Defense of the Ecclesiastical Discipline, Tract (4 of 5)
Memorable is that rare, but right chriſtian example of Theodoſius the Emperour, publikelie humbling him ſelfe vnderunder the hande of God, & profeſſing his repentance, for his bloudie commaundement, and the cruell execution done according to it. A preſident well worthie ſo Chriſtian a Prince, the honour of the Diſcipline, yea and of the whole church of that age. Such Theodoſians hauehave the reformed Churches of this age to ſpeake of, to the high honor of Almightie God, & his onelyonly begotten ſonne Chriſt Ieſus King of Kings. Wherein a Prince of bloud Royall, and by birth within a ſteppe or two to one of the greateſt Kingdomes of theſe partes of the world, and for Princely giftes worthy to hauehave borne a Scepter in his hande and a Dyademe vponupon his heade, when as another Dauid, he had bin ouerthrowen by Sathan, and cōmitted things for which the Name of God was euill ſpoken of: endured to heare the ſeruant of God (as Dauid did Nathan) to rebuke him, and lamenting his offence openly before the publike aſſemblie of the Church, deſired pardon of God, and reioyced heauen and earth, men and Angels with his conuerſion from ſinne to the obedience of the liuing God, bleſſed for euer, Amen. Whoſe chriſtian preſident, both a crowned King, and alſo a worthie ſonne of that noble Father, hauehave followed, after that by terrour of as barbarous crueltie, as hath bin committed in any age, they had done otherwyſe then Daniell and the young Princes brought vp with him, did, in a caſe not vnlike to theirs, what ſhould I rehearſe other examples of that pietie and honour of thoſe Churches, which might make an infidell and vnbeleeuer fall down on his face, and confeſſe,1. Cor. 14.24.25. that vndoubtedlie God is amongeſt them, and in the middeſt of thoſe Churches. And this is the glorie of the kingdome of Chriſt, which the Declaration meaneth, may be ſeene to ſhine amongeſt them.
His meaning was not that in them Chriſt ſitteth glorious is Salomon in his regall Throne, with John and James like great Princes ſitting the one at his right hande,1. King. 10.18.21. Mat. 20.21. and the other at his left. Becauſe our Sauiour anſwered them when they requeſted ſuch a matter of him, that theſe are things agreeing to earthlie Princes, it ſhall not be ſo with you, but hee ſhalbe of greateſt honours with you that is greateſt in labours and ſeruice of others, for whiche cauſe they doe not affect nor deſire theſe things. Therfore, I conclude, that the prayſe giuen to the reformed Churches by the Declaration, & namely to thoſe which are perſecuted with cruell and bloudy warres for the Goſpells ſake, notwithſtandinge all their troubles, is moſt trewe, and due vntounto them, and that all this their bleſſed fruite and honor is of their entier and whole obedience which they yeelde to God in receyuing all the holy doctrine of our Sauiour Chriſt, both concerning things to be beleeued, and alſo concerning the ſpirituall pollicie, Diſcipline & order, for guyding of his Church.
But yet, all the Churches thus reformed are not in like ſort as theſe are trauelled and purſued: but through the goodnes of God, ſome of them hauehave enioyed peace and quietnes for ſome tyme, and in it yeelde the like obedience and honour to God. So as the Replyer can not obiect continuall warres and troubles vntounto them all. But of the ſtate of the reformed churches, this may ſuffice.
The wante of like happie fruite in our Church, for wante of like obedience in all partes of the Goſpell, the Declaration noteth after this, ſaying, that the former might be a ſufficient perſuaſion to vsus to leaue this diſordered ſtate of ours, wherein we hauehave laboured ſo long with ſo little profite, and to imbrace that moſt beautifull order of eccleſiaſticall regiment whiche God ſo manifeſtlie doeth bleſſe & proſper in our neighbours handes. At theſe wordes the Replyer is ſo mooued and diſquieted, as he wanted but Saules ſpeare to hauehave nayled Dauid to the wall. But I will proue if Dauids harpe may quiet and pacifie him agayne. Our eccleſiaſticall ſtate and policie (of which onelyonly, it is as cleare as the light, that the Declaration ſpeaketh and of no other, howſoeuer he would wreſt it) is blamed in deede as diſordered. But, there are rebukes that are profitable, and of neceſſarie and excellent vſe, to thoſe who are ſo rebuked. The Prophete Dauid hauing prayed to God, that he would not ſuffer his minde to be enclined to any euill thing, to practiſe matters by wickednes, with the workemen of iniquitie, yea, & that he might not be taken as with a bayte with their pleaſant things: addeth further thus,Pſal. 141. Let the righteous ſtrike mee, it ſhalbe a kindnes, and reprooue me, it ſhalbe a most excellent oyntement: let him not keepe it from mine head, the more he ſhall doe it, the more ſhall my prayer be for them in their eu lls. By that he hauehave well hearkened to this, and conſidered of it, I hope he will not be ſo highly offended, for one worde, that ſoundeth not to his liking. Likewiſe Salomon ſayeth, The woundes of a friende are better then the kiſſes of an enimie. It is alwayes lawfull to blame that which is blame worthie, ſo the reproofe proceede from the zeale of God, and louelove of thoſe who are reproued. The Prophetes who moſt ſharpely reproued all eſtates of the people, and namely the prieſtes were they whoſe lippes were fined from earthlie corruption, and ſett on fyre with the coales of the Lordes altar by an Angell of heauen, and whoſe mouth was ſanctified of God.Eſa. 1.10.11 Heare the word of the Lorde (ſayeth Eſay) yee leaders or Princes of Sodome, and hearken to the doctrine of God, ô ye people of Gomorrah: What hauehave I to doe with the multitude of your ſacrifices, ſaith the lord? I am full of the burnt offringes of the Rammes, and of the fatte of the fed beastes, and I deſire not the bloud of Bullockes nor of lambes nor of goates. And agayne, Their watchmen are all blinde, they hauehave no knowledge, they are all dumbe dogges, they can not barke, they lye and ſleepe, and delyte in ſleeping. Iere. 8.10.11.12.Likewiſe Ieremie ſayeth, I will giuegive their wiues vntounto others, and their fieldes to them that ſhall poſſeſſe them: for eueryevery one from the least euen to the greatest is giuen to couetouſnes, and from the Prophete euen vntounto the Priest, euerie one dealeth falſelie. For they hauehave healed the hurt of the doughter of my people with ſweete wordes, ſaying, Peace, peace, when there is no peace. Were they aſhamed when they had committed abhomination? Nay, they were not aſhamed, neyther could they hauehave any ſhame, therefore ſhall they fall among the ſtayne, when I ſhall viſite them, they ſhalbe cast downe, ſaieth the Lorde. If it be obiected that theſe Prophetes might liue in ſome wicked Kings dayes, wherein the holy worſhip of God was wholy ſuppreſſed, and ſuperſtition only & Idolatrie tooke place: I anſwere: that they exerciſed in deede their Propheticall office & miniſterie in diuers kings times, whereof though ſome were wicked, yet ſome alſo were godlie, and ouerthrewe idolatrie, and ſett vp the true worſhip of GOD, yea ſome of them, namely Ioſiah and Ezeckiah, were the two rareſt Princes for pietie and zeale that euer after Dauid were kings ouer that people: yet did no honeſt man (much les any true Prophete) eſteeme their moſt iuſt reproofe of the iniquitie of all ſtates, to be iniurious or derogatorie to the honor of thoſe noble Kings, no nor anie of the Prieſts that did their duties. They were in deede hereby warned, as by the voyce of God, to looke to ſuch enormities, and to ſee them reformed, otherwyſe, they were to feele as they were threatened with the wrath of God, who would require it at their handes, if for default of employing the authoritie, whiche GOD for ſuch purpoſe had giuen them, notorious tranſgreſſions, chieflie in things belonginge to the ſeruice of God, were not redreſſed: yet did thoſe Prophetes honour and louelove their Church, their Countrey, their Princes, and all eſtates of the people, as we doe, (the Lord bearing witnes to vsus, that we ſpeake the trueth) and as wee ought to honour, all lawfull authoritie and power, in the common wealth or in the church. In deed they had not ſworne Canonicall obedience to any of their Prieſts, as the Replyer ſayth, peraduenture ſome of vsus hauehave done, for this is an othe whiche God neuer commaunded, and howſoeuer it be ſuffered, if it might be duely examined, would be founde meete and neceſſarie to be reformed, both in regarde of God, & of the crown and dignitie of the Prince.
But to returne to my former purpoſe, howe deare were the Churches of Corinth, of Galatia, and other places to the Apoſtle Paule, who loued them to liue and dye with them, to deale vntounto them not the Goſpell of Chriſt onelyonly but euen his owne ſoule, yet howe ſharpely doeth he rebuke them? Was he therefore their enimie becauſe he did ſo, and tolde them the trueth? In the Reuelation Iohn writeth by commaundement to the Churches of Aſia, without derogation to anie thing that was in good ſtate amongſt them, yea to the commendation of that which was ſuch, but yet ſo ſharpely reprouing them for certayne enormities that were amongſt them, as that he threatneth the remouing of their golden Candleſticke, and the goodly light of the Goſpell of Chriſt whiche ſhined amongeſt them. If then the writer of the Declaration hauehave rebuked in a worde the diſorder of the policie and Diſcipline of our Church, in that good ſorte that is meete, or if any of vsus doe the like, are we therefore (as the Replier woulde hauehave vsus) not thankfull nor faithfull Miniſters to God, or not louing and obedient ſubiectes? We may (I hope) truly profeſſe, that we both feare God, and honour the Prince, and louelove his Church amongſt vsus, and are faithfull and obedient according to Gods word vntounto both. But the feare of God, our moſt bounden duetie to our dread ſoueraigne Ladie the Queene, & our zealous louelove to our Church doe conſtrayne vsus, to rebuke that which is reproueable by Gods worde: not to diſhonour our church, or any whom the ſtate thereof may concerne, but to procure the further reformation of it, and thereby to encreaſe the honour of it incomparably more then euer heretofore, both with God, and in all the Churches. I would to God we had cauſe to ſaye with the Apoſtle, We reioyce to ſee the ſtayednes of your faith, and the order that is amongest you. I would to God we might ſay, it were without ſpot or wrinckle, and might truely ſpeake of it all the moſt honourable thinges that are ſpoken of the Church of God, and ſaye, Jt is cleare as the morning, fayre as the Moone, pure as the Sunne, and that what els Salomon according to his wiſedome in his excellent Song commendeth the Church by, or any other of the Prophetes, or whatſoeuer the Apoſtles doe prayſe any of the churches for, might be verified of it. This ſhould be our comfort and our ioye, our honour and our crowne. And therfore doe we not ceaſe by earneſt prayer and moſt humble ſute to God, and to the authoritie which he hath ſet ouer vsus, and by all dutie agreeable to our callinge, to procure the increaſe of the good and honour of it with all power. But it being ſubiect to a curſe, to call euill good, and iuſtly reprooued in former times, to ſay all is well, where GOD is diſpleaſed with many things that are not well, but neede moſt ſpeedie reformation; conſcience to God, and louing duetie towarde the Church ſeeme to hauehave moued the authour of the Declaration, to note that diſordre which he eſteemed to bee in the ſtate of our church, & ought to enforce vsus to do the like vponupon iuſt occaſiō.
If all things be ordered according to the worde of God in our Church, then ſurely was the authour of the Declaration deceyued in iudgement, but in affection and purpoſe of hart committed nothing againſt it. But I demaunde, If by the worde of God, vnlearned men of all occupations and trades, be ſufficient Miniſters to take charge of the holy thinges, of Gods worde and Sacramentes, and of the ſoules of the people. Is the ſtate of the Church well ordered, whiche hauing the fauourable countenance of a gratious Queene according to the promiſe, Queenes ſhalbe thy nurſes, and great peace, large reuenewes for maintenance of learning, the benefite of Scholes & Colledges, houſes of noble foūdations for ſtudents, two ſo famous Vniuerſities, of long time, for men of excellent abilitie in all good knowledge: & all theſe helpes now almoſt 30 yeares togither without intermiſſion or interruption, beſides the former time of king Edward of noble memorie, and yet notwithſtanding all theſe is ſo vnfurniſhed of ſufficient and able godly learned men, as that by farre the greater part of it ſhould be in the hands of an inſufficient & vnlerned miniſterie without any maner of cōpetent abilitie to expoūd the word of god, without diuinitie, without ſciēce, without art (other then ſuch as they were prentiſes at) & in a great part without both pietie & religion. Doeth the word of God allow, that men called to the miniſterie may take ciuill callings, to deale by offices in cauſes of ſtate & iuſtice, or to forſake the charge of particular cōgregations in ſeruing them in the greateſt & higheſt ſeruice of preaching the goſpell to them, to rule ouer the churches & miniſters of a whole Dioceſſe? Is it good order, allowable by Gods word, to make a nūber of miniſters at once, whereof no one is called or deſired to any particular Congregation, but muſt ſeke & ſue for places after, where to beſtow them ſelues? Diſpenſations & faculties for non reſidents, & pluralitie of benefices, & a court of faculties for ſundrie like purpoſes, can it be iuſtified to be good order by the worde of God? Doeth the worde of God giuegive power to any one man vnderunder heauen, to make Miniſters alone, at his pleaſure to graunt licence to preache, and to call it in agayne at his owne pleaſure, to ſuſpende, to releaſe, to excommunicate, to abſolue, and all as ſeemeth good to him ſelfe? The ſame worde alloweth not for good order, that Sacramentes ſhould be adminiſtred priuatelie by anie, much les that it be ſo by priuate men, and leaſt of all by women. Nor that they be publiquely miniſtred without preaching of the word. It approueth not ſuch caſes of neceſſitie as enforce theſe things, nor the doctrine of conference of grace by them for the worke wrought. To make that inequalitie of the Sacramentes, that one ſhould hauehave power to miniſter Baptiſme that ſhould not hauehave power to adminiſter the Lordes Supper, & another power to adminiſter both: yet not to preache, and another to doe all three being the ſacred and hye ordinances of God, and yet not to confirme children, can not be ſhewed to be the orders or ordinances of God.
In like maner can it not be ſhewed by the worde of God, that Chauncelours, Commiſſaries, and ſuch Officers of Biſhops and Archdeacons, ſhould deale with the cenſures of the Church, hauing no maner of lawfull eccleſiaſticall callinqe vntounto it, nor that excommunication is to be for pecuniarie cauſes and payementes of regiſtres, fees, or ſuch like.
But what doe I reckon particulars, whereas, if the Cannon law be the rule for church-gouernement, the abuſes muſt needes be infinite. If theſe diſorders bee in the reformed Churches, notwithſtanding their wante of all outwarde meanes, and the heauie diſpleaſure of their Princes, and the whote and fierie perſecutions wherewith they are purſued, whiche yet were a time of tolleration and bearing with thinges amiſſe, if there were any, their ſtate were to be helde diſordered, and to neede reformation, for feare of the moſt iuſt wrath and indignation of God to fall vponupon them. But if all theſe and ſuch like matters be well ordered in them, and the ſame farre otherwyſe in our Church, notwithſtandinge all the meanes and helpes to hauehave procured the good ordering of them, much more conuenientlie then with them: is the Declaration to be blamed, for exhorting to leaue ſuch a diſorder, and to receyue that order which is according to God? Nowe as the glorie and kingdome of Chriſt is highly aduaunced and increaſed where this obedience is giuen to him, to order his houſe accordinge to his will whoſe it is, ſo on the other parte, there muſt needes be ſo much wanting of the glorie & increaſe thereof, where that obedience is not yeelded to him. Which would to God it were otherwiſe, and that the enormities of all ſortes did not ſhewe the want of that glorie of Chriſtes kingdome, that would bee if his orders were obeyed, nor the exceeding great apoſtaſie & falling awaye from God to Atheiſme, Epicuriſme, and profanenes, and namelie the multitudes of recuſantes of late yeres ſo greatlie increaſed, did not ſhewe how ſmallie the glorie of the kingdome of Chriſt doeth increaſe amongeſt vsus. As for our peace and other bleſſinges whereof the Replier ſpeaketh, it is in deede to be acknowledged to the high honour of Almightie God, that neyther at this preſent is any Nation vnderunder heauen ſo bleſſed in all reſpectes, nor hath this Lande bin ſo at any time heretofore. The Lorde make vsus thankfull for all his ritche mercies beſtowed vponupon vsus, and continew with great increaſes all the proſperitie and happie eſtate of our Lande & people. But that he ſayeth, we are ſo bleſſed aboue all other churches, euen in this eſtate of eccleſiaſticall gouuernement eſtabliſhed, ſoundeth, as if he would hauehave one eccleſiaſticall eſtate, to be taken to be the cauſe of all theſe bleſſings. Some attribute the cauſe hereof to the troubles of our neighbours, and ſome to the gratious gouernement of hir excellent Maieſtie, and the great wiſedome of the right Honourable of hir Counſell, Diuines (as it beſt agreeth with their profeſſion, yet with due honour of all the noble inſtrumentes of this grace, as euerie one hath deſerued) to the prouident and watchfull care of Almightie God ouer vsus, in giuing all the good meanes of this our eſtate which we enioye, and many times by extraordinarie fauours, diſcouering the ſecrete practiſes of our enimies, and working in deede (as the Replyer ſayeth) wonderfully and graciouſlie for vsus. But, no man yet that euer I heard of, before this, attributed this honour to Archdeacons and Archbiſhops, to Chauncelours and Biſhops to Commiſſaries and Officialls, or the reſt of that trayne. This is a garlande would not become thoſe heades in anie ſorte, let them weare it to their great honour that hauehave deſerued it. Is it for that that they are the Officers which God hath ſet in his Churche, and therefore doeth powre his bleſſing vppon his owne ordinance? It hath bin alreadie ſhewed what agrement they hauehave with the worde, and from what originall they proceeded. If it be ſayde notwithſtanding they be of mans creation and appointement, yet they may bee employed in ſuch affaires, as might procure this bleſſing to the ſtate: let it bee conſidered wherein they hauehave bin occupied ſince her Maieſties raigne, & it will eaſilie appeare, howe farre it is of that they ſhould hauehave any parte of this honour.
If there were a commiſſion graunted, to examine what hath bin done by theſe officers, and their Courtes, for theſe nine and twentie yeares, what good they hauehave done, and on th'other part what inſufficient Miniſters they hauehave made, what godly learned Miniſters they hauehave put to ſilence, and depriued of their benefices, and other places of miniſterie, what ceremonies & ſubſcriptions they hauehave vrged: what conſtitutions and articles they hauehave ſet out, and ſworne men to preſent, what conuocations and ſcenes they hauehave kept, what faculties and diſpenſations they hauehave graunted and taken, what cenſures, ſuſpenſions, & excommunications, they hauehave ſet forth, howe manie, of what ſorte, and for what cauſes, they hauehave caſt into priſons, howe long, and in what priſons and order they hauehave kept them there, what oppreſſions and extortions hauehave bin committed, what couering and cloakinge of fowle and ſhamefull matters, with a number of ſuch like. I doubt not, but all men, that indifferentlie conſidered theſe things, would be conſtrayned to ſay: It is the merciemercy of the Lorde that wee are not conſumed, that the enimie hath not entred into the gates of Ieruſalem, euen for the ſinnes of the Prophetes, and for the iniquities of the Prieſtes.
There are a number no doubt within the lande that feare God vnfeynedlie, his Name be prayſed for it. There are alſo ſome faithfull ſeruauntes of God, that kneele before him day and night, to be mercifull vntounto vsus, and to continue his gratious fauour towardes vsus, the chariots and horſemen of Iſraell in deede. There are alſo a great number of godly ſtraungers, that hauehave left their countries, to ſerue God, where they maye bee ſuffered to ſerue him as he hath commaunded, by whom he hath ſet vp before all the people of the lande, a goodly preſident and example of that reformation whiche wee ought to proceede forwarde vntounto, for whoſe ſake the Lorde may bee mercifull to vsus, till he hauehave made readie ſome other place to lodge them in, or opened their owne countrey for them, to returne vntounto agayne. But, which is principall, the Lorde for his owne Names ſake, and the prayſe of his merciemercy, vouchſafeth thus to bleſſe vsus, that by his benefites hee might prouoke vsus to that further duetie, of reformation of the Church, and obedience to his worde, which he requireth. Theſe and ſuch like cauſes of this our preſent happie eſtate, might hauehave bene noted, if he would needes inquire into that matter. As for that which he alleadgeth to bee the cauſe of theſe bleſſinges, is ſo farre of from being any cauſe of them, as contrariwiſe, it ceaſeth not to prouoke the fierie wrath of God, to lighten & thū der, vponupon all the ſtate of the lande and people, till hee hauehave conſumed both, as being the very roote and cauſe of the ignorance of God that is in the lande, the nurſe and cheriſher of recuſantes and obſtinate papiſtes, and other heretiques, and in a word, of all the great iniquities and abhominations that are committed within the kingdome. And thus farre in anſwere to his reply to the concluſion, wherein the Declaration vppon former reaſons, concluded foure, and onelyonly foure eccleſiaſticall offices, namelie of Paſtours, Teachers, Elders, and Deacons, to be appointed of God for the ordinarie guydance of particular Churches.
This concluſion is enlarged by the Declaration, with an anſwere to ſuch as might thinke, in ſuch a treatiſe of the gouernement of the Church, the firſt poynt ſhould be, to ſpeake of the Magiſtrate. Which anſwere is, that becauſe the purpoſe of the writer is to treate of eccleſiaſticall gouernement, and that ciuill Magiſtrates are not eccleſiaſticall officers, but ouerſeers ſet ouer them to mainteyne them in the due executiō of their charges, and to puniſh them ciuillie, if they offende: therefore it ſemed more pertinent to the matter in hande, to ſpeake firſt of eccleſiaſticall officers, and then of the ſupreme authoritie of the Soueraigne ouer them all.
The Replie to this ſection is the moſt impertinent and tedious that may be. For differing nothing from the Declaration in opinion of any matter here directlie ſet downe, yet ſtandeth he playing in a maner, vponupon eueryevery worde. A man would thinke the ſecond perſon, in charge of ſoules, in a whole dioceſſe, as he reckoneth him ſelfe to be, and hauing it, may bee, ſome particular charge. Beſides, if he would needes leaue all to attende vppon his buſines, yet ſhould hauehave bent him ſelfe to handle onelyonly materiall poyntes, and that as ſoundlie, pithilie and brieflie, as he could, that hauing finiſhed it, hee might hauehave returned to his charges agayne, that Sathan, who goeth about continuallie like a roaring Lyon, ſeeking whome hee may deuoure, hauehave no more aduantage of his abſence from his flocke, then the worke he hath ſet him ſelfe vntounto of neceſſitie might require. But to ſee him thus diſcourſe vponupon euerie ſeconde or thirde worde, and to playe and ſport him ſelfe, as if he were at great leyſure, and had as little to doe as one that ſhould playe with a feather: may ſhewe howe eaſilie men of his coate, beare the burden of the Church. But, howſoeuer his leyſure ſerue, if he can not employe it better then in ſo friuoulous trifles, as in great part hee waſteth the time withall, I thinke it meete, both for mine owne regarde, & for the Readers, not to ſtande vppon aunſwering eueryevery idle diſcourſe, but onelyonly that, which of all his ſpeache may carie the greateſt ſhewe of obiection, to any ſubſtantiall poynt of the Declaration. For, hauing alreadie hitherto at large debated theſe matters whiche he often returneth vntounto, as principall things in his replie, and ſtopt as it were the ſpringes and fountaynes of all his treatiſe, at layſure, and carefully, from the beginning to this place: the particuler poyntes, & litle ſtreames that flowe from them, wilbe more eaſilie dammed vp. Nowe therefore to come to his replye to this ſection, whereas it is ſaide by the Declaration, as by way of an obiection. But while we ſpeake of eccleſiaſticall gouernement, it may bee thought that we ſhould firſt treate of the ſupreme authoritie of Chriſtian Princes, and ſo forth. The Replyer after he hath played with the worde, whyle, diſcourſeth vponupon the wordes Eccleſiaſticall gouernement. Wherein he firſt anſwereth for hir Maieſtie to the papiſtes, and then ſheweth what hee taketh the Supremacie to be, which is recogniſed by ſtatute to be in hir Maieſtie. Of which poyntes neyther the one nor the other belongeth any thing to the matter in hande. For touching the firſt, there is in theſe wordes of the Declaration, no manner of occaſion to ſpeake of the papiſtes, except he take it of the words, eccleſiaſticall gouernement, and for the ſeconde, concerning the expoſition of a ſtatute, it is fitter for a Reader in a houſe of Court, or for Iudges vponupon the benche to ſpeake of, then for Diuines. Another poynt of as little valewe, and as vnſutable to the matter of this ſentence, is that he ſayeth, the Declaration attributeth amiſſe eccleſiaſticall gouuernement to Elders, except it be intended by eccleſiaſticall, that which any way belongeth to the church. By which reckoning he would gather, that Wydowes are alſo church-gouernours, and that the Declaration would hauehave women eccleſiaſticall perſons and gouernours. Aunſwere to that he ſayeth of the Elder he nedeth none, alleadging no reaſon, and th'authoritie of the Apoſtle calling them Gouernours, is ſo weightie for it, as if he had put all the reaſons hee could alleadge into the counterballance, they would way no maner of weight againſt it. That which he ſpeaketh of Wydowes,1. Cor. 12. ſheweth he hath not bin of anie long time exerciſed in theſe poyntes, but for ſome purpoſe hath drawen and forced him ſelfe. Now, to ſeeke an occaſion three or foure yeares after the publiſhing of the booke hee dealeth with, to be ſeene to be a Defendour of the preſent ſtate of our Church. For otherwiſe he might hauehave vnderſtoode that Deacons are not accounted gouernours, much les Wydowes, but onelyonly Paſtours, Teachers, and Elders, to whom onelyonly the guyding of the publique ſtate of the Church belongeth. In the next place with as much agreement with the matter of the ſentence which he diſcourſeth vponupon, as the former were, hee compareth Elders with ſyde-men & church-wardens, whereby it ſeemeth, he had before apprehended the matters ſo, as if none ſhould be eſteemed eccleſiaſticall perſons, but ſuch as were within ſome degree of prieſthoode, and had taken orders as they call it. But he vnderſtandeth it better nowe, for as hee compareth it, they are no more of the miniſterie then ſydemen and Church-wardens are. The next poynt is of the ſence of eccleſiaſticall gouernement, if by it (ſayeth hee) be meant, that hir Maieſtie taketh vponupon her to miniſter the worde and Sacraments (For that I take it he would ſay in his dark ſpeach) this is a ſlaunder of the papiſtes. If her gouernement in or ouer eccleſiaſticall cauſes, we admitte your ſenſe, and proceede to the obiection and aunſwere. I aunſwere, the Declaration meaneth neither of both, which are as farre from the matter ſpoken of in the Declaration, as if with his long wandring he had both loſt his way, and him ſelfe too. There was no cauſe, why he ſhould ſtand thus gueſſing at the meaning, the ſenſe being playne to be this, that in a treatiſe of eccleſiaſticall gouernement, ſhewing th'order which God hath appoynted for the directing of his church, it may be ſome would looke ſuch a treatiſe ſhould treate firſt of the ſupreame power of chriſtian Princes. So as eccleſiaſticall gouernement is that, whiche the Declaration ſayeth to be appoynted of God, and neyther concerneth the ſlaunder of the Papiſtes, nor his conſtruction: and therefore notwithſtanding that be not the ſenſe, it were time he proceeded to that which followeth. In the firſt ſentence of the Declaration wherein the foreſayde obiection whoſe anſwere followeth, is layde out, the Replyer chooſeth certayne wordes to diſcourſe vponupon before he come to the ſubſtance & body of the matter contayned in the ſentence. According to which purpoſe of his, hee hath ſpoken firſte of, but whyle the two firſt wordes of the ſentence in this place of the Declaration, and then of eccleſiaſticall gouernement, being of the next, nowe he proceedeth to the worde ſome, it being ſayd in the declaration, that it may bee thought of ſome, and playeth with ſome and many, and ſuch like ſpeache. After, it being ſayde in the ſame ſentence, that it may ſeeme to ſome, wee ſhould treate firſte of the Supreame authoritie of Chriſtian Princes, hee ſtandeth vppon the wordes Supreme authoritie, and demaundeth whether it be ſo called by waye of ſuppoſition, or aſſertion: then reſoluing him ſelfe of the latter, he demaundeth agayne, howe this agreeth with that, which was ſayd before, that all eccleſiaſticall matters are to bee directed onelyonly by foure officers of the Church, which he ſcornefullie calleth Tetrarkes. He might eaſilie hauehave diſcerned the aunſwere to this with a little conſideration. For the wordes of the Declaration are theſe: There remayneth of theſe before rehearſed onelyonly in the Church, theſe eccleſiaſticall offices inſtituted of GOD, namely Paſtours, Doctours, Gouernours, and Deacons: by which the Church of God may (accordinge to his worde) be directed in all matters which are commonly called Eccleſiaſticall. Wherein it is playne, that the Declaration ſpeaketh of ſuch officers as ſhould deale in their owne perſons, in preaching the worde, miniſtring the Sacramentes, executing the power and cenſures of the Church, and relieuing of the poore, and ſayth that of all the giftes and offices as Apoſtles, Euangeliſtes, and ſuch like which God gaue to his Church in the beginning, there onelyonly nowe remayne theſe ordinarie officers for directing and dealing in theſe caſes of the Church. Which although it be as farre of as the Eaſt is from the Weſt, from excluding the ſupreme power of the ciuill Magiſtrate, by the ciuill ſworde to protect or puniſhe ſuch as in thoſe callings acquite them ſelues well, or fayle in duetie, yet hee not only moueth this queſtion, but proſecuteth it in this maner.
Firſt, hee demaundeth whether the Prince be one of thoſe foure, and if no, becauſe they are all eccleſiaſticall officers, and the Prince not, but a ſupreme Gouuernour, yet howe can they direct all cauſes and the Prince bee ſupreme Gouuernour, except there be ſome quircke founde out betwene direction and gouernement. And then they directing, and the Prince gouerning, according to their direction, they giuegive the name to the Prince, and keepe the power to them ſelues, as the Pope of Roome dealeth with the Emperour, whiche were but a mockerie. But if they truely and vnfaynedly acknowledge Princes ſupreame Gouernours in all eccleſiaſticall cauſes, then ſtoupe gallant: all theſe foure eſtates are topſie turnie ouerturned. And then why yeelde they not to the eccleſiaſticall gouernement, by ſuch authoritie eſtabliſhed. And if they hauehave the firſt degree in dignitie, why may they not hauehave the firſt place in the treatiſe, except the laſt place be greateſt with them in power as in Parliament the voyce of the Prince. And then a Gods name proceede on, let them ſay as the Gentlemen-Vſhers doe before Princes: On afore my Lordes, let all theſe foure eſtates take their places before, becauſe theſe our learned diſcourſers ſo aſſigne them. We will not ſtriue about the roome, ſo the right bee reſerued, yet no reaſon to the cōtrarie, but that they ſhould firſt hauehave intreated of the ſupreme authoritie of Princes, and after of the reſt, that ſo it might hauehave bin perceyued, whether they had encroched vponupon their power or no. And this, me thinketh, had bin a better order then where all are placed, to ſaye, Your Maieſtie is come late, theſe foure are your Senyours, you are but their punyes, be content, you muſt take that whiche is left. And thus farre vponupon the ſundrie wordes, and partes of the firſt ſentence, conteyning the obiectiō, which is anſwered. To books which are full of ſuch matter as this is, may it be fitlie applyed that Salomon ſayeth, There is no ende of making them, and that they are a wearines to the fleſhe. Eccle. 12.14What fruite may there bee of all this waſt ſpeach, that is nothing to the purpoſe? and what a wearines is it, to followe one that runneth at no certayne marke? The Magiſtrate is ſuppoſed to be wronged vppon no iuſt reaſon, and of a wrong ſuppoſall ryſeth a number of impertinent and idle queſtions, mingled with many vnſauorie ieſtes, which are not according to his rule, that ſayd, Reprooue with all authoritie, Tit. 2.15.and with a reuerend grauitie. If there had bin any ſuch thing in the Declaration, it would hauehave bin ſoundlie & with ſufficient arguments diſproued by the word of God, and thoſe argumentes would hauehave bin layde forth in a graue reuerende maner, ſeemely to the callinge of the perſons who counterpleade one another, and agreeable to the action in hande, which concerneth ſerious & waightie poynts of duetie to God, and the chiefeſt Magiſtrates he hath ſet ouer men, and eſpeciallie as might bee ſeemelie before the Lorde him ſelfe, and all his Church, before whom theſe matters are debated: without regarde of all which due conſiderations, as he hath trifled vponupon the wordes of this ſentence, ſo doeth hee likewiſe vponupon the wordes of the next following. Wherein becauſe it were a tedious idlenes to followe him from poynt to poynt: I will brieflie aunſwere the effect of all this part of his treatiſe which he hath cauſed to be ſet vp on the toppe of the pages in a diuers lettre, that it might be in the eye of the Reader, in theſe wordes, The Princes ſupreme authoritie ſlaundered. Mine aunſwere wherevnto is this, that the wordes of the Declaration are ſo cleare and playne, as no man of ſound witt or perfect ſenſe can gather that it attributeth to hir Maieſtie, any thing eyther diſagreeing from hir high Honour and dignitie, or vnſeemelie for a moſt loyall and duetifull ſubiect to vtter. For it is ſayde onelyonly in the Declaration, that ignoraunt perſons, who thinke all things in the eccleſiaſticall ſtate ought to be diſpoſed by the abſolute power of the ciuill Magiſtrate, may ſuppoſe that a treatiſe of eccleſiaſticall gouernement, ſhould begin with the power of the Soueraigne. In whiche wordes, malice it ſelfe, can not with any colour finde, howe this ſhould attribute any thing inconuenient to hir excellent Maieſtie: of whoſe Royall perſon, ſtate, power, and dignitie, the Declaration in all places, and vponupon all occaſions ſpeaketh ſo duetifullie & reuerentlie, that except by the witneſſes whiche ſayde, We hearde this man ſaye, Mark. 14.58.I can pull downe the temple of God, and rayſe it vp agayne in three dayes, or as honeſt men as they, the Declaration could neuer be charged vppon theſe wordes, to ſpeake any thing of hir Maieſties power, that is not godlie or not ſeemelie. Th'obiection whiche is made in the Declaration that the Treatiſe ſhould begin to treate, firſte of the power of the ciuill Magiſtrate, is ſet out, by noting thoſe, to whome this maye ſo appeare, namelie, ignoraunt menne that thinke all eccleſiaſticall matters ſhould depend vponupon the abſolute power of the Prince. Which poynt is enlarged by oppoſing to them, other which are more moderate in that behalfe, and referre onelyonly indifferent matters to the Prince, whō yet it reckoneth not indifferent perſons in this behalfe, becauſe they would hauehave that without anie further inquirie to be helde indifferent, that the Magiſtrate or them ſelues ſhall account ſo to be.
Nowe the Replyer paſſeth on to the other, whom the Declaration eſteemeth more reaſonable then the former, in that they giuegive onelyonly indifferent thinges to the Soueraigne Magiſtrate, if they did rightly iudge what were indifferent.
This ſentence is as ſore racked by the Replyer, as euer was anie 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 waight of his plummets, no ioynt that he hath not vexed and ſtrayned. The ende and ſcope of this whole ſentence he would hauehave to be, to giuegive colome to the wrong done to the higheſt Magiſtrate, for not treating firſt of his ſoueraigne power. Wherein it appeareth, that neither there was, nor in reaſon could be ment, any wrōg to the high power of Soueraignes. For in all places where occaſion ſerueth, no writing can be more reuerend, in ſpeaking of that ſoueraingtie appointed of God, then the Declaration is. And the order to be vſed by any authour, is not to begin to treate firſt of that which is the chiefeſt and hygheſt poynt of his treatiſe, but to begin with that which is moſt ſingle in his nature, and moſt common to all that followeth: that ſo hee may by his degrees, and due proceeding, come at length to that which is more principall. As in Grammer a ſentence is more worthy then a ſyllable, or a letter, and in Logike a Syllogiſme then a ſentence or ſingle argument, yet the Grammarian beginneth not with his Syntaxis, but firſt with the partes of a worde, which are his letters, and ſyllables, and ſo proceedeth to the generall kindes, and after to the more ſpeciall, and particular, till at laſt he hauehave declared all thinges agreeing to ſeuerall and ſingle wordes, and then conſidereth of wordes ioyned and framed togither in a ſentence. So the Logician beginneth with his argumentes ſeuerallie and by them ſelues conſidered, then after of ſentences, wherein ſuch arguments are firſt ioyned togither, then of Syllogiſmes, wherein ſentences, laſt of all of the methode of whole Treatiſes, wherein all theſe ſundry things are examined. Which order, as nature and skill teache to be the onelyonly way for a man to teach any thing in beſt order, and to moſt vſe of his Readers or hearers. And before this time, was there neuer, I thinke, ſuch an exception taken againſt it, by any man profeſſing learninge, as the Replier doeth take, to charge this methode with ſome degree of leſae Maieſtie, and of treaſon. Aristarchus they ſay, when he founde a faulte in Homer, would marke it with his penne, and Phalaris the tyrant for as litle faultes, would put men to great tortures. If there had bin in deede a faulte in the Methode, I perceyue the Replyer would not be content as Aristarchus, to make a note of it with his pen, but would bring a queſtion of Methode to the barre at the Kings bench, and arrayne it of high treaſon, and doe as cruell execution for ſuch an offence, as Phalaris was wont to doe for as little. But if he be neuer ſo earneſtly affected to purſue a fault in Logike, with fire and ſworde, yet it were great reaſon, he firſte vnderſtoode what good order and methode were, before hee condemned a man of treaſon, for the order of his treatiſe: but of this I ſhalbe forced, by his tantologyes and vaine repetitions, to ſpeake agayn. After the deprauing of the generall ende & ſcope of this ſentence, he proceedeth to the particular vexing of ſundrie partes and wordes of it, which that it may bee better vnderſtoode, is here ſet downe as it is in the Declaration.
Others there bee, with more colour of reaſon that referre onelyonly indifferent matters to the dispoſition of Princes: but in determining indifferent matters, they ſhewe them ſelues not to bee indifferent Judges. For whatſoeuer ſhall pleaſe the ciuill Magistrate or them ſelues to call or count indifferent, it muste bee ſo holden of all men without any further inquirie. But of the ſupreme authoritie of Christian Princes in eccleſiasticall cauſes, howe farre it extendeth by the worde of God, we ſhall hauehave better occaſion to intreate hereafter, when we hauehave deſcribed the eccleſiasticall ſtate.
Here he firſt ſtandeth vppon the worde others, with much tryfling and toying, ſeeking who theſe others may be, which in generall hee may playnely perceyue by the declaration of their opinion, that is, that thoſe others are ſuch as holde the opinion there declared. Next he examineth theſe wordes with more colour of reaſon, then theſe wordes, of indifferent matters. Whereof he would enforce the Declaration to affirme, ſuch others, to leaue all indifferent matters to the onelyonly diſpoſition of Princes at their pleaſure. Wherevnto hee replyeth, that no good Prince doeth without aduyſe of their coūſell determine of matters: notwithſtanding, he affirmeth the authoritie and lyfe of ſuch decrees, to lye onelyonly in the Princes diſpoſition.
For Salomon him ſelfe had his counſell: yet ſheweth he not by anie ſufficient authoritie or reaſon, that Salomon, or anie of the godly and vertuous Kings of Iuda, determined by aduyſe of their counſell, and commaunded anie ſuch matters of the Miniſters apparell, or any order, gouernement, ryte, or ceremonie in the Church, or what the Replyer may thinke to bee moſt indifferent in that kinde. Whiche had bin very fitte for him to hauehave done, the matter being of no ſmall importance, which he alſo ſetteth out to the vttermoſt, ſaying: That it is this day a great question, and toucheth the matter to the quicke, what the authoritie of Christian Princes is, in the diſpoſition of indifferent matters. Why then did not he, if hee would gage thus deepe into this veſſell, as to affirme all indifferent things to be, as touching power and authoritie, meerlie at the diſpoſition of the Prince, alleadge vsus ſome authoritie of the Prophetes or Apoſtles, or ſome auncient Preſident and example of Dauid or Salomon, or ſome other of the godly zealous Princes and Kings of Iuda? But it was not becauſe he would like a graue and ſounde Diuine reſolue his Reader of this poynt, but for that, as he ſayeth, it toucheth the quicke, and might ſerue him, to bring ſome man to queſtion of his life, as denying the Supremacie, that he vrgeth ſo much this matter.
Which yet as hir Maieſtie hath not at any time ſo purſued, ſo is it to be hoped, hir gracious diſpoſition, to religion and iuſtice, will not ſuffer hir hereafter to purſue, how clamorouſlie ſoeuer ſuch aduocates of iniuſtice, ſhall crye out, that it toucheth the ſupremacie. For ſo long as it is acknowledged, with all duetifull and godlie reuerence, of her Maieſties Soueraigne authoritie, that the ſame power belongeth to hir highnes Royall ſtate, Crowne and dignitie, that at this time any ſoueraigne Prince vponupon the earth doeth lawfullie exerciſe ouer his people, or any of the Kings of Iuda euer enioyed in their time by the word of God: although it bee denied that that fulnes of power which the Pope moſt vnlawfully vſurped in things, eyther contrarie to the cōmaundements of Amightie God, or peculiar to our Sauiour Chriſt, can bee lawfullie chalenged by any Chriſtian Prince: Religion and Iuſtice will aunſwere in ſuch caſe that this is no more,Luke. 20.25. then as wee are taught in the Goſpell, GiueGive to God that which is Gods, and to Caeſar that which is due to Caeſar.
The Replyer here, rayſeth great expectation, in his reader, to looke for ſome reſolution, by the Declaration, concerning this queſtion, what the power of the ſoueraigne Magiſtrate is in matters indifferent: affirming this caſe to be moued by the Declaration, and therefore to hauehave bin thorowlie aunſwered, 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, whiche would bee heere wholy out of place: but by the way, and vponupon ſuch occaſion as hath bene declared, maketh mention of ſome vn-indifferent mens opinions, concerning the power of Princes in indifferent matters. A vſuall thing in all good writers, and allowed by all men of ſounde reaſon and iudgement, by occaſion to touche a matter, without being bounde thereby, to enter into the diſcourſe of it. But if he were ſo deſirous to hauehave this matter treated of, why did not he take this occaſion, to ſhewe vsus, by the word of god, what the power of chriſtian Princes is in ſuch caſes, and to prooue, by ſufficient and ſtrong authorities, and other reaſons, that the ordinarie guyding of the Churche in matters indifferent, as well as in all other, is not lefte of our Sauiour Chriſte to eccleſiaſticall officers, that is, neyther to the particular aſſemblie of Elders, for a particular Church, nor for more, to a more generall, nor for the Church of a nation, to a lawfull Nationall Synode.
He ſhould hauehave ſhewed vsus by like proofe, that the Chriſtian ſoueraigne Magiſtrate, receyueth increaſe of ciuill power ouer the Church, by reaſon of his Chriſtian profeſſion and fayth. Then ſhould hee hauehave prooued, that if anie of the Princes whiche are Heathen, were by the mightie worke of GOD, conuerted to the obedience of the faith of Chriſt, hee ſhould not onelyonly thereby ſtande charged to honour God with the lawfull and holy vſe of that ciuill power whiche hee had before his conuerſion, applying it nowe to the maintenance of Gods true ſeruice and ſeruauntes, protecting and comforting them in well doing, as farre as his ciuill power and authoritie may doe it, and enforcinge by the ſame power all men to that which by the ſame holy religion is duetifull for them to doe, as all other men are in like caſe to vſe their giftes of vnderſtandinge, knowledge, counſell, wiſedome, power and authoritie, or what ſoeuer, when they hauehave found fauour of GOD to bee conuerted to the precious faith of our Sauiour Chriſt: but that togither with the fayth, hee receyueth, beſides the charge of the holy vſe of the power whiche hee had whyle hee was yet in his paganiſme, a further increaſe of power whereby hee may in matters appertayninge to Religion, appoynte and ordayne of all thinges indifferent, ſo as the aſſemblies of Elders, and Synodes, Prouinciall, and Nationall, are to leeſe that authoritie in ſuch caſes before exerciſed by them, and to render it vppe to that power, as of right and duetie belonging to it.
But leauing the proofe of all, or any of theſe poyntes, hee complayneth, that by any occaſion this matter was once mentioned by the Declaration, except it had bin thoroughlie debated: yet, leaſt he ſhould leeſe all his labour in ſifting and winnowing like wheate theſe wordes of the Declaration, hee laboureth to gayne ſome allowance from it of this poynt.
Which is, that indifferent matters are to bee reſerued onelyonly to the diſpoſition of Princes, which he would enforce in this maner. The Declaration, as hath bin ſayde, ſetting out the obiection of treating in the firſte place of the ſoueraigne power of Chriſtian Princes, with two ſortes of men and opinions, that may ſeeme to require the ſame, the firſte, whiche referre all Religion to that power, and the other more reaſonable, which referre onelyonly indifferent matters to their diſpoſition: addeth, that theſe men hauehave more colour of reaſon then the other, but yet are not indifferent Iudges, in determining what is indifferent. Here vppon would hee gather, that the Declaration acknowledgeth this latter poynte for trewe, if they whiche mainteyne it iudged rightlie of indifferencie.
Wherein, he is to conſider, that the worde but, whiche hee would ground vppon, is not to bee referred to the allowance of their opinion, but to the qualifying of their former commendation, as if it had bene ſayde, in referring onelyonly indifferent matters to Princes they are more reaſonable, but in determining what is indifferent, they are alſo to bee blamed: vponupon that the declaratiō ſayth, they are not indifferent Iudges, in determining what is indifferent, the Replyer asketh howe they can bee anie Iudges at all, if the diſpoſitiō of ſuch things bee referred onelyonly to the diſpoſition of the Prince. Wherein, he taketh that graunted by the Declaration, whiche is not graūted, and diſcerneth not the word iudges to be taken here not in his proper ſignificatiō, but to be ſpokē as by ſimilitude & cōpariſon: in which ſenſe many a weake chaplaine may be ſaid to take vpō him to iudge of indifferent & not indifferent, and of other waightier matters of Religion, whereof hee vnderſtand th no more, then to reade within a booke of them, that which is layde before him. In which place the Declaration is charged alſo as going about to take awaye from the Prince, ſome right that iuſtlie appertayneth to the Crowne, wholy without anie other reaſon but this, that the cauſe debated by it, might partake with our Sauiour Chriſt in that reſpect, as in other, whereof it is ſaide, I payd or was charged with that, which I neuer tooke. For ſauing of the Prince from whiche wrong the Replyer verie ſoberlie, ſayeth hee dare hazarde thus farre of all good Chriſtian Princes, and will preſume by hir Maieſties leaue, to giuegive warrant for our moſt gracious Soueraigne that ſhe will not abuſe hir authoritie, nor hath done, nor would mainteyne or allowe them that ſo doe, if any doe ſo. What a needles palpable flatterie is this? Doeth the Declaration call any Princes vſing their authoritie, into queſtion? If it doe, ſhewe in what wordes: if not, why doeth he take vponupon him to mainteyne that, which the Declaration no where depraueth: but, as is meete in all Chriſtian duetie ſpeaketh reuerentlie and duetifully of it, where any occaſiō ſerueth for that purpoſe: yet againſt all good reaſon and modeſtie, the Replyer concludeth this ſection, noting it alſo in the margent, leaſt any man ſhould not attentiuely take heede to it, that hir Maieſties right and doings are vnworthilie defaced. Neith r contented with this, he followeth this matter ſtill in his replie to the next ſentence, wherein he noteth a want of reuerence and duetie that the Declaration vſeth this terme of ciuill Magiſtrate, which is a worde both in Scripture, and all good writers, and dailie ſpeache commonly vſed, and he him ſelfe vſeth in this his replie oftentimes more homely, & more vnſitting, then this is a great deale: yet is this, being ſpoken generallie, as in a generall treatiſe and doctrine, increaſed & aggreeued by circumſtances from the perſon of hir Maieſtie, and alſo of thoſe whom he ſuppoſeth to hauehave bin authours of that treatiſe, or for whoſe ſakes it was publiſhed, whom he exhorteth to humble confeſſion of their fault, and crauing pardon for ſo great offence committed againſt hir Maieſties Royall ſtate and dignitie, as in the generalitie of the ciuile Magiſtrate, he ſuppoſeth the Declaration here to hauehave fallen into. For euicting whereof, he taketh vppon him to pleade for the Declaration, and to ſpeake what might be ſaide in the iuſt defence thereof, and after counterpleadeth him ſelfe agayne, enforcing ſuch poyntes as he thinketh to bee ſomewhat worth, to charge the Declaration in ſome degree with offence of higheſt nature: as if the tyrannous vſurpation of the Pope were noted in that ſacred ſoueraigne power by the declaration, and as if ſuch excuſe in that behalfe, as hee can affourde it, were but like the pretence of rebels, who notwithſtanding they ſeeke the ſubuerſion of the higheſt eſtates, yet pretende but to blame ſome neare vntounto them. Loe the diſcreete wordes and charitable ſpirit of the Replyer.
In deede I perceyue if he might appoynt the writer of the Declaration his atturney, his learned counſel, and his Iudges, or might be all this him ſelfe to him, he were like to receyue ſuch ſentence, as a whole court of iniuſtice might afforde. For by the title ſet vponupon the toppe of ſundrie pages togither, which is, The Prince ſlaundred, and ſundrie other like ſpeaches in his margent, and in his text, to like purpoſe: it appeareth what ſentence he were like to giuegive in this matter. Of which crime if there hath neuer bin founde any guylt, nay anie colour or ſhadowe of a colour, 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 offence: then what may the Replyer differ from one of Nabothes witneſſes, who depoſed againſt him, that hee had ſpoken euill of the king. Many ſuch alſo were there that miſinformed of Dauid, of whom he often complayneth in the Pſalmes. But Ionathan his brother,1. Sam. 19.4, Cap. 21.14. and Achimelech the prieſt anſwered for him, and ſayde, Dauid hath not offended againſt the King, nay rather his doinges are exceeding good, and ſeruiceable duplicate page duplicate page vntounto them. For he hath put his lyfe in hazarde for them againſt the enimies, and hath procured a great ſafetie to all Iſraell, thou haſt ſeene it, and reioyced in it. And agayne, who is amongſt the Kings ſeruauntes, faythfull and louing in allegeaunce and duetie as Dauid is? In like manner doe wee hope, notwithſtanding the Replyers miſinformation, that all that feare the Lorde aright, as did Ionathn and Achimelech, may anſwere for vsus, that wee hauehave committed no offence againſt hir Maieſties Royall perſon, ſtate, or dignitie, but are of the moſt faithfull, louing and duetifull of all hir ſubiectes or ſeruauntes, not holding our goods, or our liues, or any thing we enioye deare or precious vntounto vsus, in compariſon of the duetie we owe in that reſpect, euen of conſcience of the ordinance of God, and of moſt loyal hartes to the maintenance of hir Maieſties right excellent eſtate and royall perſon. Whereof hauing teſtimonie in our owne conſciences, and in the ſight of all iuſt and indifferent men, and which is principall, of Almightie God, who ſeeth the ſecrete of our hartes, & beareth witnes to our ſinceritie in this behalfe. I reſt well ſatisfied herewith againſt all the falſe and ſlaunderous accuſations of all our aduerſaries, and ſo holde it needles to ſpeake anie more to this matter, howe often ſoeuer the Replier ſhal charg vsus, and proceede on to the conſideration of ſuch other matter as in the reſt of this his firſt booke he hath layde before vsus. Proceeding on with this ſentence, He rayſeth like hues and cryes vponupon the declaration, for the wordes what pleaſeth them: after, for theſe, of all men, and laſt of all, vppon theſe, without all further inquirie, naming many idle queſtions, and pulling harde to ſtrayne this to reache to all politike matters. The effect wherevnto he tendeth, is, that nothing is vrged for indifferent amongſt vsus, 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 affirme, but it may appeare by the petition preſented to the Conuocation houſe for reſolution, that ſundrie godlie learned and faithfull Miniſters, not finding many poyntes ſo cleare as they are made in this place, deſired to be reſolued vponupon what good warrant of the worde of God, they might reade in their publique miniſterie, Apocrypha bookes for Canonicall Scripture, and that for this reſpect, as more edifying the church then ſome Canonicall, like aſſurance they deſired to hauehave for to reade ſundry moſt euident & apparant abuſes of the holy Scripture, directlie in ſenſe and in wordes cōtrarie to the text. Likewiſe alſo how as indifferent or not repugnāt to the word, they might holde the reading miniſterie, the exerciſe of ciuill power in the Biſhops, and their ſo large and immoderate power in cauſes eccleſiaſticall, and their forſaking the worke of their calling, and the ſeruice of particular Congregations, the iuſtifying of baptiſme by Women, caſes of neceſſitie for priuate adminiſtration of them, rytes miſticall, and with ſignification of doctrine, beſides thoſe which are inſtituted of our Sauior Chriſt, an office of Deacon without all charge of the poore, and for reading of diuine ſeruice, and miniſtring only the one Sacrament of Baptiſme. Of theſe and many other like pointes debated at large both in that petition, and in the firſt part of this defence, they deſired to bee reſolued vponupon what grounde of Gods holy worde they might holde them indifferent, or not repugnant to the word of god. And yet without any aunſwere to their peticion, without any warrant of the Lawe, eyther of God, or man: A ſubſcription is vrged vponupon them, not onelyonly as the Replyer ſetteth it down, but as it liketh him, whoſe it is, though it beare neither his image nor ſuperſcription, and ſometime in this forme, to promiſe faithfullie by it, neyther priuatelie nor publiquelie, directlie nor indirectlie, to depraue, reprooue, or reprehende anye gouernement, order, ryte or ceremonie eſtabliſhed, &c. What cauſe therefore the Declaration hath to eſteeme ſome not indifferent in ſhewing what is indifferent, appeareth by theſe Articles.
Now whereas ſecondlie he would hauehave no inquirie of things eſtabliſhed, let him ſhewe eyther that all thinges eſtabliſhed once by authoritie, are well eſtabliſhed, and ought without anie queſtion to be receyued of all: or els he muſt needes leaue it to the Church and to all the people of God, to examine and trye orders ſetled and eſtabliſhed by authoritie. But the former can not be prooued by any ſufficient or likely reaſon. For that were to continue poperie and paganiſme, and eueryevery falſe worſhip amongſt men for euer. And to enforce men ſo without all inquire to receyue what ſoeuer religion, or matter in religion, is ordeined by the ciuill Magiſtrate: were to make euerie ſtate eſtabliſhed, as abhominable an idoll, as was the golden Image of Nebuchadnezzar, and exalteth Princes of the earth, aboue the heauenly King, bleſſed for euer. Therefore, he muſt needes leaue it free to the people of God, to conſider of the ordinances of authoritie. Which being lawfull, as it is, and not lawfull onelyonly but alſo duetifull and neceſſarie, then, in caſe that any, eyther of the Miniſterie, or other calling, ſhal diſcouer any thing to hauehave bin otherwyſe decreed then by Gods worde appertayneth, it muſt needes be graunted, that ſuch in a reuerent & duetiful maner may offer the cōſideratiō of it to the higher powers: that reuiſiting their owne former actes vppon further knowledge of the will of God, they may amende and reforme whatſoeuer by the worde they ſhall diſcerne neceſſarie to be reformed. And thus farre to the effect of the reſt of his diſcourſe vppon the ſundrie wordes of this ſentence. The laſte ſentence of this ſection, wherein the Declaration referreth ouer the intreatinge of the Supremacie till that be declared that concerneth Eccleſiaſticall officers, the Replyer, after hauing played withall a whyle, and ſought to make him ſelfe and his friendes merye with vnſeaſoned ieſting ſpeache, without any grace of edificatiō, or matter worthie anſwere, paſſeth on to the next ſection.
In that parte which he maketh the next ſection, the Declaration firſt affirmeth it not needfull 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 fauour of them. Wherevpon it concludeth, that the regiment of the church dependeth not vppon the authoritie of Princes, but vponupon the ordinance of God. Which cōcluſion is enlarged by this, that god hath ſo eſtabliſhed the Church, that as it may greatly proſper with the cōfortable ayde of chriſtiā Magiſtrates ſo yet it may cōtinue or preuayle againſt the aduerſaries of it, without that helpe. For the church receiueth helpe of the ſame to proceede more peaceably and profitably, but receyueth all hir authoritie immediatly of god. The Replier beginneth with the firſt of theſe ſentences, wherein it is affirmed, to be neither needfull nor orderly, in teaching, to begin to intreate of the ſupremacie, in a diſcourſe of this nature that the Declaration is of. And in this ſentence, he firſte vndertaketh to reprooue that it is ſayde not to be needfull. Wherevnto he entreth with an vntrueth, affirming the Declaration to hauehave alreadie alleadged for one cauſe of this order, to bee, leaſt the opinion of ſuch as giuegive the diſpoſition of all Religon, or at leaſt of all indifferent matters in religion to Princes, might be otherwiſe fauoured: whereas the Declaration made not mention in anie ſorte, of thoſe opinions for that purpoſe, but to take occaſion from them, to ſatisfie all men, concerning the order followed in that treatiſe. His reply to that the Declaration ſaith, it is not needfull to begin with the Supremacie, is in effect of no valewe, but yeeldeth to the iudgement of the declaration. For the Replier confeſſeth in playn termes, it is not needful as of neceſſitie, & after alledging Peter the Apoſtle ſpeaking firſt of Magiſtrates, ſayth likewiſe, that that order is not ſo needful neyther that it ſhould preſcribe. Which if it be ſo, what a friuolous reply is this, when cōfeſſing that to be true which is ſaid, yit he reſteth not in it, but will reply to it, and ſay ſomewhat to diſproue it. The colour he ſhadoweth this withall is, that notwithſtanding he graūt it not needefull as in neceſſitie, yet that it ſhould bee needfull for conuenience, duetie, reuerence to the Prince, and to auoyde ſuſpition both of the Prince and others, the rather for the prophecie of the Apoſtle Paule, 2. Timothie 3. and the experience of ſuch in the Papiſtes and Anabaptiſtes. Wherevpon he concludeth, that in a treatiſe of the gouernement of the Church, next after Ieſus Chriſt, the chriſtian Princes power ſhould be ſpoken of. Which cōcluſion, he renforceth with the example of the Apoſtle Peter, ſettinge out firſte, dueties to Magiſtrates, and after to Huſbandes, Wyues, &c. Which argument is increaſed by this, that if the Apoſtles at any time did ſo, when Princes were not Chriſtians, much more ought it nowe to be done, when they are Chriſtians, and in poſſeſſion of their Supremacie. This is the effect of his allegations, the reſt is but ſporting with like ſounde of needfull and heedfull, and needles and deedles, and a difference of his owne making, betweene needefull and neceſſarie, with ſuch like toyes. As for his allegations, if it were needfull for the reaſons he alleadgeth, it were in deede needfull to keepe ſuch order. But we denie that eyther conuenience, duetie, reuerence of Princes, care to auoyde ſuſpicion of the faultes prophecied to abounde in the latter time, the example of them in Papiſtes or Anabaptiſtes, or the preſident of Peeter bindeth herevnto. If it doe, then all they whiche hauehave not kept that order, which Peter doeth in that place, hauehave offended againſt all theſe thinges, which were moſt abſurde to acknowledge. For of the good Writers that hauehave written of the Church, how many keepe a diuers order from this. Surelie ſo many, as I thinke I may truelie ſaye, not one that followeth this order, which for ſo many reſpectes he holdeth needefull to bee followed. And to attaint ſo reuerende a companie as there is of theſe, who hauehave written of theſe matters, of ſuch a number of the crymes he noteth, I thinke no Iurie in Englande woulde doe it, except he take them of the Hierarchie, & of their Doctours, Proctours, Regiſters, and Sumners. The triall of our duetie and allegeance to the Prince ſtandeth not vppon this, whether in our bookes we firſt ſpeake of the Supremacie. Our ſeruice of hir Maieſtie in the places wherevnto wee are called, and our readines to ſerue hir, not with our trauell onelyonly, but with our goods and with our liues, with our children & with our friendes, doeth and will ſo teſtifie of our moſt duetifull louelove and loyall deuotion to hir Highnes: as for a poynt of Logike, what order and methode we keepe in our bookes, we feare no preiudice of it, neyther with our gratious Soueraign, nor with any other, that hauehave but as ſmal a ſparke of heauenlie grace, as the leaſt ſtarre in heauen ſeemeth to be.
For the crymes of the latter age noted by the Apoſtle, and the accompliſhment of that prophecie in the papiſtes and Anabaptiſtes, they could giuegive the authour of the Declaration, nor thoſe in whoſe names it is publiſhed, any iuſt cauſe to hauehave kept the order he liketh better. Not onelyonly for that, if there were cauſe of ſuſpition of ſuch thinges, this is a poore aduyſe of his, for the taking of it away: but eſpecially becauſe they, whom this his ſpeach cōcerneth, may truely ſay, I hope, God and man bearing them witneſſe herein, that they ſpeake the trueth, that they are as free from theſe crymes, as the whiteſt Surpleſſe or Rochet that he may be boldeſt to boaſt of. Pieters example is to ſmall purpoſe alleadged, as is all the reſt of this ſpeach, he him ſelfe confeſſing it not to preſcribe. Whiche if he did not confeſſe, were to be euicted from him by manie contrarie examples, both of Prophetes and Apoſtles. Whereof I will take at this time, but one or two for all, and ſuch as may fitte beſt that he alleadgeth. The Apoſtle Peter in the ſame exhortation he ſpeaketh of paſſinge from publike dueties to domeſticall and priuate, beginneth firſte with the dueties of ſeruauntes, and then proceedeth to the dueties of maiſters. And after in the Chapter following, firſte with the dueties of Wyues, & then of Huſbandes. Whereby appeareth that his owne example, proueth directlie againſt him, that the order of ſpeache is not needefull to be, according to the worthines of the perſons. Likewiſe, the Apoſtle Paule, in the like argument,Eph. 5.22.25. Chap. 6.1.4. Col. 3.18.19 20.21.22. both to the Epheſians and to the Coloſſians, firſte exhorteth Wyues to their dueties, and then the Huſbandes: firſt to children, and then the parentes: firſt the ſeruaunts, and then the Maiſters: whereby it map appeare, howe ſmall a quarell this is, and what good regarde the Replyer hath in alleadging of the Apoſtles.
Nowe whereas he would enforce an argument, that if the Apoſtles did thus ſometimes when Princes were not Chriſtians, much more ought it to be done nowe by vsus they beinge Chriſtians, and in poſſeſſion of this ſupremacie: this may be of his refuſe, that he ſerueth vsus now, For it is nothing worth. For it importeth not the honour or authoritie of the Prince one grayne, in what place of a treatiſe, their eſtate and power bee ſpoken of. Therefore, well might hee hauehave ſpared him ſelfe, and the Reader and the Defendant of the Lordes right in his kingdome, the good time that might hauehave bene better beſtowed, then about this vayne and friuolous cauill. The vnreaſonable groſſenes whereof is ſo much the more apparaunt in this, that the Declaration followeth in this order the Apoſtle Saint Paule ſteppe by ſteppe, who after that in the twelft Chapter of his Epiſtle to the Romanes, hee had ſpoken of all the officers of the Church in the beginning of the thirtienth, intreateth of Magiſtrates, and the dueties whiche are due vntounto them. This therefore may ſuffice him, for needefull. Nowe is it to be conſidered, what good reaſons he hath to oppoſe to the Declaration, ſaying alſo, that it is not agreeable to good order of teaching, to beginne firſte with this matter. But for reaſon, hee falleth to a reproche of ambition, which he ſetteth out by compariſon of our old popiſh Archbiſhops ſtriuing for places. In deede many a bitter and bloudy bickering hath bin amongſt the Biſhops and Archbiſhops, whom he mainteyneth. Canturburie ſtriuing with London and Yorke, for the hieſt roome, and many ſuch like ambitious quarrels, which hee had no cauſe here to mention, but that he would euen with his owne loſſe and hinderance of the cauſe he dealeth in, rayſe ſome ſuſpition of the offices appointed of God. For how ſoeuer he adde for caution, that this was amongſt popiſhe Archbiſhops, yet could he not without diſgrace of that grace whiche hee ſpeaketh of a little after, note their ſeates to hauehave bene the ſeates of fierie contentions, for ambitious roomes. It is not an vnconſecrate palle that can ſanctifie a man, but that proteſtant Archbiſhops may bee by their own faulte, through the iudgement of God, as wel heires to theſe diſgraces, as to the graces they ſucceede them in. Hauing made a doubt, that ambition ſhould hauehave bin the reaſon of the order of the Declaratiō, he increaſeth it by this, that the Miniſters which ſeeke a further reformatiō of our church, can not abyde theſe names of grace, of honor, & of lords. Whiche were a iuſt reprofe, if they did either in deed or word take that vppon them, which they diſlike in other, but the order of the declaration, in ſpeaking firſt of eccleſiaſticall officers, & then of the ciuill Magiſtrate is farre from any colour of that ſuſpitiō. As for not abyding, as he ſpeaketh of theſe names, no man is ſo ignorant, but knoweth theſe termes to be lawful, & greater then theſe too, if they be lawfully vſed, as when they are giuen to thoſe of the ciuill ſtate according to their degree. But for eccleſiaſtical perſons, which are not greater then Apoſtles, as none are, our Sauiour Chriſt hath expreſlie forbidden, that it ſhould be ſo with them, ſaying That Princes are called gracious lords, but it ſhall not be ſo with you, Luk. 22.25.but he that wilbe greatest amongst you, let him be your ſeruant. Whereby he teacheth, that the greatnes of a Miniſter ſtandeth not in the vſurpinge of Princelie titles, but in his greateſt laboures and ſeruices of God and of his people. Which thing the Apoſtle Paul well vnderſtoode when as arguing this greatnes hee ſayeth, In labours more aboundant, in perill often, and ſo forth. 2 Cor. 11.23 26.Therefore by the rule of our Sauiour Chriſt, the miniſterie moſt to be eſteemed, is that which preacheth moſt diligently, & which laboureth moſt in the work of the goſpell: whiche howſoeuer men hauehave deuyſed to call it the inferiour miniſterie, & the idle ambitious prelacy the ſuperiour, yet by the rule of our Sauiour, the honorable Miniſterie is that whiche is painfull in preaching, th'other which embraceth this preſent worlde, and abandoneth the preaching of the worde, is an inferiour, baſe, & degenerate miniſterie, as litle regarded with our Sauior Chriſt, as it is highlie eſteemed with men: euen as it is ſaide, That which is high and glorious before men, Luke 16.15.is abhominable vntounto God. The reſt of this ſection concerning that Kings, Queenes, and Emperours muſt backare, and come after the miniſterie, is a matter that hath bin founde in ſome of the graces of the Hierarchy, examples Thomas Becket, the proude Archbiſhop of Canturburie, and in his holines (moſt vnworthilie ſo called) next aboue them, but neuer any ſhadowe of it, in any faythfull Miniſter and Preacher of Gods worde.
Nowe followeth to aunſwere his replie to the reaſon of the Declaration, why to treate firſt of the Magiſtrates power in a treatiſe of eccleſiaſticall gouernement is neyther needfull nor agreeable to good order. Which reaſon is, becauſe the church hath ſtoode in the primitiue age of it without them. It doeth ſo at this day in ſome places, and may doe ſo hereafter: wherevppon it is concluded, that the regiment of it dependeth not vponupon Princes authoritie, but vponupon the ordinance of God, and conſequentlie, that in ſuch a treatiſe it ſhould not be needfull to treate firſt of them. The Replyers firſt quarell at this is, that the reaſon is not playne becauſe it is not in forme. For aunſwere wherevnto he is to vnderſtande that hee ſhall ſeldome find in any good Writer a Sillogiſme or reaſon in his full parts and forme layde out according to the exact rules of logike. The cauſe whereof is, that the writer ſuppoſeth, his Reader of ſo much vnderſtanding, that if any one part be wantinge hee may eaſilie be able to ſupplie it out of the reſt. When children are firſt taught to reade, they are holpen with a feſcue, which is after taken from them, when they are growen more perfect. So in Logike for the helpe of childrē rude and ignorant, euerie part is layde out at full, and in his order, when they are growen to vnderſtanding it is preſumed they are able if any part be miſplaced, as it is in the beſt writers, more oft then otherwiſe, or wanting, by themſelues to diſcerne it, and put it in ſuch order as it ought to be in. But becauſe he would hauehave it ſo, thus is the reaſon in his perfect forme.
Jt is neyther needfull nor agreeable to good order, to treate first in a treatiſe of the gouernemēt of the Church, of that power, without helpe whereof the Church hath bin gouerned in times past, is gouerned at this preſent in diuers places, and many bee ſo hereafter.
But the power of ſoueraigne Princes is ſuch,
Therefore it is neyther needfull nor agreeable to good order in a treatiſe of Church-gouernement, first to treate of their power in the Church.
Another quarrell is, that the queſtion is not betweene the Church and Princes whether were firſt, but betweene eccleſiaſticall officers (which he in his play-ſtile calleth Tetrarkes) & Princes, and ſo not betweene the whole & a part, but betwene one part and another. And then (ſayeth he) if in an anatomie a man would firſt treate of the head, and after of other partes: or in deſcription of a houſe ſpeake firſte of the roofe, or that which was buylded laſt, he might orderly doe ſo. Wherein it appeareth, a man had neede firſte to hauehave reade and expounded the Declaration to him, if his ſenſe be no readier to conceyue that which is written, and ſo plainlie layde before him. For the reaſon of the Declaration being ſuch as hath bin ſhewed what an impertinent ſenſe hath he deuiſed, making the reaſon ſo as that for the firſt ſentence of it he ſuppoſeth this. That which is in the regiment of it was perfect, before other is to be treated on before. In deede of ſuch a propoſition, no other concluſion could be inferred, but ſuch as hee maketh that is that the Church is to be treated on, before he ſpeake of the power of Princes, which were nothing, to prooue that which the Declaration intended. Yet as if hee had gathered this skilfully and like a good Logician, which it is like he eyther neuer thorowly learned, or hath forgotten many yeares agone. He ſtandeth a long time vppon examining the trueth of it. In which rouing although he be a myle from his marke, yet I ſee I muſt eyther followe him or giuegive him ouer. Firſt hee ſayeth, that vnderunder the name of the Church, it is ſet downe in this propoſitiō, that the fowre eccleſiaſticall offices of Paſtors, Teachers, Elders, and Deacons, were before the Church: this is the firſt poynt he ſayeth is included in this ſentence. The next poynt he toucheth, is the multiplicitie and manifold ſignifications of prioritie, which is time, nature, order or honour and cauſe, as he addeth after vppon better remembrance.
Hauing made him ſelfe this way he beginneth to examine which of theſe wayes th'eccleſiaſticall officers of the Church ſhould be before Princes in the opinion of the Declaration, & graunteth that in time they were before, but denyeth that in a treatiſe that ſhould be alwayes firſt, which is firſte in time: his reaſons for it, are theſe. Though Moſes did ſo, deſcribing the maner how things began in the creatiō, yet we are not tyed to this order, this is an obiectiō againſt him ſelfe, whereto he maketh a ſlender anſwere. Caluin beginneth with the knowledge of man, & ſo aſcendeth to the knowledge of God: If this example be regarded by him, then why doeth he charge the Declaration with treaſon, for not treating firſt of Princes, when as Caluin, whoſe example he ſetteth for a preſident, and not without cauſe, was bolde to treate firſt of man and after of GOD, which in his diuinitie muſt needes be blaſphemie, if the other be treaſon. A thirde reaſon that Paule teacheth not the Romanes amiſſe, ſaying, that the inuiſible things of God beinge vnderſtood by his workes through the creation of the worlde are ſeene, that is, both his eternall power and godhead. Wherby he meaneth that although God were before things created, yet he teacheth them not amiſſe to knowe God by his works. Wherein he hath forgotten that he vndertooke to proue that in a treatiſe, that which is firſt in time, ought not alway to bee firſt in place. Which if he had ſhewed in the Epiſtle to the Romanes to hauehave bin obſerued, although it were nothing to the Declaration, yet had hee hit his marke that he hath choſen to roue at. But in bringing vsus for an example of a whole treatiſe, not halfe a treatiſe, no nor one whole chapter, nor half a chapter, but one ſingle ſentence, he is farre from his owne marke he ſhot at. Such an other example of a ſentence out of the fourth to the Epheſians he alleadgeth: whereto this aunſwere ſerueth. Laſt of all that the declaration maketh Elders before Apoſtles, & yet place Apoſtles after in the treatiſe, which were nothing to his owne purpoſe if it were trewe. But that Elders in the Church of Chriſt are ſayde by the declaration, to hauehave bin before Apoſtles, is not trewe. This is his diſcourſe of time, fitter as a great deale of the reſt for ſome homely vſe, then to ſpende good time about. His next poynt concerneth prioritie of honour, wherein he reaſoneth wholy againſt him ſelfe, and for the Declaration. For his diſcourſe of it is to this effect, that that which is before other in honour, ought not alwayes to be treated on before, but may be handled firſt or laſt, notwithſtanding the preeminence of honour, which he examplifieth in treatiſes of morall and naturall philoſophy, and which is aboue all, in God, of whom he ſaith, that although he bee afore all things in time, in honour and in all reſpectes, yet firſte or laſt may be treated vponupon by good order of teaching. Which if it be trewe, why draweth he the Declaration to the Kinges benche, and enditeth it of treaſon, onelyonly for that the firſt place of that treatiſe, is not of the power of ſoueraign Princes in eccleſiaſticall matters? If it be no treaſon againſt God, but good order to treate of him firſt or laſt, is it treaſon ſo to treate of earthly and mortall Princes? O more then palpable flatterie! The Lord ſo direct all chriſtian Princes, and chiefly our ſoueraine Lady the Queene, to be ſo farre frō aduaūcing thoſe, that ſhal thus lift vp any fleſh & bloud, aboue the liuing & immortall god, as that cōtrariwiſe they may ſeuerily puniſh thoſe that ſhall dare to ſpeake or write things, for pleaſing of them, that are ſo vnmete to be ſpoken and written of the hieſt Maieſtie. This ſhall be the honour of Chriſtian Princes, to endure no ſuch thing to be attributed vntounto them, but to prouide that God may be honoured aboue all things, to whom onelyonly all glorie and honour appertayneth. His concluſion of this parte ſhould hauehave bin that thinges are not neceſſarie to be treated vponupon according to their worthines and honour, but hauinge forgot him ſelfe agayne, he falleth vponupon the former poynt alreadie diſpatched of the prioritie of the time. The reaſon whereof ſeemeth to be, that by ſuch errour he might yet vent a newe argument concerning the neceſſitie of treating firſt of that which is firſt in time, which is that this is the papiſtes argument for traditions. For (ſayeth he) they ſaye, that the word was deliuered by tradition, before it was written, and therefore of no leſſe authoritie. If any man may make a chayne of ſande and cauſe it to hange by linkes togither, he may happilie make ſome coherence of this argument, with the matter he is in hande to prooue. All the helpe he giueth the Reader to diſcerne howe this is to bee applyed to his purpoſe is this: The papiſtes encroch from the time to authoritie as our brethren here doe. Where doe the brethren ſo? We are brethren with him in a maner at eueryevery worde, but yet we are with him like papiſtes, like Anabaptiſtes, vnduetifull to Princes, nay traytours to them, and what not? Such brethren had Joſeph, who deuiſed to kill him,Gen. 37.2.18 becauſe he tolde their Father of their euill deedes, as we diſcouer theirs to th'authoritie that is to reforme them. Of ſuch brethren the Church complayneth by Solomon, ſaying: The ſonnes of my mother were angry against me, Canti. 1.5.&c.
It were to be wiſhed you were more naturall brethren then you are. But for the matter, where & in what wordes doeth the Declaration gather any ſuch thing, not a little that ſoundeth that way. In deede he will needes force vponupon them, that they gather ſo, becauſe they ſaye, that the Church was perfect in all hir regiment, before there were any Chriſtian Princes. But what authoritie is collected from this? yet if it had bin ſo, is eueryevery argument proouing a thing to bee better, becauſe it is order, a popiſh argument. Doeth not our Sauiour reaſon thus when he ſayeth, It was not ſo from the beginning, but in the beginning it was thus. And the Apoſtle to the Galathians directlie reaſoneth thus from the time, ſaying, that the Lawe which was giuen 450. yeares after the promiſe, could not make it voyde and of none effect. The places of arguments are as the light of heauen and the water of the riuer, common to all, whereof ſome vſe them to lawfull and good vſes, and ſome vnlawfull & vngodly. If anie hereticke hauehave reaſoned from the cauſes, ſhall therefore the arthodoxe and ſounde in faith bee barred from vſing at time an argument from the cauſes. This is as ſimple a poynt in diuinitie, as he hath handled all this whyle in Logike, concerning the methode and order of a treatiſe. If wee vſe their argumentes to the ſame purpoſe, let him diſproue it, which yet he and whoſoeuer taketh in hande the defence of the Hierarchie, muſt needs doe. For all their principal reaſons to proue Bi hops and Archbiſhops, are the ſame that Turrianus and other popiſh writers alleadge for the Popes ſupremacie, as in deede they muſt ſtande or fall togither.
Thus at the laſt hath he done with the queſtion of methode & order of a treatiſe, whereby it appeareth, (for all his double order of Syntheſis and Analyſis) that hee vnderſtandeth little more of it, then to ſweepe things togither, to make a heape 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 hee ſayeth is not trewe. For proofe whereof hee taketh a double courſe. Firſt, admitting that there were then no Chriſtian Princes, and ſo denyeth he that the Church was then perfect in all hir regiment without them, vnderſtanding it of the ordinarie externall regiment, and not of the temporary & extraordinarie ſupplyes of Apoſtles and ſuch like, His reaſon for this repeated infinitely in ſundrie confuſed queſtions ſhufled, according to his methode togither, is in effect but this, that thē there ſhold ryſe no benefite nor commoditie to the church by Princes, receyuing the faith of Chriſt. I anſwere, that this argument foloweth not: for the benefit may be exceeding great, as it is in deede in eueryevery reſpect, when Princes become according to the Prophete, Nurſes and Fosterfathers to the Church: although the Church without them be ſaide to be perfect in all hir outwarde and ordinarie regiment. And firſte what reaſon he may hauehave to denie the ordinarie externall regiment of the Church of Chriſt to hauehave bin and to be perfect in it ſelfe before there were any Princes Chriſtian, let him conſider of this that followeth. That ordinarie externall regiment of the Church is perfect, which proceedeth from our Sauiour Chriſt as Mediatour. For in that reſpect he is ſayde to be our Lorde and to be the head of his Church, and to hauehave receyued all power both in heauen and earth. Nowe he that is a Lorde gouerneth ſufficientlie and perfectlie his ſeruauntes, and the heade ruleth the body, eſpeciallie being ſuch a one as hath all power. But that ordinarie externall regiment of the Church whiche is meerely eccleſiaſticall, and conſiſteth in th'offices of ſuch onlie as are eccleſiaſticall officers, proceedeth from our Sauiour Chriſt as Mediatour: For the adminiſtration of the Church, tending to bring all things ſubiect vntounto God, and which ſhall be giuen vp in th'end, that God may bee all in all, proceedeth from him only as Mediatour and not as God, bleſſed for euer, in which reſpect he abydeth for euer. Therefore the ordinarie externall regiment of the church, which is meerely eccleſiaſticall, and conſiſteth in the offices of ſuch onelyonly as are eccleſiaſticall officers is a perfect, ordinarie, and externall regiment of the Church. The power of Magiſtrates dependeth in deede alſo vponupon him, but in regarde of his Deitie and Godhead, and not of the diſpenſation that was committed vntounto him for our redemption. Further, eueryevery thing is then perfect in his owne nature being ſeuerallie conſidered, when it cōſiſteth of all the partes that are naturall, neceſſarie, proper, and eſſentiall vntounto it, and requireth not to the making of it perfect in his kinde any thing not neceſſarie nor eſſentiall to it, but of another and diuers nature. So eueryevery creature in his owne nature, is perfect when it hath all ſuch partes and properties, as are neceſſarie & naturall to it. The heauens, & in them the Sunne, the Moone, the ſtarres: In the earth a Man, a Lyon, a tree, and ſuch like, are all perfect in their owne kinde, when they are furniſhed with all ſuch partes as are naturall and eſſentiall to them. To the perfection of the world in deed any one creature is not inough, becauſe the world conſiſteth not of one creature onelyonly, nor of many, but of all, but conſidered in it ſelf eueryevery thing is perfect when it hath all things requiſite to the conſtitution of his owne nature: which being ſo in all other things, muſte needes be ſo likewiſe in diuerſe ſocieties, powers and gouernmentes, ſo as powers and adminiſtrations that are diuerſe are eueryevery one perfect in their nature, when they hauehave all ſuch things as are requiſite for their nature. But the ciuile and eccleſiaſticall ſocieties, powers, adminiſtrations and regimentes, are diſtinct & diuerſe one from another. For the ciuile is of God only, it is onelyonly temporall and ciuill: yea, euen when they deale with things eccleſiaſticall, yet is it but ciuilly, and is giuen by ciuill conſtitutions. The other is of our Sauiour Chriſt as mediatour, it is meerely eccleſiaſticall & ſpirituall, & euen in ciuill things dealeth but in a ſpiritual maner, and is beſtowed by an eccleſiaſticall maner of calling appointed by our Sauiour Chriſt for that purpoſe. Further alſo in the time of Moſes as touching the ordinarie gouernement theſe two powers were diſtinguiſhed not only in perſons & families, but in their tribes. Therefore being in ſo many and ſome other reſpectes ſo diuers, it is playne that the perfection of the one ſtate and power dependeth not vppon the other. For the gouernement of a people both in ciuill and eccleſiaſticall matters in deede, they are both requiſite, and the one muſt needes concurre with the other, and helpe to the perfection of the other to that ſame ende. But for their ſeuerall natures, eyther of them may be perfect in their kinde without the other, And whereas ſo many ſtates of the heathen and other ſuperſtitious kingdomes hauehave bin and are yet at this day as perfect in their ciuill eſtate and gouernement for that whiche is eſſentiall to the ſame, as any other where the perfect eccleſiaſticall regiment is receyued: Why of the other part ſhould wee not eſteeme, the ordinarie regiment appointed for the church to be perfect in it ſelfe without the ciuill. Wereby it is not to be vnderſtoode that the eccleſiaſticall gouernement is perfect without the ciuill, ſo as the ciuill Magiſtrate ſhould not bee needefull for gouernement of the people, but the eccleſiaſticall ſo perfect, as for all purpoſes, it onelyonly ſhould be needfull. For the power of the Magiſtrat is moſt needfull in his kinde: although the regiment of the Church be neuer ſo perfect, that is as touching the ordinances and lawes whereby it ſhould be ruled, neuer ſo agreeable to the worde of god: yea & although the Magiſtrate were not Chriſtian, and much more if hee bee chriſtian. Becauſe the people of God hauing bodyes & goods as well as ſoules and ſpirituall benefites, ſtande in neede of a ciuill power to protect and defende them with an arme of fleſhe and bloud from iniuries in that kinde, and to mainteine them for the things that properlie concerne this life, according to a courſe agreeable to entertayne & preſerue the good eſtate thereof. Whiche is not onelyonly of men whoſe neceſſities enforce them herevnto: but it is ſo th'ordinance of Almightie God. But for eccleſiaſticall gouernement and th'adminiſtration of things which belong to that power, the order appointed by our Sauiour Chriſt is ſufficient and perfect. This may beſt appeare in the gouernement of the people of God amongeſt the Iewes, wherein God him ſelfe ordeined not onelyonly both powers, but appoynted ſeuerall lawes and perſons for th'adminiſtration of them: both which being of God, and moſt perfect in eueryevery reſpect, it muſt needes be cōfeſſed, that eyther was perfect in his kinde, and for ſuch purpoſe as hee had appoynted them. To the good gouernement of that people for all purpoſes both powers were neceſſarie, and neyther the ciuill perfect without the eccleſiaſticall, nor the eccleſiaſticall without the ciuill, but eyther of them perfect for that end and purpoſe, for which eyther was appointed of God.