and do honor to that doctrine, which such a believer did profess: but for a man that had been trained up in school all his life, and had spent many years in the University, to speak Latin in his sermon, as if it were a miracle for a man, in twenty or thirty years so bestowed, to speak of him self, or repeat out of other, a few sentences in Latin: could have no such grace, nor use, no nor any good use, but only showeth the vanity and folly of the party that so speaketh. To this reason he maketh no answer, but only saith, it was no fault in them, (although they had them not by inspiration, if both they and the people understood them) to speak with strange tongues. But it is not enough for him to say so, with a bare word, he had need to have shown, some good reason, to maintain it, the argument of the Declaration being so strong to the contrary as it is. He could not also be ignorant, that the Apostle reproveth this ostentation in those of Corinth, who yet had it by extraordinary gift, as a childish folly in them, saying: Brethren, be not children in understanding: howe much more then is it worthy of that reproof in such, as have it not by that means. In the same place the Apostle noteth out of the Prophet, that it was a punishment, threatened from God, to speak to men in a strange tongue: so little cause they had to glory in that abuse. After also he saith, that the use of tongues, was to the infidel & unbeliever, as by the miracle, to work in him some sense and reverence of the doctrine so authorised, but not (saith he) to the believer, for whom prophecy, that is exposition of the holy Scriptures, in a tongue understood of all is appointed. In the Church therefore it is impertinent to speak with strange tongue. I speak tongues (saith the Apostle in the same place) more then all you do, yet had I rather speak in the Church five words to instruct other with them, then a thousand in a strange tongue. Wherein the modesty of the Apostle, and his care of edifying of the Church appeareth. To which purpose also, he saith in another place, That he regarded not to be esteemed to know anything amongst them, but Jesus Christ, and him crucified. The contrary therefore is, not to seek (as a man ought to do) the honor only of Christ, and the edification of his Church, but savoreth of flesh and blood. For as it is well observed by Master Calvin, of worthy memory, the Apostles voluntary abstaining from speaking with tongues, who could have triumphed herein over them all, and his seeking to edify the Church without all manner of pomp, convinceth their swelling ambition who affect the showing of them selves: whose authority, ought to draw them from vanity. In like manner ought the perpetual and constant examples of all the Prophets, of whom diverse, as it appeareth, had skill of sundry languages, and of all the Apostles, who excelled all others herein. Of all which not one appeareth, at any time, to have spoken, in his public ministry, in the Congregation, with any other tongue, then the vulgar tongue of the people. No more did our Savior him self, whose perpetual example in this, concerning their Ministry, ought to be a rule to all those, who with modesty seek th'edification of the Church. It may be added also herein, that the Fathers use it not, nor the reformed Churches of this age: therefore, having not been so done by the Prophets, nor by the Apostles, nor by other in the primitive Church, nor by the Fathers thenselves, nor used by the best reformed Churches: It were to be wished, that they, in whose favor the Replier maketh this answer, would rather conform them selves to the examples of all those, then to the Church of Rome, where almost only this ostentation is used.

That part in the declaration which is made the next section, is the conclusion, inferred of the former reason, that only Pastors, Teachers, Elders, and Deacons remain and are to continue to the ende, all other offices being ceased, which were of special use, for a certain time, and of extraordinary gifts for performance of them. Wherevpon is inferred, that it is needles, and unlawful, to institute anewe any other ministries or charges in the Church, beside the aforesaid offices, which are recōmended by the institution of God, & the practice both of the primitive church, & the best reformed in this age, with the fruits of them in furthering of the gospel amongst them, & the want of the like with us for default of the same. Upon this sectiō the Replier hath written a long discourse, not only examining this matters contained in it, and speaking to that purpose, but descanting in a manner vpō every word, tedious for extravagant matters, & points impertinēt, to the question in hand. Also for tautologies & repetitions, & much idle speech, lengthened out with three or four of Aesopes fables, and such like conceytes, as served the pleasant humor he is given unto. Which length of handling matters had been well bestowed, before he came to the conclusion, in replying with sound & forcible reasons, to the points debated. But seeing it is otherwise, I am to pray the readers patience, while I make that answer, that is necessary, which I will do as shortly as I can, that I abuse not the Reader, nor weary myself with following one, that will not keep his way. In the words of the conclusion, to the number of four public charges of the Church, he opposeth contrary testimonies: the first whereof is, of a godly Sermon, upon the twelft to the Romans, which, saith he, nameth five. For answer he is to understand, that the fifth, mentioned both there, & by that Apostle, is comprehended under one of these four, that is, under the Deacons. For they that show mercy are such of the Deacons, as regard and look to the sick and afflicted with like misery, needing their help. The next, is of the Scottish book of common prayers, out of which he would gather, that Teachers are Doctors, as they are called there, into no necessary function in the Church: because it is said there, concerning Teachers or Doctors in this manner:

For the same agreeth to all the outward policy of the Christ, and may be said of it, and yet not take away the necessity of it, where it may cōueniently be had. The Sacraments are left to the church by our Savior Christ, and are very profitable where time and place do permit. So was Circumcision the ordinance of God, and very profitable in like manner, but sometime time & place permitted not to have it, as in the desert. No more do they permit sometime the Sacraments to be ministered, which are ordained by our Savior Christ, as in some grievous persecution, yet are they the perpetual ordinances of the Lord, though not simply and absolutely necessary to salvation: yet so necessary, as the contempt and willful neglect of them is damnable. Therefore this speech nothing impugneth the ministry of the Teacher in the church. Nay contrariwise, it greatly confirmeth both this & the rest. For, teaching this office, it acknowledgeth it very profitable, and left by our Savior Christ, unto his Church, & to be one of those four which are left, the other three being Pastors Elders & Decons. Whereby, as this charge, so all the rest, are plainly confirmed to be very profitable, and to be left by Christ to his church for their edificatiō & spiritual profit. Which book being th'only book authorised for public prayer in Scotland, and taken as he saith, from the English Church at Geneva: so carrying with it also th'allowance of the chosen company of our country-men, then suffering for the Gospel, and of the Church of Geneva: I doubt not, but so grave a testimony, with any godly wise Man, will carry more credit and authority with it, to persuade men of th'ordinance of God in this behalf, then not only all the iestes wherewith the Replier scoffeth at them, but then his most colorable reasons shall be able to prevail to the contrary. Because there are four special public charges mentioned by the Declaration (which is acknowledged also by the Churches of Scotland, of Geneva, and of such of England, as were there for the Gospel) as this testimony declareth, and by the Churches of France, and the low Countries, (as hath been shown, especially in that kind of th'Elders office, which is most impugned) the Replier calleth them a Tetrarchie, and maketh no ende of this unsavory jesting speech, forgetting th'exhortation (as it seemeth) which saith, Let your spirit be gracious, seasoned with salt, giving grace and edification to the hearers. But vnfitlie hath he sought out this name for them out of the Arches. For the Scripture, whose speech we are to follow, termeth them not by names carrying show of worldly rule and lordly commandment, which are given to Magistrates, but termeth them offices, ministries, services, charges, functions, and such like, and their work, not to rule and command, but to serve, to guide, lead, oversee, direct, & such like. These are also our ordinary terms of them, wherein we rest, & leave all names of Arches, for the Hierarchy, and degenerate Ministry, to whom they agree. Upon this supposed difference of the Scottish Church, he taketh occasion to enter into a discreet and likely comparison of Pastors, Elders and Deacons, with the Triumuirate, so called of Antonius Lepidus, and Augustus, who in the ende drew all to him self. Whereby he would breed a suspicion, of some secrete mischief, in mainteyninge the ministries of these four public charges. Whereof I cannot see, what other gounde he can have, then that he hopeth, belike, by so bold a calumniation, somewhat may cleave, at the least, in minds apt for the purpose. What hath come of this order in the Churches where it is received, but the right service of God, sincerity of faith, good examples, diligent preaching, due administering of the Sacraments, moderate severity in censuring offenses: finally, the honor of God, of our Savior Christ, of his Gospel, & of the Church? He might more justly fear this, in the base ministry, that hath left the preaching of the Gospel, and embraced this present world. For, what is all that degenerate Hierarchy, but the image of the beast, spoken of in the Revelation, the beast noting the Roman Empire, and the image of it, being the similitude and likeness of the state and government of it, in the Church of Rome. Wherein the Pope resembling Augustus Caesar the Emperor, and such as succeeded him: the Cardinals are the image of those, by whose help he had oppressed the former state of the Romans, and continued his tyranny over it, parting the spoil with them: Archbi hops, and Bishops, other Magistrates of Provinces and Countries. Which, as it began, in like manner, with oppressing the only lawful policy and administratiō of the church, so the end of it hath been the most proud and ambitious tyranny, that ever was in the world.

From this the Replier passeth to that which is inferred upon the conclusion, that is, that because these only are appointed of God, it is not lawful for men to ordain any other besides these. In his reply to this, after he hath played a little (as he is often wont to do) with the lawless & needles pointes, and demanded again warrant for these four public charges of the Church, that we may have our quietus est of him, and such like pleasantness of speech: he repeateth again, a reason before alleged, Why these foresaid functions are not therefore to be esteemed perpetual, because they were ordained of God. His reason is, that the Priesthoode of the Law, & the hie charges of Apostles, Evangelists, and Prophets, were also of God, and yet not perpetual. But he should remember, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 the conclusion riseth not of this only, that these offices of Pastors, Teachers, Elders and Deacons were sometime appointed of God: but that they were appointed for the certain standing and ordinary offices of the Church, to abide forever. Show this (saith he) and forthwith we yield. It hath been already shown, and yet he yieldeth not, for it hath been proved, that, whereas these are of the gifts bestowed by our Savior on the Church, all the rest were extraordinary, & but for a time, as appeareth by their use and the gifts agreing to such offices. But both the use and the gift, agreeing to these four, is for all times, and given of GOD by ordinary means, and therefore these, and these only are perpetual. The use of the Teacher, is to teache true religion and doctrine: of the Pastor, to apply the doctrine by exhortation, reprehension, consolation, and such other means as may serve most fit for th'edification, and as the occasions of the Church require. Elders are to look to th'obedience and practice of the same in the life of the people: and they altogether, to guide the public assemblies in a reverend order, and to carry the care of the state of the Church, to call and dismiss, to and frō public charge in it by due order, & to censure offenders according as their offense is to be censured. Finallie, the Deacons are to relieve the poor and in misery. These being (I say) the uses of these charges, it is plain, they are no extraordinary things, for which they are appointed, but necessary and perpetual: therefore the offices which God hath ordained for such uses, must needs be esteemed alike, perpetual and necessary.

The same is to be said of their gifts which are all such, as God giveth unto men, by ordinary means. But, such, are none of the other offices, neither for their use, nor for their gifts: and therefore these, and only these, are necessary and to continue forever. Further also, the Apostles, setting by them selves, and by the Evangelists, these functions amongst the Churches, do plainly declare, they did it in this regard, that whereas neither they nor the Evangelists, for the duties of their callings, could tarie still with any one particular church, these should be their guides, to continue and remain with them forever. Upon these, and such like reasons declared afore, the conclusion groweth and not barelie upon this, that they were sometimes ordained of God.

Thus passeth he forward (yet so as he looketh back again) to an amplification of the conclusion, wherein, the declaration, gathereth together, certain principal reasons, confirming these offices, as of the Author & preseruers of them, with the good fruit that followeth where they are established, and the contrary, where they are not. The first reason he denieth, but standeth not much upon it. The seconde, of the Churches exercising this Discipline is of two partes, whereof the first is of the primitive & pure Church enlarged by note of the time it continued it it, which is, till the mystery of iniquity, working a way for Antichrists pride and presumption, changed God's ordinance, and so brought in all kind of false doctrine and confusion. To these words he taketh many exceptions, and first scorneth at it, that the primitive church (which he him self calleth that time while the Apostles lived) is named the pure Church: and replieth to it, that it was not very pure soon after the Apostles. Which is a reply of no value. For it sufficeth for the matter in hand, that it was exercised by the Apostolical Churches, which are called pure, not in regard of obedience in life, but of that order, for the guyding of the Church, which by the Apostles was delivered unto them. We acknowledge that no assembly of men, yea that no particular man, is, or can be, or ever was (the Lord him self only excepted) free from all charge of sin in the sight of God, according as it is said, There is not one that doeth good, no not one. And again, If thou Lord shouldest look narrowly what is done amiss, no flesh should be justified in thy sight. Yea further, We acknowledge all to be borne in sin, and by nature children of wrath, and not ceasing continually to transgress from the mothers womb: and believe to be saved freely by grace, and only 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 duty of thankfulness which we owe as the Lord's redeemed) we endeavor to walk in a good conscience without offense, and to approve our vnfayened desire of obedience and well-doing in all things, both to God and Man. This I have thought good to profess, because the Replier, by a scornful observation of pure Church, would cast upon all such as desire a further reformation of our Church, an infamous spot of puritanisme. A name which some popish or Samaritan priest well content that popery and the Gospel be joined together, as they were sometime, to mingle Judaism and Paganism, have devised, to revile them with, that seek any further reformation: and now, commonly taken up, by Atheists, to disgrace and discountenance all that desire to live godly. Which if it proceed, as of some time it hath done, it is not unlike, but ere it be many years, piety, and the fear of God, will be as odious as any heresy. This may suffice, to let the Replier understand, that the primitive Church is not called pure in the Declaration, in regard of their life and conversation, nor any signification given thereby, that there is, or can be in this world, in that sense, any Church pure and free from sin. But as touching the order given to the Churches by the Apostles, and received of them for the rule to guide them selves by, in the administration and direction of ecclesiastical affairs, the primitive Church was pure, in the Apostles time, and so had it been at sundry times before the Apostles, and may be also in this time, for any impossibility that is in this matter. The heavenly pattern shown to Moses in the mountain, cannot be denied to have been pure. But Moses was faithful in all the house of God, and did all things according to the pattern which was shown him. For he was faithefull, not only in the things that concerned the holiest place of the house of God, or the Sanctuary next unto it, but also in the outward Sanctuary or court, yea in the things of the lowest Court of the Lord's house. Neither thought he it enough, (as many do now) to regard only the principal things, as the Ark of Couenaunt, wherein were the two tables of the Law, and other precious & holy memorialles of the noble acts of God, nor both them and the next unto them, as th'Altar, the Table, and the golden Candlestick, but also all the vessels, implementes, and furniture of the Tabernacle, even to the basons and beesomes, to every pin of the joined work, to every ringe of the curtaynes, to the skins that covered it, and to every inche of length, breadth, and depth, as the Lord had appointed. And not in the place only that was appointed for the service of God, but for the whole order and manner of the service, declaring the kinds of Ministries, and what duty was to be done by everyone. This was a perfect and pure order of a Church, received of God by Moses, and by him settled and continued in his time amongst that people. It continued also such all the time of Joshua, & of the Elders that ruled with him and had seen the famous acts of God which he had done for Israel. In David's and Solomon's time for many years, the same was restored, and after by other virtuous and noble Princes, as Hezekiah, Jehoshaphat, and others reestablished, after that through the wants of all degrees, and specially of the Priests, it had been decayed. The Apostle testifieth in one place that which is to be extended alike to all the rest of his Ministry, That he had received of the Lord that which he delivered to the Church. And in another place: If there be amongst you a Prophet or spiritual man, let him acknowledge that the things I write unto you, are the commandments of the Lord: and saith of him self, that which agreeth to the other Apostles, that is, That the Lord of mercy had given to him to be faithful, and so accounted him, and they were all true witnesses of Jesus Christ. Whereby it cannot be doubted, but th'order which they taught the Churches to keep, for maintenance of the faith, exercises, and obedience of the Gospel amongst them, being as perfect and pure, as that which the same Lord had shown to Moses in the mountain, and the Apostles being as faithful as Moses, it cannot be doubted, I say, but that the Churches in regard of that administration and policy, were pure and perfect. And not only in their time (as in the former had been in the time of Moses and Joshua, ) but also in the time of such as with them had governed the church and seen the mighty hand of God working with them in the advancement of the Gospel, as the like had been before in the Elders that ouerliued the noble worthy Joshua. Which being so, I can see no cause, the same order being left us from point to point, in their holy writings: but that the Tabernacle of David being fallen down, the ruins of it, may be reedified, and all the strength and beauty of the house of God in that behalf restored again: if there be that religion, virtue, and zeal, which ought to be in those, at whose hands the Lord doeth require it. And thus much to show what is meant by the primitive and pure church, and withal that there may be a pure church, in regard of the order for directing & guyding of all ecclesiastical matters, notwithstanding the corruptiō of the nature of man be such, as were the order most perfect, yet will administer and execute it with many human infirmities. But then the rule it self cannot be blamed, but only they, that by their own fault, are not willingly ruled by it.

From this reason, that these ministries have been retained in the primitive church, he proceedeth to the note of the continuance of it in the same, which is said by the Declaration to have been, till the ministry of iniquity, working a way for Antichrists pride & presumption, changed God's ordinance, and brought in all kind of false doctrine & confusion. Nay, who there, masters mine, not so saith the Replier (such is his vain, that I say no more) according to which, dallying a while about the sense, he resolveth that if it had been such, till the mystery of iniquity began to work a way, &c. the Declaration had kept better within bounds. This doubt of the sense might have been spared, it being not hard for him, at the first, to have conceived it so, as he did at the last, this being the plain sense, that till such time, as Satan began to make a way to the kingdom of Antichrist, & to all kind of false doctrine and confusion, this order continued. For the pride of that kingdom of Antichrist being so great, as it is this day, and hath been now for many ages, and the false doctrines & confusions being so many, as they have been now a long time, this kingdom could not be set up in one day, nor all the abhominable superstitions and idolatries of it brought in upon a sudden, all the holy ordinances of god in the whole order of the church being against it. Therefore, these, one after another, and by little and little, (that the fraud might not appear) were changed and altered, that by such proceeding, it might be easily overcome in the end: which at the beginning, if it had been openly & at once attempted, could not have been conquered by any violence. As in the siege of a strong city, the enemy entereth not at first and at once into the gates, but by mines & batteries overthroweth some principal bulwarks, & places of defense to the city, & offense to thē, that so he may after the more quietly scale the walls, or force the gates thereof. So the city of God, being fortified by the rules of discipline, as with walls, towers, & bullewarks: the enemy first sought how by his pioners & ordinance to cast down some of the principal strengths, one after another, before he could enter it & seat himself in the midst of the temple of God. And as where a city is well policied & governed, having good▪ and wholesome laws & statutes for the ruling of it, and worthy Magistrates, that govern wisely and justly according to the same. If any man would oppress such a state, and make him self master of it, in vain should he attempt to do it, while those laws and Magistrates do continue: And therefore would corrupt first some of the Magistrates, by degrees, and then afterward, work such alteratiō in the laws, as might be lest sensible, that by such means he might in the ende, by his subtle and cunninge practices, attain to that tyrannous rule, which if he should make show of in the beginning, he could not do by any force: even so hath Satan by his secrete and sutle means and practices, seeking to tyrannize the city of God, first corrupted such as were of special trust in it, and had greatest charges committed to them, and after by their means altered by little and little, the orders and laws of the City, in such sort, as at the last he set up the kingdom of Antichrist, and brought in all kind of false doctrine and confusion.

When Julius Caesar purposed to oppress the state of Rome, he used many preparations and means unto it, which were not easy to be discerned, yea such as might seem to be great stays to the preservation of it. His greatness rising by alliances and employmentes abroad the increasing of his forces, the dispensing with home laws in his respect, the continuance of his Dictatorship, and such like, were in apparance the means to uphold and maintain the state of Rome, and some of them might have been so in deed, if they had been bestowed upon a subject faithful and loyal. But in an ambitious mind they so increased his greatness and his strength, as the state it self became to weak for him. Such a tree as Daniel had shown unto him in a visiō to represent the kingdom of Nebuchadnezzar, and as Ezekiel mentioneth to like purpose in his prophecy, whose bows and branches are like great trees, and the arms of it, as the Cedars of Libanus, so as all the fowls of the heavens make their nests in them, & all the beasts of the field lie in the shadow of the same: such a tree (I say) groweth not up in a night, like the gourd of Jonah, but in many years: receiving frō day today some increases, though not sensible to the eye in any one instant, or in a day, or in a week, yet in time it appeareth that it did increase, and at last groweth to huge bigness. Now to demand, what day or what year it grew in, were a question that should have small reason in it: such a tree being many years a growing, so as it cannot be said, that it grew in such a year, but only, that it, was growing so many years, till at the last it came to excessive greatness. Even thus hath it come to pass in the kingdom of Antichrist, the Nebuchadnezzar that hath burnt the City of God, and the king of Babylon, the city of all confusion in the West. To demand therefore, as the Replier doeth, & as Papists do, some certainty of the time, when this kingdom grew, and of everything it consumed, as he saith here, of th'office of Elders, whereby it grew, and increased: is an impertinent question, and cannot prove, that therefore Satan did not, by change of God's ordinance in this behalf, increase and strengthen him self. It sufficeth us to show, that in so many years, this tree was a growing: in whose bows at the last, every foul and hateful birde now doeth nestle, and that a means of the immeasurable greatness of it hath been, the changing of th'ordinances of God. Which appeareth manifestly in this, that these offices (for the Declaration speaketh of the ordinance of God changed in them all) are clearly declared to have been used in the Churches in the time of the Apostles, as ordinary offices, and that the same being now of many years not in use, either in part, or altogether, afore this last restoring of the Gospel again in this age, they are all found to be transferred to others, who by them selves or their officers, disposed of all that the other were wont to do. Which change for the name of Bishop, was common to all the Ministers of the word, as it is evident in the 20. of the Acts, and other places. The arrogating of this name by any one of that calling, as a peculiar title to him self, was some chaūg of gods ordinance, & preparatiō to that which followed. The same name in the Scriptures is never given unto any in respect of the Ministers of the word, as to note one set over them, to see them do their duties, (as the high Priest sometime in the law of Moses,) but always in regard of the people, and the flock, the charge, ouerfight, and guydance, of whom only was committed to them. When this ordinance of God was so far changed, that by this word was noted one, set over both the flocks and the shepherds, endued with a power and authority to direct & correct both, as might seem good unto him: so much more as was diminished of the ordinance of god, was added to the advancement of the mystery which Satan, cunningly, by such degrees, sought to advance. But when these Bishops contented not them selves to take the name to them as peculiar, and an authority not only of the Church they stood charged with, and the Ministers of the word with them in the same, but taking all occasions which might further their ambition, as of having moderated the Synods of certain circuites, of the fewnes of sufficient Preachers, of the voluntary respect which was borne them for their piety and gifts, of resort from sundry partes near unto them, for their counsel, of the preeminence, wealth, and state of the Cities wherein they were seated, and such like challenged to them selves, the like authority over the churches, and Ministers of a large circuit: this step was not far from the seat, whereon the man of sin was to sit him down. Another degree above this was it, when as Bishops had dealt with their fellows the Pastors of the Churches: so likewise other dealt with them, and became Archbishops, challenging and exercising authority over all the Churches, Pastors and Bishops of a whole Province. But when as Archbishops of Provinces were in like sort subjected to other, as they had made the Bishops subject to them, and that four Patriarchs divided all Christian churches in the world, amongst them selves, ranging Archbishops under them, & doing unto them as they had done to the Bishops, and the Bishopps to the Pastors: it remained only, that one of those four should top the rest, to make him self lord of all, and universal Bishop over the Church. Which disorder increased after this Hierarchy for multitude of causes brought to them out of so large circuites, began first to slack their preaching, and to grow negligent, and in the ende to give it over, and preach seldom (as upon hye and solemn days) or not at all.

After also, that Emperors & Kings began to be Christians, and they to grow in favor with them, and to receive so great gifts and honors of them, as to bear the port and state of wordly Princes, and to meddle with civil causes, and manage the state, growing thereby not only to neglect, but even to despise the hye and most holy service of God, the preaching of the Gospel: after all this (I say) what remained, but that the most ambitious of the four Patriarchs should by practice with some mighty Potentate, set his foot upon the heads of the other Patriarchs, and raise him self into the seat & chair of Antichrist. Which, notwithstanding two of them, who were seated in the two chief Cities of the East and West Empire, Constantinople and Rome, did strive together for a while: yet in the ende the Bishop of Rome prevailed, being Bishoppe of that city, which had been Lady of all the Earth for a longer time, and having fitter occasions serving to it, as first of th'absence, the Emperors, after by means of the decay of the Empire in the East, and of his more ambitious diligence, who had diverse ways attempted it before, & especially because it was prepared for him that was placed in the City that standeth upon seven hills. Which was brought to pass by practice with Zimri the murderer of his Lord and Master, that is with Phocas the murderer of Maurice the Emperor, by whose favor the name and title of universal Bishop was obtained. After which time, the Bishops of that seat, by wicked practices, and cunning means, setting th'Imperial Crown upon whose head it seemed good to them, increased them selves exceedinglie, by the donation of Pepin, and others, in riches, lands, temporalties, and in wordly Dominions and state. Whereby enlarging their power in church matters, and nourishing parasites for the purpose, at the last, not only by temporal power, but by yoke of conscience, under pretence of Peeters primacy, given to him by our Savior, and of succession to Peeter: this man of sin, seated him self in the midst of the temple of God, that is, of that people which sometimes had been the temple of God, and exalted him self above all that is worshipped or called God. Loe, the seat of all abominations, and the stairs, degrees, and steppes, from the lowest to the highest, whereby Satan made way in chaūging God's ordinance, (as it is said in the Declaration) to Antichrists pride, and after he had so done, brought in all manner of false doctrine and confusion. This way to Antichrists pride in changing the ordinances of GOD, the Replier is careful, should not be understood in any sort of Bishops and Archbishops, as if any ordinance of God had been changed in creating such offices as are exercised by them, or that Antichrist could have anything the readier way to his seat by them: and would cast this upon the public charges instituted of God to be in his Church. His first reason to prove this is, that Bishops and Archbishops were in the primitive Church. Whereof, notwithstanding this be not the fit place to speak, and that I have already refused for this cause to make him any answer till he come orderly where it is to be debated, yet, because I see he dreameth still of Bishops and Archbishops, and that both unseasonably and importunatlie he calleth upon it, it shall not peradventure be amiss, to give some answer in the mean time, till he bring forth the rest that he hath to speak in their behalf.

It is to be remembered here, first, howe little reckoninge he hath made of the proofs alleged for th'office of Elders, the which yet are such, as that the holy Scriptures make mention of such an office to have been in the Church in those times, & declare to what use it served, and that there were such appointed in all the churches of the Apostles: who, to them and to the Ministers of the word committed the standing and ordinary care over the churches. Which proofs being so smallie accounted of by the Replier, as they are, we are undoubtedly to have from him, sufficient and strong arguments, authentical records and authorities, plain and clear evidences, for any matter he will undertake to prove. But especially, as his issue is greater, so his evidences are to be clearer, & the higher th'offices are in dignity and power above the office of Elders, of so much more certain and chief authority are his rolles to be, and his pleas mighty and forcible, seeing there are great royalties and regalites belonging to those offices, whose patentes he would justify. The first entrance into his proof, is such in deed. For he pleadeth the donation of god, the writing and instrument of our Savior Christ, signed with the great seal of Heaven and Earth, the power whereof the Lord declareth to be given unto him. Which if it be so, surely then could these offices neither receive any chaūg, nor consequently, the change of them, be any way to Antichrists pride. But let us hear what his reasons are: A man would think, breaking so often and so violentlie into this cause, that from Moses, throughout all the Prophets, he would show us this matter, and after by the whole college of the Apostles, as by a cloudde of witnesses without all exception, he would have oppressed forever, all that dare say (as he speaketh) that these offices of Bishops and Archbishops, wrought any way to Antichrists pride. But for all witnesses he bringeth in the Apostle Paul: A witness in deed without all exceptiō, though he be alone (notwithstanding every matter was wont to be confirmed by two or three witnesses) for the highest authority of God, whose secretarie he was, in that he wrote, so as all creatures both men and Angels are to rest in that, which he by the will of God hath delivered: let us hear therefore what the Apostle speaketh in this cause.

In the primitive Church (saith the Replier) Titus was made an Archbishop, and had many other Bishops under his government. If it be demanded by whom he was created, this was (saith he) Saint Paul's act, whose act no doubt was approved of God him self. No doubt in deed, but what that Apostle and the rest did, concerning a settled order to govern the Church by in all time to come, but it was the act of God him self. But if Archbishops be instituted of God in the Church, I demand, whether this institution be alterable or no, and whether Princes, or the Church, advising of some other order which they shall think better, may put down the Archbishop, and set up an officer of another kind for that purpose. If they may, then is the wisdom of God subject to the will of man, and they made wiser then he, who is only wise, who taketh wise men in their wyles, confoundeth them by those whom they esteem as simple, & when they would be wisest, doeth make them stark fools. If it may not, as I suppose the Replier will do god that honor, not to make his ordinances subject to the will of man, nor to adore flesh and blood, above God blessed forever, Amen: then doeth he plainly confess, (which in all his treatise he impugneth) that there is an external order, and form of government ordained of God for the guydance of the church: If he be persuaded of in conscience, as he would seem to be, by going about to prove their authority as by the scripture, let him as francklie confess it, as they do, that maintain the supremacy of the Pope to be due to him, iure diuino, and which necessarily followeth hereof, let him deny, that Princes or any creature, may lawfully cause this office to cease to be exercised in the Church: And then our question being ended of the general, whether there be any certain external order for all ecclesiastical matters established of God, as confessed and agreed on both partes: let us then debate, which only remaineth, Whether that which he affirmeth to be the order of GOD consistinge in Bishops and Archebishops, be that in deed, which God hath appointed, or the order set down in the Declaration of Ministers of the word, Elders, and Deacons.

There are Bishops, who, notwithstanding peradventure they can be as well content to suffer him to persuade that their authority is from GOD, as the Bishop of Rome is, that some do the like for him, yet in them selves, will scorn this simplicity, as knowing undoubtedly (which they have also confessed) that they hold only of the donation of Princes, and by civil statutes, that power and authority which they exercise. But to return to his reproof. Howe may it appear, that Paul, whose act no doubt (as he saith) was approved by GOD him self, did create Titus an Archebishop. It is a marvel that he beginneth with an Archbi hop, whereas good order would have required he should first have proved the instituting of a Bishop over other Pastors, ere he had come to show an Archebishop over Bishops. But, to take it as it hath pleased him to deliver it, whereby may it appear, that Titus was made an Archebishop, and exercised (as he saith) Arch-episcopal jurisdiction? For proof he referreth him self to another place, saying, we have seen this partly already. We are therefore to return to the place where he spake of this before, and to look what is to be seen there.

In that place, which is (as I take it) in the pages 64. and 65. he saith what ecclesiastical office Titus had, the very subscription of Saint Paul's epistle unto him doeth declare, being this to Titus the first elected Bishop of the Church of the Cretenses. This is the Recorde he bringeth out to prove the office of an Archbishop. Wherein yet, it is apparent, that here is no mention at all, neither of the office, nor of the name of an Archbishop. It is said in deed, that Titus was first elected Bishop of the Church of Candie, but of his Archiepiscopall iurisdictiō, or name, here is no word. If our profess for the offices we affirm to be necessary and perpetual in the Church, were not more pregnaunt then this, and if when we undertake to prove a Pastor, we should bring out evidences for a Teacher, the next officer in the Church unto him, or if when we would prove a Teacher, we should show proof for an Elder, who is next him, or pretendinge to prove the function of Elders, should allege testimonies that do concern Deacons, as the Replier here going about to show and prove an Archebishoppe, bringeth a place that speaketh only of a Bishop, who in his Hierarchy is next in place and dignity to the Archbishop: such proofs were worthy all the scorns, wherewith he hath unworthily, and without cause, scorned the sound and sufficient testimonies produced for every public charge and office in the Church. But yet if he come so near it as the office of a Bishop▪ such as he pretendeth to maintain, though he find not th'Archbishoprike he seeketh, yet if he get a Bishoprike, at Paul's hands, his labor in seeking is largely recompensed. What force therefore this evidence may be of, for a Bishop, let us examine. In the ende of the Epistle unto Titus, where copies of greatest credit have only this clause, the Epistle to Titus is finished, some other have this additiō which he produceth, which yet, neither the Syrian, nor the old Latin interpreter, do read. Wherevppon Master Beza, the best interpretour of the new Testament, saith, That this is a plain forgery. For further proof he addeth three reasons, one from the mention of a Bishop in this subscription, whereas (saith he) that tyranny of the Episcopal degree had not yet forcibly entered into the Church. So as the difference of the time showeth, this could not be Paul's writing, nor be truly said of Titus, in whose life time, and longe after, no such office was known in the Church. Another, is from the diverse office of Titus, which was of an Evangelist, the nature whereof is wholly repugnant to a Bishop: that being not to stay in any place, but to follow the Apostles, and by their direction to order the Churches: and the Bishops being to sit still, and to oversee only his own circuit. The third, is a plain contradiction to the undoubted writing of the Apostle, subscribed in deed with his own hand, for so he signed all his letters to prevent all fraudulent and deceitful practices of attributing to him that which was not his, which contradiction appeareth thus: Towarde the ende of this Epistle to Titus, the Apostle saith, Endeuour to come to me to Nicopolis, for there I have determined to winter. In whice verse it is to be noted, that the Apostle saith not, for here I have purposed to winter, which he should have done if he had been at Nicopolis, when he wrote this: But, I have purposed to winter there, as being in another place at the writing of his letter, and declaring his purpose to go from the same unto Nicopolis, where he meant to tarie the winter. This being plain to be thus understood in the words of the Apostle: this feigned subscription saith, Written from Nicopolis of Macedonia, as if the Apostle at the writing of this letter had been at Nichopolis, directly contrary to the words and sense of the Apostle. Whereby it is plain, that this subscriptiō was none of Paul's, but added to his letter, by some of later years, and of mean understanding, that could not discern so palpable a repugnancy between the epistle it self, and such a subscriptiō. This then being all the proof that the replyer for this present (notwithstanding his importunate and unseasonable beating upon this cause) is able to make, to prove the office of an Archbishop: the Reader may perceive what authority it ought to have in the conscience of any Christian man, the best evidence & witness that can be produced for the maintenance of it, being a razed rolle, and a suborned witness, and as they speak in Westminster hall, A knight of the Post, even such another as the Bishop of Roomes proctours would have proved his usurpation and unjust authority by, if the Fathers of that time in Afric had not discovered his fraud and folly. Thus we see, what cause he hath to break so often into this matter, for anything he can prove by this evidence. But if this fail him to prove Bishops and Archbishops to have been in the primitive Church, he hath another sure argument that cannot disappoint him.

There were Pastors and Teachers in the primitive church, the Declaration saith, Elders also and Deacons, but saith the Replier, the office of a Bishop or Archbishop is in substance the office of a Pastor or Teacher, so as Bishops or Archbishops in the substance of their office are Pastors or Teachers in the Church, and as he addeth in the next page before, such as have been Deacons too. For answer hereunto, I deny, that they are either Pastors or Teachers: for the reasons following. Such offices as may not be executed by virtue of the form of ordination of Pastors and Teachers, but require another form of ordination diverse from it, do themselves differ in substance from the offices of Pastors and Teachers. For thus the Apostle to the Hebrews, proveth the priesthood of our Savior Christ, to be diverse frō the Levitical priesthood, because the form of ordination differed, the one being without an oath, and for a time, the other with an oath, and forever.

But the offices of Bishops and Archbishops, are such, as by virtue of that calling of Pastors and Teachers, cannot be exercised, but require a further particular form of ordination, diverse from the other, as appeareth by the book of their consecration. Therefore the offices of Bishops and Archbishops, are in substance diverse from the offices of Pastors and Teachers.

Agayne, All Pastors and Teachers are by bond of their office and calling to preach the word with all faithful diligence,

But Bishops and Archbishops stand not bound by bond of their calling to preach it, for which cause either they leave it altogether, or preach seldom, and upon high and solemn days, and then only at their pleasure, when they preach, and not by any bond of their calling.

Therefore, Bishops and Archbishops are not in their offices Pastors and Teachers.

Further, all offices that are the same in substance, are of like and equal power. Therefore if the offices of Bishops & Archbishops be the same in substance with Pastors and Teachers, then is their power one and equal with theirs: at the least in Ministry of spiritual grace, as also in word they pretend them to be. That they are not equal, appeareth in that, no Pastor nor Teacher may do sundry things, which are esteemed by them selves to be, and some of them in deed are in their due administratiō, ministries of spiritual grace. For Cōfirmation is said to be a means of increase of spiritual grace and strength. Absolution is a ministry of spiritual grace, as testifying, and assuring the absolved, in the word of the great King of Kings, that his sins are forgiven him. Ordination to the Ministry, is also a ministry of spiritual grace, not only in regard of the office, but also of the increase of grace bestowed upon such as are duelie ordained to it, the Lord him self author of the calling, giving according to his promise, to such as in faith thereof, and in obedience to his good pleasure, yield unto it such increase of grace as the new charge by the will of God laid upon him, and undertaken in hope of God's assistance doeth require. In all which ministries Pastors and Teachers whom yet GOD putteth in trust with the word and message of reconciliation and life, and with his holy Sacraments, the seals of God to give further assurance of the same, may not deal by virtue of such their calling, but only Bishops and Archbishops. Therefore their power and ministry being so diverse, th'offices them selves must needs also differ.

Moreover, all Pastors and Teachers are to be ordained to the attendance upon a certain particular Church and congregation or Parishe, as we use most to call it. For so the Apostles Paul and Barnabas did, and the rest: So Paul gave charge to Titus to ordain them, and so were all they ordained of whom we read in the holy Scriptures. Which also the very ende, use, nature, and relation they have to the Church where they are to serve, doeth declare. Therefore it is said to all the Elders of Ephesus, that they should look to that Church whereof the holy Ghost had made them Bishops or Ouerseeers: so to all the Elders of the Churches of the Jews dispersed, that they should feed the flock of God which depended upon them. Which point also some of the ancient Councils, esteemed so material, as they decreed, the ordination which was not to the certain charge of some particular congregation should be void, and of none effect. But this being so necessary in all Pastors and Teachers, is clean contrary in Bishops and Archbishops. For their ordination is not to any particular Church, but to a whole Dioces or Province. And if before such ordination they had charge of any particular Church, or were beneficed as the most common speech is, such benefices are then void, and they discharged by law, so as they are to be given to another. So incompatible the true duty and office of a faithful Minister of the word, is in law esteemed to be, with the office of a Bishop or Archbishop. I might add also, that Pastors and Teachers, as all other functions Ecclesiastical, deal only with ecclesiastical matters, such as agree to their several kinds and places. For our Savior testifieth his kingdom not to be of this world. And from the beginning to the time of our Savior, (since the Priesthoode bestowed upon Aaron ) the two powers have been in the ordinary government of God's people, by the Lord's own ordinance sundered, not only in persons, houses, and kindreds, but in their tribes: so as none of the tribe of Judah, might exercise the Priesthoode, but only they, that were of the tribe of Levi, and the tribe of Levi was to content themselves with the service of the Tabernacle, and were neither to enjoy the kingdom, nor to bear civil offices, but the causes of God, and the causes of the King, had their several trial, officers and Judges. But this, a Bishop or Archbishop, even by his ordination, is not only not bound unto, but of the contrary, being ordained to exercise the office of a Bishoppe, according to the word of God, and the ordinances of this Realm, is to meddle with civil justice. For the word of God, not speaking any one word of such an office, and the ordinances of the Realm, laying upon them offices & charges in civil affairs, they intermeddle with all causes by reason of their office. I might note many other repugnances in-their offices, with the lawful charges of Pastors and Teachers, as their immoderate power in dealing with all ecclesiastical causes of government alone, in ordaining Ministers, giving and calling in licences, censuring, suspending, excommunicating, absolving, & such like. But these reasons may suffice to show that otherwise then the Replier mainteyneth Bishops and Archbishops, such as he speaketh of, are not, nor cannot, in any just and true account be reckoned Pastors & Teachers. Such in deed they may have been, and were first ordained to be, and therefore ought to have continued in that calling. But accepting of th'offices of Bishops and Archbishops, wherein there are so many things, as have been shown, repugnant to the functions of Pastors and Teachers, they cannot in any sort, be esteemed true Pastors and Teachers of the church, such as our Savior appointed for the work of the Ministry, but are a thing degenerate, and grown out of kind, a human creature, and an institution and ordinance of Kings and Princes. Thus much may suffice, to show that Bishops and Archbi hops are not Pastors and Teachers. Whereby it is plain, to be no consequence which the Replier maketh for them in this place, that is, because there were Pastors and Teachers in the primitive Church, that therefore there were Bishops and Archbishops also in that time. He addeth they are such as have been Deacons too, which being admitted, it followeth not, because they have been Deacons, and now are Bishops or Archbishops, that therefore Bishops and Archbishops were in the primitive Church. But I deny that ever they were right and lawful Deacons. For a Deacon is an ecclesiastical officer attending the poor of the Church, whose Deacon he is. The truth of this is most evident by the Deacons of Jerusalem, of whose institution we read in the sixth of the Acts, where the Apostles discharging them selves of this care and service, determined and boūded their office of Apostleship forever after within the bounds of preaching and prayers, and the Deacons office in that which they discharge them selves of, that is, in the attendance of the poor. Which appeareth also by the 12. to the Romans, where their office is limited in like manner.

Now the Deaconshippe he speaketh of, which they have had, is no such matter, but a mere human institution, a degree to priesthood, a power to baptize, and read the public Litargie, without power to minister the Lord's Supper, or to preach by virtue of that calling, and is nothing like the ordinance of GOD for the relief of the poor. Therefore, even that also is not true, which the Replier saith that they have been Deacons too. In deed, they have come by the Deacons bag, and got into their hands that which by th'ordinance of God and the ancient commons of the Church, should be distributed by the Deacons, to the comfort of the poor. Which the Christian Magistrate is in all duty to God to require at their hands, & to restore to the former right use again, as he is, other partes of their livings, and namely that which ought to be the living of the Pastors & Teachers, which attend upon the service of the people, in teaching and instructing them in true religion: whose liutngs being taken away and cast into those seas would be restored again: that the people giving their goods to be taught in the knowledge of God, & not able to give anymore, do not perish, for want of teaching, but may receive the fruit of this their liberality. But this, because I have not further occasiō in this place, I forbear to debate at large, only by occasion of their Deaconshippe, I have in a word noted their just dealing as with the poor and the Deacons, so also with the Pastors and Teachers, & with all the people of God. Whereby appeareth that howsoever they are transformed & now are neither Pastors, Teachers, Elders nor Deacons, yet (saving the work and labor of these callings in preaching unto the people, and watching over them, with the Lord's watch, and serving the necessities of the poor) they have wholly devoured them all. All the power, authority and living, both of Pastors, Teachers and Deacons, yea and the treasure of the poor also, being possessed and enjoyed by them. Thus have I answered his two reasons alleged to prove Bishops and Archbishops to have been in the primitive Church.

In this place, affirming them to be in their office and kind of ministry, Pastors and Teachers, yet, saith he, since he is the ordainer, or ordinary of them, and overseer both of them & the people, he is in dignity of another office, and kind of ministry different from them. For answer whereunto he is to understand, that the word of God giveth not this authority to a Bishop, to be overseer of the people, and also of their Pastors and Teachers, nor to any one man bearing ecclesiastical office, to be the ordainer, or the ordinary, as he speaketh of the Ministers of the word. As touching the first, of oversight, the word Ouerseer, or as we call it Bishop, is used diverse times in the Scriptures, but always in regard of the people, and of the Church, and at no time of other Ministers of the word. If it be otherwise, let him show where a Bishop or Ouerseer is named in respect of other Pastors and Teachers. True it is that Pastors & Teachers may offend, through the corruption of nature, that is in all men, & therefore are not exempted and freed by the word of God, neither frō oversight, nor punishment, but are liable to all manner of censures of the church as any other of the congregatiō & to the civil punishments of the laws, But their overseers in such cases, are, the civil Magistrate, who is to see that they do their duties, or to enforce them to it by civil punishments, their cause being first duly heard, tried and judged. Further, the Eldership of that church whereupon they attend, and all the greater Cōferences and Synods, whereunto by good order agreed in the churhc, they are made subject, have the oversight of them, & power to admonish, & censure with ecclesiastical censures of deposition from their ministry, or of suspension and excommunication, as their offense may deserve. So as no man in the Church, nor in the common wealth, is more subject to censure, excommunication, and other punishment then the Pastors and Teachers: yea they are more sharply in case they offend, to be proceeded against, then other men are, for the great offense their evil example, may give to the wicked. But this oversight and power to censure them is not committed of God to any one man bearinge ecclesiastical office. For howe light a matter soever it be with Bishops & Archbishops to suspende many Ministers from their preaching & ministry, the word of God teacheth another manner of proceedinge in a cause that concerneth the staying of the preaching of the gospel, which in highest degree importeth the honor of god and salvation of his people. It is untrue also that he saith, that the Bishop hath the oversight of the people, if he understand as I doubt not but he doeth, such an oversight as by his own power he may censure any of them. For the keys, whereby is noted that power wherein the censures of the Church are contained, are not given to any one man: Our Savior saith not, if he that hath offended thee be obstinate & hearken not to thee, nor to the aduyse of one or two witnesses, tell the Bishop of him, and whatsoever he shall do I will ratify it in heaven: but he saith, tell the Church, and if he hear not the Church, and so forth, plainly committing this power not to any one but to many. To which purpose it is said in the same place, Where two or three are gathered together in my name, there am I amongst them and in the midst of them, saith the Lord. Whereby it is plain, that they, who have power to bind or loose, are a company, assembled together by the ordinance of our Savior Christ, for that purpose, by means of their calling. In like manner to the Corinthes, the Apostle saith not of the incestuous, tell the Bishop, that he may excommunicate him, which no doubt he would, if as the Replier saith, he created Bi hops for Cities and Dioceses, and Archbishops for Provinces (a fancy without all manner of appearance or color) but, you being gathered together in the name of Christ, &c. appointing that by such order as our Savior Christ had ordained, and with all their free consentes, he that had committed that abhominable offense, should be cast out of the midst of them. And if no man have or can have lawfully this power over the people, or the least of the Congregation, how should he be overseer of the greatest in it, which are (in regard of their calling) the pastors of the flock. Now concerning the being their ordinary as he saith, or ordainer, it is a power not agreeing to any man living, but in like manner belongeth to many. Timothy, whom the Replier dreameth to have been a Bishop, was ordained to be an Evangelist by the laying on of the hands of the Eldership, that is, the assembly of the Elders: yea notwithstanding the Apostle as it seemeth, was present. And if the Apostle took not this power to him self alone, what Bishop is he, that notwithstanding he be bold enough to take it can with right and lawfully take such power to belong unto him. And again, if the Apostle did not challenge this to him self to ordain Timothy alone, sure he appointed neither Bishoppe Timothy, nor Archbishop Titus, (as it pleaseth the Replier, I think meerily according to his manner to call them) to ordain Ministers of the word by their own power. Which further appeareth in that he willeth Titus to deal with that business as he had given him order before to deal in it. To Timothy he writeth that he had thoroughly seen and observed and known his manner of dealing in the Church, and his course of life, which is commended in him to encourage him still, so to follow his course and carriage as that he might in like manner both in the rest of his life, and principally in the service of the Church govern himself as he had seen him to do before him in like causes. Now, Timothy, having seen this president and experience in his person of ordaining to the Ministry of the Gospel, not by any one man, no not by the Apostle, but by the assembly of Elders, observed it no doubt, and was so taught by the commendation given him of the Apostle, not to be th'ordinary of any, as he speaketh, or to ordain any Ministers of the word alone, though he were (I say not a Bishoppe as the Replier imagineth) but an Evangelist. Which, it were nothing to say is to be greater then a Bishop or Archbishop, who are nobody in the church by the ordinance of God, but creatures of earthly Princes: but greater then Teachers, Pastors, or Prophets, and next to the Apostles the highest degree of ministry in the Church. And if Timothy an Evangelist could not do it, then Titus whom he maketh but an Archbishop, which at most is yet far under an Evangelist could not do it. And it is plain, that he is willed to deal in that service according to the instructions and order which the Apostle had given him for it, which can be no other then such as he exercised him self. And thus much for the ordinary and overseer both of the people and of the Pastors and Teachers: with which point, his two arguments to prove Bishops and Archbishops to have been in the primitive Church, are answered.

Now followeth his conclusion which is as glorious & triumphant, as his premisses have been weak and slender. And shall we now (saith the Replier) dare to say that this office of Bishop and Archbishop did work a way to Antichrists pride, and so forth, with sundry amplifications of the matter. Whereof the first is, that it is his judgment (and he saith he liketh his judgment the better, because Saint Paul was of the same mind) these offices were the best way to have stayed & repressed Antichrists pride, if saith he (referring to Princes their supreme gouuernement) they had according to God's word directed their Consistories, Synods and Councils in all matters which are commonly called ecclesiastical. This is his first amplification, wherein he giveth the direction of all matters ecclesiastical to Bishops and Archbishops. He addeth in deed, according to God's word, placing it doubtfullie, that it may be taken either that their offices are according to God's word: or that they should in them, carry them selves according to God's word: But whether of both it be, importeth not: for, according to God's word, there is no such office in the Church as I have shown already, and being no such office, what interest can they have while they continue such, either to direct, or to have any place at all in such Synods and Councils. So far of is it, if the matter may be ordered by God's word, that they should carry all matters ecclesiastical. The Princes prerogative is notwithstanding here reserved, which dependeth not upon his reservation, but hath other such certain title to claim by, as the Princes are not to be beholding to their Prelates for reserving them their supreme government as of alms for them.

Another point is, that not these offices, but the encroching of th'Archbishop of Rome over all other Bishops and Archebishops was the breaking of God's ordinance and the way to Antichrists pride. Adoni-bezek, as we read in the first of the book of Judges, cut of the fingers and toes of 24. Kings, and put them under his table at his feet to geather the crommes that fell from his table, and the same judgment after fell upon him. Even so some Pastors cast down all other Pastors & officers of the church within a City or Dioces under them. After amongst Bishops some dealt with his companions as they had done with theirs, and became Archbishops, and subdued all the Bishops in a Province, Coūtrey or Region under them. Now, if amongst Archbishops, there rose up one to recompense them again the wrong they had done to their fellow-Bishops (if yet it may be called wrong, where at the first there was no right) what great cause have they to complain. When Bishops and Archbishops cut of as it were the hands and feet of their fellows, and cast them under them, to geather the crommes that fell from them, did not they teache other by their example to do the like also to them? Yea but (saith he) the Archbishop of Roome would be higher then all his fellows, and be Bishop over the whole Church, to represent Christ. This was in deed the highest step, and even the footstool of the seat of Antichrist. But, howe mounted he thus hye, to come so near such a seat of pride, was not this way made by sundry steppes before, ere he came at the highest, and was he not nearer and in greater possibility of it, being a Bishop with many other, then if there had been none such but all Pastors like the elect Angels had kept their original? For as it was not possible for a man to lift up his foot from the ground to any hye seat far above his reach, but must go to it by stairs and degrees from one to another, till he come to the highest: So did Satan in his mystery of iniquity make these stairs for the mounting of Antichrist: whereby at the last, he settled him as amongst the stars. But this he seemeth to note as unlawful. And no doubt it is so. But, so were also the other, according to their degrees, which he would have to be esteemed lawful But if the case were such, as Christian Princes did all receive the Gospel, and that a general Council were held, and to be continued, or renewed, as occasion should require, and Christian Princes by consent should appoint a moderator for direction of the Aecumenicall Councils, and name him Pope, or give him some other title, noting his employment greater then of any Bishop or Archbishop, who are but, by the Repliers own rule, to direct their Synods and Councils of their Dioceses and Provinces: what exception could the Replier take unto this, why they might not so do? After they had made this first ouverture, what can he allege why they might not, in regard of using him to such purpose, free him from the service of any particular Congregation that he might wholly attend upon the general causes of the Church? And because wealth, honor, and authority may give him the more credit, and for that Monarchy is the best kind of government, and most easy and ready for all men, who best understand in it, their business requiringe, to whom to go, and where to seek their remedy: what reason can he bring why it should not be lawful for them all to do herein, by common consent in all Christendom, that which is done in some, by any one sovereign Prince in his kingdom. Or, if without all these, circumstances the Princes now professing the gospel, should agree that the Archbishop of Coleyn one of the Princes Electors, or any other should have, use & exercise over all the Churches of the Gospel, in what kingdom of the Christian world soever, the same supreme power & authority in all causes ecclesiastical that ever the Pope had, or exercised, and should proceed by the same course and order of the Cannon law, as the Archbishop of Roome doeth with one only promise, of disannulling & abolishing all such Cannons as are repugnant to the law of God: what could the Replier allege, why either the Archbishop of Colleyne, or any other Archbishop, or Bishop, might not by such consent, be made a Protestant Pope, and an universal Bishop over all the Churches of the Gospel, as the Archbishop of Rome by like consent of the Kings supporters of the Keys and arms of Antichrist, is esteemed Pope, and universal Bishop over all Ecclesiastical causes within all their Dominions. What reason can he make, why Princes should not so consent, or what aduyse would he give, if any Bishop or Archbishop of his acquaintance, were the man upon whom they should like to bestow this honor, from Episcopal or Archiepiscopall jurisdiction, to advance him to Papal Supremacy? What a faithful Pastor should do in such a case, is not hard to say. For it is clear, that they should do as our Savior Christ did, when things not agreeing with his calling were offered and brought unto him: Who refused to parte the inheritance between brethren, who withdrew him self from the people as far as he could, going up into an high mountain, when they would have made him a King, and with detestation avoided the speech of offer of all the kingdoms of the world and▪ the glory of the same. They should answer with Gideon, when the kingdom, with the alteration of the government which God had set over his people, was presented unto him, I will not reign over you, the Lord your God, he shall reign over you, and govern you according such order as he hath appointed. They were to answer with Daniel, Your gifts (ô Kings) keep to yourselves, and bestow your regalities and honors upon some other: but I will declare the scripture, & the interpretation of it unto you. As the honorable olive tree, the sweet fig-tree, and the cheerful Vine, answer in the parable of Jotham, that they would not leave their precious fruit whereby they honored, delyted and rejoiced God and men, to go reign over the trees of the forest: So should a faithful servant of God and of his people answer, I will not leave the preaching of the Gospel, the ministry of the word, the honoring and rejoicing of God and man, with my precious fruit, to take an unlawful government upon me. This (I say) ought to be the answer of a faithful and true servant of God, keeping his first institution, as it was ordained by our Savior Christ. But what other aduyse the Replier could give in such a case to his friend, but to accept of the offer, and the same which the Briar made in Jotham’s parable, which had nothing but a shodowe to boast of, and Abimelech the unnoble and base son of Gideon, represented by it, which was, whether is it better for you that three score and ten men rule you, or that one man have the dominion over you, Come cover yourselves with my shadow, and if not, let fire come out of the brier, & consume the very trees of Libanus. This must needs be his aduyse in effect, except he can allege some other sufficient reason of difference, why there may not as well be a Protestant Pope, as a Catholic Pope, or why, all the rest of the body of the Hierarchy that is in the Roomish Church, being in the reformed Churches, the head of it only should be wanting. For if it be lawful to have Ministers, that by ruling all ecclesiastical causes in a Diocese or Province, and the greatest parte of a noble kingdom, as Princes that gouuerne over Counties, and Duchies, and Prelates, that resemble the Lord's, Earls, and Dukes of the Empire, in the circuit of their government, in their titles, state, pomps, houses, furniture, trayne, and living, they which allow of these things, will hardly find any good reason, why there may not be a chief Prelate over them, who may be the representation of the Emperor. Peradventure he will say (for some signification of it he maketh in this place) this were unlawful, because this is a Royalty that belongeth only to our Savior Christ, to be the head of his Church: but I doubt if they set up their rest in this cause, wholly, and only upon that reason, howe it will serve to keep the Pope out of his seat, especially such a protestant Pope, as I speak of, who should use, or at least in general terms (notwithstanding he obeyed little) be prescribed to use no Cannons contrary to the law of God, and who would easily confess and acknowledge that his headship is not in any such respect as it peculiarlie belongeth to our Savior Christ, that is, by his own right to govern, and direct the whole body of the Church, at all times and in all ages, but only to direct as his minister and servant, the Church of his age and time, in such matters ecclesiastical, as by lawful Cannons are referred from inferior courts by appeal, or otherwise to him as the chief minister. It is true in deed, that the further a man goeth from the first institution, the more he offendeth, and so the Pope, by the fullness of the power he challengeth over all, is further from the ordinance of our Savior Christ, who hath appointed in the ordinary guydance of the Church no office to be exercised by any one ecclesiastical person greater then is the office of the Pastors, and whom he hath made all equal in every respect of ministry, jurisdiction, and of power. But otherwise, it will be found that Bishops & Archbishops, have made such a way to the Popedom, as it will be heard, when they are come so far, to keep them back with any great reason from the other. And thus much of his seconde amplification.

The third hath no manner of reasonable coherence with any thing that goeth before, and is so absurd in sense, as sometime, I doubted, the Replier could not be so grossly overseen, as to have written it in his original, so as by print it is delivered unto us: but thus it is printed. For else (that is, except as he would fain have proved a little before, the breach of the office of Bi hops and Archbishoppes were the way to bring in Antichrist and not their office) why might they not as well say

Thus far the Replier: wherein to pass by some speeches that can have no good sense, and the absurdity of this inference, and that of all comparisons of things in heaven and in earth none could fit him for this purpose but one, taken from our Savior Christ. I will only answer the effect of his reason.

The Declaration intendeth not, by saying that the change of God's ordinance made a way to the pride of Antichrist, to say, that for this reason the office of Bishops and Archbishops (in whom I think he rightly gathereth it was meant the ordinance of God was changed, as it was in deed,) made way to Antichrist, because, if there had never been any Bishoppe or Archbi hop, then an Archbishop of Roome had never been Pope. This is not the reason, which the Declaration intendeth, but the reason is manifest in this, that by such means there was made a change of God's ordinance, namely by bringing in such offices into the Church. And then in departing so far from the original institution of Pastoures, as that one came to take upon him the charge & government of thirty thousand, or forty thousand Churches or more these changes of God's ordinance, which were made in bringing in these offices of Bishops and Archbishoppes into the Church, made way to Antichrist to come to his seat. For as the lower steppes help a man to come from one to another, till he come to the highest, and the higher every degree is, the nearer it advanceth him to the top: So every stair that went from the Lord's ordinance made way to other, and the hye degrees of Bishop and Archbishop, brought the man of sin very near his seat wherein he was to sit down and boast him self against God. In every lawful trade of life, there are sundry degrees of preferrement, whereof everyone maketh way to other, so is it in the unlawful and Antichristian Papacie. The inferior degrees which Satan had procured in his mystery of iniquity, did all help to advance that sinful man to the throne of iniquity. Whereby appeareth, that the very offices of Bishops & Archbishops made way to that presumption, and in what manner. Yet doeth the Replier enforce this proof so far, as that he would have these offices to have been and yet to be the greatest impedimentes to the Popes rising in times past and to his present greatness. Whereof he allegeth no other reason, but that the Archbishop of Carthage detecting his forgeries, kept him short in Affrike, & the Archbishop of Rauenna kept him long tackling. The first whereof is not true, for neither was there at that time he noteth, any such Archbishop, as since have been & now are in the church, neither was that he meaneth detected by any one, but by the Fathers of the Council. As for Rauenna, not he only, but many other Archbishops and Bishops, the Abbots, Priours, Colleges, namely the College of Sorbone have had contention with the Bishop of Rome some before he was grown to the Popedom, and some in the midst of his pride: So as, if Contention with that sea, be a justification of their callings, that have contended with him, schools of error, and sinks of impiety, and most unlawful places and functions may be justified. This is yet enforced further, by comparison with the order set down for the guyding of the Church in the Declaration, as less able to hold out that pride, then these his offices are. In deed, if a man should esteem these things by flesh and blood, the envy and jealousy that Bishops & Archbishops may have of the rising and greatness one of another, and their worldly means, by favor, wealth, authority, and such like, to impeach and hinder their growing, might in that respect be a greater impediment. But, the continuance in the ordinance of God, had been without all comparison the stronger mean, if we measure these things as they ought to be measured. The Lord by the weak things which he hath chosen, confoundeth the great things of this world, & hath given his servants furniture for spiritual warfare, which is mighty from God, to the subduing of every imagination that exalteth up it self against God. And therefore, to make way to this presumption, it was needful this ordinance of GOD should first be changed. Yet is the Replier bold to say, that the order set down in the Declaration might sooner set up a thousand petite Antichrists, then pull down one. For their pulling down of one by it, I have spoken, for the setting up of any, it is not possible, this being as it is the institution of our Savior Christ. And the institution being such, as that no one carrieth any cause, but all things are guyded by the consent of a number, most fearing GOD, and of best ability for that purpose, which is most directly contrary to tyranny, this usurpation could not reasonably be feared. If there be many Antichrists, as in some sense the Evangelist John faith, there are, and if all they who directly oppose to the doctrine and ordinances of Christ be Antichrists, some great Antichrists, and some petyte Antichrists, as he termeth them, from the Pope the top of all that Romish Hierarchy, to the reading priest, the tail thereof, a man should clear but a feawe, I doubt, from that foul name and crime.

Here is added an impertinent matter, that Archbishops nor Bishops have not brought in all kind of false doctrine, although some Archeheretikes have been Archbishops, as Nestorius was. For so saith he, also were sundry that were Presbyters, Priests, or Elders, and Doctors. A needles point to touche, as the rest which he hath debated in this cause: the Declaration not charging any at all by name in this place, either Bishops or Archbishops, nor by any just collection, but in as much as in their offices the ordinance of God was changed, whereby way was made for Antichrist, who brought in all kind of false doctrine and confusion. Not content thus to answer for them whō no man impleaded, he entereth again into comparison between the offices of Bishop and Archebishop, and the order set down in the Declaration, for the direction of the Church: affirming this to be more meet, as being of more learned men. Wherein to grant where more are learned, there would be harder passage for false doctrine, he utterly mistaketh the matter to think that where that order he disliketh, should, or doeth take place, that there the directours of Church matters, are, or would be unlearned. The nature of the order it self, which admitteth no Minister but learned, nor any decision of weight, but by aduyse of many, & with appointed conferences and Synods of learned men for such purposes: besides the assurance of God's favorable blessing of his own ordinance, & the experience of the Synods of the reformed Churches, the comparison of their judgments, Cannons, and other constitutions, with the like of the other in any part, beareth witness, whether the want of learning and piety both, must needs be greater in it, then in the other.

Hitherto of the primitive Churches preserving and maintaining the order set down in the Declaration. Now followeth the like of the best reformed Churches of this age. In the Replye whereunto, here is an occasion taken to enter into the whole cause a-new, by making question, whether the order now restored in the Churches rightly reformed, be the same, that was exercised in the primitive Church. Against which point he bringeth little other reason, then he alleged before. But ere he come to the repetition of those arguments, he findeth great fault, that the Declaration useth this speech, that this order is restored in all rightly reformed churches. This title and name, he chargeth with open slander of many true Christian, & godly reformed churches besides ours, for these are his words.

In which respect, would to God, all the Churches professing the Gospel were reformed. But it is plain, that notwithstanding they be all in most and the principallest points of doctrine, yet some there are, not reformed in some points of doctrine, and more, not in the Evangelical policy, and Discipline of the Church. Because, he only toucheth this point, I am not willing neither to stand longer upon it. But, if he consider well with him self, the state of all the Churches of the Gospel, I think (as bold as he is, to bolster up things that need further reformation) yet he will not take upon him to maintain, that in all things, all such Churches are rightly reformed.

Before he cometh to his reasons to prove the order of the primitive Church not restored, he forestalleth the argument of the Declaration, before he come at it, taken from the benefit growing to the reformed Churches by this order, and the contrary loss to others without it. But there is no cause to stay upon his reply to it, this matter being after fully and at large debated by him, where shall be answered whatsoever he hath material to this point: and because there is little or nothing here worth the answering, most of this speech being spent in a tale or two out of Aesope, Of a Dog and a Fox, with much gybing and jesting upon the same, matters fitter for some other stage then he is now upon. For now he is upon a Theatre where men and Angels look upon him: yea the Lord blessed forever, Amen. And where the Church especially amongst us, attend to hear of him, whether it be in good state, such as may promise the continuance, and the increase of the blessing of God upon us, or in an evil estate and such as may threaten the wrath of God, and such grievous punishments as in his anger he chastiseth the disobediences of his people with, if being warned and called upon to reform them, they do not redress nor amende them. Which presence, and expectation, requireth a far other speech and style then is here used. Therefore, I wish he may take this warning, hereafter to leave this kind of speech, except he will occupy him self with making plays, as he was wont to do: but if he will deal with matters of gravity and divinity, to entreat grauilie of them, and as becometh a Divine. Now let us come to his reasons. He argueth that the order of the primitive Church is not restored now in the best reformed Churces: for his first reason, he allegeth, that the offices of Apostles and such like are not restored. Wherein, knowing his answer to be ready, that it is to be understood of that order which was settled in the primitive church to continue, these being but temporary and extraordinary, he maketh him self this answer, and then replieth to it, that so were also the Elders whose office is restored, or if it be otherwise, that they were to remain always, why then did they not always continue, but have ceased so many years, till they were now in this age restored again. Wherevnto it is to be answered, as he partly teacheth, that most of the principal points of the doctrine were not known, in the public ministry of the Church for many years, 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 truth of Religion, was through the goodness of God made known to some, and so was it also (I doubt not) in the matters of the Discipline of the Church. But as in the most public and apparent visible Churches, in all partes, the holy doctrine it self ceased, and the true worship of God was turned into superstition and idolatry. So in the order and guydance of the church, the right means and only lawful instituted and ordained of God ceased in them. This yet doeth not satisfy the replyer, because he saith of the rest, Pastors, Teachers, & Deacons, we are able to show that there were in all ages, good & bad, why then should not the like be shown of the Elder, if it were alike perpetual. In which reply, it is by the way to be observed, that he acknowledgeth the perpetuity of the Teachers office, and so good witness to warrant it. For the continuance of these in the church, he did well to shuffle good and bad together. But, lawful Pastors, Teachers, and Deacons, such as our Savior appointed to be in his church, where will he show them to have continued, I doubt not, but he will allege the popish Priests, Doctors, and Deacons: but he is to remember, thar he set down in another place, that the Church of Roome doeth overthrow the foundation, which he declareth to be Christ JESUS in another place, without whom neither can any particular man be saved, nor any assembly be the visible Church of Christ.

And if the church of Roome have not been for many years a true visible Church of Christ, then could not the priests and other their Clergy-men be true and lawful Pastors or officers in any place of the Church. This he thinketh to take away with saying, good and bad. In deed, if their evil had been only in life, or in someone principal point of doctrine, it were something he said. But, their defect was in the very calling. For Christ being the door, and GOD that openeth to the Pastors that enter by it, and all that enter otherwise, are thieves and murderers. What reckoning can be made of their calling to be lawful, since the time that the doctrine of salvation by Christ JESUS, and by faith in him only was condemned. But to deal more easily with them, and not to bring them to the trial of the word which they are in no sort able to endure, and to judge them by the Cannons: amongst so many as they were, where can he show any, for many years together, lawfully called, according to the best Cannons: whereby a dew examination of learning and life going before, the free consent of the Church, whom it concerneth, and ordination or laying on of hands by those to whom it appertaineth is so required, as if default be made either in the examination, or election, the whole action is disanulled and made void. Now, if the Symoniacall compactes and bargaynes the bribes to procure favor for benefices, the buyings of aduousons and resignations, which are general mischiefs in the popish Church (And I would to God it might be said they are only there) and the agreede & authorized default of due election in all, be compared with these Cannons: it will be found, that for many years, no one of their Priests hath been by those Cannons lawfully called. But if the manner of calling them were lawful, howe unlike are the offices and functions exercised with them, to those which our Savior hath appointed. Their Priests are ordained not to preach the Gospel, or to any other duty of a true Pastor, but to offer up Christ in sacrifice for the living and for the dead. Teachers they have none at all, but school Doctors, and created by the Popes writ, which is nothing like the Teacher of the Church set in it by our Savior Christ for the work of the ministry. A Deacō, by the first institutiō should be the disposer of the liberality and bounty of the Church, bestowed for the relief of the poor, such as are in misery: whereof no shadow appeareth in their Deacons, and I would this were only true of theirs. Whereby appeareth, that in the Romish Church, if he mean that, as I take it, he must needs do, he shall not find in it, for many years, any lawful Pastor, Teacher, or Deacon, neither by the word of God, nor by the better Cannons that have been made concerning their calling: yet now the third time the Replier helping him self with good and bad, tagge ana rag, mainteyneth, that Pastors, Teachers, and Deacons, have always continued in the church: that by such pretence, he might seem to say somewhat against the Elders office, because, as he saith, it did not so continue. But I have already shown, this was no continuance of the holy ministries which our Savior ordained, but other human deuyses and creatures of Popes, Archbishops, and Bishops. Which yet, if it do not content him, I may say further, that this office of Elder, continued in such sort, as he affirmeth the other to have done. For, what were the Ciuilians, Doctors, and Proctors, Chancelors, Commissaries, Officials, and the rest of that traffic, Officers, and Retaylers to the great Marchaunts of souls, Archbishopps and Bishods: who, notwithstanding they were lay men, did administer the censures of the Church without any due and ordinary ecclesiastical calling in deed at the appointment only of their Lord's and Masters the Bishops, to a foul profanation of the holy censure of the Church: whether it be done in Babylon or in Zion. For this iniquity also is to be found even in the Church of God. Yet, in their administration, the office of the Elder, is as much, and a great deal more to be seen, then true and lawful Pastors, Teachers, and Deacons appear to have continued in such tagge and rag, as were in the popish church. But, the truth is, that all Evangelical charges, and the Gospel it self, was detained in unrighteousness, and the free, right, and original, nature, use and benefit of these offices ceased and was interrupted for a time, as the like hath come to pass in other such wastes and desolations of the Church, as in the time of some of the Judges, in the reign of Manasseh, and in the captivity, the ordinary offices and duties were interrupted, and God extraordinarily preserved his people. All these things were for a time, as the inheritance, in the parable of the Gospel, in the hands and possession of unjust and rebellious servants. But now the Lord sendeth out his servants, and demandeth of his servants that fruit, service and honor, which is due unto him: with a part whereof he will not be satisfied, but will have all his rightes and regalities, perogatives and offices restored unto him, or else will punish them as rebels and unjust withholders. This is the answer I make to this point, which the Replier bolteth out, in ceasing by de facto, & not de iure, and when he hath done, replieth to it with an idle questiō, if they were once, where they have been hidden or banished all this while? or if they were dead and buried, &c. not worth any answer.

Another reason why the order used in the primitive Church should not be restored now in the reformed Churches, is because they have no Bishops nor Archbishops, whom he affirmeth to have been in that time, yea and ordained by the Apostles to have authority over them, in the Regions and Cities limited to them. Which superior and old standardes to displace (saith he) to bring in young and inferior Seignours, as they, who having seen the old temple did also see, the laying of the foundation of the new: So would it make a man's heart throbbe and bleed, to see howe the beauty of the Church is vaded, hir ornaments spoiled, her body hailed, under pretence of reforming. This argument needeth no long answer to it, having been sufficiently shown before, that it is a vanity to think, that such offices, as Archbishops and Bishops now bear over the Churches, and the Ministers of the same, to have been in that time. Here it may suffice, as it is but affirmed with a word of his, without any manner of proof, so to deny it with another, upon the reasons before alleged. As for his weeping to see the old standards pulled down, and the Church spoiled of her ornaments, if he mean hereby the manours and royalties that are in other men's hands, whō can he blame for it more then such, as care not howe the successors do, so they may aspire to the dignity they couetouslie and ambitiouslie seek and labor for. If he mean not those branches, but the trees them selves, from whence they grow: let him consider the bitter fruit they have borne, and the unwholesome shadow they have cast, from the first root they took, and especially of late: he shall have no cause to weep to see the axe making ready to be laid to their roots. His heart should rather bleed to see, in the garden of God, any trees, wherein unclean birds make their nests, and unclean beasts take their reast, and from whence the clean are driven for fear of annoyance, and which suffer no fruit or heavenly plant to grow under them, or near unto them. Then would he pray with the watchmen of whom Daniel writeth, Cut down (ô Lord) these great and noisome trees, which are strong to evil and not to good. Many a fair tree hath the Lord plucked up, and, in time, it is to be hoped, that he will do the like to these, For our Savior hath said: Every plant that my heavenly Father hath not planted, shall be rooted up. His heart bleedeth to see the goodly leases that are drawn from Church-livings, & the great Lordship’s that are gone from the Clergy, and Cathedral Churches, and peradventure some other gifts, to see the dispensations which seem to threaten the carrying away of an I will, and an Earldom, from some who would fain enjoy them still. But whose heart is moved with compassion of the people of God (which is in deed his true church) to see the word of God daily taken from them, and they left as a flock of sheep upon the moūtaynes without their shephearde, to see the Preachers forbidden to preach the Gospel, to see the church kept as in captivity, under a reading and lordlie ministry, that neither teache the people them selves, nor suffer other that would to teache them to see goodly assemblies, which have made heaven and earth to ringe and resounde again with the praises of God, scattered and distolued, to see the places like Eden the garden of God, before the storm, laid wast and desolate as the desert places, to see the zealous people of God running as in a drought, to find a spring of sweet waters, where they may quench their thirste, and faynting in their souls for want of it, so many fountaynes being stopped and sealed up they that have the bowels of Christ in them, are to be moved with these things. As for matters of grief 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 appointed for the work of the ministry, of all the ordinances of God, and the edification and comfort of his people.

Hitherto in this section the Replier hath discoursed of the former sort of reasons of this section, which is of the causes confirming the order set down in the Declaration. Now he proceedeth to the other argument remaining, which is of the great fruit and benefit of this order in the Churches which have received it, and the want of the same in such as have not yet restored it again. Wherein, first scanning upon all, he denieth the order of the primitive Church to be restored in all, & allegeth for reason the differences amongst them in one point or other, of order, office, discipline, ryte or ceremony. Of all which, or any of them, he giveth no one instance. After repeating this again, in mention of the Scottishe Church, he asketh, whether their government and order, their making of officers, and their administration of Sacraments, and book of common prayers, be all one with the book which hath been now three times exhibited in Parliament. With this repetition, having gotten the advantage to make mention of a book of common prayer: here he resteth and taketh this one example for all, to show the differences amongst the reformed Churches. Which he would show by affirminge of differences between the Scottishe book of common prayer, and the book presented in Parliament written, & the same printed at Middelborough, at London, and at Scotland, above three hundred differences, being a book little bigger then an Almanac. All which pointes, if they were true, what reformed Churches are these that differ one from another, which he undertook to prove. The Scottish Church is one, true, but where is the other, from which it differeth, except the other be the book presented written in Parliament in England he nameth none. But concerning the books, if they have so many differences, why did he not note, at the least, some two or three of the principal.

It is not possible almost, for a man to write out one and the same copy oftentimes, or to print it, but that there will be some sentence, clause, word, syllable, letter, title, or distinction changed. If the differences had been material, notwithstanding it were never so impertinent, I doubt not, but having fallen into the mention of it, he would have taken pain to have noted some of the principal printed copies of that which was written and presented, he nameth three, which should be printed in three sundry Countries, England, Scotland, and the low Countries, a matter of as much untruth, as the rest of his replies. As for the bigness of the book of common prayer presented in Parliament, which he, to disgrace it, saith, was the bigness of an Almanac. I know not of what bigness he may have seen some Almanac, for all are not of one equal bigness, but if he would justly have found fault with that book, for being too little, he should have noted that it had wanted some point necessary to be in such a book, either for public prayers, or fought administration of Sacraments, or any such like matter. But if it have all such things in it at large, there is no fault justly to be found with the smallnes of it. It might easily have been greater, if it had been stuffed with impertinent matters nothing belonging to the Ministers office, nor warrantable by the word of God, as with orders for private administrations of the Sacraments, Churching of Women, Buryall service, Confirmation, making of Priests and Deacons, Bishops and Archbishops with a number of other such like. But these, and such like, being matters neither warranted by the word, nor set down in the ancient Liturgies bearing the names of James the Apostle, of Chrysostom, and of Basil, nor in the Liturgy of the reformed Churges, it seemeth there was no cause to make it bigger with such stuff. A little point of a Diamond is more worth then a great deal of such silver as we had at the beginning of her Majesty's reign, and now (to hir highness immortalll praise, and enriching of all the subjects, without any offense for the innovation, and to the great contentment of all men) is made finer, and brought to the ancient standard appointed by law. Books, and namely of this use, are not to be weighed at the Kings beam, where they waighe packes and vessels of great bulk and quantity, but in golden waightes and balances, where things of price and valewe are used to be weighed. A mass of owre and an ingotte of silver or gold, are greater before they come to the furnace, but after the fire hath tried and refined them, from dross & base metal, the body of it is not so great, yet is it more rich and precious, then it was before. In like manner, that little book, if it have been well purged and tried, and oftentimes refined in the Lord's furnace, by workmen of skill, and faithefull in their service, notwithstanding it be but little, yet may be much more worth then some other of greater bigness and embased with much allay. No man findeth fault now that a shilling is near as little as a slyp-tester was at the beginning of hir Majesty's reign, but rather acknowledged herein that hir Majesty hath deserved all humble thanks of all hir subjects, with most faithful duty and service, to her highness great praise and honor. Oh that it might please GOD, in whose hand the hearts of Princes are, as the Bardge is in the Bardgmans, to turn whither he will, to turn this Royal Bardge of her Majesty's heart, toward the Lord's sanctuary, to consider well all things in it, and to touche the gold and silver of it (which ought to be ritchest as the sicle of the Sanctuary also was wont to be) and finding it, besides all the abhominable dross that her Majesty through the goodness of God hath taken from it, to hold yet much allay and base metal: to command it to be tried and refined yet seven times in the fire, till all the silver and gold in it, and the treasure belonging to it, should be fine & precious, and answerable to the standarde ordained by the law of God, and the Temple of the Lord in a spiritual manner, riche and royal as in the days of Solomon. Surely, if the Lord should vouchsafe so to bless us, much less cause should any man have to quarrel at the small quantity of the book of common prayer or any other pieces of the holy treasure and vessels of the Sanctuary being incomparably enriched in estimation and price, but rather should have more just cause then for crying, Down the bace money, and enritching our coin according to a standarde appointed by the laws of the Realm, to acknowledge with all humble thanks and increase of most dutiful love and allegance, a care so Princely, so Christian, so agreeing with the like presidents of her right noble Ancetours, hir Highnes Father and Brother, of worthy memory, and hir own religious & most honorable beginnings, to the exceeding great increase of the honor of Almighty God, hir Majesty's immortal praise with God and men, and the unspeakable rejoicing and comfort of many thousands of her most loyal and dutiful subjects. Therefore it is not the smallnes of that book that can disgrace it, seeing that cometh of the taking away of many unnecessary partes, and seeing that it containeth all such partes in it, as are necessary and like to have been in any Liturgy reported to have been within any time of five hundred years after Christ, or are now found to be used in any of the reformed Churches. And thus much upon the occasion here offered of this book. Agayne having thus answered the Reply to these words, all rightly reformed churches, I am now to proceed to the examination of his exceptions, to the fruit alleged by the declaration to come of this order of discipline prescribed in the word, & the want of the like where it is not received. The declaration herein saith, that the foresaid order is now restored again in all rightly reformed churches with such daily increase & glory of the kingdom of Christ, & suppression of the tyranny of Satan, that the only experience of it, might be a sufficient persuasiō to us to leave this disordred state of ours, wherein we have so long labored with so little profit. The reply to this, beginneth with a tale out of Aesop's fables, of an Ass lodē with salt, which is unsavory, I dout not to the discrete reader, howsoever he would make it taste with his moral. I wish he did as well consider Balaam's asse & the reproof wherewith the dūbe beast, speaking with man's voice, reproved the madness of Balaam, who desired the reward of iniquity, that is, of cursing the people of god: a warning to all prophets to take heed they be not carried away with hope of rewards (although they might hope thereby to attain to greatest honors) to oppose them to god & his people, to curse that which is blessed of god, & be an occasiō of the fall of Israel. The next point in this reply is a matter of no coherence with that which was propounded, of the fruit of discipline where it is established, but a denial that we are bound to follow their examples herein: yea or that of the primit. church itself, for these are his very words, which declare, saith he, what we may do, but bind us not by any law or commandment of Christ & his Apostles. Which because he saith it is the very point he demureth vpō, I will show him such books for it, as he shall have cause to say the law of god is clear & to demure no more upon this matter. What good example there may be any wheresoever we are bound to follow it by the Apostles rule saying, What things soever are true, reverend, just, pure, amiable, comēdable, if there be any virtue, or any praise think of these things: & do these things, which ye have learned, received, heard & seen in me, & the God of peace be with you. Which rule not being of particular persons only, but extending itself also to the Churches, as concerning here, as well the body of the Church of the Philippians, as any special member in it, declareth, that Churches are bound to follow the good examples of other Churches.

To the Corinthes the Apostle saith, in a matter that concerned a part of the government of the Church: If any seem to be contentious, we have no such custom, nor the Churches of God. Which I think, leaving the consideration of it to the Christian Reader, because it is commonly taken otherwise, may carry this sense, that besides all the former reasons which he had used in that matter, they should allege to such as were contentious, his contrary custom, and the contrary custom & example of the Churches: meaning, that both he in his person, and also all the Churches, so used that order of an outward decency in the presence of the public ecclesiastical assembly, whereof he there speaketh as he willed the Church of Corinth for to use it. In like manner doeth he press them with the examples of the Churches in another point of Discipline, alleging the same, as binding them to correct and reform their abuses, by the example of the good order in such pointes which was used in other churches. Came the word of God (saith the Apostle) from you, or, is it come to you only? By which words, the Apostle presseth them, as constrained by contrary example of the churches, to reform their disorders, except they would be singular, and esteem them selves only wise. Wherein it is also to be observed, that the first saith, Came the word of GOD from you, for notinge hereby the Church of Jerusalem, planted by tohaduyse and counsel of the Apostles, he declareth, that other Churches were to cast their eyes, as upon all the churches that were at that time, to conform them selves like unto them: so especially that they were to have care to be like the church of Jerusalem. From which church, as the word of God came, (as it was said, The Law should come out of Zion, and the word of God from Jerusalem, according whereunto charge was given to the Apostles to testify of our Savior in Jerusalem first then in all Jury, after in Samaria, and from thence to the ends of the world) so did also the Discipline of God, and the order appointed by our Savior Christ to be kept in all the churches: So as there seemed the pattern to be, which all the churches were to follow, as Moses was to express that which was shown in the mountain. To like purpose, in another place, the same Apostle saith, speaking of an order to gather for the churches of Jewrie: So I have appointed in all the Churches of Galatia. Agayne, by the example of other churches, urging the church of Corinth, to that which was duty for them to do. All which testimonies prove, that the examples of the churches, in that wherein they are set before us in the word of God to follow, and especially of the primitive Church, (which is by the Replier expounded to be the Church of the Apostles times, and of their planting, whose example for that ende is reported to us in the word of God) do bind other churches to conform them selves unto them. There were in deed some things extraordinary in them, which are easy to be discerned, and belong not to our example. But that which was ordinary in them, for the same reason it was delivered unto them, bindeth the churches of all ages to the like.

Now, the holy story reporteth, that the Apostles them selves, and by the Evangelists, settled the Churches, in an ordinary course wherein they were to continue, after their departure from them. Which, for what cause all should not be bound unto, I see no sufficient reason that can be alleged. For, the reasons for which such order was given to them, were the same for which we have no less need of that order then they had. There were ordained Teachers in the ptimitiue Church, because men are by nature ignorant of the will of God. Pastors or Exhorters, because by nature men are disobedient and rebellious, even to the known will of God. Elders as watchmen of the City of God, because there are dangers without, & dangers within, that may hazarde the good estate thereof. The assembly of Elders, that the solemn and public meetings of the faithful, for the service of God, may be carried with a holy and reverend gravity, offenses censured, and fit men appointed for the public charges of it.

Last of all, Deacons were ordained, because we are to have the poor always with us, and because that God naming him self the Father and the protector of the poor, and enjoining his people to have care of them. This ought principally to appear, in the public assemblies of God's people gathered together in his name. Of all which points, and of the rest of the Discipline of the Church, what one is there, that we, for the same reason have not need of, as well as they? and therefore stand bound to conform our selves to their example. Which being constantly and universally practiced and used in all the primitive Churches by order from the Apostles, & for reasons which concern us, as much as they did them, is sufficient to prove that such examples of the primitive Church do bind all later churches, although we had no word of commandment otherwise to constrayne us. But, because he resteth upon this point, to see commandments for these things, let him consider that which followeth.

The general doctrines of the Apostles, which they taught the Churches to observe, do so command the churches, as in duty and obedience of God they are to obey them: according as it is said, He that heareth you, heareth me, and he that despiseth you, or your doctrine, despiseth me. But the Discipline of the Church is a part of the doctrine of the Apostles, which in general appeareth by the 12. to the Romans, & the Epistles to Timothy and Titus, and in particular, in the several members and branches of it, shall god willing hereafter appear. Therefore, it is plain, to be necessary by the Law and commandment of Christ, that the churches keep that discipline which was delivered them by the instruction and doctrine of the Apostles. Further, it is a plain commandment of our Savior Christ, Tell the Church. Agayne, our Savior is said, with charge and commandment, that they should be observed, to have delivered to his Disciples such things, as for the space of forty days, he declared to them, concerning his kingdom. A part whereof (it hath been already shown) must needs be understood to have been of the government of his Church, which necessarily dependeth on his kingdom. The Apostle likewise calleth the instructions which he gave to Timothy, for guyding of the Church, commandments, and chargeth him with most earnest charge and obtestation, as he will answer it to God, who giveth life to all things, and consequently withdraweth it at his pleasure, and to his son Jesus Christ, (by whom he will judge the world) and who bare witness to the truth, even unto the death: that they should be kept without any default, to that glorious cōminge again of our Lord Jesus Christ. Further, of sundry particulars, the Apostle saith, This saith the Lord, This I have received of the Lord, and these are the commandments of the Lord, with such like speeches. Which, being not always spoken of the most weighty and principal pointes of the Discipline, sufficiently show, that which is spoken of them to belong to other, which are greater then they, or like unto them. And thus much to his demure upon the point of the law.

Now proceedeth he to the effects and fruits of this Discipline, mentioned by the Declaratiō, to be seen in the churches where it is established, and not to be seen where it is not received. Concerning the first point, he maketh instance of the troubles of the reformed Churches, and supposeth, they would say Amen to him, wishing therein, as he speaketh, good luck, and that their case were no better then ours, on condition it were no worse: which speech is smallie to the purpose. For, the fruits of the Discipline, noted by the Declaration are these, the increase of the kingdom and glory of Christ, and suppression of the tyranny of Satan: which is not disproved by this reason, that they are persecuted for the Gospel, & in troubles, but rather confirmed. For when was ever the kingdom of Christ more increased, & in greater glory, then in time of persecution? This glory is in deed spiritual and not wordly, but yet so truly glorious in the sight of God & his Angels, as all the glory of this life is not to be compared to it. The trial of faith (saith the Apostle Peter) is much more precious then of gold that perisheth. Agayne it is said, That gold and silver, and precious stones, yea all manner of riches are not to be compared with wisdom and the true knowledge of God. The same Solomon in his wisdom saith, That the fear of God doeth more grace those that are adorned with it, then brooches or chains, carcants, or bracelettes, or any other ornaments. The like the Apostle Peter affirmeth of a meek and quiet spirit. The kingdom of heaven (saith our Savior) is like the field which had a hidden treasure in it, a vein, and a mine of gold, for purchasing whereof, a man sold all that he had, that he might make that field his own. And again, It is like a pearl orient, and so fair, that it stained all other: and so ravished the marchaunt Jeweler with the love thereof, that having many iewelles of great price, he sold them all, to buy that one, that so far passed and exceeded all other. In respect of which incomparable, but yet spiritual glory of this kingdom in the Prophet Isaiah, and in the Revelation the City of God is thus described: Behold I will lay thy stones with carbuncle, and thy foundation with Sapphires: And I will make thy windows with Emeraudes, and thy gates shining stones, and all thy borders of pleasant stones, Isaiah. 54. ver. 11.12. In the Revelation thus: He shown me the great City, holy Jerusalem, descending out of heaven from God, having the glory of God, and her shining was like unto a stone most precious, as a Jasper stone, clear as Crystal. And had a great Wall and high, and had twelve gates, and at the gates twelve Angels, and the names writ ten, which are the twelve Tribes of the children of Israel, &c. And the building of the wall of it was of Jasper, and the City was pure gold like unto clear glass. And the foundations of the wall of the City were garnished with all manner of precious stones, the first foundation was Jasper, the seconde of Sapphire, the third of a Chalcedonie, the fourth of an Eneraude, the fifth of a Sardonix, the sixth of a Sardius, the seventh of a Chrysolite: the eight of a Beryl, the ninth of a Topaze: the tenth of a Chrysoprasus: the eleventh, of a Iacinth: the twelfth an Amethist. And the twelve gates were twelve pearls, & every gate is of one pearl, and the street of the City is pure gold, as shining glass, Apocalip. 21. ver. 10 11.12. &c. 18.19.20.21.

By all which places it appeareth that the glory of the kingdom of Christ, is not in outward things, but the glory of his kingdom is in the conquest of sin, and of Satan, it is in the preaching of his word, the ministry of his Sacraments and Discipline, it is in faith, in the knowledge & fear of God, in the obedience, constancy, & patience of his saints. These are not in deed orient pearls of the East Indies, but pearls of heaven, and gold and silver out of the Lord's own treasury. And in this respect, Daniel in the Lions den, for calling upon God, was more honorable then Darius in all his Persian pomp and Majesty. Paul in his chain wherewith he was bound for the Gospel's sake, was of more true honor with God and all that belonged to him, then Nero with his imperial Diademe persecuting the Church, and bearing him self as a monster in nature. The crown of thorns wherewith our Savior was crowned upon the Cross, was in regard of his obedience to God, in that kind, incomparably more royal, then the crown of Tiberius Caesar, under whose debite he was crucified, or of any other profane Prince, yea thē the crown of Solomon (a most wise, and at that time, a moste virtuous Prince) which his mother prepared for him against the day of his marriage. Therefore the glory of the Kings of this world is one, and the glory of the kingdom of Christ is another. The honor of the one, is in wordly peace, riches, strength and glory: The honor of the other is, when our Savior Christ reigneth in the midst of his enemies, when his sword divideth the Father from the Son, and the son frō the Father: yea and a man from him self, parting the sowle, and the spirit, the joints and them arrow. Do ye think, (saith our Savior, that I came to bring peace into the world, J tell you nay but a sword. And again, I came to set the world on fire, and howe am I in pain till it be kindled. Not that his doctrine is of it self enemy to outward peace, for it teacheth the right and most happy peace with GOD, and is the only assurance of all good peace amongst men, as it is in the song of the Angels, Glory to God, and Peace upon earth, & in the Prophet, who speaking of the kingdom of Christ, saith, That day they shall turn their spears into scythes, and their swords into spades. And again, That the Lamb shall without hurt lie with the wolf, and the child play with the serpent, and that in all the mountain of the Lord there shall be no war. But by reason of th'iniquity of men, opposinge them selves to the word of GOD, except all should conspire together with Satan and his complices against GOD and his annointed, to their most certain and irrecoverable destruction, it cannot be otherwise but that the zealous profession and exercise of true Religion will be mightily opposed unto by the ungodly, and so procure their great trouble and affliction in this world. This is the most ordinary state of the true Church of God, notwithstanding that it pleaseth God sometime to give a little quiet. According whereunto, if some of the best reformed Churches be now, and have been of many years in great troubles, and persecuted with all outrage and extremity for the gospels sake, yet the kingdom of Christ may be, and is, more glorious and more increased by them, then in other, which enjoy outward peace, and use it not to the right ende for which it is given. In France the troubles have been exceeding great, by open wars, by pretence of laws, by most unchristian and barbarous practices: whereby men that for wisdom, valewe, and all manner of virtue and honor, were to be reckoned with the worthiest of the Earth, yet were slain, as sheep appointed for the slaughter. Their bodies (as it is said in the Psalm) were cast out to the fowls of the air, and the beasts of the field, and the streats have run with their Noble blood, poured out like water. But yet is not the glory nor the increase of the kingdom of Christ therefore the less.

The most precious blood of our Savior Christ the son of GOD, was also spilled, and shed as water, which was worthy to have been received by Angels in vessels of gold, and his body cast down to the ground, but not without great increase of his kingdom and glory: for his blood became as the four springes that went out of Eden, to water all the earth, & his body after it was cast, as a most precious seed into the earth, it brought forth more fruit then it had done before.

When did Satan full like the lightening from heaven, at any time more, or when did the glory of the kingdom of Christ more increase, then in the time of persecution? When was there ever the like knowledge, faith, zeal, obedience, righteousness, peace unity through the holy Ghost, wherein the Apostle saith, The kingdom of God standeth, and not in meat and drink, or other like outward things as there hath been in the primitive Church? Then were the windows and gates of heaven opened to pour down abundantly, & to rain upon the earth the spiritual gifts without measure, to comfort & save the world: as sometime they had been opened for pouring down water to destroy it: every head was crowned with one grace or other, & every hand received some gift, Then was there but one heart, & one soul of the multitude of those that believed. Then the kingdom of Christ so increased, as in someone day three thousand were adjoined to the Cōgregation. The like in a degree may be said of the times ensuinge, for some hundred years. But not to seek so far. In the coūtries that are yet under the sword for the Gospels sake, and of whose present troubles the Replier speaketh, notwithstanding their outward trouble, the kingdom of our Savior Christ hath been mightily advanced. What churches are there this day in the world, where the gospel is so thoroughly & soūdlie in all points established, They wanting the favor of their Kings, the benefit of Schools and Universities, yet depart they not from the ordinance of God, to make any ministers of Sacraments that are notable in some profitable measure to edification to expound the word. For all Ministers with them are Preachers. The doctrine taught by them, as it appeareth by the confession signed by them all, is the sound and holy doctrine of the word of God. Their uttering and delivering of it, is sincere without ostentation and boast of learning, or mustering of foreign writers, as being richly satisfied with his doctrine, in whom we are complete, in whom the godhead dwelleth bodily, and all the treasures of wisdom are laid up in store, building the Church upon the Prophets and Apostles, Christ Jesus being the corner and foundation stone. There is no ministering of Sacraments privately upon any occasion, neither by women nor private men, nor the Ministers them selves. The Sacraments are administered only publicly, and by the preaching Minister, after the preaching of the word, and according to the first ordinance of our Savior Christ, without any human inventions added to them. Their Deacons are not half ministers, to minister Baptism and to read public prayers, but agreeably to the original institution, only for service of the poor. The Discipline is not administered by men not lawfully called, but only by such as according to the order appointed in the word of God, are charged with it. There is no commutation of penance, no respect of persons, but the notorious offender whatsoever, is rebuked with authority, and every soul yieldeth to it, not disdaining nor repyning at it, as base and misborne children do the correction of their Father, but as natural and noble sons and daughters of God (according to the exhortation that Solomon giveth by his wisdom) they humble them selves under the hand of their heavenly Father, knowing that he correcteth every child that he receiveth.

Memorable is that rare, but right Christian example of Theodosius the Emperor, publikelie humbling him self under the hand of God, & professing his repentance, for his bloody commandment, and the cruel execution done according to it. A president well worthy so Christian a Prince, the honor of the Discipline, yea and of the whole church of that age. Such Theodosians have the reformed Churches of this age to speak of, to the high honor of Almighty God, & his only begotten son Christ Jesus King of Kings. Wherein a Prince of blood Royal, and by birth within a step or two to one of the greatest Kingdoms of these partes of the world, and for Princely gifts worthy to have borne a Scepter in his hand and a Dyademe upon his head, when as another David, he had been overthrown by Satan, and committed things for which the Name of God was evil spoken of: endured to hear the servant of God (as David did Nathan ) to rebuke him, and lamenting his offense openly before the public assembly of the Church, desired pardon of God, and rejoiced heaven and earth, men and Angels with his conversion from sin to the obedience of the living God, blessed forever, Amen. Whose Christian president, both a crowned King, and also a worthy son of that noble Father, have followed, after that by terror of as barbarous cruelty, as hath been committed in any age, they had done otherwise then Daniel and the young Princes brought up with him, did, in a case not unlike to theirs, what should I rehearse other examples of that piety and honor of those Churches, which might make an infidel and unbeliever fall down on his face, and confess, that undoubtedly God is amongst them, and in the midst of those Churches. And this is the glory of the kingdom of Christ, which the Declaration meaneth, may be seen to shine amongst them.

His meaning was not that in them Christ sitteth glorious is Solomon in his regal Throne, with John and James like great Princes sitting the one at his right hand, and the other at his left. Because our Savior answered them when they requested such a matter of him, that these are things agreeing to earthly Princes, it shall not be so with you, but he shall be of greatest honors with you that is greatest in labors and service of others, for which cause they do not affect nor desire these things. Therefore, I conclude, that the praise given to the reformed Churches by the Declaration, & namely to those which are persecuted with cruel and bloody wars for the Gospel's sake, notwithstanding all their troubles, is most true, and due unto them, and that all this their blessed fruit and honor is of their entier and whole obedience which they yield to God in receiving all the holy doctrine of our Savior Christ, both concerning things to be believed, and also concerning the spiritual policy, Discipline & order, for guyding of his Church.

But yet, all the Churches thus reformed are not in like sort as these are traveled and pursued: but through the goodness of God, some of them have enjoyed peace and quietness for some time, and in it yield the like obedience and honor to God. So as the Replier cannot object continual wars and troubles unto them all. But of the state of the reformed churches, this may suffice.

The want of like happy fruit in our Church, for want of like obedience in all partes of the Gospel, the Declaration noteth after this, saying, that the former might be a sufficient persuasion to us to leave this disordered state of ours, wherein we have labored so long with so little profit, and to embrace that most beautiful order of ecclesiastical regiment which God so manifestly doeth bless & prosper in our neighbors hands. At these words the Replier is so moved and disquieted, as he wanted but Saul's spear to have nailed David to the wall. But I will prove if David's harp may quiet and pacify him again. Our ecclesiastical state and policy (of which only, it is as clear as the light, that the Declaration speaketh and of no other, howsoever he would wrest it) is blamed in deed as disordered. But, there are rebukes that are profitable, and of necessary and excellent use, to those who are so rebuked. The Prophet David having prayed to God, that he would not suffer his mind to be inclined to any evil thing, to practice matters by wickedness, with the workmen of iniquity, yea, & that he might not be taken as with a bait with their pleasant things: addeth further thus, Let the righteous strike me, it shall be a kindness, and reprove me, it shall be a most excellent oyntement: let him not keep it from mine head, the more he shall do it, the more shall my prayer be for them in their eu lls. By that he have well hearkened to this, and considered of it, I hope he will not be so highly offended, for one word, that soundeth not to his liking. Likewise Solomon saith, The wounds of a friend are better then the kisses of an enemy. It is always lawful to blame that which is blame worthy, so the reproof proceed from the zeal of God, and love of those who are reproved. The Prophets who most sharply reproved all estates of the people, and namely the priests were they whose lips were fined from earthly corruption, and set on fire with the coals of the Lord's altar by an Angel of heaven, and whose mouth was sanctified of God. Hear the word of the Lord (saith Isaiah) ye leaders or Princes of Sodom, and hearken to the doctrine of God, ô ye people of Gomorrah: What have I to do with the multitude of your sacrifices, saith the lord? I am full of the burnt offringes of the Rammes, and of the fat of the fed beasts, and I desire not the blood of Bullockes nor of lambes nor of goats. And again, Their watchmen are all blind, they have no knowledge, they are all dumb dogs, they cannot bark, they lie and sleep, and delight in sleeping. Likewise Jeremiah saith, I will give their wives unto others, and their fields to them that shall possess them: for everyone from the least even to the greatest is given to covetousness, and from the Prophet even unto the Priest, everyone dealeth falselie. For they have healed the hurt of the daughter of my people with sweet words, saying, Peace, peace, when there is no peace. Were they ashamed when they had committed abomination? Nay, they were not ashamed, neither could they have any shame, therefore shall they fall among the stain, when I shall visit them, they shall be cast down, saith the Lord. If it be objected that these Prophets might live in some wicked Kings days, wherein the holy worship of God was wholly suppressed, and superstition only & Idolatry took place: I answer: that they exercised in deed their Prophetical office & ministry in diverse kings times, whereof though some were wicked, yet some also were godly, and overthrew idolatry, and set up the true worship of GOD, yea some of them, namely Josiah and Ezeckiah, were the two rarest Princes for piety and zeal that ever after David were kings over that people: yet did no honest man (much les any true Prophet) esteem their most just reproof of the iniquity of all states, to be injurious or derogatory to the honor of those noble Kings, no nor any of the Priests that did their duties. They were in deed hereby warned, as by the voice of God, to look to such enormities, and to see them reformed, otherwise, they were to feel as they were threatened with the wrath of God, who would require it at their hands, if for default of employing the authority, which GOD for such purpose had given them, notorious transgressions, chiefly in things belonging to the service of God, were not redressed: yet did those Prophets honor and love their Church, their Country, their Princes, and all estates of the people, as we do, (the Lord bearing witness to us, that we speak the truth) and as we ought to honor, all lawful authority and power, in the common wealth or in the church. In deed they had not sworn Canonical obedience to any of their Priests, as the Replier saith, peradventure some of us have done, for this is an oath which God never commanded, and howsoever it be suffered, if it might be duly examined, would be found meet and necessary to be reformed, both in regard of God, & of the crown and dignity of the Prince.

But to return to my former purpose, howe dear were the Churches of Corinth, of Galatia, and other places to the Apostle Paul, who loved them to live and die with them, to deal unto them not the Gospel of Christ only but even his own soul, yet howe sharply doeth he rebuke them? Was he therefore their enemy because he did so, and told them the truth? In the Revelation John writeth by commandment to the Churches of Asia, without derogation to anything that was in good state amongst them, yea to the commendation of that which was such, but yet so sharply reproving them for certain enormities that were amongst them, as that he threateneth the removing of their golden Candlestick, and the goodly light of the Gospel of Christ which shined amongst them. If then the writer of the Declaration have rebuked in a word the disorder of the policy and Discipline of our Church, in that good sort that is meet, or if any of us do the like, are we therefore (as the Replier would have us) not thankful nor faithful Ministers to God, or not loving and obedient subjects? We may (I hope) truly profess, that we both fear God, and honor the Prince, and love his Church amongst us, and are faithful and obedient according to God's word unto both. But the fear of God, our most bounden duty to our dread sovereign Lady the Queen, & our zealous love to our Church do constrayne us, to rebuke that which is reproueable by God's word: not to dishonor our church, or any whom the state thereof may concern, but to procure the further reformation of it, and thereby to increase the honor of it incomparably more then ever heretofore, both with God, and in all the Churches. I would to God we had cause to say with the Apostle, We rejoice to see the stayednes of your faith, and the order that is amongst you. I would to God we might say, it were without spot or wrinkle, and might truly speak of it all the most honorable things that are spoken of the Church of God, and say, Jt is clear as the morning, fair as the Moon, pure as the Sun, and that what else Solomon according to his wisdom in his excellent Song commendeth the Church by, or any other of the Prophets, or whatsoever the Apostles do praise any of the churches for, might be verified of it. This should be our comfort and our joy, our honor and our crown. And therefore do we not cease by earnest prayer and most humble suit to God, and to the authority which he hath set over us, and by all duty agreeable to our calling, to procure the increase of the good and honor of it with all power. But it being subject to a curse, to call evil good, and justly reproved in former times, to say all is well, where GOD is displeased with many things that are not well, but need most speedy reformation; conscience to God, and loving duty toward the Church seem to have moved the author of the Declaration, to note that disordre which he esteemed to be in the state of our church, & ought to enforce us to do the like upon just occasiō.

If all things be ordered according to the word of God in our Church, then surely was the author of the Declaration deceived in judgment, but in affection and purpose of heart committed nothing against it. But I demand, If by the word of God, unlearned men of all occupations and trades, be sufficient Ministers to take charge of the holy things, of God's word and Sacraments, and of the souls of the people. Is the state of the Church well ordered, which having the favorable countenance of a gracious Queen according to the promise, Queens shall be thy nurses, and great peace, large revenues for maintenance of learning, the benefit of Schools & Colleges, houses of noble foūdations for students, two so famous Universities, of long time, for men of excellent ability in all good knowledge: & all these helps now almost 30 years together without intermission or interruption, besides the former time of king Edward of noble memory, and yet notwithstanding all these is so unfurnished of sufficient and able godly learned men, as that by far the greater part of it should be in the hands of an insufficient & unlearned ministry without any manner of cōpetent ability to expound the word of god, without divinity, without sciēce, without art (other then such as they were prentises at) & in a great part without both piety & religion. Doeth the word of God allow, that men called to the ministry may take civil callings, to deal by offices in causes of state & justice, or to forsake the charge of particular congregations in serving them in the greatest & highest service of preaching the gospel to them, to rule over the churches & ministers of a whole Diocese? Is it good order, allowable by God's word, to make a mumber of ministers at once, whereof no one is called or desired to any particular Congregation, but must seek & sue for places after, where to bestow them selves? Dispensations & faculties for non residents, & plurality of benefices, & a court of faculties for sundry like purposes, can it be justified to be good order by the word of God? Doeth the word of God give power to any one man under heaven, to make Ministers alone, at his pleasure to grant license to preach, and to call it in again at his own pleasure, to suspende, to release, to excommunicate, to absolve, and all as seemeth good to him self? The same word alloweth not for good order, that Sacraments should be administered privately by any, much les that it be so by private men, and least of all by women. Nor that they be publicly ministered without preaching of the word. It approveth not such cases of necessity as enforce these things, nor the doctrine of conference of grace by them for the work wrought. To make that inequality of the Sacraments, that one should have power to minister Baptism that should not have power to administer the Lord's Supper, & another power to administer both: yet not to preach, and another to do all three being the sacred and hye ordinances of God, and yet not to confirm children, cannot be shown to be the orders or ordinances of God.

In like manner can it not be shown by the word of God, that Chauncelours, Commissaries, and such Officers of Bishops and Archdeacons, should deal with the censures of the Church, having no manner of lawful ecclesiastical callinqe unto it, nor that excommunication is to be for pecuniarie causes and payementes of registres, fees, or such like.

But what do I reckon particulars, whereas, if the Cannon law be the rule for church-government, the abuses must needs be infinite. If these disorders be in the reformed Churches, notwithstanding their want of all outward means, and the heavy displeasure of their Princes, and the hot and fiery persecutions wherewith they are pursued, which yet were a time of toleration and bearing with things amiss, if there were any, their state were to be held disordered, and to need reformation, for fear of the most just wrath and indignation of God to fall upon them. But if all these and such like matters be well ordered in them, and the same far otherwise in our Church, notwithstanding all the means and helps to have procured the good ordering of them, much more conuenientlie then with them: is the Declaration to be blamed, for exhorting to leave such a disorder, and to receive that order which is according to God? Now as the glory and kingdom of Christ is highly advanced and increased where this obedience is given to him, to order his house according to his will whose it is, so on the other parte, there must needs be so much wanting of the glory & increase thereof, where that obedience is not yielded to him. Which would to God it were otherwise, and that the enormities of all sortes did not show the want of that glory of Christ's kingdom, that would be if his orders were obeyed, nor the exceeding great apostasy & falling away from God to Atheism, Epicureanism, and profaneness, and namely the multitudes of recusantes of late years so greatly increased, did not show how smallie the glory of the kingdom of Christ doeth increase amongst us. As for our peace and other blessings whereof the Replier speaketh, it is in deed to be acknowledged to the high honor of Almighty God, that neither at this present is any Nation under heaven so blessed in all respects, nor hath this Lande been so at any time heretofore. The Lord make us thankful for all his ritche mercies bestowed upon us, and continue with great increases all the prosperity and happy estate of our Lande & people. But that he saith, we are so blessed above all other churches, even in this estate of ecclesiastical gouuernement established, soundeth, as if he would have one ecclesiastical estate, to be taken to be the cause of all these blessings. Some attribute the cause hereof to the troubles of our neighbors, and some to the gracious government of hir excellent Majesty, and the great wisdom of the right Honorable of hir Counsel, Divines (as it best agreeth with their profession, yet with due honor of all the noble instruments of this grace, as everyone hath deserved) to the provident and watchful care of Almighty God over us, in giving all the good means of this our estate which we enjoy, and many times by extraordinary favors, discovering the secrete practices of our enemies, and working in deed (as the Replier saith) wonderfully and graciously for us. But, no man yet that ever I heard of, before this, attributed this honor to Archdeacons and Archbishops, to Chauncelours and Bishops to Commissaries and Officials, or the rest of that trayne. This is a garlande would not become those heads in any sort, let them wear it to their great honor that have deserved it. Is it for that that they are the Officers which God hath set in his Church, and therefore doeth pour his blessing upon his own ordinance? It hath been already shown what agrement they have with the word, and from what original they proceeded. If it be said notwithstanding they be of man's creation and appointment, yet they may be employed in such affairs, as might procure this blessing to the state: let it be considered wherein they have been occupied since her Majesty's reign, & it will easily appear, howe far it is of that they should have any parte of this honor.

If there were a commission granted, to examine what hath been done by these officers, and their Courtes, for these nine and twenty years, what good they have done, and on the other part what insufficient Ministers they have made, what godly learned Ministers they have put to silence, and deprived of their benefices, and other places of ministry, what ceremonies & subscriptions they have urged: what constitutions and articles they have set out, and sworn men to present, what convocations and scenes they have kept, what faculties and dispensations they have granted and taken, what censures, suspensions, & excommunications, they have set forth, howe many, of what sort, and for what causes, they have cast into prisons, howe long, and in what prisons and order they have kept them there, what oppressions and extortions have been committed, what covering and cloakinge of fowl and shameful matters, with a number of such like. I doubt not, but all men, that indifferently considered these things, would be constrained to say: It is the mercy of the Lord that we are not consumed, that the enemy hath not entered into the gates of Jerusalem, even for the sins of the Prophets, and for the iniquities of the Priests.

There are a number no doubt within the lande that fear God vnfeynedlie, his Name be praised for it. There are also some faithful servants of God, that kneel before him day and night, to be merciful unto us, and to continue his gracious favor towards us, the chariots and horsemen of Israel in deed. There are also a great number of godly strangers, that have left their countries, to serve God, where they may be suffered to serve him as he hath commanded, by whom he hath set up before all the people of the lande, a goodly president and example of that reformation which we ought to proceed forward unto, for whose sake the Lord may be merciful to us, till he have made ready some other place to lodge them in, or opened their own country for them, to return unto again. But, which is principal, the Lord for his own Names sake, and the praise of his mercy, vouchsafeth thus to bless us, that by his benefits he might provoke us to that further duty, of reformation of the Church, and obedience to his word, which he requireth. These and such like causes of this our present happy estate, might have been noted, if he would needs inquire into that matter. As for that which he allegeth to be the cause of these blessings, is so far of from being any cause of them, as contrariwise, it ceaseth not to provoke the fiery wrath of God, to lighten & thūder, upon all the state of the lande and people, till he have consumed both, as being the very root and cause of the ignorance of God that is in the lande, the nurse and cherisher of recusantes and obstinate papists, and other heretics, and in a word, of all the great iniquities and abominations that are committed within the kingdom. And thus far in answer to his reply to the conclusion, wherein the Declaration upon former reasons, concluded four, and only four ecclesiastical offices, namely of Pastors, Teachers, Elders, and Deacons, to be appointed of God for the ordinary guydance of particular Churches.

This conclusion is enlarged by the Declaration, with an answer to such as might think, in such a treatise of the government of the Church, the first point should be, to speak of the Magistrate. Which answer is, that because the purpose of the writer is to treat of ecclesiastical government, and that civil Magistrates are not ecclesiastical officers, but overseers set over them to maintain them in the due executiō of their charges, and to punish them ciuillie, if they offend: therefore it seemed more pertinent to the matter in hand, to speak first of ecclesiastical officers, and then of the supreme authority of the Sovereign over them all.

The Reply to this section is the most impertinent and tedious that may be. For differing nothing from the Declaration in opinion of any matter here directly set down, yet standeth he playing in a manner, upon every word. A man would think the second person, in charge of souls, in a whole diocese, as he reckoneth him self to be, and having it, may be, some particular charge. Besides, if he would needs leave all to attend upon his business, yet should have bent him self to handle only material points, and that as soundly, pithilie and briefly, as he could, that having finished it, he might have returned to his charges again, that Satan, who goeth about continually like a roaring Lyon, seeking whom he may devour, have no more advantage of his absence from his flock, then the work he hath set him self unto of necessity might require. But to see him thus discourse upon every seconde or third word, and to play and sport him self, as if he were at great leisure, and had as little to do as one that should play with a feather: may show howe easily men of his coat, bear the burden of the Church. But, howsoever his leisure serve, if he cannot employe it better then in so friuoulous trifles, as in great part he wasteth the time withal, I think it meet, both for mine own regard, & for the Readers, not to stand upon answering every idle discourse, but only that, which of all his speech may carry the greatest show of objection, to any substantial point of the Declaration. For, having already hitherto at large debated these matters which he often returneth unto, as principal things in his reply, and stopped as it were the springes and fountaynes of all his treatise, at laysure, and carefully, from the beginning to this place: the particular points, & little streams that flowe from them, will be more easily dammed up. Now therefore to come to his reply to this section, whereas it is said by the Declaration, as by way of an objection. But while we speak of ecclesiastical government, it may be thought that we should first treat of the supreme authority of Christian Princes, and so forth. The Replier after he hath played with the word, while, discourseth upon the words Ecclesiastical government. Wherein he first answereth for hir Majesty to the papists, and then showeth what he taketh the Supremacy to be, which is recognised by statute to be in hir Majesty. Of which points neither the one nor the other belongeth anything to the matter in hand. For touching the first, there is in these words of the Declaration, no manner of occasion to speak of the papists, except he take it of the words, ecclesiastical government, and for the seconde, concerning the exposition of a statute, it is fitter for a Reader in a house of Court, or for Judges upon the benche to speak of, then for Divines. Another point of as little valewe, and as unsuitable to the matter of this sentence, is that he saith, the Declaration attributeth amiss ecclesiastical gouuernement to Elders, except it be intended by ecclesiastical, that which any way belongeth to the church. By which reckoning he would gather, that Wydowes are also church-governors, and that the Declaration would have women ecclesiastical persons and governors. Aunswere to that he saith of the Elder he needeth none, alleging no reason, and th'authority of the Apostle calling them Governors, is so weighty for it, as if he had put all the reasons he could allege into the counterbalance, they would way no manner of weight against it. That which he speaketh of Wydowes, showeth he hath not been of any long time exercised in these points, but for some purpose hath drawn and forced him self. Now, to seek an occasion three or four years after the publishing of the book he dealeth with, to be seen to be a Defendour of the present state of our Church. For otherwise he might have understood that Deacons are not accounted governors, much les Wydowes, but only Pastors, Teachers, and Elders, to whom only the guyding of the public state of the Church belongeth. In the next place with as much agreement with the matter of the sentence which he discourseth upon, as the former were, he compareth Elders with side-men & church-wardens, whereby it seemeth, he had before apprehended the matters so, as if none should be esteemed ecclesiastical persons, but such as were within some degree of priesthood, and had taken orders as they call it. But he understandeth it better now, for as he compareth it, they are no more of the ministry then sydemen and Church-wardens are. The next point is of the sense of ecclesiastical government, if by it (saith he) be meant, that hir Majesty taketh upon her to minister the word and Sacraments (For that I take it he would say in his dark speech) this is a slander of the papists. If her government in or over ecclesiastical causes, we admit your sense, and proceed to the objection and answer. I answer, the Declaration meaneth neither of both, which are as far from the matter spoken of in the Declaration, as if with his long wandering he had both lost his way, and him self too. There was no cause, why he should stand thus guessing at the meaning, the sense being plain to be this, that in a treatise of ecclesiastical government, showing th'order which God hath appointed for the directing of his church, it may be some would look such a treatise should treat first of the supreme power of Christian Princes. So as ecclesiastical government is that, which the Declaration saith to be appointed of God, and neither concerneth the slander of the Papists, 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 foresaid objection whose answer followeth, is laid out, the Replier chooseth certain words to discourse upon before he come to the substance & body of the matter contained in the sentence. According to which purpose of his, he hath spoken first of, but while the two first words of the sentence in this place of the Declaration, and then of ecclesiastical government, being of the next, now he proceedeth to the word some, it being said in the declaration, that it may be thought of some, and playeth with some and many, and such like speech. After, it being said in the same sentence, that it may seem to some, we should treat first of the Supreame authority of Christian Princes, he standeth upon the words Supreme authority, and demandeth whether it be so called by way of supposition, or assertion: then resolving him self of the latter, he demandeth again, howe this agreeth with that, which was said before, that all ecclesiastical matters are to be directed only by four officers of the Church, which he scornefullie calleth Tetrarkes. He might easily have discerned the answer to this with a little consideration. For the words of the Declaration are these: There remaineth of these before rehearsed only in the Church, these ecclesiastical offices instituted of GOD, namely Pastors, Doctors, Governors, and Deacons: by which the Church of God may (according to his word) be directed in all matters which are commonly called Ecclesiastical. Wherein it is plain, that the Declaration speaketh of such officers as should deal in their own persons, in preaching the word, ministering the Sacraments, executing the power and censures of the Church, and relieving of the poor, and saith that of all the gifts and offices as Apostles, Evangelists, and such like which God gave to his Church in the beginning, there only now remain these ordinary officers for directing and dealing in these cases of the Church. Which although it be as far of as the East is from the West, from excluding the supreme power of the civil Magistrate, by the civil sword to protect or punish such as in those callings acquit them selves well, or fail in duty, yet he not only moveth this question, but prosecuteth it in this manner.

First, he demandeth whether the Prince be one of those four, and if no, because they are all ecclesiastical officers, and the Prince not, but a supreme Gouuernour, yet howe can they direct all causes and the Prince be supreme Gouuernour, except there be some quircke found out between direction and government. And then they directing, and the Prince governing, according to their direction, they give the name to the Prince, and keep the power to them selves, as the Pope of Roome dealeth with the Emperor, which were but a mockery. But if they truly and unfeignedly acknowledge Princes supreme Governors in all ecclesiastical causes, then stoop gallant: all these four estates are topsie turnie overturned. And then why yield they not to the ecclesiastical government, by such authority established. And if they have the first degree in dignity, why may they not have the first place in the treatise, except the last place be greatest with them in power as in Parliament the voice of the Prince. And then a God's name proceed on, let them say as the Gentlemen-Vshers do before Princes: On afore my Lord's, let all these four estates take their places before, because these our learned discoursers so assign them. We will not strive about the room, so the right be reserved, yet no reason to the contrary, but that they should first have entreated of the supreme authority of Princes, and after of the rest, that so it might have been perceived, whether they had encroched upon their power or no. And this, me thinketh, had been a better order then where all are placed, to say, Your Majesty is come late, these four are your Senyours, you are but their punyes, be content, you must take that which is left. And thus far upon the sundry words, and partes of the first sentence, containing the obiectiō, which is answered. To books which are full of such matter as this is, may it be fitly applied that Solomon saith, There is no ende of making them, and that they are a weariness to the flesh. What fruit may there be of all this wast speech, that is nothing to the purpose? and what a weariness is it, to follow one that runneth at no certain mark? The Magistrate is supposed to be wronged upon no just reason, and of a wrong supposal riseth a number of impertinent and idle questions, mingled with many unsavory iestes, which are not according to his rule, that said, Reprooue with all authority, and with a reverend gravity. If there had been any such thing in the Declaration, it would have been soundly & with sufficient arguments disproved by the word of God, and those arguments would have been laid forth in a grave reverend manner, seemly to the calling of the persons who counterpleade one another, and agreeable to the action in hand, which concerneth serious & weighty points of duty to God, and the chiefest Magistrates he hath set over men, and especially as might be seemelie before the Lord him self, and all his Church, before whom these matters are debated: without regard of all which due considerations, as he hath trifled upon the words of this sentence, so doeth he likewise upon the words of the next following. Wherein because it were a tedious idleness to follow him from point to point: I will briefly answer the effect of all this part of his treatise which he hath caused to be set up on the top of the pages in a diverse letter, that it might be in the eye of the Reader, in these words, The Princes supreme authority slandered. Mine answer whereunto is this, that the words of the Declaration are so clear and plain, as no man of sound wit or perfect sense can gather that it attributeth to hir Majesty, anything either disagreeing from hir high Honor and dignity, or vnseemelie for a most loyal and dutiful subject to utter. For it is said only in the Declaration, that ignorant persons, who think all things in the ecclesiastical state ought to be disposed by the absolute power of the civil Magistrate, may suppose that a treatise of ecclesiastical government, should begin with the power of the Sovereign. In which words, malice it self, cannot with any color find, howe this should attribute anything inconvenient to hir excellent Majesty: of whose Royal person, state, power, and dignity, the Declaration in all places, and upon all occasions speaketh so duetifullie & reuerentlie, that except by the witnesses which said, We heard this man say, I can pull down the temple of God, and raise it up again in three days, or as honest men as they, the Declaration could never be charged upon these words, to speak anything of hir Majesty's power, that is not godly or not seemelie. Th'objection which is made in the Declaration that the Treatise should begin to treat, first of the power of the civil Magistrate, is set out, by noting those, to whom this may so appear, namely, ignorant men that think all ecclesiastical matters should depend upon the absolute power of the Prince. Which point is enlarged by opposing to them, other which are more moderate in that behalf, and refer only indifferent matters to the Prince, whō yet it reckoneth not indifferent persons in this behalf, because they would have that without any further inquiry to be held indifferent, that the Magistrate or them selves shall account so to be.

Now the Replier passeth on to the other, whom the Declaration esteemeth more reasonable then the former, in that they give only indifferent things to the Sovereign Magistrate, if they did rightly judge what were indifferent.

This sentence is as sore racked by the Replier, as ever was any innocent Christian man by the Fathers of the holy house of Inquisition, or such as were by them appointed for their torturing. No part that hath not felt the weight of his plummets, no joint that he hath not vexed and strayned. The ende and scope of this whole sentence he would have to be, to give colome to the wrong done to the highest Magistrate, for not treating first of his sovereign power. Wherein it appeareth, that neither there was, nor in reason could be meant, any wrong to the high power of Sovereigns. For in all places where occasion serveth, no writing can be more reverend, in speaking of that soueraingtie appointed of God, then the Declaration is. And the order to be used by any author, is not to begin to treat first of that which is the chiefest and highest point of his treatise, but to begin with that which is most single in his nature, and most common to all that followeth: that so he may by his degrees, and due proceeding, come at length to that which is more principal. As in Grammar a sentence is more worthy then a syllable, or a letter, and in Logike a Syllogism then a sentence or single argument, yet the Grammarian beginneth not with his Syntaxis, but first with the partes of a word, which are his letters, and syllables, and so proceedeth to the general kinds, and after to the more special, and particular, till at last he have declared all things agreeing to several and single words, and then considereth of words joined and framed together in a sentence. So the Logician beginneth with his arguments severally and by them selves considered, then after of sentences, wherein such arguments are first joined together, then of Syllogisms, wherein sentences, last of all of the method of whole Treatises, wherein all these sundry things are examined. Which order, as nature and skill teache to be the only way for a man to teach anything in best order, and to most use of his Readers or hearers. And before this time, was there never, I think, such an exception taken against it, by any man professing learning, as the Replier doeth take, to charge this method with some degree of lesae Majesty, and of treason. Aristarchus they say, when he found a fault in Homer, would mark it with his pen, and Phalaris the tyrant for as little faults, would put men to great tortures. If there had been in deed a fault in the Method, I perceive the Replier would not be content as Aristarchus, to make a note of it with his pen, but would bring a question of Method to the bar at the Kings bench, and arrayne it of high treason, and do as cruel execution for such an offense, as Phalaris was wont to do for as little. But if he be never so earnestly affected to pursue a fault in Logike, with fire and sword, yet it were great reason, he first understood what good order and method were, before he condemned a man of treason, for the order of his treatise: but of this I shall be forced, by his tantologyes and vain repetitions, to speak again. After the depraving of the general ende & scope of this sentence, he proceedeth to the particular vexing of sundry partes and words of it, which that it may be better understood, is here set down as it is in the Declaration.

Others there be, with more color of reason that refer only indifferent matters to the disposition of Princes: but in determining indifferent matters, they show them selves not to be indifferent Judges. For whatsoever shall please the civil Magistrate or them selves to call or count indifferent, it must be so holden of all men without any further inquiry. But of the supreme authority of Christian Princes in ecclesiastical causes, howe far it extendeth by the word of God, we shall have better occasion to entreat hereafter, when we have described the ecclesiastical state.

Here he first standeth upon the word others, with much tryfling and toying, seeking who these others may be, which in general he may plainly perceive by the declaration of their opinion, that is, that those others are such as hold the opinion there declared. Next he examineth these words with more color of reason, then these words, of indifferent matters. Whereof he would enforce the Declaration to affirm, such others, to leave all indifferent matters to the only disposition of Princes at their pleasure. Wherevnto he replieth, that no good Prince doeth without aduyse of their counsel determine of matters: notwithstanding, he affirmeth the authority and life of such decrees, to lie only in the Princes disposition.

For Solomon him self had his counsel: yet showeth he not by any sufficient authority or reason, that Solomon, or any of the godly and virtuous Kings of Judah, determined by aduyse of their counsel, and commanded any such matters of the Ministers apparel, or any order, government, ryte, or ceremony in the Church, or what the Replier may think to be most indifferent in that kind. Which had been very fit for him to have done, the matter being of no small importance, which he also setteth out to the uttermost, saying: That it is this day a great question, and toucheth the matter to the quick, what the authority of Christian Princes is, in the disposition of indifferent matters. Why then did not he, if he would gage thus deep into this vessel, as to affirm all indifferent things to be, as touching power and authority, meerlie at the disposition of the Prince, allege us some authority of the Prophets or Apostles, or some ancient President and example of David or Solomon, or some other of the godly zealous Princes and Kings of Judah? But it was not because he would like a grave and sound Divine resolve his Reader of this point, but for that, as he saith, it toucheth the quick, and might serve him, to bring some man to question of his life, as denying the Supremacy, that he urgeth so much this matter.

Which yet as hir Majesty hath not at any time so pursued, so is it to be hoped, hir gracious disposition, to religion and justice, will not suffer hir hereafter to pursue, how clamorouslie soever such advocates of injustice, shall cry out, that it toucheth the supremacy. For so long as it is acknowledged, with all dutiful and godly reverence, of her Majesty's Sovereign authority, that the same power belongeth to hir highness Royal state, Crown and dignity, that at this time any sovereign Prince upon the earth doeth lawfully exercise over his people, or any of the Kings of Judah ever enjoyed in their time by the word of God: although it be denied that that fullness of power which the Pope most unlawfully usurped in things, either contrary to the commandments of Amightie God, or peculiar to our Savior Christ, can be lawfully challenged by any Christian Prince: Religion and Justice will answer in such case that this is no more, then as we are taught in the Gospel, Give to God that which is God's, and to Caesar that which is due to Caesar.

The Replier here, raiseth great expectation, in his reader, to look for some resolution, by the Declaration, concerning this question, what the power of the sovereign Magistrate is in matters indifferent: affirming this case to be moved by the Declaration, and therefore to have been thorowlie answered, being so important, which is nothing so. For the Declaration nameth no such case nor question, as to enter into the debating of that matter, which would be here wholly out of place: but by the way, and upon such occasion as hath been declared, maketh mention of some vn-indifferent men's opinions, concerning the power of Princes in indifferent matters. A usual thing in all good writers, and allowed by all men of sound reason and judgment, by occasion to touche a matter, without being bound thereby, to enter into the discourse of it. But if he were so desirous to have this matter treated of, why did not he take this occasion, to show us, by the word of god, what the power of Christian Princes is in such cases, and to prove, by sufficient and strong authorities, and other reasons, that the ordinary guyding of the Church in matters indifferent, as well as in all other, is not left of our Savior Christ to ecclesiastical officers, that is, neither to the particular assembly of Elders, for a particular Church, nor for more, to a more general, nor for the Church of a nation, to a lawful National Synod.

He should have shown us by like proof, that the Christian sovereign Magistrate, receiveth increase of civil power over the Church, by reason of his Christian profession and faith. Then should he have proved, that if any of the Princes which are Heathen, were by the mighty work of GOD, converted to the obedience of the faith of Christ, he should not only thereby stand charged to honor God with the lawful and holy use of that civil power which he had before his conversion, applying it now to the maintenance of God's true service and servants, protecting and comforting them in well doing, as far as his civil power and authority may do it, and enforcinge by the same power all men to that which by the same holy religion is dutiful for them to do, as all other men are in like case to use their gifts of understanding, knowledge, counsel, wisdom, power and authority, or whatsoever, when they have found favor of GOD to be converted to the precious faith of our Savior Christ: but that together with the faith, he receiveth, besides the charge of the holy use of the power which he had while he was yet in his paganism, a further increase of power whereby he may in matters appertayninge to Religion, appoint and ordain of all things indifferent, so as the assemblies of Elders, and Synods, Provincial, and National, are to leese that authority in such cases before exercised by them, and to render it up to that power, as of right and duty belonging to it.

But leaving the proof of all, or any of these points, he complaineth, that by any occasion this matter was once mentioned by the Declaration, except it had been thoroughlie debated: yet, least he should leese all his labor in sifting and winnowing like wheat these words of the Declaration, he laboreth to gain some allowance from it of this point.

Which is, that indifferent matters are to be reserved only to the disposition of Princes, which he would enforce in this manner. The Declaration, as hath been said, setting out the objection of treating in the first place of the sovereign power of Christian Princes, with two sortes of men and opinions, that may seem to require the same, the first, which refer all Religion to that power, and the other more reasonable, which refer only indifferent matters to their disposition: addeth, that these men have more color of reason then the other, but yet are not indifferent Judges, in determining what is indifferent. Here upon would he gather, that the Declaration acknowledgeth this latter point for true, if they which maintain it judged rightly of indifferency.

Wherein, he is to consider, that the word but, which he would ground upon, is not to be referred to the allowance of their opinion, but to the qualifying of their former commendation, as if it had been said, in referring only indifferent matters to Princes they are more reasonable, but in determining what is indifferent, they are also to be blamed: upon that the declaratiō saith, they are not indifferent Judges, in determining what is indifferent, the Replier asketh howe they can be any Judges at all, if the dispositiō of such things be referred only to the disposition of the Prince. Wherein, he taketh that granted by the Declaration, which is not granted, and discerneth not the word judges to be taken here not in his proper significatiō, but to be spokē as by similitude & comparison: in which sense many a weak chaplain may be said to take vpō him to judge of indifferent & not indifferent, and of other weightier matters of Religion, whereof he understand th no more, then to read within a book of them, that which is laid before him. In which place the Declaration is charged also as going about to take away from the Prince, some right that justly appertaineth to the Crown, wholly without any other reason but this, that the cause debated by it, might partake with our Savior Christ in that respect, as in other, whereof it is said, I paid or was charged with that, which I never took. For saving of the Prince from which wrong the Replier very soberlie, saith he dare hazarde thus far of all good Christian Princes, and will presume by hir Majesty's leave, to give warrant for our most gracious Sovereign that she will not abuse hir authority, nor hath done, nor would maintain or allow them that so do, if any do so. What a needles palpable flattery is this? Doeth the Declaration call any Princes using their authority, into question? If it do, show in what words: if not, why doeth he take upon him to maintain that, which the Declaration nowhere depraveth: but, as is meet in all Christian duty speaketh reuerentlie and duetifully of it, where any occasiō serveth for that purpose: yet against all good reason and modesty, the Replier concludeth this section, noting it also in the margent, least any man should not attentively take heed to it, that hir Majesty's right and doings are unworthily defaced. Neith r contented with this, he followeth this matter still in his reply to the next sentence, wherein he noteth a want of reverence and duty that the Declaration useth this term of civil Magistrate, which is a word both in Scripture, and all good writers, and daily speech commonly used, and he him self useth in this his reply oftentimes more homely, & more vnsitting, then this is a great deal: yet is this, being spoken generally, as in a general treatise and doctrine, increased & aggreeued by circumstances from the person of hir Majesty, and also of those whom he supposeth to have been authors of that treatise, or for whose sakes it was published, whom he exhorteth to humble confession of their fault, and craving pardon for so great offense committed against hir Majesty's Royal state and dignity, as in the generality of the civil Magistrate, he supposeth the Declaration here to have fallen into. For euicting whereof, he taketh upon him to plead for the Declaration, and to speak what might be said in the just defense thereof, and after counterpleadeth him self again, enforcing such points as he thinketh to be somewhat worth, to charge the Declaration in some degree with offense of highest nature: as if the tyrannous usurpation of the Pope were noted in that sacred sovereign power by the declaration, and as if such excuse in that behalf, as he can affourde it, were but like the pretence of rebels, who notwithstanding they seek the subversion of the highest estates, yet pretend but to blame some near unto them. Loe the discreet words and charitable spirit of the Replier.

In deed I perceive if he might appoint the writer of the Declaration his atturney, his learned counsel, and his Judges, or might be all this him self to him, he were like to receive such sentence, as a whole court of injustice might afford. For by the title set upon the top of sundry pages together, which is, The Prince slaundred, and sundry other like speeches in his margent, and in his text, to like purpose: it appeareth what sentence he were like to give in this matter. Of which crime if there hath never been found any guylt, nay any color or shadow of a color, in any of those, in whose names the Declaration is published, no more then was in Naboth, who was most innocent, although he were charged with like offense: then what may the Replier differ from one of Nabothes witnesses, who deposed against him, that he had spoken evil of the king. Many such also were there that misinformed of David, of whom he often complaineth in the Psalms. But Jonathan his brother, and Achimelech the priest answered for him, and said, David hath not offended against the King, nay rather his doings are exceeding good, and serviceable 〈1 page duplicate〉 〈1 page duplicate〉 unto them. For he hath put his life in hazarde for them against the enemies, and hath procured a great safety to all Israel, thou hast seen it, and rejoiced in it. And again, who is amongst the Kings servants, faithful and loving in allegeaunce and duty as David is? In like manner do we hope, notwithstanding the Repliers misinformation, that all that fear the Lord aright, as did Ionathn and Achimelech, may answer for us, that we have committed no offense against hir Majesty's Royal person, state, or dignity, but are of the most faithful, loving and dutiful of all hir subjects or servants, not holding our goods, or our lives, or anything we enjoy dear or precious unto us, in comparison of the duty we owe in that respect, even of conscience of the ordinance of God, and of most loyal hearts to the maintenance of hir Majesty's right excellent estate and royal person. Whereof having testimony in our own consciences, and in the sight of all just and indifferent men, and which is principal, of Almighty God, who seeth the secrete of our hearts, & beareth witness to our sincerity in this behalf. I rest well satisfied herewith against all the false and slanderous accusations of all our adversaries, and so hold it needles to speak anymore to this matter, howe often soever the Replier shall charge us, and proceed on to the consideration of such other matter as in the rest of this his first book he hath laid before us. Proceeding on with this sentence, He raiseth like hues and cries upon the declaration, for the words what pleaseth them: after, for these, of all men, and last of all, upon these, without all further inquiry, naming many idle questions, and pulling hard to strayne this to reach to all politic matters. The effect whereunto he tendeth, is, that nothing is urged for indifferent amongst us, that is not indifferent, and that things being once so established as they are, all men should rest in such determination without further question. Which things he is content barelie to affirm, but it may appear by the petition presented to the Conuocation house for resolution, that sundry godly learned and faithful Ministers, not finding many points so clear as they are made in this place, desired to be resolved upon what good warrant of the word of God, they might read in their public ministry, Apocrypha books for Canonical Scripture, and that for this respect, as more edifying the church then some Canonical, like assurance they desired to have for to read sundry most evident & apparent abuses of the holy Scripture, directly in sense and in words contrary to the text. Likewise also how as indifferent or not repugnant to the word, they might hold the reading ministry, the exercise of civil power in the Bishops, and their so large and immoderate power in causes ecclesiastical, and their forsaking the work of their calling, and the service of particular Congregations, the justifying of baptism by Women, cases of necessity for private administration of them, rites mystical, and with signification of doctrine, besides those which are instituted of our Savior Christ, an office of Deacon without all charge of the poor, and for reading of divine service, and ministering only the one Sacrament of Baptism. Of these and many other like pointes debated at large both in that petition, and in the first part of this defense, they desired to be resolved upon what ground of God's holy word they might hold them indifferent, or not repugnant to the word of god. And yet without any answer to their petition, without any warrant of the Law, either of God, or man: A subscription is urged upon them, not only as the Replier setteth it down, but as it liketh him, whose it is, though it bear neither his image nor superscription, and sometime in this form, to promise faithfully by it, neither privately nor publiquelie, directly nor indirectlie, to deprave, reprove, or reprehende any government, order, ryte or ceremony established, &c. What cause therefore the Declaration hath to esteem some not indifferent in showing what is indifferent, appeareth by these Articles.

Now whereas secondly he would have no inquiry of things established, let him show either that all things established once by authority, are well established, and ought without any question to be received of all: or else he must needs leave it to the Church and to all the people of God, to examine and try orders settled and established by authority. But the former cannot be proved by any sufficient or likely reason. For that were to continue popery and paganism, and every false worship amongst men forever. And to enforce men so without all inquire to receive whatsoever religion, or matter in religion, is ordained by the civil Magistrate: were to make every state established, as abhominable an idol, as was the golden Image of Nebuchadnezzar, and exalteth Princes of the earth, above the heavenly King, blessed forever. Therefore, he must needs leave it free to the people of God, to consider of the ordinances of authority. Which being lawful, as it is, and not lawful only but also dutiful and necessary, then, in case that any, either of the Ministry, or other calling, shall discover anything to have been otherwise decreed then by God's word appertaineth, it must needs be granted, that such in a reverent & duetiful manner may offer the cōsideratiō of it to the higher powers: that reuisiting their own former acts upon further knowledge of the will of God, they may amende and reform whatsoever by the word they shall discern necessary to be reformed. And thus far to the effect of the rest of his discourse upon the sundry words of this sentence. The last sentence of this section, wherein the Declaration referreth over the intreatinge of the Supremacy till that be declared that concerneth Ecclesiastical officers, the Replier, after having played withal a while, and sought to make him self and his friends merye with unseasoned jesting speech, without any grace of edificatiō, or matter worthy answer, passeth on to the next section.

In that parte which he maketh the next section, the Declaration first affirmeth it not needful nor agreeable to good order of teaching, to begin in that treatise: First, with the Soueraigntie of Princes, and after argueth it, by reason that that the Church was perfect in all hir regiment, when no Princes were Christians, and at this day is in good estate, where it hath small favor of them. Wherevpon it concludeth, that the regiment of the church dependeth not upon the authority of Princes, but upon the ordinance of God. Which conclusion is enlarged by this, that god hath so established the Church, that as it may greatly prosper with the comfortable aid of christiā Magistrates so yet it may continue or prevail against the adversaries of it, without that help. For the church receiveth help of the same to proceed more peaceably and profitably, but receiveth all hir authority immediately of god. The Replier beginneth with the first of these sentences, wherein it is affirmed, to be neither needful nor orderly, in teaching, to begin to entreat of the supremacy, in a discourse of this nature that the Declaration is of. And in this sentence, he first undertaketh to reprove that it is said not to be needful. Wherevnto he entereth with an untruth, affirming the Declaration to have already alleged for one cause of this order, to be, least the opinion of such as give the disposition of all Religon, or at least of all indifferent matters in religion to Princes, might be otherwise favored: whereas the Declaration made not mention in any sort, of those opinions for that purpose, but to take occasion from them, to satisfy all men, concerning the order followed in that treatise. His reply to that the Declaration saith, it is not needful to begin with the Supremacy, is in effect of no valewe, but yieldeth to the judgment of the declaration. For the Replier confesseth in plain terms, it is not needful as of necessity, & after alleging Peter the Apostle speaking first of Magistrates, saith likewise, that that order is not so needful neither that it should prescribe. Which if it be so, what a frivolous reply is this, when confessing that to be true which is said, yet he resteth not in it, but will reply to it, and say somewhat to disprove it. The color he shadoweth this withal is, that notwithstanding he grant it not needful as in necessity, yet that it should be needful for convenience, duty, reverence to the Prince, and to avoid suspicion both of the Prince and others, the rather for the prophecy of the Apostle Paul, 2. Timothy 3. and the experience of such in the Papists and Anabaptists. Wherevpon he concludeth, that in a treatise of the government of the Church, next after Jesus Christ, the Christian Princes power should be spoken of. Which conclusion, he renforceth with the example of the Apostle Peter, setting out first, duties 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 now to be done, when they are Christians, and in possession of their Supremacy. This is the effect of his allegations, the rest is but sporting with like sound of needful and heedful, and needles and deedles, and a difference of his own making, between needful and necessary, with such like toys. As for his allegations, if it were needful for the reasons he allegeth, it were in deed needful to keep such order. But we deny that either convenience, duty, reverence of Princes, care to avoid suspicion of the faults prophesied to abound in the latter time, the example of them in Papists or Anabaptists, or the president of Peeter bindeth hereunto. If it do, then all they which have not kept that order, which Peter doeth in that place, have offended against all these things, which were most absurd to acknowledge. For of the good Writers that have written of the Church, how many keep a diverse order from this. Surelie so many, as I think I may truly say, not one that followeth this order, which for so many respects he holdeth needful to be followed. And to attaint so reverend a company as there is of these, who have written of these matters, of such a number of the crimes he noteth, I think no Jury in England would do it, except he take them of the Hierarchy, & of their Doctors, Proctors, Registers, and Sumners. The trial of our duty and allegiance to the Prince standeth not upon this, whether in our books we first speak of the Supremacy. Our service of hir Majesty in the places whereunto we are called, and our readiness to serve hir, not with our travel only, but with our goods and with our lives, with our children & with our friends, doeth and will so testify of our most dutiful love and loyal devotion to hir Highnes: as for a point of Logike, what order and method we keep in our books, we fear no prejudice of it, neither with our gracious Soueraign, nor with any other, that have but as small a spark of heavenly grace, as the least star in heaven seemeth to be.

For the crimes of the latter age noted by the Apostle, and the accomplishment of that prophecy in the papists and Anabaptists, they could give the author of the Declaration, nor those in whose names it is published, any just cause to have kept the order he liketh better. Not only for that, if there were cause of suspicion of such things, this is a poor aduyse of his, for the taking of it away: but especially because they, whom this his speech concerneth, may truly say, I hope, God and man bearing them witness herein, that they speak the truth, that they are as free from these crimes, as the whitest Surplice or Rochet that he may be boldest to boast of. Pieters example is to small purpose alleged, as is all the rest of this speech, he him self confessing it not to prescribe. Which if he did not confess, were to be euicted from him by many contrary examples, both of Prophets and Apostles. Whereof I will take at this time, but one or two for all, and such as may fit best that he allegeth. The Apostle Peter in the same exhortation he speaketh of passinge from public duties to domestical and private, beginneth first with the duties of servants, and then proceedeth to the duties of masters. And after in the Chapter following, first with the duties of Wyues, & then of Husbandes. Whereby appeareth that his own example, proveth directly against him, that the order of speech is not needful to be, according to the worthiness of the persons. Likewise, the Apostle Paul, in the like argument, both to the Ephesians and to the Colossians, first exhorteth Wyues to their duties, and then the Husbandes: first to children, and then the parents: first the servants, and then the Masters: whereby it map appear, howe small a quarrel this is, and what good regard the Replier hath in alleging of the Apostles.

Now 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 now by us they being Christians, and in possession of this supremacy: this may be of his refuse, that he serveth us now, For it is nothing worth. For it importeth not the honor or authority of the Prince one grayne, in what place of a treatise, their estate and power be spoken of. Therefore, well might he have spared him self, and the Reader and the Defendant of the Lord's right in his kingdom, the good time that might have been better bestowed, then about this vain and frivolous cavil. The unreasonable grossenes whereof is so much the more apparaunt in this, that the Declaration followeth in this order the Apostle Saint Paul step by step, who after that in the twelft Chapter of his Epistle to the Romans, he had spoken of all the officers of the Church in the beginning of the thirtienth, entreateth of Magistrates, and the duties which are due unto them. This therefore may suffice him, for needful. Now 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 begin first with this matter. But for reason, he falleth to a reproach of ambition, which he setteth out by comparison of our old popish Archbishops striving for places. In deed many a bitter and bloody bickering hath been amongst the Bishops and Archbishops, whom he mainteyneth. Canturburie striving with London and York, for the highest room, and many such like ambitious quarrels, which he had no cause here to mention, but that he would even with his own loss and hindrance of the cause he dealeth in, raise some suspicion of the offices appointed of God. For how soever he add for caution, that this was amongst popish Archbishops, yet could he not without disgrace of that grace which he speaketh of a little after, note their seats to have been the seats of fiery contentions, for ambitious rooms. It is not an vnconsecrate palle that can sanctify a man, but that protestant Archbishops may be by their own fault, through the judgment of God, as well heirs to these disgraces, as to the graces they succeed them in. Having made a doubt, that ambition should have been the reason of the order of the Declaratiō, he increaseth it by this, that the Ministers which seek a further reformatiō of our church, cannot abide these names of grace, of honor, & of lords. Which were a just reproof, if they did either in deed or word take that upon them, which they dislike in other, but the order of the declaration, in speaking first of ecclesiastical officers, & then of the civil Magistrate is far from any color of that suspitiō. As for not abiding, as he speaketh of these names, no man is so ignorant, but knoweth these terms to be lawful, & greater then these too, if they be lawfully used, as when they are given to those of the civil state according to their degree. But for ecclesiastical persons, which are not greater then Apostles, as none are, our Savior Christ hath expressly forbidden, that it should be so with them, saying That Princes are called gracious lords, but it shall not be so with you, but he that will be greatest amongst you, let him be your servant. Whereby he teacheth, that the greatness of a Minister standeth not in the vsurpinge of Princelie titles, but in his greatest labors and services of God and of his people. Which thing the Apostle Paul well understood when as arguing this greatness he saith, In labors more abundant, in peril often, and so forth. Therefore by the rule of our Savior Christ, the ministry most to be esteemed, is that which preacheth most diligently, & which laboreth most in the work of the gospel: which howsoever men have deuysed to call it the inferior ministry, & the idle ambitious prelacy the superior, yet by the rule of our Savior, the honorable Ministry is that which is painful in preaching, the other which embraceth this present world, and abandoneth the preaching of the word, is an inferior, base, & degenerate ministry, as little regarded with our Savior Christ, as it is highly esteemed with men: even as it is said, That which is high and glorious before men, is abhominable unto God. The rest of this section concerning that Kings, Queens, and Emperors must backare, and come after the ministry, is a matter that hath been found in some of the graces of the Hierarchy, examples Thomas Becket, the proud Archbishop of Canturburie, and in his holiness (most unworthily so called) next above them, but never any shadow of it, in any faithful Minister and Preacher of God's word.

Now followeth to answer his reply to the reason of the Declaration, why to treat first of the Magistrates power in a treatise of ecclesiastical government is neither needful nor agreeable to good order. Which reason is, because the church hath stood in the primitive age of it without them. It doeth so at this day in some places, and may do so hereafter: whereupon it is concluded, that the regiment of it dependeth not upon Princes authority, but upon the ordinance of God, and consequently, that in such a treatise it should not be needful to treat first of them. The Repliers first quarrel at this is, that the reason is not plain because it is not in form. For answer whereunto he is to understand that he shall seldom find in any good Writer a Syllogism or reason in his full parts and form laid out according to the exact rules of logic. The cause whereof is, that the writer supposeth, his Reader of so much understanding, that if any one part be wantinge he may easily be able to supply it out of the rest. When children are first taught to read, they are holpen with a fescue, which is after taken from them, when they are grown more perfect. So in Logike for the help of childrē rude and ignorant, every part is laid out at full, and in his order, when they are grown to understanding it is presumed they are able if any part be misplaced, as it is in the best writers, more oft then otherwise, or wanting, by themselves to discern it, and put it in such order as it ought to be in. But because he would have it so, thus is the reason in his perfect form.

Jt is neither needful nor agreeable to good order, to treat first in a treatise of the government of the Church, of that power, without help whereof the Church hath been governed in times past, is governed at this present in diverse places, and many be so hereafter.

But the power of sovereign Princes is such,

Therefore it is neither needful nor agreeable to good order in a treatise of Church-government, first to treat of their power in the Church.

Another quarrel is, that the question is not between the Church and Princes whether were first, but between ecclesiastical officers (which he in his play-style calleth Tetrarkes) & Princes, and so not between the whole & a part, but between one part and another. And then (saith he) if in an anatomie a man would first treat of the head, and after of other partes: or in description of a house speak first of the roof, or that which was builded last, he might orderly do so. Wherein it appeareth, a man had need first to have read and expounded the Declaration to him, if his sense be no readier to conceive that which is written, and so plainly laid before him. For the reason of the Declaration being such as hath been shown what an impertinent sense hath he devised, making the reason so as that for the first sentence of it he supposeth this. That which is in the regiment of it was perfect, before other is to be treated on before. In deed of such a proposition, no other conclusion could be inferred, but such as he maketh that is that the Church is to be treated on, before he speak of the power of Princes, which were nothing, to prove that which the Declaration intended. Yet as if he had gathered this skillfully and like a good Logician, which it is like he either never thoroughly learned, or hath forgotten many years agone. He standeth a long time upon examining the truth of it. In which roving although he be a mile from his mark, yet I see I must either follow him or give him over. First he saith, that under the name of the Church, it is set down in this propositiō, that the four ecclesiastical offices of Pastors, Teachers, Elders, and Deacons, were before the Church: this is the first point he saith is included in this sentence. The next point he toucheth, is the multiplicity and manifold significations of priority, which is time, nature, order or honor and cause, as he addeth after upon better remembrance.

Having made him self this way he beginneth to examine which of these ways th'ecclesiastical officers of the Church should be before Princes in the opinion of the Declaration, & granteth that in time they were before, but denieth that in a treatise that should be always first, which is first in time: his reasons for it, are these. Though Moses did so, describing the manner how things began in the creatiō, yet we are not tied to this order, this is an obiectiō against him self, whereto he maketh a slender answer. Calvin beginneth with the knowledge of man, & so ascendeth to the knowledge of God: If this example be regarded by him, then why doeth he charge the Declaration with treason, for not treating first of Princes, when as Calvin, whose example he setteth for a president, and not without cause, was bold to treat first of man and after of GOD, which in his divinity must needs be blasphemy, if the other be treason. A third reason that Paul teacheth not the Romans amiss, saying, that the invisible things of God being understood by his works through the creation of the world are seen, that is, both his eternal power and godhead. Whereby he meaneth that although God were before things created, yet he teacheth them not amiss to know God by his works. Wherein he hath forgotten that he undertook to prove that in a treatise, that which is first in time, ought not always to be first in place. Which if he had shown in the Epistle to the Romans to have been observed, although it were nothing to the Declaration, yet had he hit his mark that he hath chosen to roue at. But in bringing us for an example of a whole treatise, not half a treatise, no nor one whole chapter, nor half a chapter, but one single sentence, he is far from his own mark he shot at. Such another example of a sentence out of the fourth to the Ephesians he allegeth: whereto this answer serveth. Last of all that the declaration maketh Elders before Apostles, & yet place Apostles after in the treatise, which were nothing to his own purpose if it were true. But that Elders in the Church of Christ are said by the declaration, to have been before Apostles, is not true. This is his discourse of time, fitter as a great deal of the rest for some homely use, then to spend good time about. His next point concerneth priority of honor, wherein he reasoneth wholly against him self, and for the Declaration. For his discourse of it is to this effect, that that which is before other in honor, ought not always to be treated on before, but may be handled first or last, notwithstanding the preeminence of honor, which he examplifieth in treatises of moral and natural philosophy, and which is above all, in God, of whom he saith, that although he be afore all things in time, in honor and in all respects, yet first or last may be treated upon by good order of teaching. Which if it be true, why draweth he the Declaration to the Kings benche, and enditeth it of treason, only for that the first place of that treatise, is not of the power of sovereign Princes in ecclesiastical matters? If it be no treason against God, but good order to treat of him first or last, is it treason so to treat of earthly and mortal Princes? O more then palpable flattery! The Lord so direct all Christian Princes, and chiefly our sovereign Lady the Queen, to be so far frō aduaūcing those, that shall thus lift up any flesh & blood, above the living & immortal god, as that contrariwise they may seuerily punish those that shall dare to speak or write things, for pleasing of them, that are so unmeet to be spoken and written of the highest Majesty. This shall be the honor of Christian Princes, to endure no such thing to be attributed unto them, but to provide that God may be honored above all things, to whom only all glory and honor appertaineth. His conclusion of this parte should have been that things are not necessary to be treated upon according to their worthiness and honor, but having forgot him self again, he falleth upon the former point already dispatched of the priority of the time. The reason whereof seemeth to be, that by such error he might yet vent a new argument concerning the necessity of treating first of that which is first in time, which is that this is the papists argument for traditions. For (saith he) they say, that the word was delivered by tradition, before it was written, and therefore of no less authority. If any man may make a chain of sand and cause it to hange by links together, he may happily make some coherence of this argument, with the matter he is in hand to prove. All the help he giveth the Reader to discern howe this is to be applied to his purpose is this: The papists encroch from the time to authority as our brethren here do. Where do the brethren so? We are brethren with him in a manner at every word, but yet we are with him like papists, like Anabaptists, vnduetifull to Princes, nay traitors to them, and what not? Such brethren had Joseph, who devised to kill him, because he told their Father of their evil deeds, as we discover theirs to th'authority that is to reform them. Of such brethren the Church complaineth by Solomon, saying: The sons of my mother were angry against me, &c.

It were to be wished you were more natural brethren then you are. But for the matter, where & in what words doeth the Declaration gather any such thing, not a little that soundeth that way. In deed he will needs force upon them, that they gather so, because they say, that the Church was perfect in all hir regiment, before there were any Christian Princes. But what authority is collected from this? yet if it had been so, is every argument proving a thing to be better, because it is order, a popish argument. Doeth not our Savior reason thus when he saith, It was not so from the beginning, but in the beginning it was thus. And the Apostle to the Galatians directly reasoneth thus from the time, saying, that the Law which was given 450. years after the promise, could not make it void and of none effect. The places of arguments are as the light of heaven and the water of the river, common to all, whereof some use them to lawful and good uses, and some unlawful & ungodly. If any heretic have reasoned from the causes, shall therefore the arthodoxe and sound in faith be barred from using at time an argument from the causes. This is as simple a point in divinity, as he hath handled all this while in Logike, concerning the method and order of a treatise. If we use their arguments to the same purpose, let him disprove it, which yet he and whosoever taketh in hand the defense of the Hierarchy, must needs do. For all their principal reasons to prove Bi hops and Archbishops, are the same that Turrianus and other popish writers allege for the Popes supremacy, as in deed they must stand or fall together.

Thus at the last hath he done with the question of method & order of a treatise, whereby it appeareth, (for all his double order of Synthesis and Analysis) that he understandeth little more of it, then to sweep things together, to make a heap of them.

Now followeth his examination of this sentence of the declaration, that the Church of God was perfect in all hir regiment, before there was any Christian Prince. This he saith is not true. For proof whereof he taketh a double course. First, admitting that there were then no Christian Princes, and so denieth he that the Church was then perfect in all hir regiment without them, understanding it of the ordinary external regiment, and not of the temporary & extraordinary supplies of Apostles and such like, His reason for this repeated infinitely in sundry confused questions shufled, according to his method together, is in effect but this, that thē there should rise no benefit nor commodity to the church by Princes, receiving the faith of Christ. I answer, that this argument followeth not: for the benefit may be exceeding great, as it is in deed in every respect, when Princes become according to the Prophet, Nurses and Fosterfathers to the Church: although the Church without them be said to be perfect in all hir outward and ordinary regiment. And first what reason he may have to deny the ordinary external regiment of the Church of Christ to have been and to be perfect in it self before there were any Princes Christian, let him consider of this that followeth. That ordinary external regiment of the Church is perfect, which proceedeth from our Savior Christ as Mediator. For in that respect he is said to be our Lord and to be the head of his Church, and to have received all power both in heaven and earth. Now he that is a Lord governeth sufficiently and perfectly his servants, and the head ruleth the body, especially being such a one as hath all power. But that ordinary external regiment of the Church which is merely ecclesiastical, and consisteth in th'offices of such only as are ecclesiastical officers, proceedeth from our Savior Christ as Mediator: For the administration of the Church, tending to bring all things subject unto God, and which shall be given up in the end, that God may be all in all, proceedeth from him only as Mediator and not as God, blessed forever, in which respect he abideth forever. Therefore the ordinary external regiment of the church, which is merely ecclesiastical, and consisteth in the offices of such only as are ecclesiastical officers is a perfect, ordinary, and external regiment of the Church. The power of Magistrates dependeth in deed also upon him, but in regard of his Deity and Godhead, and not of the dispensation that was committed unto him for our redemption. Further, everything is then perfect in his own nature being severally considered, when it consisteth of all the partes that are natural, necessary, proper, and essential unto it, and requireth not to the making of it perfect in his kind anything not necessary nor essential to it, but of another and diverse nature. So every creature in his own nature, is perfect when it hath all such partes and properties, as are necessary & natural to it. The heavens, & in them the Sun, the Moon, the stars: In the earth a Man, a Lyon, a tree, and such like, are all perfect in their own kind, when they are furnished with all such partes as are natural and essential to them. To the perfection of the world in deed any one creature is not enough, because the world consisteth not of one creature only, nor of many, but of all, but considered in itself everything is perfect when it hath all things requisite to the constitution of his own nature: which being so in all other things, must needs be so likewise in diverse societies, powers and governments, so as powers and administrations that are diverse are everyone perfect in their nature, when they have all such things as are requisite for their nature. But the civil and ecclesiastical societies, powers, administrations and regimentes, are distinct & diverse one from another. For the civil is of God only, it is only temporal and civil: yea, even when they deal with things ecclesiastical, yet is it but civilly, and is given by civil constitutions. The other is of our Savior Christ as mediator, it is merely ecclesiastical & spiritual, & even in civil things dealeth but in a spiritual manner, and is bestowed by an ecclesiastical manner of calling appointed by our Savior Christ for that purpose. Further also in the time of Moses as touching the ordinary government these two powers were distinguished not only in persons & families, but in their tribes. Therefore being in so many and some other respects so diverse, it is plain that the perfection of the one state and power dependeth not upon the other. For the government of a people both in civil and ecclesiastical matters in deed, they are both requisite, and the one must needs concur with the other, and help to the perfection of the other to that same ende. But for their several natures, either of them may be perfect in their kind without the other, And whereas so many states of the heathen and other superstitious kingdoms have been and are yet at this day as perfect in their civil estate and government for that which is essential to the same, as any other where the perfect ecclesiastical regiment is received: Why of the other part should we not esteem, the ordinary regiment appointed for the church to be perfect in it self without the civil. Wereby it is not to be understood that the ecclesiastical government is perfect without the civil, so as the civil Magistrate should not be needful for government of the people, but the ecclesiastical so perfect, as for all purposes, it only should be needful. For the power of the Magistrate is most needful in his kind: although the regiment of the Church be never so perfect, that is as touching the ordinances and laws whereby it should be ruled, never so agreeable to the word of god: yea & although the Magistrate were not Christian, and much more if he be Christian. Because the people of God having bodies & goods as well as souls and spiritual benefits, stand in need of a civil power to protect and defend them with an arm of flesh and blood from injuries in that kind, and to maintain them for the things that properly concern this life, according to a course agreeable to entertain & preserve the good estate thereof. Which is not only of men whose necessities enforce them hereunto: but it is so th'ordinance of Almighty God. But for ecclesiastical government and th'administration of things which belong to that power, the order appointed by our Savior Christ is sufficient and perfect. This may best appear in the government of the people of God amongst the Jews, wherein God him self ordained not only both powers, but appointed several laws and persons for th'administration of them: both which being of God, and most perfect in every respect, it must needs be confessed, that either was perfect in his kind, and for such purpose as he had appointed them. To the good government of that people for all purposes both powers were necessary, and neither the civil perfect without the ecclesiastical, nor the ecclesiastical without the civil, but either of them perfect for that end and purpose, for which either was appointed of God.

Now our Savior Christ, altering the form of the ecclesiastical government, and so much of the civil as depended upon it, or only concerned that people, is to be thought to have given as an administration of his church, no less perfect for like use then that was, which before was given to the Fathers. Wherevppon it followeth that the ordinary ecclesiastical government of the Church was perfect before there were any Princes become Christians.

Moreover, th'ordinary external administration and regiment of the Churches is then perfect, when all ordinary external things belonging to the Church have their officers & orders meet for the due administration of them. But the primitive Church before there were any sovereign Princes become Christians, had their officers and orders meet for all the ordinary and external regiment of the Church. For what is belonging to the outward ordinary regiment of the church. But the ministry of the word, of the Sacraments, of the Discipline, and the relief of the poor. For all which uses the primitive Church was sufficiently and perfectly furnished, having Pastors, Teachers, Elders, & Deacons. Whereof as the Church of Jerusalem is a perfect president, and the rest of the Churches, planted by the Apostles: so was namely that of the Colossians, of whom the Apostle saith, That he rejoiced to see the stayednes of their faith, and the order that was amongst them. If it had been otherwise, the church for the space of about 300. years should have been left imperfect, being without any perfect ordinary extetnall regiment for so long time, and that also such, as most of all required such an order by reason of the persecutions: which could not stand with the wisdom and love of our Savior Christ towards his church. As it cannot stand with his office of Mediator, that to the perfection of the outward ordinary regiment of the Church there should be requisite any other officers then such as he by virtue of that office appointed, which are only ecclesiastical officers, as hath been said, the temporal powers being ordained by him only as God and not depending of his office of mediation and redemptiō of mankind. When he did so bless his people as that both the civil & ecclesiastical government procedde immediately frō him self: yet was either of these perfect in their kind, & for such use as they were appointed without the other, which appeared in the ecclesiastical regiment as in other ages, so in the times of Phineas and Jehoiada.

For conclusion of this point I add, that such outward ordinary regiment of the Church must needs be perfect as is established according to all the commandments and ordinances of our Savior Christ, and such as sufficeth for the due, full and perfect execution of them, and which bringeth these who are governed by it, to hyest persecution, namely to the salvation of their souls. But all these things did the outward ordinary regiment of the primitive Church perform before there were any Christian Princes. Therefore, before such time the outward ordinary regiment of the Church was perfect.

Concerning the seconde point, that notwithstanding the outward ordinary regiment of the Church was perfect before Princes became Christians, that followeth not therefore that the Church hath no benefit, help nor comfort by their conversion to the faith of Christ, but is to be acknowledged, that exceeding great and gracious is the favor which GOD doeth to his Church when Princes are joined to it.

The outward ordinary regiment of the Church for the time of the Law (which was shown to Moses in the mount, according to which he was commanded to see all things performed, and is said to have accomplished it accordingly) was so perfect as proceeding immediately from God wholly & only perfect, could not be made anymore perfect by any creature whatsoever. It was perfect therefore, when that the Ark was at Silo, in the time of the Judges, & after in the time of David, when it was brought to Zion. But yet can it not be said, that the Church received no increase of comfort by Solomon.

For when in steed of a Tabernacle, Solomon had builded a Temple of stone, for the building and for all the furniture of it, for the matter and for the workmanship of as great magnificence and state as nature and any skill of man was able to work it: although there was nothing added to the perfection of the pattern given to Moses, yet was the joy and comfort of the Church exceedingly increased. In the time of the Apostles, while the Church was yet in Jerusalem only, the regiment established in it was perfect, and after when Churches began to be settled amongst the Jews in the lande of Jury, and in other partes before the conversion of the Gentiles, the regiment outward and ordinary established in them was perfect and received no increase of perfection in it self by addition of all the world unto the faith. But yet infinitely was the joy and comfort of God's people increased by it. For if Angels in heaven rejoice at the conversion of one sinner, howe great do we think the joy of heaven and earth, of men and Angels must needs have been, for the conversion of the world. Neither was it only so great an increase of the comfort of the church, but withal of infinite benefit and help. For by this means, the Church and the regiment established in it obtained as many protectours, friends, and mainteyners of it, as there were souls amongst the Gentiles, that received the obedience of faith, who all brought with them to maintain & honor the faith they had received to the blessed hope of everlasting life, all the gifts which God had bestowed upon them. The ritche their riches and treasure, the strong their strength, the wise their counsel and aduyse, the eloquent their persuading speech, the learned their knowledge, & the Magistrates their authority. Whereof the Prophets foretold, saying: Rejoice, ô barren, that diddest not bear, break forth into joy & rejoice, thou that diddest not travail with child: for the desolate hath moe children then the married wife, saith the Lord. Enlarge the place of thy Tentes, and let them spread out the curtaynes of thine habitations: spare not, stretch out thy cords, and make fast thy stakes. For thou shalt increase on the right hand and on the left, and thy seed shall possess the Gentiles, and dwell in the desolate Cities. Whereby it is manifest, that the Gentiles maruelouslie increased the joy of the Church by their conversion to the faith of our Savior Jesus Christ, and brought exceeding great help, benefit, strength, protection, defense, and furtherance to the holy faith which they received, notwithstanding that they made no new orders in the Church, nor were not to make any, but rested as it was duty in them in that perfect order which our Savior Christ before had established amongst his people. Wherein they carried them selves according to that duty which the Proselytes yielded, and were to yield to the ancient church and Synagogue of the Jews. For if any in that time adjoined them selves to the people of God to worship the true God, as he had declared it to his people, he would be worshipped. They adjoined them selves as members to keep, follow, and obey the orders they found already, settled amongst his people by the ordinance of Almighty God, and not as masters or Lord's over the holy Religion they embraced, to take away the least curtayne-ring that was mentioned in the Law of Moses, nor an inche of the height, length or breadth, the just measure whereof was already set down, nor to add any new office, ryte, order, or ceremony, or to alter in any sort whatsoever was according to the Law of the Lord. Which is to be understood, not only of the common people of other countries that should be converted to the faith and religion of the Jews, but of the most Noble amongst them, such as was Naaman the Syrian, upon whom the King his Master leaned when he worshipped his idol: or the Noble man that was Treasurer of Queen Candaces, Queen of the Aethyopians. Nay, I add further, that if Naaman had persuaded his master the King of Syria, or that noble man, the Queen of Aethyopia, to have received the religion of the Jews, and to have turned their whole people with them to the same, or if Cyrus that great Monarche, or the Queen of Saba, famous for hir wisdom and riches, who both had dealings with God's people, had so received their faith, and would have established it amongst all their people in all their Dominions, it had not been lawful for them to have altered the least jot or title of the Law of Moses, but even they must have yielded them selves and all their people obedient to all things prescribed in it, notwithstanding their soueraignitie which they had over their people, and which should have continued with them, and neither have diminished nor increased for their conversion to the faith, but remained altogether such as it was lawfully, at any time before over their people. Only they were to maintain that holy profession which they had so received, not as other private men, but as Sovereign Magistrates, honouringe GOD in the maintenance of his true Religion, with that power and authority which they had received at his hands.

For as no man that him self is sufficient for wisdom, and all other respects, taketh a servant into his house, or adopteth him a son, or being a Prince, receiveth a forreyner, and incorporateth him into his people, by making him free, whatsoever quality or condition he were of: yea although he were a Sovereign Prince and Governor, to alter any order of his house, or any law or statute in his kingdom, but to enjoy the comfort and benefit of his house or kingdom, the orders and laws thereof, such as he hath thought meet and convenient for the government thereof: So neither Cyrus that Persian Emperor, nor Candaces the Ethiopian Queen, being received by such profession of true religion into the house and kingdom of God, who is only wise, and all sufficient to govern his own, were to alter any order of Law of the same for all their Princelie Soueraigntie, but to keep in their persons, and to enforce their people by their civil power to observe all such orders, laws, and statutes, as God had commanded to be observed in his house and kingdom. For howe great soever their power were, they had a Lord paramont over them, in respect of whom they were vassals and servants, who being compared with their people, were Lord's and Princes over them. Which appeared in those who were not sinners, of the Gentiles, but Jews by nature: of whom when any attempted the alteration of anything as diverse of the Kings of Judah did, namely Achaz and Uzzah, they were reproved and grievously punished for it. Notwithstanding which matter that they who were natural Princes of the Jews, or if any of the Gentiles had been converted to their faith had no power to add or take away, or in any sort to alter the least thing which God had appointed: yet both exceeding great was the benefit of the King amongst the Jews, And very profitable the conversion of the Princes of the Gentiles would have been unto them. The same is to be said of Christian Princes: For our Savior Christ before the conversion of any of them having settled offices, orders and laws for the guydance of his church in a perfect manner, their conversion getteth them no power to alter any jot of that he before had established. Who, if they have believed in him, is their Lord, to whom they owe all homage, service and obedience, but are in as great duty as any other to keep and to maintain them, observing the same in their own persons, which belongeth unto them, and by their public authority enforcing ciuillie all such as are subject unto them, to like obedience. Which service being done to the Son of GOD, who is King of Kings, and Lord of Lord's, is no unseemly thing for them, but both profitable & honorable for them and for all their people. Yet is not therefore the conversion of Princes to the faith of Christ a matter of no benefit or commodity to the Church. Nay the commodity is infinite to the Church of such a Prince as I have spoken of, as entereth into the Church not as a Lord and master over God's house, to alter and change at his pleasure, but as a dutiful child to keep and see other, to keep in God's house, that which God hath commanded to be observed. For bringing together with him self the whole people that is subject to him, not only the comfort, but the help and benefit of the church is unspeakably increased. Which is plain, in that there is added to the maintenance of the Church and the true service of God in it, the wealth, the strength, the wisdom, the favor, and all the abilities of a whole people: Of whom, such as are truly converted unto God, will hold nothing dear nor precious unto them, no not their own lives, in comparison of the maintenance of God's true Religion and worship, and the faithful professors of it, but will employe all the good means which God hath blessed them withal, to encourage and maintain the same. In all whose gifts dedicated so to God, as the Church hath great help and comfort: so especially in those which most yield that help and comfort such as are the blessing of authority and power bestowed of GOD upon sovereign Princes, which being sanctified and consecrated to the service and honor of God that gave it, the wicked both in the ecclesiiasticall and civil state are by civil power and punishment enforced to do their duties, and the godly in both estates are protected in their innocence and well-doing from all such as would oppress them.

The holy story declareth that religious and noble Kings of Judah have made sundry civil statutes to th'enforcing of all to worship God in general, and by their power have punished false prophets and idolaters: have commanded the priests to do such duties, as they stood charged to perform, that the true service of God, might be restored and established again amongst his people. We read that when the Priests would most wickedly and unjustly have condemned Jeremiah to death, diverse of the Kings counsel came upon them, and by their authority delivered him out of their hands. Another time a noble mā having favor with the king, delivered him out of prison. And another time the King him self relieved the Prophet by removing him from Iehonathans prison. Like examples read we many, of the Emperors Christians, to the immortal praise of God for it, and the perpetual honor of such Princes. We see diverse such Josiah, & Constantins in this age, of which spirit the Lord pour out yet greater abundance from above, for the exceeding great help and comfort that we find, and upon such a largesse hope yet to find in greater abundance by the sanctified power of Christian Princes. For they looking into former presidentes of ancient times, and seeing cause of like duty to be performed by them selves, no doubt, will be careful that all ecclesiastical offices and orders not of God nor agreeable to his word, be abolished, and all such established as he hath commanded. Then not only Princes shall receive honor of their style of Supremacy, but the Church shall receive also great comfort and benefit by it, in punishinge such as shall without just cause say to the Prophet, Prophecy not, and to the Preachers, preach not: a matter not only in highest degree offensive to the Majesty of Almighty God, and against the salvation of men's souls, but also unprofitable for their Crowns: seeing ignorance is the mother of all rebellion, & the knowledge of God, of all true love and obedience. If any of them beat their fellow-servants, or sit down to drink with the drunken, and neglect the Lord's household, they will take knowledge of the abuses and wrongs offered to the servants of God, and graciously hear and redress their injuries. So great difference is there between Gallio suffringe a man to be beaten at his bar, and profanely neglecting it, and caring for no such things as were questions of Religion, & a Christian Prince fearing God in truth and in deed. In questions amongst the Ministers according to the example of Constantine and others, they would cause the matters to be heard and debated in a solely and free Synod and assembly, and without respect of persons, authorize that which should be most agreeable to God's word. In cases of public calamities threatening or lying upon the Church, if the ecclesiastical officers were negligent & careless in it, they would cause by due order a public fast to be kept by all their subjects, that the wrath of God might be turned away, and his favor reconciled again unto his people. Finallie, their civil power would enforce all men to honor God, and live in duty one to wards another as they ought, defending the godly against the mighty oppressor, the staff of the wrath of the good and the violent man, and punish the iniquities of the wicked according to their deserts in justice and equity. These and many more which by these may be considered, are the helps, commodities and benefits which the Church of God doeth, and may receive by means of Christian Princes. Notwithstanding they make no other laws, officers, nor orders in the Church then our Savior Christ hath already made, and established. Which may suffice for a number of the Repliers questions and other speeches tendinge to this that there should be little or no use of Christian Princes, if the regiment of the church be perfect without them.

In which discourse allowing in some sort the regiment of the primitive Church perfect, because of the Apostles, Evangelists, and Prophets, whom then God gave to the church, he saith, those offices were given as temporary aids to supply th'aids of Christian Princes, which cannot be so in any sort. For there is no manner of proportion between their offices, the one being for preaching the word and other such like ecclesiastical functions, the other for civil government: the one by a spiritual power, the other by a temporal, besides a number of other differences which may easily show the one could in no sort serve for supply of the other. Further, if it had been so, then should the Apostles and the rest of those extraordinary officers, who he saith were given for supply of the want of the ordinary authority of Princes, they should then have continued about 300. years longer then they did, even to Constantine's time. Nay then they should have been always such to this day, and shall be to the ende of the world in such partes of the Church, where the former are enemies to Religion: otherwise wanting both them, and the supply, the Church might seem weakelie provided for. But as the novelty of this point, now first deuysed, the vanity is so easily manifest, as I shall not need to tarry longer upon it. wherefor now I proceed to that which followeth in his reply.

Hitherto the Replier hath labored in vain, to show, that if it were granted that in the primitive Church there was yet no Prince become Christian, notwithstanding the regiment of the Church was not perfect before there was any Christian Prince. Now he pretendeth to proceed further to prove that proposition untrue, which saith there was not any Christian Prince then. For this untowardly hath he set it down: so as it cannot be plainly understood to what time his then, is to be referred, and changeth the words of the declaratiō, which are these: That all the regiment of the Church was perfect before there was any Christian Prince. Which proposition he should have undertaken to have spoken to, if he would have said anything to the Declaration. But after he hath set down this proposition to him self to prove it untrue, that there was not any Christian Prince then, he leaveth the matter he undertook, and turneth aside to another thing, saying albeit so this be no good argument, nor this, nor this, and so maketh three sundry arguments of his own, as if they were used by the Declaration, but are not, and denieth them to be good, which is nothing to the matter he took in hand. For if he make a hundredth ill arguments, as he hath done in this book, and can more easily do them, then make one good one, there is no reason to charge the Declaration for such a cause as he mainteyneth. From this he goeth to show that it is not meet our brethren should use the same arguments that the Anabaptists do against Princes. Wherein he nameth us, our brethren, as scorning us. Whereof I know not what example he may have, but of Ishmael, who is said to have scorned Isaac: whereupon the Apostle saith: As he that was begotten according to the flesh, persecuted him that was borne according to the spirit, even so is it now.

The rest of that marginal note showing whereabout he goeth, is, that our brethren use the same arguments, which the Anabaptists do against Princes. Which is so doubtfullie set down, as if he could be content the Reader took it, not only that the Anabaptists use arguments against Princes, but also that the Declaration useth the same arguments against Princes. The Replier him self hath not so far lost all conscience and modesty, as to charge us in any sort with any part of the damnable errors of the Anabaptists, but plainly acknowledgeth that we detest them, but somewhat he would fain should cleave unto us. And therefore would have it understood, that we have some indisposition against Princes, & that we have thus much good liking of the disputations of the Anabaptists, as to use their arguments against Princes. But the Lord who seeth the secretes of all hearts, knoweth, that in our most inward spirit we reverence and honor Magistracy, as the holy and necessary ordinance of God, even amongst Christians, and yield all willing and cheerful obedience unto it, even for conscience sake of the will of God. Therefore, the accuser of our brethrē himself, as he is termed in the revelation, cannot accuse us with any manner of color of their errors. As for using their arguments, where did ever the Anabaptists use this argument, that in a treatise of ecclesiastical regiment, good order requireth to speak first of ecclesiastical officers, before a man treat of the sovereign power of Princes, because the Church was perfect in all hir regiment, before there was any Christian Prince. Is this any argument against Princes? or doeth it weaken anything at all the power of the Christian Magistrate, that their authority be treated of in a book, so as may stand best with good order? Where did ever any Anabaptists use such an argument? It were flatlie contrary to their error, to use such a one as plainly implieth allowance of the Christian Magistrate, and standeth only for a reason of the order of the treatise. But if the Declaration had used any arguments of theirs, being not to the same ende, or like purpose that they used them, that is, to disprove the necessary & most lawful ordinance of God concerning Magistrates, that had not been blame worthy. For as hath been said, th'arguments of Logike are as common to good and bad, as are the rules of grammar: yea as the Sūne, and the rain, so as if he would have us forbear all the arguments that ever the Anabaptists used, and by consequence any other heretics, he may as well forbid us to use the same rules of grammar, yea the same Sun, air, water, and other things necessary for this life. But howe standeth this with his maintenance of the Popish Hierarchy and Jurisdiction, & so many popish superstitions as he mainteyneth, all which it were more reason he should refuse, then to have common with them and other, things of most necessary use. But it is not for nothing that he objecteth this, for by this means he hath gotten the advantage of stuffing his book with another man's labors. In deed if it be a fault in a book to be little, as he scorned the book of common prayer presented of late in Parliament for being little, he hath found a good remedy to avoid that fault, which is easily avoided, if one write so many not sentences, but pages and leaves as he hath done out of other men's books. The Author he allegeth is one Gellius, a godly learned man, as appeareth by his writings: but where he saith, it may seem the declaration took many things out of him, he is greatly deceived, for the declaration was written not a few years before the book of Gellius, which he saith so much is taken out. As for his writing against the Anabaptists, he hath dealt, as may well commend both his piety & learning, and be of very good and profitable use unto the Church, but to the matter of the declaration he saith nothing at all. Therefore there is no cause to make any answer to him, who speaketh nothing against us. But if he allege him because he otherwise expoundeth a text of scripture, then the Declaration doeth, it is not worth his labor of writing, this being no new thing that good writers may take someone text in other sense then another doeth: provided, that the sense be always such, as may stand with the proportiō of faith. So as the declaratiō is no more in that case to be pressed with the opinion or authority of Gellius, then Gellius or any other, is to be with his that wrote the Declaration. Which yet if he will press further, the truth is that the declaratiō in the exposition of the 12. to the Romans, & the 12. of the former epist. to the Corinthians, hath both the truth it self to bear witness to it, and the best writers of this age. For it is clear, that the word Governor in those places noteth only ecclesiastical officers, all sure and circumstances of that place so enforcing it. Another point he would take of Gellius, is, that he saith, that Magistracy and ministry have been most nearly joined together, even from the beginning, as appeareth by Moses & Aaron. Which is godly & truly said of Gellius: but what is this, either for the replier, or against the declaratiō. The reason gathered hereof is such, as I think no man of reason would have looked for, that is, as he noteth in the margent, that the civil Magistrate hath ever frō the beginning been joined with the ecclesiastical ministry, intending thereby that then it must needs have been so likewise in the primitive Church. But Gellius his meaning is so far from this, as it may seem he hath been cousined in it, and given to light credit to other that have abused him, or else to have used small either diligence or conscience in this collection.

For the purpose of Gellius is far other in that place, namely, to show that Magistracy and ecclesiastical ministry, are not as the Anabaptists would have it, things that cannot stand together. For (saith he) these fight not between them selves, but from the beginning were most nearily joined together, although the property of either be distinguished in the Church, as is plain in the examples of Moses and Aaron. Wherein Gellius godly and truly proveth, that these two ordinances of God are not enemies, so that the one should not abide the other, but rather that from the beginning they were of good and friendly agreement, which is well proved by Moses and Aaron, who being brethren, and either of them bearing the chief office in either state both civil and ecclesiastical, showeth a natural and brotherly respect between these two states, and that naturally from the beginning they have maintained comforted & cherished one another. This is it only which Gellius meaneth there, which is as far from the Repliers collection, as those two states are said by Gellius, and are in deed, near one to another, as may appear most evidently by sundry other circumstances of that place, and the direct opposition of these words, they fight not between them selves, to these, but have been always most nearly joined together, and the adjective there used in the superlative degree of comparison, in which sort no man speaking Latin would say, that these two had been always together, but in the positive. To like purpose he noteth out of another place, a little after in the margent, the civil and ecclesiastical power joined always in the Church, and in the text of the words of his translation, setteth down in a diverse letter these words, have always been joined together. Wherevpon he gathereth thus: If it were always joined together, that is to say, the Magistracy & ecclesiastical ministry, it was even then joined when our brethren avouch that it was not only disjoined, but that the one was perfect, when the other was not at all. Wherein he committeth the same gross oversight that he did in the former place. For Gellius in this place gathereth his general conclusion of sundry arguments alleged before. Whereof this, having been of the good agreement that hath always been in the Church from the beginning between these two functions, together with the rest, he reckoneth up this almost in the same words, he had set it down in before. Which seeing it can have no other sense in the conclusion, then it had before, it is plain, no such thing can be gathered of it as the Replier pretendeth. As impertinent are his other collections and observations out of the same author, as that those churches so much commended before by the Declaration, are troubled with Anabaptists. His purpose was to prove, that there were Chrstian Princes in the primitive Church, but how far wyde roueth he from this mark, in telling us of another matter, of Anabaptists. Of whom yet that he saith is not true, that the Churches commended before by the Declaration, are the same that are said by Gellius there, by accident to be troubled with that sect. But if it were, should that discommende their reformation according to God's word? Nay rather it commendeth them, that they are so amongst them, as that they are not hidden nor allowed nor suffered so to continue, but discovered and disproved in word and in writing, and in public disputation for their recovery, if it were possible, or else for the keeping of those who are yet sincere not to be seduced by them. Yet if this must needs be an embasing of the honor of the reformation of those Churches, I would he could say for ours that there are none of the family, no recusants, yea no Anabaptists nor Libertines, nor of any other erroneous sect amongst us or could show in any part of the world any field of the Lord's, where the Enimie soweth not tares amongst the wheat, or any flooore where the wheat is not mingled with chaff, and that not only in regard of evil life, but also of erroneous doctrines, according as it was said to the church of Corinth, there must be heresies amongst you, that they who are tried and sound in faith, may be made manifest.

His next observation out of Gellius is, that the state of the old Testament and new is all one, which, as Gellius there teacheth, that is, concerning the way of justification and the obedience to the moral law is very true, but nothing to the Repliers purpose.

The next observation, which is, that God did by an extraordinary power punish the wicked, where the ordinary was wanting, that is, as he expoundeth by the Apostles Peeter and Paul punish Ananias, Saphyra, and Elymas, when the chief and ordinary Magistrates over them were not Christian Princes: is not only nothing for his purpose as the former, but directly against him. For him self confesseth contrary to that he pretended to prove in the beginning and by a former observation out of Gellius, that always the two functions of Magistracy and ministry have been joined in the church, and his collection upon that. Therefore even in that time, when it is denied by the Declaration to have been so. He now confesseth that the chief and ordinary Magistrates were not then Christian Princes. If he had not confessed it, the truth hereof is manifest by the Acts of the Apostles in Paul's appealing to Caesar, and all the stories of that age. But his own confession against him self, was not to be pretermitted. Yet as if he knew not his own voice, or would deny his own hand, he continueth his purpose to prove out of Gellius, the former untruth, that Princes should have been Christians in that time.

To which purpose, although it be in deed nothing to the purpose, he noteth out of him, that contrary to the assertion of the Declaration, Gellius showeth, that there were Magistrates in the time of Christ and the Apostles. As if the Declaration denied that the world was then gouuerned by Magistrates, as it hath always been, or that any bearinge any civil office received the faith of Christ, and yet continued their calling. Neither of these is denied by the Declaratiō, to which ende Gellius fitly allegeth the examples of Cornelius & other: but, the Declaration speaketh expressly of sovereign Princes, saying, But of the supreme authority of Christian Princes, and after in the words which the Replier hath undertaken to disprove, that the Church of God was perfect in all hir regiment, before there was any Christian Prince. Yet of this most impertinent reply, and of this his so fruitless labor this is to be noted, that he confesseth the question to be concerning the time of Christ and the Apostles time. In whose time if he pretend any sovereign Prince to have been Christian, he were worthy a better reward then he can by any reason look for. But where as he reproachfully and despitefullie setteth it down that Gellius proceeding cometh to the Anabaptists objection of this self same reason that our brethren in this learned discourse do urge, that is, that the Church of God was perfect in all hir regiment before there was any Christian Prince. Behold what words of Gellius he citeth to prove it. But they object (saith Gellius) that in the time of Christ and of Paul, there was no Christian Magistrate. If this be their objection, howe is it the self same reason that is used by the Declaration, which speaketh not of all Magistrates, but only of sovereign Princes. Further Gellius beginneth his answer thereunto thus, as he him self hath translated him: The authority of the Magistrate is not therefore weakened, albeit in the time of Christ and of Paul, Emperors & Kings set in high estate were aliens from the faith. Could anything be spoken more directly against that which he would prove by this testimony, or more expresselie, for that which the Declaration saith, and he would improve. Yet from this page he beginneth to set these words in the top of the page, in a diverse 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 which and the next he hath, Christian Princes from the beginning. All which contain little else, but Gellius words, word for word translated. A preatie way to make a show to the state of having taken great pains to maintain the ecclesiastical government of it. If he can help him self thus, with stuffing his book with other men's writings. We have heard how Gellius entereth into that discourse, plainly disauowinge the proof of that, in the very beginning, for which he would have him speak. Upon which place, it served well for his purpose, to make that note in the margent: but surely modesty and shamefastness never aduysed him, to set so direct an untruth so hye in his book, that all men might see it. For in all the rest of Gellius words, in so many leaves as I have noted, rehearsed by him, there is no such matter intended nor proved. Only in naming such Magistrates as were called to the faith of Christ, he reckoneth up the Cēturion in the gospel, and Joseph of Arimathea, & Theophilus, to whom Luke dedicateth his writing of the Gospel, Nicodemus, Sergius Paulus, the Treasurer of Candaces, & (g) Captain Cornelius, with certain other of Asia, of Rome, and of Caesar's house. Wherein let everything be enforced to the utmost, yet will he come short by many degrees, of a sovereign Prince of the faith of our Savior Christ in that time. Which principal purpose notwithstanding he miss of, yet supposed he not to leese his labor in writing out so many leaves of another man's book, to stuff his own withal, & therefore hath scattered observations as he goeth, in the margent, which, belike, he thought the Reader should take as admonitions, that such a matter served for him, and made against the Declaration. Whereof one in his margent is, A Church without a Magistrate, never seen: whereby he would seem to give his Reader to understand, that Gellius should deny that ever there had been seen any Church, where the people have not been governed by Christian Magistrates, which is nothing the meaning of Gellius. For he speaketh of Magistrates in general, and the use of it in the ordinance of GOD, to punish the wicked, and to protect him, that liveth according to his duty, whatsoever the Magistrate be in regard of his religion. And in this sense denieth, that ever there hath been seen any Church where the people of it have not been subject to Magistrates, which is very true. For even in the time of our Savior Christ and the Apostles, the Empire of Roome flourished, and ruled in a manner all the world, as it is noted in the third Chapter of Saint Luke's Gospel. And as there were Magistrates that ruled then over men in all places, so the ordinance of God in Magistracy,, What soever the religion of the Magistrates were, was needful and profitable unto the Church. Whereof the reason is evident, for that thereby, they were oftentimes in their innocence delivered frō those who would have done them wrong, as Paul was by appealing to Caesar. Therefore, whereas he noteth in the next place, that the godly have need of the Magistrate, is likewise true: yea and the next to it, which he noteth out of Gellius, that the use of Magistracy is such, as that it were rather to be wished there were no common wealth without a true Christian Magistrate, then the Christian Magistrate should be excluded from the Church of God, that is that a Christian bearing civil office, should therefore be cut of from the church as the Anabaptists would. For this is plainly the meaning of Gellius, howsoever he have set down the note of his words shortly and obscurely, & fitly to make the reader gather another sense, as if Gellius meant to say, rather, no common wealth without a Christian Magistrate, then a Magistrate excluded from the Church, or not to be reckoned an ecclesiastical office. But the sense (as I said) is plain. In which meaning also is that written whereof he maketh after this note in the margent, The Magistrates office necessary to the church, not that the Church cannot stand, except the Magistrate, where the Church is, be of the faith, but that whatsoever he be in that respect, his office in the ordinance of GOD, is necessary, and comfortable to the Church.

To which ende Gellius addeth for proof in the very next words, otherwise why did Paul and Peter write of that matter to the faithful that were subject to the discipline of Christ. For the Romans to whom he wrote, were under Nero, as were also at that time the other. His next note in the margent upon Gellius his words is, that certain of the Prophets and Apostles exercised also the office of the Magistrate. This is another of his impertinencies, I might say vntruethes, for here Gellius attributeth this no more to the Apostles, then to our Savior Christ, who directly said, His kingdom was not of this world: but I chiefly note his impertinencie. For what is this to prove, that he undertook (to wit) that there were Christian Princes in the Apostles times. But he had a meaning to admonish the Reader to stay & consider of the points here handled by Gellius, whereunto also tendeth his next note, why God distinguished those offices. For there Gellius showing, that these functions are not contrary, so as for the contrariety of their nature, they could not meet together, but that the one should destroy the other, as fire and water, seeing Melchizedek, Eli, & Samuel exercised both: and the distinguishing of them, was not for their repugnancy, but because one man was scarce sufficient to exercise both. He might think peradventure, the Reader might gather here, something by the way for the maintenance of the cōfusiō of both offices in those that are of the ministry. But of this there will be a fitter place to speak. Here it may suffice to admonish the Reader of the insufficiency which Gellius noteth to be in men for exercising of both offices. For which cause God did distinguish and sever them to be administered by diverse persons.

Thus proceedeth he on still with Gellius, noting in the next place the example of Christian Magistrates in Christ and the Apostles times. Which is that place where Gellius maketh mention of the Captains or Centurions, of Joseph, Nicodemus, and such like, whereunto I have answered before already.

Now the Replier having fought a great while with another man's weapons, and persuading him self that his own right hand had done valiauntlie, beginneth to sound his trumpet as if the victory were his own, saying, thus we see most evidently, howe weak this reason is, to wit, of the perfection of the Churches regiment before there were any Christian Princes, and with what a multitude of far better reasons, yea with a cloud of witnesses, it is beaten down. Wherein he rejoiceth as if a blind man striking often at a venture, because he hath wearied him self, should triumph, as if he had driven his enemy out of the field. Yet having in the midst of this his blind vanity some glymse that this reason cometh still like an armed man upon him, he holdeth out this bucklar against it, that it availeth not to say, they were no Emperors. For (saith he) it euicteth the cause sufficiently, that they were Princes, or at least any kind of Magistrates.

In deed, if it may suffice, to show that any Magistrates in the time of our Savior Christ received the faith of the Gospel, he hath won his spurs, and is worthy if not to be knighted, yet Bishopped, which I think he had rather be. But the question is only of sovereign Princes, whether any such were Christians in that time. Which his cloud of witnesses vanishing away like a cloud, or as a cloud without water, driven about with every wind, hath not been able to do for him. Yet is he not satisfied thus to leave the matter, but objecteth against him self, that those Magistrates exercised no authority over the Church, but were in it as private men. Which is very true, but not alleged by the Declaration, and therefore no cause he should enter into the disprove of that, except he cannot endure that any truth stand before him. To this having little to say of him self, he saith that Gellius saith somewhat to this, out of whom yet he noteth no one word to this purpose, but to another, he noteth, that the churches regiment, is more happy, where Christian Princes are. Which thing the Declaration might have taught him. And thus far hath he reasoned out of Gellius, against the first part of the argument of the Declaration, affirming the Churches regiment to have been perfect before that any Princes were Christians.

For that which he addeth after of his own, of Paul's appeal to Caesar for the decision, as he saith of an ecclesiastical controversy, is of so small color of likelihood, as cannot easily abuse any. For, who will be so absurd, as to think that Paul referred the decision of the question he had with the Jews, concerning salvation by our Savior Christ, as it is Ecclesiastical, to Nero, who understood nothing of those matters, and was him self a great enemy, as the Apostle seemeth to call him, as a Lyon, ready to devour all that made profession of that faith. It were time now to proceed to his reply to the other parte of the argument, but that the Reader is first to be admonished concerning Gellius, out of whom the Replier hath written so many leaves, (because of all other he thought him to write most soundly and fauourablie of the office and power of Magistrates,) that this same Gellius, so dutiful to Magistrates, is an earnest defendour of that ecclesiastical gouuernement, which the Replier in all his book oppugneth. Whereof it is to be observed, that the reformed Discipline, which is desired to be established amongst us, is in no sort prejudicial to Christian Princes, or other Magistrates. For Gellius, who writeth as earnestly for the maintenance of the reformed Discipline as any, the same also writeth as duetifullie of the office and power of Magistrates, and as largelie: yea and more against the Anabaptists, then ever did any of the Roman Hierarchy, or unreformed Discipline. Therefore, notwithstanding our seekinge to advance by all good and lawful means, that holy ordinance of GOD, of the only lawful Discipline, whereby the Church ought to be guyded: we may be, and are by the grace of God, as loyal and loving subjects, as dutiful and obedient, as any are of their white coat, which they strive so much for. Besides this, the Reader is to observe the good discretion of the Replier, in resting so wholly upon the authority of Gellius in this matter. Whose testimony if he acknowledge so grave and of such credit, as if it had been against us, he would have given sentence against us upon it, why should not the same man's witness, be of like weight and credit to justify our cause, and to prejudice his, if so be his testimony may be shown to be with us and against him in this cause of the Discipline of the Church. But this is manifest, by a treatise of Gellius, expresselie written of ecclesiastical Discipline. Out of which I might write more leaves to show his judgment, and his reasons in the diverse pointes of Discipline, for that only lawful and holy order which the Replier hath audaciouslie set him self against, and oppugneth, then he wrote out of him, to no purpose, for the office of the Magistrate. Whereby it is clear, that if he stand to the witness of Gellius, he hath lost the whole cause he laboreth so greatly to maintain. Now I proceed to the rest of his reply.

The Declaration for proof of the order to be followed in that treatise, having alleged, that the regiment of the church was perfect before there were any christiā Princes, addeth further, that it may & doeth stand at this day in most blessed estate where the civil Magistrates are not the greatest favorers. The reply to this, beginneth with such an exclamation, as a man would think he heard & saw the hye Priest, mentioned in the Gospel, renting his clothes, and cryinge, He hath blasphemed, what need we anymore witnesses? Behold now you have heard his blasphemy, what think you? yet was it no evil that was spoken, but a most holy truth, which that priest of all other ought to have perceived. There follow next idle repetitions, as of other things, so of his former vain demands, what use then there may be of Christian Magistrates, to the Church? Wherevppon I have already answered, showing the Magistrates to be ordained of GOD, for the protection of the good, and punishment of the evil doer. And that as in other matters, so also in things that concern religion, that we may live under them, a peaceable and quiet life, in all piety and honesty. For of such things have they charge also, especially Magistrates which are of good Religion. For which cause the Kings were commanded in the law of Moses, to have by them a copy of the law, and charged to see the same observed, not in one part only, which concerneth the duties of the seconde table, but also of the first. All which things while Magistrates procure and further by their civil power and authority, blessed are they in so holy and honorable service, and blessed is the Church that receiveth so exceeding great help, benefit, and comfort by them.

A little quarrel here is in the next place, against the words, most blessed. Wherevnto it is replied, that the Church cannot be said to be most blessed till it be in heaven. But he is to understand, that it is not spoken of the Church simply, but in some respect. Which also he granteth, a little after, saying him self of the primitive church, that it seemed in most blessed estate in some respects.

As therefore the Church may be said to be in most blessed estate, when it is ordered in all things according to God's commandment, which is the greatest blessing it may have in this life, so the Declaration speaketh of the Churches which are blessed in that respect. The state of the ancient Church of the Jews, was then in most blessed estate in such respect, when all things in it answered the pattern shown to Moses in the mountain, and the primitive Church, when it was ordered according to the rules of our Savior Christ. So are the Churches of this age, said for the same respect to be in most blessed estate.

From this he returneth again to his question so often moved before, what use then there may be, of the Christian Magistrate. For which he is to be returned again in like manner to his former answer. Which is, that th'use of them is exceeding great in every sort, and would be yet a great deal more if their godly proceedings were not hindered by misinformations of such, who, for their place and the trust reposed in them, ought both to know and declare the will of God, to Christian Princes, to the furthering of the reformatiō of such abuses, the continuance whereof provoketh the wrath of God against both the Prince & the people: Who maintaining that all is well, (when in the governance of the Church, so many things are amiss, and need most speedy reformation) abuse them selves and the Princes whom they ought faithefullie to serve, (as Azariah and Hananias the Prophets did Asa King of Judah: Jeremiah Josiah, with sundry other) and so hasten vpō them & their people the fiery flying vengeance, that for such enormities may come, so mightily and suddenly, that there will be no turning of it back, nor escaping from it. Wherein, God be merciful and spare his sanctuary, that it be not made desolate, for the Lord's sake, but to return to the service, whereby for my parte, I may endeavor to procure so great a blessing, in maintenance of the truth of God, in the cause of the further reformatiō needful in the discipline, as it hath been thorough the goodness of God made in the doctrine. I proceed to answer his next point of reply to this argument. This reply is an injurious and a bitter discourse, of the difference of the state of the Church in persecution and in peace, which he affirmeth to be hir most blessed estate. It is set out by opposition of Princes persecuting, and protecting the Church, as of Pharaoh and Moses, Saul and David, Manasseh and Hezekiah, the Turk, Sophi and Cham, and the Christian Princes in England, Germany, Scotland, Denmark, &c. The end whereof, is to charge the Declaration, with a gross and foul absurdity as if it affirmed the Church in times past to have been in better state under Tyrants and persecutors then under godly and virtuous Princes, and in this age under the heathen, then under Christian Princes. Wherevppon he crieth out, O blind (what should I call it) malice, no, but self-willed opinion, that to deface the good estate of the church of God, wherein we are (under such a right defendor of the faith) defended and shielded from all our enemies, in a far more blessed estate then we deserve, will make such an odious comparison as this is. But as the old saying is: Itch and ease can no man please. If a beam of a Bishoprike had not hindered his sight, he might have seen more clearly, both in many other places, and in this, that there is no such comparison made as he cavilleth about. It is said in the Declaration, that the Church at this day standeth in most blessed estate where the civil Magistrates are not the greatest favorers. Whereat although he iestingly demand after his manner, whether this be in Utopia, or where yet either he must be stark blind, or else he must needs see that it is meant of the Countries near unto us, wherein the Churches are in some respect in most blessed estate. Which blessedness if he scorn at for the persecution which they endure, what will he answer to our Savior Christ, saying: Blessed shall ye be when men reuyle you, & persecute you, and say all manner of evil against you for my sake falsely. Rejoice & be glad, for great is your reward in heaven. For so persecuted they the Prophets which were before you. Further also, in regard of the full reformation of the church, both in the doctrine and discipline of our Savior Christ, which the Lord that is riche in mercy hath for their more abundant comfort, given them to enjoy in this their outward troublesome & persecuted estate. For these and such like respects, declared upon occasion before in this treatise, the Declaration calleth their estate most blessed. In reproach whereof he exhorteth the Ministers, zealous of the further reformation of our church to be gone into those countries, if they judge the estate of thē to be better then our own. I marvel not if the successors of Amazia would fain have the successors of Amos to depart both out of the Court, and country too. For then might they more freely abuse whom they would. But the duty of our calling, whereunto almighty God of his great mercy hath called us, which is to serve especially the church of our own nation & people, amongst whom we are borne and brought up, whose language is ours by nature, & with whom we are to have all things common both blessings and punishments, as the servants of God in Jewry had, will not suffer us to hearken to his rude motion, least we should with Jonas fly from the presence of the Lord. Further, as the terror of God, so the love of our people & nation, our kindred and acquaintance, not only in the flesh, but also in the Lord, is more dear and precious to us, then that we may depart from them, for whose sake, we ought to be ready, to want, even that so great a blessing, as from our heart we acknowledge it to be, as to live in a church reformed both in doctrine and discipline, and wholly in every respect, under the government of our Savior Christ. Moses and the Apostle Paul were carried so far beyond this in a like zeal and love of their people, as (whatsoever the Replier think) they that suppose any parte of their spirit to be in us, need not marvel, although for some like cause, we should deprive our selves of such a blessing, as we want, in not being in those churches. Further also as the worthy servants of God, the Ministers of the Gospel there, left not their countries because they wanted this full reformation in the beginning, but knew it to be the calling of God that they should labor by all good duties to procure it: So likewise do we understand, that we are charged with like duty to our church, to further as much as by any godly means, agreeable to our callings, we may possibly do, the further reformation of our Church, that we may see and enjoy the fullness of the glory and mercy of god upon it. Wherein howsoever the hinderer of reformation that stood at the right hand of Jehosuah, have hindered us hitherto: yet do we hope in God, that he will show us mercy in time, to take away all things which hinder the glory of God in his Church: as those garments whereof Zechariah speaketh did in Jehosuah, and the restoring of the ancient honor of that Church, was figured in the putting on of his holy garments which were according to the law of God put upon him: so likewise do we hope, & pray, that the Lord will cause the honor that sometimes shined in it to be seen again, & that holy, seemly, & only lawful government of the church which he hath commanded to be restored. For restoringe of which comfort and glory, as the Lord hath begun to rebuke Satan the Prince of the Angels of darkness, and ministers of iniquity, 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 given thereby just cause of hope, that he will in his good time do it all honor. In which hope we stand before the Lord, and wait still upon him, till he may give order and commandment for the taking away of all unholy and profane ceremonies, superstitions, and usurpations from his Church, & especially ignorance, negligence, covetousness, and ambition from the Ministers of it, which as unseemly and defiled garments dishonor the glory of the same, and for the furnishing of the Church with lawful and holy orders, offices, and authority, and the ministry of it chiefly with godly wisdom and faithfulness, which may be unto both, as the ornament of Aaron's head, promised to Iehoshuah. This is the answer that I have to make to this sober exhortation of the Replier, and to all such as being herein no better aduysed then he is, shall at any time use the like. The next quarrel is about the sense of civil Magistrates, under whom the Declaration saith, the Church is so blessed, notwithstanding they be not the greatest favorers of the Church.

Wherein first inquyring whether this be meant of hir right Excellent Majesty, (a question void of all reasonable judgment and understanding, the words being most direct to the contrary) he gathereth after, sundry things, which uncharitably he would impute to the Declaration. But the Declaration in all places speaketh reuerentlie and duetifullie, as it becometh one, that is well instructed of the honor that is due to that high and sovereign authority, which God hath honored hir Majesty withal, to the great comfort of all hir faithful and loyal subjects: although in deed it use not that glossing style nor palpable flattery, neither in mention of hir highest estate, nor of the estates near unto it, which is used by ambitious suitors for benefices and Bishoprikes. The speech of the Declaration being such as I have said, and having no eye to the soueraingtie, which God hath set over us, yet, as one that will not leave to use wringing and violence till he draw blood, so ceaseth he not, but strayneth and wringeth till he may draw out some bloody accusation of slanderous and vnduetiful speech of her Majesty. Which because it needeth no answer on our parte, and the very repetition of his unseemly speeches and stryuing about them, cannot but be offensive to the dutiful subject: I stand not upon it. But whereas he would prove both by other places and by the Prophet Isaiah, that God doeth a great favor to his Church, when he raiseth up Princes to favor and perfect them, he is to understand, we no les acknowledge the goodness of God herein, then any other. The words of the Prophet which he allegeth, are these: Kings shall be thy nourcing Fathers, and Queens shall be thy Nources: they shall worship thee with their faces towards the earth, and like the dust of thy feet: and thou shalt know that I am the Lord for they shall not be ashamed that wait for me. Wherein the Prophet noteth by the similitudes of Foster fathers and Nourses, the love, care, faithfulness, watchfulness, and diligence that Princes shall have to preserve, maintain, nourish, and comfort the Church: and in the bowing the head to the ground, the honor they shall do to our Savior Christ, the head of the Church, and consequently to the Church it self, in him. For in bowing them selves to low, as doing homage to the Son of GOD, they promise all faithful duty, service and obedience unto him.

The performance whereof is to renounce in them selves, and to aboli he from amongst their people, all false worship, and idolatry, with like zeal as Hezekiah and Josiah did, and to establish in all partes the true worship of God, as our Savior Christ hath taught it, and commanded it to be observed. We ought to rejoice when any yield any manner of obedience to our Savior Christ, and should we not much more rejoice to see any obedience in Princes? But when they bow so low before our Savior Christ, and do that honor to him, as that at his commandment, most notorious superstition & idolatry is publicly cast out of their kingdoms and countries, and the doctrine, necessary to salvation, is authorised to be preached & published to their people. Exceeding great cause of comfort & rejoicing ought it to be to all the Church. Which is yet increased as their obedience and service shall abound, and when the Church doeth see them bow down so low, to the Son of God, as to honor, serve and obey him in all things, which he hath commanded. For exceeding great increase is it of the honor of our Savior Christ, and therefore consequently also of the comfort & joy of the Church, when the house & kingdom of God is guyded by those ordinances and laws only which the only Lord thereof hath appointed. When no offices have place in his Church, but such as he hath ordained, and when all such are placed in it, as he hath commanded. When they are called to these charges by such order as he hath prescribed, and walk duetifullie in the same as aperteineth: the establishing of these things in their due order in every competent congregation of God's people, and the obedience of all estates of the same, is so great a benefit, as he were worthy to sorrow, that should not rejoice at so great blessings. Which being as in all other partes of the Lande, so more carefully observed in every place, as it excelleth other: both for the honor of them whom God hath so exalted, and their good example amongst the people, must needs be a joyful and comfortable spectacle to all the church. But yet a more heavenly sight (all men must needs acknowledge it) to see the Royal house & court of a sovereign Prince, to have such order established in it, that is the holy Gospel of our Savior Christ, upon the Sabbath day, and other convenient times in the week, to be soundly & sincerely preached in it by ministers not charged with any other people, but appointed for the service of that chief part of the Church, and therefore also of greatest graces of godly wisdom, and faithfulness, and every good and heavenly gift meet for so precious a charge, the holy Sacraments duly administered, the Lord's watch carefully set, for the preservation of the chief tower of Jerusalem, his holy Treasury regarded, and all those sacred assemblies carried with a godly reverence. In all which high solemnities and heavenly meetings for the worship of Almighty God. Howe great a joy to see present there the sovereign Prince, as David, Solomon, Hezekiah, Josiah, and other Kings of Judah, are reported to have been, and to have had their place, for the purpose provided for them, where to present them selves before the Lord, to increase in the knowledge & obedience of his will, by the ministry of his servants? How great a joy, to see their right honorable counsel of estate keeping the Lord's Sabbath in such order, & all the Princes & Nobles, which for any honorable service, give their attendance with all other officers of the household, together yielding audience & worship to Almighty God, and his only Son Christ Jesus, according to the golden saying of that famous and worthy Joshua, I and mine house will serve the Lord, and according to the exhortation, which saith: Be wise now therefore ye Kings: be learned ye Judges of the earth. Serue the Lord in fear, & rejoice in trembling. Kiss the Son least he be angry, and ye perish in the way, when his wrath shall suddenlie burn, blessed are all that trust in him. To see these things would be greater joy, then the joy which the Queen of Saba had for the like sight in Solomon's Court, and the greatest that the Church can have, till it be taken up into the heavenly Jerusalem, to the most solemn & glorious assembly of the spirits of the just that are perfected in heaven, to the thousands of Angels, and to the presence of the living God, and of our Savior Christ his only begotten Son, the Mediator of the new Testament, and the Reconciler of us to God his Father by his precious blood. Loe, the benefit & the comfort that we acknowledge the Church of God receiveth, when that prophecy of Isaiah is fulfilled. Therefore in vain & to no good purpose, doeth the Replier ask whether this blessing be turned into a curse, and whether we can conclude because the gold is finer that is tried seven times in the furnace, and the persecutions of the Church redounde in the ende both to the greater glory of God, & the better confirmation of the church. Whether I say for this cause we can conclude, that in persecution the church is more perfect in all hir regiment, and in most blessed estate: applying corruptly hereunto that place of the Apostle, because where sin abounded, grace did more abound, Shall we therefore abide in sin, that grace may abound? So if by an extraordinary mercy of God, the church seemed in some respects to be in most blessed estate in persecution, shall we say that persecution is better for the Church then peace and prosperity under a Christian Magistrate? The answer whereunto is plain, that all other things being alike, and the difference of the Church stand only in this, of being defended by a Christian Prince, or persecuted by an Enemy, it is to be esteemed a special and hye favor of God to be so shielded and comforted, and fitter for the general and ordinary course of governing the Church, then times of trouble which are subject to a thousand inconveniences. But this nothing concerneth the Declaration, which only showing by experience of former and present times that the regiment of the Church was, is, and may be most perfect even where it wanteth the great comfort of the favor of an earthly Prince, argueth thereby the order which is followed in that treatise, to be lawful and good. So as if he would have spoken to the point, that the declaration standeth upon, he had been to show that the regiment of the Church never was, nor can be perfect, without a Christian Magistrate. Which point he would seem also to grow nearer to, in that which followeth, wherein he laboreth to show the imperfection of the regiment of the primitive Church by these reasons. The regiment saith he, was abused in those that had gifts of tongues, of healing, &c. Which is not so, for the abuse of a thing proveth not tohim perfectiō of it. The light of the Sun by day, of the Moon and stars by night, yea all the creatures of God are abused: yet this proveth not the light of the Sun to be imperfect, or the state of other creatures in their original creation, at which time also they were abused. The word of God is abused diuerslie, some preaching it for contention, some for vain glory, some for covetousness to attain to great worldly livings and dignities, yet is the word perfect, as the Prophet saith in the Psalm. So in the primitive church, the regiment and the order of it set down, whereby it was to be governed, might be perfect, as it was in deed, notwithstanding it were true, that some abused it, but that also is not shown that the regiment is abused. For the abuse of the spiritual gifts 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 cannot make that offenses and disorders should not be committed, which thorough the infirmity and corruption of our nature will be, and hath been at all times, but it may remedy and reform them when they break out. The same is to be said of his next reason, that at that time there were false Apostles, Pastors, Teachers, and Deacons, which being granted argueth not the imperfection of the regiment of the Church at that time, but rather it being plain, that they who were such, were by that regiment discovered and corrected as appertained, proveth the perfection of it. His third and last reason, is, that there were no such governors in the primitive Church to guide it, as the declaration affirmeth there were, or else their authority extended not to correct so many fowl offenses, as were in that time, or else they did not their duty, or the people would not be ruled by them. Any of which latter points being such as might fall out, and yet the regiment perfect, as if his proof rested wholly upon this, whether there were any such Elders in the Church at that time or no, he leaveth all the other, and goeth about only to prove that one point. Which, because he doeth it most impertinentlie by alleging 1. Corinth. the 6. Chapter, which serveth nothing willingly his purpose, but is drawn and hailed to it by violence. And because I doubt not, but if he think in deed there be anything in that place for him, we shall hear it again, and especially because he hath a whole book after of that matter, I leave it till we may come to it in order.

In his discourse upon this place, besides the chief purpose of handling it already touched, he noteth that under Christian Princes, we are not bound to set up private men to judge our causes, as they were wished, and hereupon gathereth that it were a dangerous thing to follow the primitive Churches regiment in so doing. Wherein, if there be a spark of true light in him, he might perceive that they were willed to do so, to avoid pleading before infidels. Which cause being taken away, where God giveth his Church Christian Magistrates, it is plain, that ought to cease with the cause. Further, that was no parte of the ecclesiastical regiment, that the Apostle there speaketh of: yet he groweth from this particular to a general caution, of not making ordinary rules of particular examples, or commandments of the Apostles, nor of our Savior Christ, examplifying it by the commandments to the Disciples, of not taking anything with them in their journey to preach, of abstaining from Idols, blood, & strangled (where I know not why he hath left out fornification, which is also mentioned with the rest in that text) and of praying bareheaded, as he translateth it, 1. Corint. 11. But, saith he, although there be no express mention, howe long these things should continue yet leaueling these by the analogy of our faith and Christian liberty we find no necessity of these or any other such like orders, whereby he would imply the like of the regiment of the Church then used, and leave it now to our selves to devise an order that may be thought meet. Which reason if it were good, would overthrow all Christian Religion. For if it be so as he teacheth, what shall bind the church. If neither examples, nor commandment, neither of our Savior Christ, nor of his Apostles shall bind us, but he will say, he speaketh of particular examples and rules: but I answer he would apply this to general & perpetual examples and commandments such as that Discipline set down in the Declaration is grounded upon, as hath been shown before. And for those that are particular, he leuelleth fair, but cometh not near the mark by a mile, for none of those he mentioneth were contrary as they were commanded, either to the analogy of faith, or to Christian liberty: for if they had, they could not have bound those to whom they were given at that time. Therefore to hit his mark, he must take another level, and consider the reason of such rules and commandments, which carrieth in it the light and the life of the commandments. For where that reason holdeth not, there are we free from the commandment, but where the reason is in force, there are we no les bound to the substance and effect of such particular commandment then they were. So if there could be like reason as caused that commandment to the Disciples, we were in such case to keep it, & where the same offense is justly to be feared in eatinge of meats forbid̄, 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 look better upon it, he shall find that the Apostle groundeth that order there prescribed upon so general and necessary reasons of the ordinance of GOD, the glory of our Savior Christ, the regard of Angels, and the voice of nature, and the custom of all the Churches, as he hath taken his level far amiss to leave it at liberty, whether a man keep it or no: provided, that he understand the Apostles meaning aright: which is, that men and women, especially being present in the public assemblies of the church should carry the mark of their creation, agreeable to the sex whereof they were: the woman wearing upon hir head a veil or kerchief, or such other attire, (according to the lawful custom of their Country and place of abode) as declareth her sex and subjection to man by such couerture of her head. And the man, by not wearing any such attire upon his head, as is proper to womankinde, but by want of any such upon his head, hewe the glory of Christ, and the honor that in the order of creation is bestowed upon men. Therefore notwithstanding his caution or anything here alleged to the contrary, it remaineth firm and stable, that the constant and perpetual examples of the Churches, the orders, rules, and commandments of our Savior Christ, and of his Apostles, both for the points of doctrine to be believed, and also for such as are to be obeyed and practiced in the public government of the Church, and in the private life of everyone, do bind the conscience of all the people of God to keep and to obey them: yea the most particular rules, the like case and reason being in us, that was in them to whom they were given. There followeth a little needles proof, that Magistrates are necessary, which being known sufficiently, and confessed of all, I proceed to that which followeth. That which followeth is a reply to the conclusion, which the Declaration gathereth of the former reason set down in these words: By which it is manifest, that the regiment and government thereof, dependeth not upon the authority of Princes, but upon the ordinance of God, who hath most mercifullie and wisely so established the same, that as with the comfortable aid of Christian Magistrates, it may singularlie flourish and prosper, so without it, it may continue, and against the adversaries thereof prevail. For the Church craveth help and defense of Christian Princes to continue, and go forward more peaceably and profitably, to the setting up of the kingdom of Christ: but all hir authority she receiveth immediately frō God.

The Replier cannot or will not see that which is manifest, but denieth this consequence to seem so to him, and here his seas rise so hye, that, he saith, it is manifest violent conclusion, yea a manifest injury both to God and his Church, and to all the authority of all Christian Princes, and most manifest wrong unto her Majesty. If the law of God had not forbidden it, that any matter should be held certain in judgment under two or three witnesses: and if the testimony of one man were enough to condemn another, it would have gone hard. I see, with the author of the declaratiō: but seeing his word is to carry no more credit with it then he can bring sufficient reason for it to make it good, let his reason be considered. His reason is, that it is insinuated that hir Majesty, for claiming supreme authority in ecclesiastical causes claymeth withal that the regiment of the Church dependeth upon hir authority. Which if any reasonable man living, that is not a parciall favorer, or favorite, of the Hierarchy, can gather out of these words of the Declaration, I plead for it no longer. But this (he saith) is aggreeued in the opposition of God's ordinance, to the authority of Princes, as if Magistracy were not the ordinance of God: addinge, that neither Papists nor Anabaptists could have set down a sharper conclusion against th'authority of Princes then this is. Which are false alarums, and exclamations, or accusations as vain as the curse that is causeless, and therefore (as Solomon saith) vanishe away in the air. Which although it have no proof nor sense it it, yet passing on to the next words of the Declaratiō, Which (he saith) are added to smooth the former, he maketh another loud outcry:

His proof is this:

If the honorable sword of justice committed to sovereign Princes, for protecting the good subject, and punishinge the evil, were at the commandment of such Chapleynes, as this Replier is, I see by his often accusations of slandering, and iniuring the Prince, without all cause or color, it would leese the honor it ought to have, being made a weapon of injustice. In the law of Moses, if a man had charged another with any crime, if he made not good proof of his accusation, as he would have done to another by his false witness, so was it to be done to him, whether it were a matter of member or of life. If the Replier feared to be dealt with according to this rule, he would not be so ready, to lay so great crimes to any man's charge upon no reason. But because informers may be heard, they say, for the Prince, and never come to question, although the accusation be never so unjust, it seemeth he emboldeneth him self upon some such like assurance.

By this occasion he inquireth who should be meant by the Church, whether the people, (which he thinketh cannot) or the four Tetrarkes, as he calleth them in his scorners speech, and this he taketh, and compareth them with popish priests, who he saith, gave the same power and authority unto Christian Princes, that is given here, and with better terms. Wherein if he look back to former times, or consider well what the papists esteem of the oath of the Supremacy, and what is done in kingdoms subject to the Bishop of Roome, and compare it with that which the Declaration, and all they in whose behalf it was published, do most willingly acknowledge by protestation, and also by oath, to be the moste due honor of the Sovereign Magistrate: he shall easily see, howe unjust this charge is, as well as are his other. There was a purpose, I think, he will say, when the statute for recognition of hir Majesty's Souueraingtie was made, to agnise to the uttermost by that oath all the Regalities, rightes and honors due to that high and sovereign estate. Which if it were attained unto, howe can he charge any with derogation from the Princes right, and just authority, that taketh willingly that oath, and acknowledgeth the authority there agnized, even as it is expounded by hir Majesty's own injunctions, by the Articles of the convocation house, and sundry books published with great allowance of the state. But to this point there is sufficiently said before, both in this treatise, and in the answer to the preface of his reply.

He cavilleth here about that the Declaration saith, All the authority which the Church hath, is immediately of God, and moveth many friuoulous questions about it. But if he had disallowed it, he should have entered into the handling of it, and shown by sufficient proof of holy Scripture, that the Church holdeth not all hir authority immediately of God, but holdeth some part of it, mediatlie of Princes, as mean Lord's under the highest. Some offer he maketh of it, alleadginge the authority of the godly and virtuous Kings and Rulers of Jsraell and Judah, which if it be all that he can say in that cause, let him understand, that as it hath been in this cause professed on our behalf by some other, so now again we truly and unfeignedly profess to acknowledge in Christian Princes, all that power and authority that the Prophets do anywhere justify to have been in the Rulers of God's people at any time.

I add yet further, that whereas he pretendinge to speak most largelie of this authority, saith: Princes have not the ecclesiastical Ministers peculiar offices and ecclesiastical authority to execute the acts, proper to their ecclesiastical functions, but have authority to oversee, govern and direct all ecclesiastical persons to do their duties in all ecclesiastical causes, and have the highest authority (that is civil) in the Church, for the orderinge, disposinge, and authorizinge any order or constitution ecclesiastical in indifferent matters:

We acknowledge and profess the same.

Where, if we be nothing short, of the largest measure that he can lay before us, I trust he will hereafter teache his tongue to speak, and his pen to write of us more agreeably to Christian charity, wisdom and modesty, then he hath done in this first book of his Reply. Which ending here with a contrary conclusion to the Declaration for the order of the treatise (a matter little worthy the striving about) I leave the consideration of it to the Christian Reader, upon such reasons as have been debated between us, and ende also here the first part of this my labor.