Defense of the Ecclesiastical Discipline, Tract (2 of 5)

Defense of the Ecclesiastical Discipline · Tract (2 of 5)

p. 46After the firſte point of the Diſcipline or pollicie of the Church, which is, that there are appointed of our Sauiour Chriſt, ſome to hauehave care of others, and to beare publike office and charge in the Church, the Declaration addeth this, agreeing alike to all the guydes and ſeruauntes of the church, that, they are to be ordayned, to th'attendance and ſeruice of ſome particular Church, wherein they are to exerciſe and execute that office, which they are to be appointed vntounto: as coū tries, cities, or Townes may bee beſt diuided for the purpoſe: Which is proued by theſe two places of Scripture, Act. 14.23. and Titus 1.5. which the Replyer maketh the next ſection. A part of his Replie to it, is ſpent in ſeeking out the meaning of p. 47the Declaration. Whereof yet, in the ende, by the ſute of the matter, and coherence of the wordes, as he ſayeth, hee reſolueth, as he might hauehave done, if it had pleaſed him, at the firſt, what the Declaration intendeth, and iudgeth rightlie of the meaning of it in parte: but in ſome other goeth as farre from it, as if he were diſpoſed to goe out of his way, when hee might ſee it lye ſtraight before him. For hee gathereth, that ſome of thoſe, who are to hauehave charge in the Church, ſhould be ſet ouer whole Countries, ſome other ouer Cities, & ſome ouer Townes. Wherein it is not harde to gueſſe what ledde him, in this place, as it doeth in manie other, out of the waye: but, hardlie is he like to finde ſuch a Biſhoprike, or Archbiſhoprike, as he would hauehave, let him ſeeke it as long as he will in the Declaration: The wordes whereof are very playne to the contrarie. For, it is ſayd, that they all that hauehave any charge or Miniſterie in the Church, ſhould be diſtributed and limited, for execution thereof, to certen places or particular churches. It is added there in deede, that they ſhould be ſo diſtributed, according to the diuiſion of Regions, Cities, & Townes, but meaning nothing les, then as the Replyer would gather, that ſome ſhould be ſet ouer whole countries, as Dioceſſes, and Prouinces. Which appeareth in that it affirmeth directlie the contrarie, that is, that they are to ſerue particular Churches or Pariſhes. As for that there is added, according to the diuiſion of Regions, Cities, & Townes, it hath this ſence, that the particular Churches or Pariſhes are to be diuided, according to the diuiſions of Countries, Cities, and Townes, that is, that according as there may be more or fewer particular Churches in one towne, citie or countrey by a conuenient diſtribution of them, ſo fitte men ſhould bee ordayned to thoſe callings or Miniſteries, more or fewer, as the vſe & ſeruice of the particular Churches in them ſhould require, til all might be ſufficientlie furniſhed. And, this is it, that the Declaration ſayth, order and neceſſitie requireth. So as the Replier hath wholy miſtaken his marke, and the matter, in this p. 48place yet laboureth he to perſuade him ſelf, that he hath foūd the right ſenſe by the places quoted for proofe of this doctrine. Wherein it appeareth, howe hardlie a man ſhall finde way againe, that hath once loſt it. For the 14. of the Actes, he ſayeth confirmeth directlie his ſenſe, but ſheweth no reaſon howe any man but him ſelfe can ſo gather of it, whereas it moſt plainlie teacheth the contrarie, it being there ſaide, that the Elders were ordayned in euerie particular Church, church by Church. Therefore not finding any reaſon to proue his ſenſe, he turneth him ſelfe to another matter, of election and ordination in whoſe power they ſhould be. Whiche, becauſe it belongeth to an other place, where he promiſeth to alledge this proofe againe, I referre the anſwere to the ſame. The other example, he ſayeth, doeth moſt apparantlie confirme the ſame his conſtruction, taking holde of that it is ſayde, Paule left Titus in Creta to ordayne Elders: for whiche belike hee thought it to be alleadged, which is not ſo, but for the other wordes following, of Elders to be appointed in eueryevery Citie, citie by citie. As for the Biſhoprike of Creta, or rather Archbiſhopricke, as he liketh better to terme 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 holde of a Biſhopricke or Archbiſhopricke goe thus, but to take better holde of it in another place: I thinke good to let him alone, till he hauehave taken his ſure holde, that he doe not complayne that he was taken at an aduantage. Thus we hauehave nothing in this Section, but impertinences & ouerſightes, which are too many and to groſſe, though no mā but him ſelfe had looked to this buſines, and none other, had regarded a defence that concerneth the whole Hierarchie and their Iuriſdiction.

The next point, ſet downe in the Declaratiō, is, of the ſundrie kindes of Miniſterie, that are in the Church. This, the replyer diuideth into three Sections: whereof the firſt propoundeth the number of all ſuch miniſteries, as hauehave at any time p. 49bin in the Church of Chriſte, the ſeconde proueth ſome of them to hauehave bin temporarie and ordayned to continue but for a ſeaſon, and the thirde concludeth, which are perpetuall, and appointed to abide for euer.

To the firſt parte, the only replie that is made, is, that more offices and giftes then are named in the Declaration, hauehave bin in the Church. Wherevpon he concludeth nothinge to the preſent matter, but reſteth contented with this, that he hauehave anie thing, wherein to reproue the declaration. But, what iuſt cauſe of reproofe he hath, may be conſidered by his reaſon. His reaſon is, that the number of giftes and offices, reckoned vp in the Declaration, agreeth not with the texte, wherein there are more named. If this were true, it importeth ſmallie the matter in queſtion, except they be of other ſorte & kinde then theſe are of, which are mentioned. But howe proueth he more? In the 12. to the Romanes, ſayeth he, there are reckoned ſeauen by the Apoſtle, whereof he rendreth no reaſon in this place, where it had bin fitteſt: but in his Replye to the next ſection, ſheweth howe he would rayſe vp ſixe out of that, wherein he ſeemeth to hauehave forgotten hee had before reckoned ſeauen. Of the ſixe he taketh foure, which the Declaration noteth, that is, Paſtours, Teachers, Elders, and Deacons: the other two he maketh office, and ſhewer of merciemercy. But for office, he is to vnderſtande, it is there no name of anie ſpeciall charge, but a generall name, comprehendinge vnderunder it two ſpeciall kindes of Miniſteries whiche are not Prophetes, that is, Gouernours, and Deacons. For, as Propheſie is in that place the generall name to contayne the two offices of the Miniſterie of the word: ſo is the name of office, or, as the Apoſtle there calleth it Deaconſhippe, a generall, to the other ſpeciall charges, which deale not with the Miniſterie of the worde. So as he might as well hauehave reckoned propheſie as office or Deaconſhippe, and hauehave had his whole number of ſeauen. But, there is no cauſe, for the reaſon I hauehave ſhewed, why he ſhould alleadge eyther of them both. The other which p. 50he bringeth in, to make vp his account of ſixe, is of thoſe that ſhewe merciemercy, who did beare no ſeueral office, but were ſuch of the Deacons, as regarded eſpeciallie thoſe poore ones, that beſide their pouertie, were alſo in ſome affliction, by ſicknes or other like miſerie. Thus can there not bee founde in this place, any more ſpeciall and ſeuerall kindes of offices, then onelyonly the Paſtour, noted by the name of Exhorter, the Teacher, the Elder, called Gouernour or Ouerſeer, and Deacon termed Diſtributor. The next place, alleadged for the proofe of theſe offices ſet downe in the Declaration, is, 1. Corint. 12. verſ. 28. Wherein, becauſe he findeth not, beſides the other, named in the other places, quoted in the Declaration, but onelyonly three, which are there alſo mentioned, that is, the giftes of healing, of powers or miracles, and of tongues, hee ſayeth, that beginning at the 8. verſe of that chapter, hee 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 mencioned, and in the 4. to the Epheſians, 4. or 5. more, and ſo ſayeth he there are more, then as many more agayne as are reckoned in the Declaration to bee founde, euen in theſe places: beſides thoſe that are mentioned in the other. In which Replye hee did warilie not to name them, as he did in the 12. to the Romanes, which he taketh to be mencioned by the Apoſtle, and pretermitted in the Declaration. For them hee might ſoone hauehave bin aunſwered, as he hath bin of the other: that eyther he miſtaketh generalls for ſpecials, or maketh a difference of ſundrie kindes of offices where none is. Nowe therefore, till he ſhewe what they are, this may ſuffiſe him for anſwere.

In the next Section the Declaration hauing alreadie ſayde, that the giftes & offices giuen to the church were theſe, Apoſtles, Prophetes, Euangeliſtes, giftes of healing, of miracles, of tongues, Paſtours, Teachers, Elders, and Deacons, proceedeth to ſhewe which of theſe were temporarie, and giuen but for to continue a certayne time: and whiche were perpetuall, to remayne for euer. Of the former ſorte are ſhewed to hauehave p. 51bin the ſixe here firſt named, which is proued by the ceaſinge of the giftes, and the vſe of thoſe offices: both which ceaſing manifeſtlie declare, that ſuch offices were but to continue by the ordinance of God for a ceaſon. Theſe are the generall reaſons, which in the handling of the particulars are inforced by ſundrie other proofes, agreeing to the ſpeciall offices of the Apoſtles, Euangeliſtes, and the reſt. The firſt matter he excepteth againſt here, is, that ſuch offices and giftes as hauehave bin ſaide to be but temporarie, and to hauehave ceaſſed ſince the time of the primitiue Church, were not ſuch, neyther hauehave ceaſſed, but hauehave bin ſince that time, and ſome (ſayeth he, returninge to this point againe, after he had left it) are yet remayning. For inſtance of that he ſpeaketh of here in this place, hee nameth power to worke miracles, which diuers (ſayeth hee) of the papiſtes had: he nameth alſo the gift of ſpeaking ſtrange tongues, without ſtudie, which one Anthonie (he ſaieth) was indued with, &c. Of prophecie whiche diuers had amongeſt the Fathers, the Papiſtes and vsus, which is much more true, of the gift of healing. For anſwere to this (I ſay) he needed to hauehave ſhewed good authoritie for theſe matters, our credulitie being not ſo great, as vponupon his bare worde, to beleeue matters ſo ſtraunge, and almoſt incredible. But I ſuppoſe he thought he ſhould bring ſmall credit and honour to his proofe, by alleadging his Authours. For, what other Authour coulde hee name vsus, for popiſh miracles, but the lying Legende, as it is commonly and truely named, A booke (as one worthily ſaide of it) whoſe authour was of an yron face, and a leaden harte, that is, a fooliſh and an impudent man. And for the reſt, what other authour but eyther the ſame, or ſome at leaſt, in ſome pointes, as fabulous, and of as little trueth as that, except per aduenture of the gift of prophecie, he may ſhewe ſome extraordinarie example or two, which toucheth not the poynt handled in the Declaratiō, which is, that theſe giftes were neither ordinarie nor perpetuall. His ſeconde obiection to this parte is, that there were more giftes in the primitiue Church, then p. 52are named in the Declaration: a matter which he hath bin about to proue before, and nowe returneth vntounto agayne, whiche yet if he could proue, might peraduenture ſhewe, that there are more giftes ceaſed, then are mentioned in the Declaration, but that there are anie more perpetuall, then are mentioned by it, or that anie of thoſe are ceaſed, whiche are there ſayde to remayne for euer, it proueth not. But let vsus ſee, howe he proueth this: In the 12. to the Romanes (ſayeth he) there are two more named, that is, office and ſhewing of merciemercy, this hath bin aunſwered alreadie before. Further in the 1. Corin. the 12. Chap. he mooueth many queſtions to little purpoſe. For aunſwere to all which he is to vnderſtande, that th'Apoſtle mentioneth not anie giftes here, that are peculiar giftes, whereof the queſtion is, but ſuch as eyther are named agayne in the 28. verſe, or are conteyned vnderunder ſome of them, or of the ſame ſorte and kinde that they are of. So the gift of knowledge and wiſedome, though nowe giuen by ordinarie meanes of ſtudie, is that, whiche belongeth to the Paſtours and Teachers, whoſe office being perpetuall, the gifte alſo continueth. Faith is not anie peculiar gifte, but common to all the Church, and therefore not to this queſtion: The gift of miracles is named in the other place, ſo is prophecie & tongues, which here as a general contayneth alſo vnderunder it the interpretation of them here mentioned, as the power of miracles doth the gift of diſcerning ſpirites: which may ſatisfie him for this matter of the offices, which hauehave ceaſſed, and hauehave no further vſe in the Church. Whereof, hee confeſſing ſome reaſon to hauehave bin rendred by the Declaration, demaundeth, what is alleadged, for the perpetuitie of thoſe, that are ſayd to continue: none, ſayeth he but this, that eyther they are temporarie, or perpetuall, but not temporarie, therefore perpetuall. Whiche reaſon, hee graunteth to be good, if the partes were good, meaning, as it ſeemeth, that, that ſentence, wherein it is ſayde, they are not temporarie, wanteth proofe. Whereof, he might eaſilie diſcerne the proofe, ſeeing it was ſayde, p. 53that the temporarie ceaſſed, becauſe the giftes neceſſarie for the execution of them is ceaſſed, and for that the vſe of them is gone. If then, there bee perpetuall and neceſſarie vſe of theſe offices in the Church, and that, the giftes whereby men may bee inabled, for the due performance of ſuch charges, doe yet, and ſhall ſtill continue: then it is playne, that theſe and theis onelyonly, of all the offices, giuen at anie time to the Churche, are perpetuall, and to remayne for euer. But it is true, that the vſe of all and euerie one of theſe foure offices is neceſſarie for the Church, and the giftes are yet giuen by ordinarie meanes, whereby men may be inabled for them, which is not ſo any other. Therefore theſe, and theſe onelyonly are perpetuall. The neceſſarie vſe of the moſt of theſe offices, I thinke, I ſhall not neede to labour much to prooue. For it is manifeſt, and as I take it, without queſtion betweene vsus, that the callinge of Paſtoures is neceſſarie, as without whiche, the Church is as a flocke of ſheepe without a ſhephearde. Whiche, if it were denied, might bee proued by the dueties of his callinge, and the indiſpoſition of men to godlines, through the corruption of nature. For men beinge ſtubburne and diſobedient by nature, are to bee feared with the terrour of Gods heauie iudgement, threatned to ſinners, that they may yeelde obedience vntounto his holy commaundements. We are ſlowe to eueryevery thing that is good, euen after we hauehave receyued ſome meaſure of grace: and therefore need exhortation, to ſtirre vsus vp to a cherefulnes and readines to doe the will of God. In afflictions we are often caſt downe aboue meaſure: and therefore neede the comfort and conſolation of the Scriptures, to giuegive vsus hope. The ſame may be ſaide, of an infinite number of other our infirmities, according to the condition and qualitie, whereof we neede to hauehave the word of GOD applyed vntounto vsus. Which application belonging to the Paſtours duetie, it is playne, there is moſt neceſſarie vſe of his office and ſeruice in all ages, and therefore perpetuall, and to continue for euer.

p. 54The adminiſtration of the Sacramentes being the ordinance of God, and a duetie which the Paſtour is charged with, doeth in like maner declare, that office to bee moſt neceſſarie. But, this I thinke will not be denied. Of the Teachers office, there is more queſtion made: yet the Replyer, howſoeuer at ſome other times, he affirme the contrarie, in the 62. page of his replie, ſayeth expreſlie, Teachers are alwayes neceſſarie for the inſtruction of doctrine and documentes of life. And agayne, in the page 67. graunteth perpetuitie of teaching. But, if he will conſtrue his meaning to bee in theſe wordes, not, of that particular office that we affirme, which ſtandeth in doctrine, but generallie of the Miniſterie, and of the Paſtours office: yet is it to be noted, that he graunteth, enforced by the cleare trueth thereof, that the teaching of doctrine, and documents of life, is neceſſarie. But this is the ſpeciall office that the Apoſtle declareth, to belong to the Teacher. Moreouer, the neceſſitie of teaching is to be argued, by the ignorance which is naturall in vsus. For the remedie and helpe whereof there is neede of a Teacher, who may eſpeciallie regarde, the bringing of the people to the true knowledge of God, and the vnderſtanding of his will. Which ignorance, wherein all men are borne, being in daunger to be increaſed, by ſundrie meanes, which may drawe men from heauenly wiſedome, yea though hir meſſengers ceaſe not to call in the higheſt ſtretes & places of the Citie, as by the cares and pleaſures of this life: likewiſe alſo by the deceytes of erroures, through the manifolde practiſes of Sathan, and his inſtrumentes, and by many other occaſions: the neceſſitie hereof is the more playne and euident. For, ſo long as men are ſubiect, to theſe things, it muſt be cō feſſed, that they can not be, without fit meanes, for the remedie hereof: or, that the Churche is miſerablie deſtituted, if it want helpes, which are needfull.

Nowe the giftes, needfull for eyther of theſe callinges, are the worde, or ſpeache of wiſedome and knowledge, as th'Apoſtle nameth them, which experience teacheth, to be giuen p. 55by ordinarie meanes. Therefore, the neceſſitie and perpetuitie of theſe two miniſteries, beſides the authorities of the ſcriptures, whereon they are grounded, is to bee acknowledged, for the reaſons mentioned. The neceſſitie of the Deacons likewiſe appeareth in that it is ſayd: You ſhall hauehave alwayes the poore with you. For, the inſtitution of Deacons, being for the comfort and ſuccour of the poore, and ſuch as are in miſerie, ſo long, as there continewe ſuch in the Church, which wilbe to the ende of the worlde: There muſt needes be, vſe of the helpe, and ſeruice, of the Deacons, who may relieuet hem. But, of this publique Miniſterie and charge, the neceſſitie and perpetuitie of it, the Replyer ſeemeth to make no great queſtion, or rather to confeſſe it. The great queſtion is, of the Elders, concerning whom it is to be conſidered, that they are appointed in their ſpeciall charge, to keepe good watche ouer the life and conuerſation of the people: to ſee what fruite they yeelde of the teachinge, exhortations, and ſuch like dueties which are done to them, by the Miniſters of the worde: to the ende, that they being well inſtructed, of the proceeding, ſtaye, or ſlyding backe of anie, may the more fitlie applye them ſelues and their labours, for their inſtruction and ſtirring vp, to goe forwardes in the wayes of the Lorde. Likewiſe alſo they are to vnderſtande, what offences ariſe in the Congregation, that order may be taken for them, as appertayneth, Theſe, & ſuch like dueties, are incident into the charge of the Elders, as may appeare by the places, where mention is made of them, and namelie by the 12. to the Romanes, and the 5. of the firſt epiſtle to Timothie, wherein being termed Elders, and Ouer-ſeers, or Gouernours, and expreſlie ſhutte out from the miniſterie of the worde: it appeareth, their charge ſtandeth in matters of life and conuerſation: there being no other thing but doctrine or life, whereof there ſhould be Ouer-ſeers or Gouuernours.

Nowe, as they hauehave theſe dueties, eſpeciallie lying vppon them, ſo, as neceſſarie partes of the Seniorie or Elderſhippe, p. 56they hauehave power, to deale in the chiefeſt matters, belonging to the Church: as, in the cenſures, and in the calling of the Miniſters of the worde, and in making conſtitutions and orders meete for the Church whereof they are Elders: whiche dueties are ſhewed to belong vntounto them, both by auncient preſidentes of th'Elders, that were of the Sinagogues of the Iewes, and by expreſſe places of the newe Teſtament, where, theſe things are attributed vntounto them: namelie in the 18. of Mat. the 15. of the Actes, and the 4. of the ſecond epiſtle vntounto Tim. Whiche being ſo, the neceſſitie of this calling in the Church, muſt needes be exceeding great. For otherwiſe, what ſhall become of theſe dueties, which are ſo neceſſarie in the Church: it being not lawfull to hauehave them done, by anie other, then ſuch as God hath appointed for that purpoſe. Thus the neceſſitie and perpetuitie of theſe offices, doe appeare. But, if this doe not ſuffice, let him looke vponupon the 28. of the Goſpell, written by the Euangeliſt Matthewe, and the 6. of the former Epiſt. to Tim. In the former of theſe two places, it is thus written, 18.19. and 20. verſ. Ieſus came and ſpake vntounto them, ſaying, All power is giuen me in heauen and in earth: goe therefore, and teache all Nations baptizing them in the Name of the Father, the Sonne, and the holy Ghost. Teachinge them to obſerue all things what ſoeuer I hauehave commaunded you, and loe, I am with you alway vntounto the ende of the world, Amen. Wherein the time when our Sauiour ſpake this, is to be conſidered: which was, after his reſurrection, and vponupon his aſcenſion into heauen, after he had 40. dayes long, as it is written in the firſt of the Actes, inſtructed his Diſciples of ſuch thinges, as concerned his kingdome. Whereinto it can not be denied, but the whole pollicie and Diſcipline of the Church belongeth, conteyning the lawes and ſtatutes of our Sauiour, for the calling of any, to charge, in his Church, and, the due execution of the ſame. For as the lawes of a kingdome, appointing all the officers of the Crowne, and all other inferior Magiſtrates, with declaratiō of the order of their calling, the dueties p. 57of their places, and the maner of proceedinge, in the execution of the ſame, can not be denied, to belong, to the ſtate of that kingdome: no more can the Diſcipline be ſayde, not to pertayne to the ſpirituall kingdome of Chriſt. Otherwiſe, the greateſt, and moſt weightie matters that are done by his authoritie, ſhalbe ſayde, not to belong to his kingdome: as, to appoint and execute publique charges, to cenſure, to excommunicate, and ſuch like. In a temporall and earthlie kingdome, it would be an abſurd thing, in the iudgement of all men of vnderſtanding, to ſaye, the appointing of Magiſtrates, their nūber, the boundes & limitations of their power, their order to proceede by, to the caſting of ſubiectes into priſon, & the putting of them to death: did nothing belong to the ſtate of a kingdome, whereas in deede, theſe are principall effectes of the power and authoritie of the King, and moſt naturallie, and eſſentiallie belonging to the ſtate of his kingdome. So can it not be leſſe abſurde, to denie the like, to pertayne to the power and kingdome of our Sauiour Chriſt. For the Miniſters of the worde, the Elders appointed for ouerſight, and the Deacons for the poore, are the officers whiche our Sauiour Chriſt hath ordeyned, to guyde the Church vnderunder his authoritie, the cenſures are the puniſhementes of his diſobedient ſubiectes, ſeparation from the Lordes table, as commaundement out of his preſence to warde, excommunication as ſentence of death. Wherefore, it muſt needes be, that the appointing of the number, and kindes of publike charges in the Church, the limiting of their power, the order, for their proceeding to ſeparation from the Lords table, and to excommunication, muſt needes be, things belonging to the kingdome of our Sauior Chriſt. Which being (as I thinke it muſt needs be) confeſſed, then it followeth, that our Sauiour Chriſt within thoſe 40. dayes, next before his aſcenſion into heauē, wherin, as the Euangeliſt Luke ſayeth, he inſtructed his Diſciples, of thoſe things, that belong to his kingdome, informed them what publike functions he appointed for the gouernance of p. 58the Church, how many, and of what power eueryevery one ſhould be, and in what order, and vponupon what cauſes, they ſhould proceede to excommunication, and the other cenſures. Whiche graunted, as in any ſounde iudgement it can not bee denied, then conſequentlie theſe are alſo of the things which our Sauiour Chriſt commaunded the Apoſtles, to teache ſuch to obſerue, as they ſhould make Diſciples. Further, it may appeare, that our Sauiour Chriſt, in theſe wordes, teache them, to obſerue all things, which I hauehave commaunded you, comprehendeth alſo the policie of the Church, by the order of the matters, here mentioned by the Euangeliſt. For, it is ſayde, that our Sauiour firſt ſpeaking of his fulnes of power, whiche hee had giuen him in heauen and earth, to aſſure them, that hee had authoritie to commaunde them, to doe theſe things, and abilitie to aſſiſte and proſper them, in ſo doing: Firſte, charged them, to preache the worde, then, to miniſter the Sacramentes (for that is expreſlie ſaide of the one, is of like to bee gathered of the other in this reſpect) and in the ende, to teach the Diſciples to obſerue all things, that he had commaunded. Which tenor and courſe of ſpeache, ſheweth, that he ſpake to them, of the Diſcipline. For, beſides the miniſterie of the worde, and of the Sacramentes, what other thinges are there belonging to the kingdome of Chriſt, but the Diſcipline. This being then thus ſufficientlie proued, that the Diſcipline of the Church, is a part, at the leaſt, of thoſe things, which our Sauiour Chriſt, in this place, is ſaide to hauehave commaunded his Apoſtles to teache their Diſciples, to obſerue: I proceede further, to ſhewe the perpetuitie of theſe foreſaide publique charges of the Church, which is the thing I hauehave in hande. The Euangeliſt ſayeth, that our Sauiour added to his former charge and commaundement, a moſt comfortable promiſe, ſaying, Beholde I am with you alwayes, to the finiſhinge of the worlde. Which wordes can not be vnderſtood, of the Apoſtles onelyonly, becauſe they, as it is ſaide of Dauid, after they had ſerued their tyme, they died. Whereby it is of neceſſitie to be vnderſtoode, p. 59that our Sauiour promiſeth, to bee with them, for their time, & after alſo with ſuch, as by their doctrine ſhould be his Diſciples, to the ende of the worlde. Nowe, to bee with them is a promiſe of proſpering, and bleſſing to his Church, the miniſterie of ſuch holy thinges, as hee had commaunded them, to teache the Diſciples to obſerue. Which may appeare by the Euangeliſt Marke, who declaring the performance of this promiſe to the Apoſtles, ſayeth, That they went and preached, the Lord working with them, and confirming the worde by ſignes that followed. The meaning therefore of the promiſe is, that the Lord would bleſſe the Miniſterie of the worde, th'adminiſtration of the Sacramentes, and the obſeruation of the Diſcipline which hee had deliuered them to the good of his church, in their handes for their time, in ſuch ſort, as the qualitie of their Apoſtolicall calling did require, in extraordinarie giftes and aſſiſtance: and after, in the handes of ſuch, as ſhould be apointed for the ordinarie ſeruice of his people, according as their ordinarie functions ſhould neede, euen to the ende of the world. Which can not be, if the offices he appointed, were but temporarie, and not perpetuall. Therefore, I conclude, that the miniſterie of the worde by Paſtours and Teachers, the ouerſight of the church, by Elders, th'attendance of the poore by Deacons, being the neceſſarie and ordinarie functions and offices which our Sauiour hath inſtituted and ordained in his Church, and hauing promiſe of bleſſing from the Lorde in their due adminiſtration to the ende of the worlde, they are alſo perpetuall, and to continue for euer: which may bee further alſo confirmed in that our Sauior, in the 18. of Matthewe declareth the effect of this promiſe to belong particularlie, to the executiō of the Diſcipline. For there our Sauiour appointing a proceeding for the remedie of offences, ſayeth: And if he refuſe to heare them, tell it vntounto the Church: and if he refuſe to heare the Church alſo, let him be vntounto thee as an heathen man and as a publicane. Verilie I ſay vntounto you, Whatſoeuer ye binde on earth, ſhalbe bounde in heauen: and whatſoeuer yee looſe on p. 60earth, ſhalbe looſed in heauen. Agayne, Ʋerilie I ſaye vntounto you, that if two of you ſhall agree in earth vppon anie thing, whatſoeuer they ſhall deſire, it ſhalbe giuen them of my Father which is in heauen. For where two or three are gathered togither 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 Sauiour hath commaunded, who ſaieth expreſlie, tell the Church, ſo is it plaine, to be within this promiſe, of his preſence & aſſiſtance, directlie promiſing, that when they ſhall meete togither in his name, that is, by his authoritie, for ſuch purpoſe, and call vponupon him, he wilbe in the middeſt of them, & authorize their due proceedings: binding and looſing in heauen, that which vponupon earth they ſhall ſo do, according to his appointment. Moreouer, for further proofe of the perpetuitie of theſe foreſaide publike functions in the Church, it is playne, that the Apoſtle writing to Timothy, to teache him howe to behaue him ſelfe in the Church, which is the houſe of the liuing God: inſtructeth him, of all theſe offices, that is, of the Miniſters of the worde, both Paſtours & Teachers, and of the Elders and Deacons. For the Miniſters of the worde, it is cleare, in that he requireth in eueryevery one to bee called to that miniſterie an abilitie to teache, which is, as hee expoundeth it to Titus, to deliuer ſound, that is holy & true doctrine. That both kindes of Miniſters are heere to be vnderſtood, may appeare by this, that the Apoſtles rules there, are generall of all the Miniſters of the worde, as his indifinite ſpeach in a generall matter declareth. But Paſtours and Teachers alſo are the ordinarie officers appointed for the miniſterie of the worde, to the Church, as appeareth by the 12. to the Roman. Therefore, both Paſtours & Teachers are cōprehended there, by the Apoſtle. Further, it will not bee denied, but that this ſpeach in the 1. to Tit. is of the ſame miniſters, which he ſpeaketh of here, but there he noteth both kindes, as it may apeare by mention of exhortation, the ſpecial propertie of the Paſtor, & of conuictiō, a peculiar part of th'office of the Teacher: therfore in the place mentioned to Tim. both kindes of Miniſters p. 61of the word, Paſtors & Teachers are cōprehended. That in the other name of Deacōs 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 proue: 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 playnlie noted, that there are Elders (which name particularly is neuer giuen to ſuch as by their proper name are called Deacons) for direction of the Church, who deale not with the Miniſterie of the word, as if the Apoſtle had ſaid, but only with the ouerſight of cōuerſation. If it be ſo, then in an inſtruction whiche th'Apoſtle would giuegive to Timothy, how to behaue him ſelfe in all matters of charge in the church, they can not be pretermitted. But they can not be here cōteined vnderunder 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 needes be they are to be vnderſtood vnderunder the name of Deacons. Moreouer in ſo generall an inſtruction for ordering the houſe of God, it is to be confeſſed that in theſe two names of Biſhops & Deacons, the Apoſtle cōprehendeth al the offices of the church as in the 1. to the Phil. ver. 1. Paul and Timothy the ſeruants of Ieſus Chriſt to all the Saints, in Chriſt Jeſus whiche are at Philippi, with the Biſhops & Deacons: and in the 12. to the Rom: But he conteyneth not Elders vnderunder Biſhops, for the reaſon alleadged therfore vnderunder Deacons: And to make all playne, in the 12. to the Rom. the Apoſtle conteyning all the functions vnderunder Prophets & Deacons, diuideth Prophets into exhorters & teachers, and Deacons into Elders & diſtributers: expreſlie 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 Miniſtery of the word, that th'elders are cōteyned vnderunder this name. Furthermore, in the 5. cha. of this epiſt. he maketh mention of Elders that hauehave ouerſight ouer the cōgregation, both in things that concerne the worde, and alſo of other thinges beſides the worde, whiche muſt needes bee of conuerſation and lyfe, p. 62there being nothing but theſe two, doctrine, and life, whereof generall direction and care ſhould bee taken. Being then expreſlie named by the Apoſtle in the aforeſaide 5. Chapter, as one kinde of publike charge in the Church, it can not be, that the Apoſtle forgot, or pretermitted this kinde in the third going before, where he giueth rules for the qualifications, requiſite in eueryevery one that ſhould be called to publique charge in the Church. But in the name of Biſhopps they can not be vnderſtoode, for the propertie of teaching required in them, which is not ſo in the Elders, as it is in the 5. chapter: therefore they are comprehended vnderunder the general name of Deacons. Howſoeuer it be, yet can it not be denied, that Elders are named in the 5. chap. as a kinde of publike charge in the Church.

Nowe I adde, that the inſtructions whiche the Apoſtle had giuen to Timothy, concerning the miniſterie of the worde, both Paſtours and Teachers, vnderunder the name of Biſhops, and concerning Elders and Deacons, partly vnderunder the name of Deacon, common to them both, & particularly by the name of Elder, touching ſuch as are ſo ſpeciallie called, are perpetuall and to be followed, & kept without default in any part, to the glorious comming againe of Chriſt to iudgement. For proofe whereof, I rehearſe the very wordes of the Apoſtle: I charge thee in the ſight of God who quickeneth all things, 1. Tim. 6.13.14.15.16.1 Tim 6:131 Tim 6:141 Tim 6:151 Tim 6:16& before Ieſus Christ, which vnderunder Pontius Pilate profeſſed a worthie profeſſion, That thou keepe theſe commaundements without ſpot and vnrebukeable, vntill the appearing of our Lord JESVS Christ. Which in due time he ſhall ſhewe, that is bleſſed and Prince onelyonly the King of Kings, and Lord of Lordes, who onelyonly hath immortalitie and dwelleth in the light that none can attaine vntounto, whom neuer man ſawe, vntounto whom be honor and power euerlasting. Amen.

I am not ignorant what exceptions are taken to this place, but the anſwere to them, cleareth all ſuch doubtes. So as I doubt not but the indifferent Reader, conſideringe the reaſons p. 63on all partes, will finde, 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 whiche ende, as the Apoſtle plainlie declareth, that he wrote it, ſo hauing finiſhed his inſtructions concerning that matter, ſealeth them vp with ſuch a ſeale, as declareth, that hee, whiche ſhall offende againſt them, ſhall ſinne againſt the cōmaundement of the Lord of life, & againſt the example of the lord Ieſus, both whoſe vengeance & puniſhment, he is to feare, at the glorious cōming of the lord againe to iudgement. 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 receyue his life againe of the Commaūder of theſe things, who quickeneth the dead, and following the example of that worthie profeſſion made by our Sauiour Chriſt, is to receyue immortalitie and honour for euer, at his glorious appearinge, which ſhalbe as certainlie performed, as he (in whoſe name theſe things are denounced and promiſed) is the bleſſed and onelyonly Prince, King of Kings, Lorde of Lordes, onelyonly immortall, to whom belongeth honour and ſtrength euerlaſting, Amen. Thus the perpetuitie of theſe offices is proued by theſe reaſons and authorities: I would to God, the neceſſarie & perpetuall vſe of them, were not alſo manifeſt, by the wofull and lamentable experience of ſuch Churches, as doe want them: according as their wantes are, eyther of all, or of ſome, in part or altogither. Of the ignorance of the people, in things concerning godlines and religion, what other cauſe can be aſſigned it, but that they wante godly learned Miniſters of the worde amongſt them. Teachers to inſtruct them in ſounde & holy doctrine, and Paſtours to exhort them according to it. If it be, life euerlaſting to knowe the onelyonly true God,Iohn 17.3.John 17:3 & whō he hath ſent Chriſt IESVS, and, if the wante of the knowledge of God be damnable, as it is ſayde, That the ſeruaunt not knowing his Maiſters will,Luke 12.Luke 12 and therefore not dooing it ſhalbe beaten: and againe, That the Lord when he ſhal come p. 64with his mightie Angells, in flaming fire, ſhall puniſhe thoſe, who hauehave not knowen God: ſurelie then, the meanes whiche God (who would hauehave all men ſaued and come to the knowledge of the trueth) hath appointed for that purpoſe:1. Tim. 2.4.1 Tim 2:4 is moſte needefull to continue, both for the honour of GOD, and the ſaluation of the people. Whiche meanes, being the offices of Paſtours and Teachers, nothing can be more neceſſarie, then th'eſtabliſhing of them in all places, and continuing of the ſame ſucceſſiuelie to the ende of the worlde. The ſame is to be ſaide of th'other offices. All manner of offences are committed, and remayne without redreſſe, at the leaſt without redreſſe ſufficient, and ſuch as God hath appointed, to the infinite diſhonour of God and diſedification of the Church where there are not Elders, nor Ouerſeers, that in conſcience, of the calling and ordinance of God, may looke vntounto it. In like manner the poore, can not by anie, neuer ſo wiſe, and politicke lawes of men be prouided for, where the Deacons, Fathers, & Tutours of the poore, appointed of God, in conſcience of his commaundement, and their moſt bounden duetie to him, attende not vponupon the poore. Whiche apparauntlie teſtifieth, the neceſſarie and perpetuall vſe of them. Therefore, to conclude this point, I ſaye, th'ignorance, the offences, in euerie ſorte moſt lamentable to beholde, Atheiſme, profanenes, ſecuritie, blaſphemie, horrible othes, not farre blaſphemie, neglect, yea contempt of the Sabboth day, the diſhonour of all to whom honour is due, the murders, adulteries, robberies, periuries, the ſwarmes of rogues and beggers, their dying in the fieldes vnderunder hedges, and in Townes and Cities, at the dores, crye with a loude voyce vntounto God, and all lawfull authoritie vnderunder him, that for wante of the preachinge of the worde, they periſhe, for lacke of it they dye in their ignorance and diuers ſinnes, for default of the meanes that ſhould bring them to the knowledge of God and to repentance, default I ſaye both of the worde taught and preached, and ſpiritual correction, yea their ſoules and their bodyes are deſtroyed, for p. 65wante of the meanes, which God hath ordayned for the ſaluation and comfort of them both. Whoſe crie the Lorde in merciemercy heare in his good time, and giuegive to the higher powers alſo to heare it, and to take ſuch order for it, as may be moſt acceptable vntounto him, and moſt comfortable to his people.

Thus farre hauehave I laboured to ſhewe, the neceſſarie and perpetuall vſe of the offices of the Miniſters of the worde, both Paſtours and Teachers, of Elders alſo and of Deacons. Wherwith I would ende the aunſwere to this ſection, but that heere is offred an occaſion to ſpeake a worde or twoo more, to an other matter in it.

The Declaration ſhewing, that God withdrawing th'extraordinarie giftes of healing, and ſuch like, hath withall ſhewed that the offices depending vponupon thoſe giftes, ſhould ceaſe: rebuketh it as a vanitie in the papiſtes to keepe ſtill, Exorciſtes and extreeme Vnction, and to ſpeake with ſtraunge tongues, which they hauehave not by inſpiration, and that without any interpretation, which is expreſlie forbidden. The Replyer, letting paſſe the rebuke, for the two former pointes, for the third ſayeth he, belie not the Diuell. Their fault was not, that they ſpake with ſtraunge tongues, which they had not by inſpiration, for if they had not had them by inſpiration, and yet had they vnderſtoode them, and the people alſo, then had this bin no fault, except in ſpeaking faultie matter. Theſe are the Replyers wordes: wherein he hath little cauſe to vſe this homely prouerbe againſt the Declaration. For it reporteth not vntrulie of them, but chargeth them with vanitie, for doing that, which they doe in deede. So as, if there be anie fault here, it is not in ſpeaking vntruely of them, but, in making that whiche is truelie ſayde they doe, to be a fault which is none. But this was onelyonly a quarell picked to mainteyne ſpeaking of Latin in the pulpit, which the Replyer thought to be a litle touched, in that the Papiſtes are charged with vanitie for ſpeaking with tongues, whiche they had not by inſpiration. Which if it be, for that cauſe a vanitie in them, then the replier p. 66thought, it would be gathered, to be as vayne a thing in anie other, that hauing not the gifte by inſpiration no more then they, but onelyonly by ſtudie and ordinarie meanes, yet doe vſe, to vtter ſentences in Latine and other tongues: but cōmonlie in Latin, for it is not eueryevery mans gift to vnderſtand greeke and Hebrewe, which he had good reaſon in deede to ſuppoſe. But howe doeth he anſwere the Declaratiō, which reſteth vppon this reſon, why it ſhould be a vanitie in them, namely, bicauſe they hauehave that tongue by ſtudie and not by inſpiration. Which is, as if it had bin more at large ſaide, that being an extraordinarie gift, there might be yet ſome vſe for the miracle, to giuegive credite and doe honour to that doctrine, which ſuch a beleeuer did profeſſe: but for a man that had bin trayned vp in ſchoole all his life, and had ſpent many yeares in the Vniuerſitie, to ſpeake Latine in his ſermon, as if it were a miracle for a man, in twentie or thirtie yeares ſo beſtowed, to ſpeake of him ſelfe, or repeate out of other, a fewe ſentences in Latine: could hauehave no ſuch grace, nor vſe, no nor any good vſe, but onelyonly ſheweth the vanitie and follie of the partie that ſo ſpeaketh. To this reaſon he maketh no aunſwere, but onelyonly ſayeth, it was no fault in them, (although they had them not by inſpiration, if both they and the people vnderſtoode them) to ſpeake with ſtraunge tongues. But it is not ynough for him to ſaye ſo, with a bare worde, he had neede to hauehave ſhewed, ſome good reaſon, to mainteyne it, the argument of the Declaration being ſo ſtrong to the contrarie as it is. Hee coulde not alſo be ignorant, that th'Apoſtle reproueth this oſtentation in thoſe of Corinth, who yet had it by extraordinarie gift, as a childiſhe follie in them, ſaying: Brethren, be not children in vnderstanding: howe much more then is it worthie of that reproofe in ſuch,1. Cor. 13.201 Cor 13:20 as hauehave it not by that meanes. In the ſame place th'Apoſtle noteth out of the Prophete, that it was a puniſhment,1. Cor. 14.21 Eſai 28.11.1 Cor 14:21Isa 28:11 threatned from God, to ſpeake to men in a ſtrange tongue: ſo litle cauſe they had to glorie in that abuſe. After alſo he ſaith,1. Co. 14.22.1 Cor 14:22 that the vſe of tongues, was to the infidell & vnbeleeuer, p. 67as by the miracle, to worke in him ſome ſence and reuerence of the doctrine ſo authoriſed, but not (ſayeth he) to the beleeuer, for whom prophecie, that is expoſition of the holie Scriptures, in a tounge vnderſtoode of all is appointed. In the Church therefore it is impertinent to ſpeake with ſtrange tongue. I ſpeake tongues (ſayeth the Apoſtle in the ſame place) more then all you doe, yet had I rather speake in the Church fiue wordes to instruct other with them, 1. Cor. 14.18.19.1 Cor 14:181 Cor 14:19then a thouſande in a ſtrange tongue. Wherein the modeſtie of the Apoſtle, and his care of edifying of the Church appeareth. To which purpoſe alſo, he ſayeth in another place, That he regarded not to bee esteemed to knowe any thing amongst them, but Ieſus Christ, 1. Cor. 2.1.21 Cor 2:11 Cor 2:2and him crucified. The contrarie therefore is, not to ſeeke (as a man ought to doe) the honour onelyonly of Chriſt, and the edification of his Church, but ſauoureth of fleſhe and blood. For as it is well obſerued by Maiſter Caluin, of worthie memorie, the Apoſtles voluntarie abſteyning from ſpeaking with tongues,Caluin cō menta. in 1. Cor. 14.191 Cor 14:19 who could hauehave triumphed herein ouer them all, and his ſeeking to edifie the Church without all maner of pompe, conuinceth their ſwelling ambition who affect the ſhewing of them ſelues: whoſe authoritie, ought to drawe them from vanitie. In like maner ought the perpetuall and conſtant examples of all the Prophetes, of whom diuers, as it appeareth, had skill of ſundrie languages, and of all the Apoſtles, who excelled all others herein. Of all which not one appeareth, at any time, to hauehave ſpoken, in his publique miniſterie, in the Congregation, with anie other tongue, then the vulgar tongue of the people. No more did our Sauiour him ſelfe, whoſe perpetuall example in this, concerning their Miniſterie, ought to bee a rule to all thoſe, who with modeſtie ſeeke th'edification of the Church. It may be added alſo herein, that the Fathers vſe it not, nor the reformed Churches of this age: therefore, hauing not bin ſo done by the Prophetes, nor by the Apoſtles, nor by other in the primitiue Church, nor by the Fathers thē ſelues, nor vſed by the beſt reformed Churches: It were to be wiſhed, that they, in whoſe fauor the Replier maketh this anſwere, p. 68would rather conforme them ſelues to the examples of all thoſe, then to the Church of Rome, where almoſt only this oſtentation is vſed.

That part in the declaration which is made the next ſection, is the concluſion, inferred of the former reaſon, that only Paſtours, Teachers, Elders, and Deacons remayne and are to continue to the ende, all other offices being ceaſed, whiche were of ſpeciall vſe, for a certaine tyme, and of extraordinarie giftes for performance of them. Wherevpon is inferred, that it is needles, and vnlawfull, to inſtitute anewe any other miniſteries or charges in the Church, beſide the aforeſayde offices, which are recōmended by the inſtitution of God, & the practiſe both of the primitiue church, & the beſt reformed in this age, with the fruits of them in furthering of the goſpel amōgſt them, & the want of the like with vsus for default of the ſame. VponUpon this ſectiō the Replier hath written a long diſcourſe, not only examining this matters conteyned in it, and ſpeaking to that purpoſe, but deſcanting in a maner vpō eueryevery word, tedious for extrauagant matters, & points impertinēt, to the queſtion in hand. Alſo for tautologies & repetitions, & much idle ſpeache, lengthned out with three or foure of Aeſopes fables, and ſuch like conceytes, as ſerued the pleaſant humour he is giuen vntounto. Which length of handling matters had bin 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 praye the readers pacience, while I make that anſwere, that is neceſſarie, which I will doe as ſhortly as I can, that I abuſe not the Reader, nor wearie my ſelfe with following one, that will not keepe his way. In the wordes of the concluſion, to the number of foure publique charges of the Church, he oppoſeth contrarie teſtimonies: the firſt whereof is, of a godly Sermon, vponupon the twelft to the Romanes, whiche, ſayeth he, nameth fiue. For anſwere he is to vnderſtande, that the fift, mentioned both there, & by that Apoſtle, is comprehended vnderunder one of theſe foure, that is, vnderunder the Deacons. p. 69For they that ſhewe merciemercy are ſuch of the Deacons, as regarde and looke to the ſicke and afflicted with like miſerie, needing their helpe. The next, is of the Scottiſh booke of common prayers, out of which he would gather, that Teachers are Doctors, as they are called there, into no neceſſarie function in the Church: becauſe it is ſayde there, concerning Teachers or Doctours in this manner: We are not ignorant, that there is a fourth kinde of Miniſters left vntounto the Church of Church, which is alſo verie profitable where time and place doeth permitte: becauſe it is ſayde here, to be very profitable, where time and place doeth permit, hee gathereth, there is no neceſſitie of this office in the Church, which is no good argument. For the ſame agreeth to all the outwarde pollicie of the Chriſte, and may be ſaide 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 Sauiour Chriſt, and are very profitable where time and place doe permit. So was Circumciſion the ordinance of God, and verie profitable in like maner, but ſometime time & place permitted not to hauehave it, as in the deſert. No more doe they permitte ſometime the Sacramentes to be miniſtred, which are ordayned by our Sauiour Chriſte, as in ſome grieuous perſecution, yet are they the perpetuall ordinances of the Lorde, though not ſimplie and abſolutelie neceſſarie to ſaluation: yet ſo neceſſarie, as the contempt and wilfull neglect of them is damnable. Therfore this ſpeech nothing impugneth the miniſterie of the Teacher in the church. Nay contrariwiſe, it greatlie confirmeth both this & the reſt. For, teaching this office, it acknowledgeth it very profitable, and left by our Sauiour Chriſt, vntounto his Church, & to be one of thoſe foure which are left, the other three being Paſtors Elders & Deacōs. Wherby, as this charge, ſo al the reſt, are plainly confirmed to be very profitable, and to be left by Chriſt to his church for their edificatiō & ſpiritual profit. Which booke being th'only booke authoriſed for publike prayer in Scotland, and taken as he ſaieth, from the Engliſhe Church at Geneua: p. 70ſo carying with it alſo th'allowance of the choſen companie of our countrie-men, then ſuffring for the Goſpell, and of the Church of Geneua: I doubt not, but ſo graue a teſtimonie, with any godly wiſe Man, will carie more credite and authoritie with it, to perſwade men of th'ordinance of God in this behalfe, then not only all the ieſtes wherewith the Replyer ſcoffeth at them, but then his moſt colourable reaſons ſhalbe able to preuayle to the contrarie. Becauſe there are foure ſpeciall publike charges mentioned by the Declaration (which is acknowledged alſo by the Churches of Scotlande, of Geneua, and of ſuch of Englande, as were there for the Goſpell) as this teſtimonie declareth, and by the Churches of Fraunce, and the lowe Countries, (as hath bin ſhewed, eſpeciallie in that kind of th'Elders office, which is moſt impugned) the Replyer calleth them a Tetrarchie, and maketh no ende of this vnſauorie ieſting ſpeache, forgetting th'exhortation (as it ſeemeth) whiche ſayeth,Coloſ. 4.6.Col 4:6 Let your ſpirit be gracious, ſeaſoned with ſalte, giuing grace and edification to the hearers. But vnfitlie hath he ſought out this name for them out of the Arches. For the Scripture, whoſe ſpeach we are to followe, termeth them not by names carying ſhewe of worldly rule and lordly commaundement, which are giuen to Magiſtrates, but termeth them offices, miniſteries, ſeruices, charges, functions, and ſuch like, and their worke, not to rule and commaunde, but to ſerue, to guyde, leade, ouerſee, direct, & ſuch like. Theſe are alſo our ordinarie termes of them, wherein we reſt, & leaue all names of Arches, for the Hierarchie, and degenerate Miniſterie, to whom they agree. VponUpon this ſuppoſed difference of the Scotiſh Church, he taketh occaſion to enter into a diſcreete and likely compariſon of Paſtours, Elders and Deacons, with the Triumuirate, ſo called of Antonius Lepidus, and Augustus, who in the ende drewe all to him ſelfe. Whereby he would breede a ſuſpition, of ſome ſecrete miſchiefe, in mainteyninge the miniſteries of theſe foure publicke charges. Whereof I can not ſee, what other gounde he can hauehave, then that he hopeth, belike, by ſo p. 71bolde a calumniation, ſomewhat may cleaue, at the leaſt, in mindes apt for the purpoſe. What hath come of this order in the Churches where it is receyued, but the right ſeruice of God, ſinceritie of faith, good examples, diligent preaching, due adminiſtring of the Sacramentes, moderate ſeueritie in cenſuring offences: finallie, the honour of God, of our Sauiour Chriſt, of his Goſpell, & of the Church? He might more iuſtlie feare this, in the baſe miniſterie, that hath left the preaching of the Goſpell, and embraced this preſent worlde. For, what is all that degenerate Hierarchie, but the image of the beaſt, ſpoken of in the Reuelation,Apo. 13.24. the beaſt noting the Romane Empire, and the image of it, being the ſimilitude and likenes of the ſtate and gouernement of it, in the Church of Rome. Wherein the Pope reſembling Augustus Caeſar the Emperour, and ſuch as ſucceeded him: the Cardinals are the image of thoſe, by whoſe helpe he had oppreſſed the former ſtate of the Romanes, and continued his tyrannie ouer it, parting the ſpoyle with them: Archbi hops, and Biſhops, other Magiſtrates of Prouinces and Countries. Which, as it began, in like maner, with oppreſſing the onelyonly lawfull pollicie and adminiſtratiō of the church, ſo the end of it hath bin the moſt proude and ambitious tyrannie, that euer was in the worlde.

From this the Replier paſſeth to that which is inferred vppon the concluſion, that is, that becauſe theſe only are appointed of God, it is not lawfull for men to ordayne any other beſides theſe. In his replye to this, after he hath played a little (as he is often wont to doe) with the lawleſſe & needles pointes, and demaunded againe warrant for theſe foure publike charges of the Church, that wee may hauehave our quietus est of him, and ſuch like pleaſantnes of ſpeache: he repeateth againe, a reaſon before alleadged, Why theſe foreſaid functions are not therefore to be eſteemed perpetuall, becauſe they were ordayned of God. His reaſon is, that the Prieſthoode of the Law, & the hie charges of Apoſtles, Euangeliſtes, and Prophetes, were alſo of God, and yet not perpetuall. But he ſhould remember, p. 56duplicate page p. 57duplicate page p. 58duplicate page p. 59duplicate page p. 60duplicate page p. 61duplicate page p. 62duplicate page p. 63duplicate page p. 64duplicate page p. 65duplicate page p. 66duplicate page p. 67duplicate page p. 68duplicate page p. 69duplicate page p. 70duplicate page p. 71duplicate page p. 62duplicate page p. 63duplicate page p. 64duplicate page p. 65duplicate page p. 66duplicate page p. 67duplicate page p. 68duplicate page p. 69duplicate page p. 70duplicate page p. 71duplicate page p. 70duplicate page p. 71duplicate page p. 70duplicate page p. 71duplicate page p. 72the concluſion riſeth not of this only, that theſe offices of Paſtours, Teachers, Elders and Deacons were ſometime appointed of God: but that they were appointed for the certaine ſtanding and ordinarie offices of the Church, to abide for euer. Shewe this (ſayeth he) and forthwith we yeelde. It hath bene alreadie ſhewed, and yet he yeeldeth not, for it hath bin proued, that, whereas theſe are of the giftes beſtowed by our Sauiour on the Church, all the reſt were extraordinarie, & but for a time, as appeareth by their vſe and the giftes agreing to ſuch offices. But both the vſe and the gift, agreeing to theſe foure, is for all times, and giuen of GOD by ordinarie meanes, and therefore theſe, and theſe onelyonly are perpetuall. The vſe of the Teacher, is to teache true religion and doctrine: of the Paſtor, to applie the doctrine by exhortation, reprehenſion, conſolation, and ſuch other meanes as may ſerue moſt fitte for th'edification, and as the occaſions of the Church require. Elders are to looke to th'obedience and practiſe of the ſame in the life of the people: and they altogither, to guyde the publique aſſemblies in a reuerend order, and to carie the care of the ſtate of the Church, to call and diſmiſſe, to and frō publique charge in it by due order, & to cenſure offendours according as their offence is to be cenſured. Finallie, the Deacons are to relieue the poore and in miſerie. Theſe being (I ſay) the vſes of theſe charges, it is playne, they are no extraordinarie things, for whiche they are appointed, but neceſſarie and perpetuall: therefore the offices which God hath ordayned for ſuch vſes, muſt needes be eſteemed alike, perpetuall and neceſſarie.

The ſame is to be ſaide of their giftes which are all ſuch, as God giueth vntounto men, by ordinarie meanes. But, ſuch, are none of the other offices, neither for their vſe, nor for their giftes: and therefore theſe, and onelyonly theſe, are neceſſarie and to cōtinue for euer. Further alſo, the Apoſtles, ſetting by them ſelues, and by the Euangeliſtes, theſe functions amongeſt the Churches, doe plainly declare, they did it in this regarde, that whereas neither they nor the Euangeliſtes, for the dueties of p. 73their callings, could tarie ſtill with any one particular church, theſe ſhould be their guides, to continue and remaine with them for euer. VponUpon theſe, and ſuch like reaſons declared afore, the concluſion groweth and not barelie vponupon this, that they were ſometimes ordayned of God.

Thus paſſeth he forwarde (yet ſo as he looketh backe againe) to an amplification of the concluſion, wherein, the declaration, gathereth togither, certaine principall reaſons, confirming theſe offices, as of the Authour & preſeruers of them, with the good fruite that followeth where they are eſtabliſhed, and the contrarie, where they are not. The firſte reaſon hee denieth, but ſtandeth not much vponupon it. The ſeconde, of the Churches exerciſing this Diſcipline is of two partes, whereof the firſte is of the primitiue & pure Church enlarged by note of the time it continued it it, which is, till the miſterie of iniquitie, working a way for Antichriſtes pride and preſumption, changed Gods ordinance, and ſo brought in all kinde of falſe doctrine and confuſion. To theſe wordes he taketh manie exceptions, and firſt ſcorneth at it, that the primitiue churche (which he him ſelfe calleth that time while the Apoſtles liued) is named the pure Church: and replyeth to it, that it was not very pure ſoone after the Apoſtles. Which is a replie of no value. For it ſuffiſeth for the matter in hande, that it was exerciſed by the Apoſtolicall Churches, which are called pure, not in regarde of obedience in life, but of that order, for the guyding of the Church, which by the Apoſtles was deliuered vntounto them. We acknowledge that no aſſembly of men, yea that no particular man, is, or can be, or euer was (the Lorde him ſelfe onelyonly excepted) free from all charge of ſinne in the ſight of God, according as it is ſaide, There is not one that doeth good, no not one. And agayne,Pſal. 14.3. Rom. 3.10. Pſal. 53.3. Pſal. 130.3. Pſal 143.2. Ephe. 2.1.3.Ps 14:3Rom 3:10Ps 53:3Ps 130:3Ps 143:2Eph 2:1Eph 2:3 Jf thou Lorde ſhouldest looke narrowlie what is done amiſſe, no fleſh ſhould be iustified in thy ſight. Yea further, We acknowledge all to be borne in ſinne, and by nature children of wrath, and not ceaſing continuallie to tranſgreſſe from the mothers wombe: and beleue to be ſaued ‡‡Rom. 3.24Rom 3:24freely by grace, p. 74and onelyonly by the redemption, that is in Christ Jeſus. This (I ſay) we acknowledge, notwithſtanding that thorough the ſame grace (according to the meaſure of the gift thereof, in the dutie of thankefulnes which we owe as the Lords redeemed) we endeuour to walke in a good conſcience without offence, and to approoue our vnfayened deſyre of obedience and well-doing in all things, both to God and Man. This I hauehave thought good to profeſſe, becauſe the Replyer, by a ſcornfull obſeruation of pure Church, would caſt vppon all ſuch as deſire a further reformation of our Church, an infamous ſpot of puritaniſme. A name which ſome popiſh or Samaritane prieſt well content that poperie and the Goſpell be ioyned togither, as they were ſometime,2. King. 17.32.33.34.2 Kgs 17:322 Kgs 17:332 Kgs 17:34 to mingle Iudaiſme and Paganiſme, hauehave deuiſed, to reuile them with, that ſeeke any further reformation: and nowe, commonly taken vp, by Atheiſtes, to diſgrace and diſcountenance all that deſire to liue godlie. Which if it proceede, as of ſome time it hath done, it is not vnlike, but ere it be many yeares, pietie, and the feare of God, wil be as odious as any hereſie. This may ſuffice, to let the Replier vnderſtande, that the primitiue Church is not called pure in the Declaration, in regarde of their life and conuerſation, nor any ſignification giuen thereby, that there is, or can be in this worlde, in that ſence, any Church pure and free from ſinne. But as touching the order giuen to the Churches by the Apoſtles, and receyued of them for the rule to guyde them ſelues by, in the adminiſtration and direction of eccleſiaſticall affaires, the primitiue Church was pure, in the Apoſtles time, and ſo had it bin at ſundrie times before the Apoſtles, and may be alſo in this time, for any impoſſibilitie that is in this matter. The heauenlie paterne ſhewed to Moſes in the mountayne, can not be denied to hauehave bin pure.Exod. 25.40 Heb. 8.5. Heb. 3.5.Exod 25:40Heb 8:5Heb 3:5 But Moſes was faithfull in all the houſe of God, and did all things according to the paterne whiche was ſhewed him. For hee was faithefull, not onelyonly in the things that concerned the holiest place of the houſe of God, or the Sanctuarie next vntounto it, but alſo in the outwarde Sanctuarie or court, yea in the things of the lowest Court of the Lordes houſe. p. 75Neither thought he it inough, (as many doe nowe) to regarde onelyonly the principall things, as the Arke of Couenaunt, wherin were the two tables of the Lawe, and other precious & holy memorialles of the noble actes of God,Exod. 36.Exod 36 nor both them and the next vntounto them, as th'Altar, the Table,cap. 37. and the golden Candleſticke, but alſo all the veſſels, implementes,cap. 38. and furniture of the Tabernacle, euen to the baſons and beeſomes, to euerie pinne of the ioyned worke,cap. 39.42. to eueryevery ringe of the curtaynes, to the skinnes that couered it, and to eueryevery inche of length, breadth, and depth, as the Lorde had appointed. And not in the place onelyonly that was appointed for the ſeruice of God, but for the whole order and maner of the ſeruice, declaring the kindes of Miniſteries, and what duetie was to bee done by eueryevery one. This was a perfect and pure order of a Church, receyued 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, Ioſhu. 24.31.& of the Elders that ruled with him and had ſeene the famous actes of God whiche hee had done for Iſraell. In Dauids and Salomons time for many yeares, the ſame was reſtored, and after by other vertuous and noble Princes, as Ezekiah, Jehoſhaphat, and others reeſtabliſhed, after that through the wantes of all degrees, and ſpeciallie of the Prieſtes, it had bin decayed. The Apoſtle teſtifieth in one place that which is to be extended alike to all the reſt of his Miniſterie,1. Co. 11.231 Cor 11:23 That he had receyued of the Lorde that which he deliuered to the Church. And in another place: Jf there bee amongest you a Prophete or ſpirituall man, 1. Co. 13.37.1 Cor 13:37let him acknowledge that the thinges I write vntounto you, are the commaundements of the Lorde: and ſayeth of him ſelfe, that which agreeth to th'other Apoſtles, that is, That the Lorde of merciemercy had giuen to him to be faithfull, and ſo accounted him, and they were all true witneſſes of Ieſus Christ. Whereby it can not be doubted, but th'order which they taught the Churches to keepe, for maintenance of the faith, exerciſes, and obedience of the Goſpell amongſt them, being as perfect and pure, as that which the ſame Lord p. 76had ſhewed to Moſes in the mountaine, and the Apoſtles being as faithfull as Moſes, it can not bee doubted, I ſaye, but that the Churches in regard of that adminiſtration and pollicie, were pure and perfect. And not onelyonly in their time (as in the former had bin in the time of Moſes and Joſhua,) but alſo in the time of ſuch as with them had gouerned the church and ſeene the mightie hande of God working with them in the aduancement of the Goſpell, as the like had bin before in the Elders that ouerliued the noble worthie Ioſhua. Whiche being ſo, I can ſee no cauſe, the ſame order being left vsus from point to point, in their holy writinges: but that the Tabernacle of Dauid being fallen downe, the ruines of it, may be reedified, and all the ſtrength and beautie of the houſe of God in that behalfe reſtored againe: if there be that religion, vertue, and zeale, which ought to be in thoſe, at whoſe handes the Lord doeth require it. And thus much to ſhew what is meant by the primitiue and pure church, and withall that there may be a pure church, in regarde of the order for directing & guyding of all eccleſiaſticall matters, notwithſtanding the corruptiō of the nature of man be ſuch, as were the order moſt perfect, yet wil adminiſter and execute it with many humane infirmities. But then the rule it ſelfe can not be blamed, but onlie they, that by their owne faulte, are not willinglie ruled by it.

From this reaſon, that theſe miniſteries hauehave bin retayned in the primitiue church, he proceedeth to the note of the continuance of it in the ſame, which is ſaide by the Declaration to hauehave bin, till the miniſterie of iniquitie, working a way for Antichriſts pride & preſumption, chaunged Gods ordinance, and brought in all kinde of falſe doctrine & confuſion. Nay, who there, maiſters mine, not ſo ſayth the Replier (ſuch is his vain, that I ſay no more) according to which, dallying a whyle about the ſence, he reſolueth that if it had bin ſuch, till the miſterie of iniquitie began to worke a way, &c. the Declaration had kept better within boundes. This doubt of the ſence might p. 77hauehave bin ſpared, it being not hard for him, at the firſte, to hauehave conceyued it ſo, as he did at the laſt, this being the playn ſenſe, that till ſuch time, as Sathan began to make a way to the kingdome of Antichriſt, & to all kinde of falſe doctrine and confuſion, this order continued. For the pride of that kingdome of Antichriſt being ſo great, as it is this day, and hath bin now for many ages, and the falſe doctrines & confuſions being ſo many, as they hauehave bin now a long time, this kingdome could not be ſet vp in one day, nor al the abhominable ſuperſtitions and idolatries of it brought in vponupon a ſuddain, all the holy ordināces of god in the whole order of the church being againſt it. Therefore, theſe, one after another, and by litle and little, (that the fraude might not appeare) were chaunged and altered, that by ſuch proceeding, it might bee eaſilie ouercome in the end: which at the beginning, if it had bin openly & at once attempted, could not hauehave bin conquered by any violence. As in the ſiege of a ſtrong citie, the enimie entreth not at firſt and at once into the gates, but by mines & batteries ouerthroweth ſome principall bulwarkes, & places of defence to the citie, & offence to thē, that ſo he may after the more quietly ſcale the walles, or force the gates therof. So the citie of God, being fortified by the rules of diſcipline, as with walles, towres, & bullewarks: the enimie firſt ſought how by his pioners & ordināce to caſt down ſome of the principall ſtrengthes, one after another, before he could enter it & ſeate him ſelf in the middſt of the temple of God. And as where a citie is well policied & gouerned, hauing good▪ and wholſome lawes & ſtatutes for the ruling of it, and worthy Magiſtrates, that gouerne wiſely and iuſtly according to the ſame. If any man would oppreſſe ſuch a ſtate, and make him ſelfe maiſter of it, in vaine ſhould he attempt to doe it, whyle thoſe lawes and Magiſtrates doe continue: And therefore would corrupte firſte ſome of the Magiſtrates, by degrees, and then afterwarde, worke ſuch alteratiō in the lawes, as might be leſt ſenſible, that by ſuch meanes he might in the ende, by his ſubtle and cunninge practiſes, p. 78attayne to that tyrannous rule, which if he ſhould make ſhew of in the beginning, he could not doe by any force: euen ſo hath Sathan by his ſecrete and ſutle meanes and practiſes, ſeeking to tyranniſe the citie of God, firſt corrupted ſuch as were of ſpeciall truſt in it, and had greateſt charges committed to them, and after by their meanes altered by litle and litle, the orders and lawes of the Citie, in ſuch ſorte, as at the laſt he ſet vp the kingdome of Antichriſt, and brought in all kinde of falſe doctrine and confuſion.

When Iulius Caeſar purpoſed to oppreſſe the ſtate of Rome, he vſed many preparations and meanes vntounto it, whiche were not eaſie to be diſcerned, yea ſuch as might ſeeme to be great ſtayes to the preſeruation of it. His greatnes riſing by alliances and employmentes abroade the encreaſing of his forces, the diſpenſing with home lawes in his reſpect, the continuance of his Dictatorſhip, and ſuch like, were in apparance the meanes to vpholde and mainteyne the ſtate of Rome, and ſome of them might hauehave bin ſo in deede, if they had bin beſtowed vponupon a ſubiect faithfull and loyall. But in an ambitious mind they ſo increaſed his greatnes and his ſtrength, as the ſtate it ſelfe became to weake for him. Such a tree as Daniel had ſhewed vntounto him in a viſiō to repreſent the kingdome of Nebuchadnezzar, Dan. 4.8.9.Dan 4:8Dan 4:9Eze. 31.6.Ezek 31:6and as Ezekiell mentioneth to like purpoſe in his prophecie, whoſe bowes and braūches are like great trees, and the armes of it, as the Cedars of Libanus, ſo as all the foules of the heauens make their neſtes in them, & all the beaſtes of the fielde lye in the ſhadowe of the ſame: ſuch a tree (I ſay) groweth not vp in a night, like the gourde of Ionas, but in many yeeres:Iona. 4.10.Jonah 4:10 receiuing frō day to day ſome increaſes, though not ſenſible to the eye in any one inſtant, or in a day, or in a weeke, yet in time it appeareth that it did encreaſe, and at laſt groweth to huge bignes. Nowe to demaunde, what daye or what yeare it grewe in, were a queſtion that ſhould hauehave ſmall reaſon in it: ſuch a tree being many yeares a growing, ſo as it can not be ſaide, that it grewe in ſuch a yeare, but onelyonly, that p. 79it, was growing ſo many yeares, till at the laſt it came to exceſſiue greatnes. Euen thus hath it come to paſſe in the kingdome of Antichriſt, the Nebuchadnezzar that hath burnt the Citie of God, and the king of Babilon, the citie of all confuſion in the Weſt. To demande therefore, as the Replyer doeth, & as Papiſts do, ſome certaintie of the time, when this kingdome grewe, and of eueryevery thing it conſumed, as he ſaith here, of th'office of Elders, whereby it grewe, and increaſed: is an impertinent queſtion, and can not proue, that therefore Sathan did not, by chaunge of Gods ordinance in this behalfe, increaſe and ſtrengthen him ſelfe. It ſuffiſeth vsus to ſhewe, that in ſo many yeares, this tree was a growing: in whoſe bowes at the laſt, eueryevery foule and hatefull birde nowe doeth neſtle, and that a meanes of the immeaſurable greatnes of it hath bin, the chaunging of th'ordinances of God. Whiche appeareth manifeſtlie in this, that theſe offices (for the Declaration ſpeaketh of the ordinance of God chaūged in them all) are clearlie declared to hauehave bin vſed in the Churches in the time of the Apoſtles, as ordinarie offices, and that the ſame being now of manie yeares not in vſe, eyther in part, or altogither, afore this laſt reſtoring of the Goſpell agayne in this age, they are all founde to be tranſferred to others, who by them ſelues or their officers, diſpoſed of all that the other were wont to doe. Which chaunge for the name of Biſhop, was common to all the Miniſters of the worde, as it is euident in the 20. of the Actes, and other places.Phil. 1.1. 1. Tim. 3.1.Phil 1:11 Tim 3:1 The arrogating of this name by any one of that calling, as a peculiar title to him ſelfe, was ſome chaūg of gods ordināce, & preparatiō to that which folowed. The ſame name in the Scriptures is neuer giuen vntounto any in reſpect of the Miniſters of the worde, as to note one ſet ouer them, to ſee them doe their dueties, (as the high Prieſt ſometime in the lawe of Moſes,) but alwayes in regarde of the people, and the flocke, the charge, ouerfight, and guydance, of whom onelyonly was committed to them. When this ordinance of God was ſo farre chaunged, that by this worde was noted p. 80one, ſet ouer both the flockes and the ſhepheardes, endewed with a power and authoritie to direct & correct both, as might ſeeme good vntounto him: ſo much more as was diminiſhed of the ordināce of god, was added to the aduancement of the miſterie which Sathan, cunningly, by ſuch degrees, ſought to aduance. But when theſe Biſhops contented not them ſelues to take the name to them as peculiar, and an authoritie not onelie of the Church they ſtoode charged with, and the Miniſters of the worde with them in the ſame, but taking all occaſions which might further their ambition, as of hauing moderated the Synodes of certaine circuites, of the fewnes of ſufficient Preachers, of the voluntarie reſpect whiche was borne them for their pietie and giftes, of reſort from ſundrie partes neare vntounto them, for their counſell, of the preheminence, wealth, and ſtate of the Cities wherein they were ſeated, and ſuch like challenged to them ſelues, the like authoritie ouer the churches, and Miniſters of a large circuite: this ſteppe was not farre from the ſeate, whereon the man of ſinne was to ſitte him downe. Another degree aboue this was it, when as Biſhoppes had dealt with their fellowes the Paſtours of the Churches: ſo likewiſe other dealt with them, and became Archbiſhops, chalenging and exerciſing authoritie ouer all the Churches, Paſtours and Biſhops of a whole Prouince. But when as Archbiſhops of Prouinces were in like ſort ſubiected to other, as they had made the Biſhops ſubiect to them, and that foure Patriarkes diuided all Chriſtian churches in the worlde, amongeſt them ſelues, ranging Archbiſhops vnderunder them, & doing vntounto them as they had done to the Biſhops, and the Biſhopps to the Paſtours: it remained only, that one of thoſe foure ſhould toppe the reſt, to make him ſelfe lorde of all, and vniuerſall Biſhop ouer the Church. Which diſorder increaſed after this Hierarchie for multitude of cauſes brought to them out of ſo large circuites, began firſt to ſlacke their preachinge, and to growe negligent, and in the ende to giuegive it ouer, and preache ſeldome (as vponupon hye and ſolemne dayes) or not at all.

p. 81After alſo, that Emperours & Kings began to be Chriſtians, and they to growe in fauor with them, and to receyue ſo great giftes and honours of them, as to beare the port and ſtate of worldlie Princes, and to meddle with ciuill cauſes, and mannage the ſtate, growing thereby not only to neglect, but euen to deſpiſe the hye and moſt holy ſeruice of God, the preaching of the Goſpell: after all this (I ſay) what remayned, but that the moſt ambitious of the foure Patriarkes ſhould by practiſe with ſome mightie Potentate, ſet his foote vponupon the heads of th'other Patriarkes, and rayſe him ſelfe into the ſeate & chaire of Antichriſt. Which, notwithſtanding two of them, who were ſeated in the two chiefe Cities of the Eaſt and Weſt Empire, Constantinople and Rome, did ſtriue togither for a whyle: yet in the ende the Biſhop of Rome preuayled, being Biſhoppe of that citie, which had bin Lady of all the Earth for a lōger time, and hauing fitter occaſions ſeruing to it, as firſt of th'abſence, the Emperours, after by meanes of the decay of the Empire in the Eaſt, and of his more ambitious diligence, who had diuers ways attempted it before, & eſpecially becauſe it was prepared for him that was placed in the Citie that ſtandeth vponupon ſeauen hilles. Which was brought to paſſe by practiſe with Zimri the murtherer of his Lorde and Maiſter, that is with Phocas the murderer of Mauritius the Emperour, by whoſe fauour the name and title of vniuerſall Biſhop was obteyned. After whiche time, the Biſhops of that ſeate, by wicked practiſes, and cunning meanes, ſetting th'Imperiall Crowne vppon whoſe head it ſeemed good to them, increaſed them ſelues exceedinglie, by the donation of Pepin, and others, in ritches, lands, temporalties, and in worldlie Dominions and ſtate. Whereby enlarging their power in church matters, and nouriſhing paraſites for the purpoſe, at the laſt, not onelyonly by temporal power, but by yoke of conſcience, vnderunder pretence of Peeters primacie, giuen to him by our Sauiour, and of ſucceſſion to Peeter: this man of ſinne, ſeated him ſelfe in the middeſt of the temple of God, that is, of that people whiche ſometimes had p. 82bin the temple of God, and exalted him ſelfe aboue all that is worſhipped or called God. Loe, the ſeate of all abhominations,2. Teſ. 2.4. and the ſtayres, degrees, and ſteppes, from the loweſt to the higheſt, whereby Sathan made way in chaūging Gods ordinance, (as it is ſaide in the Declaration) to Antichriſts pride, and after he had ſo done, brought in all manner of falſe doctrine and confuſion. This way to Antichriſtes pride in chaunging the ordinances of GOD, the Replier is careful, ſhoulde not bee vnderſtood in anie ſorte of Biſhops and Archbiſhops, as if any ordinance of God had bin chaunged in creating ſuch offices as are exerciſed by them, or that Antichriſt could hauehave any thing the readier way to his ſeate by them: and would caſt this vponupon the publike charges inſtituted of God to bee in his Church. His firſte reaſon to proue this is, that Biſhops and Archbiſhops were in the primitiue Church. Whereof, notwithſtanding this be not the fitte place to ſpeake, and that I hauehave alreadie refuſed for this cauſe to make him any anſwere till he come orderly where it is to bee debated, yet, becauſe I ſee he dreameth ſtill of Biſhops and Archbiſhops, and that both vnſeaſonablie and importunatlie he calleth vppon it, it ſhall not peraduenture be amiſſe, to giuegive ſome anſwere in the meane time, till he bring forth the reſt that he hath to ſpeake in their behalfe.

It is to be remembred here, firſt, howe litle reckoninge hee hath made of the proofes alleadged for th'office of Elders, the which yet are ſuch, as that the holy Scriptures make mention of ſuch an office to hauehave bin in the Church in thoſe times, & declare to what vſe it ſerued, and that there were ſuch appointed in all the churches of the Apoſtles: who, to them and to the Miniſters of the worde committed the ſtanding and ordinarie care ouer the churches. Which proofes being ſo ſmallie accounted of by the Replier, as they are, we are vndoubtedlie to hauehave from him, ſufficient and ſtrong argumentes, authenticall recordes and authorities, playne and cleare euidences, for anie matter he will vndertake to prooue. But eſpeciallie, p. 83as his iſſue is greater, ſo his euidences are to be clearer, & the higher th'offices are in dignitie and power aboue the office of Elders, of ſo much more certaine and chiefe authoritie are his rolles to be, and his pleas mightie and forcible, ſeeinge there are great royalties and regalites belonging to thoſe offices, whoſe patentes he would iuſtifie. The firſt entrance into his proofe, is ſuch in deede. For he pleadeth the donation of god, the writing and inſtrument of our Sauiour Chriſte, ſigned with the great ſeale of Heauen and Earth, the power whereof the Lorde declareth to be giuen vntounto him. Which if it be ſo, ſurely then could theſe offices neither receyue any chaūg, nor conſequentlie, the chaunge of them, bee any way to Antichriſtes pride. But let vsus heare what his reaſons are: A man would thinke, breaking ſo often and ſo violentlie into this cauſe, that from Moſes, throughout all the Prophetes, he would ſhew vsus this matter, and after by the whole colledge of th'Apoſtles, as by a cloudde of witneſſes without all exception, he woulde hauehave oppreſſed for euer, all that dare ſay (as he ſpeaketh) that theſe offices of Biſhops and Archbiſhops,Pag. 78. wrought any waye to Antichriſtes pride. But for all witneſſes he bringeth in the Apoſtle Paule: A witneſſe in deed without all exceptiō, though he be alone (notwithſtanding eueryevery matter was wont to bee confirmed by two or three witneſſes) for the higheſt authoritie of God, whoſe ſecretarie he was, in that he wrote,Deut. 19.5. Mat. 18.16.Deut 19:5Matt 18:16 ſo as all creatures both men and Angells are to reſt in that, which hee by the will of God hath deliuered: let vsus heare therefore what the Apoſtle ſpeaketh in this cauſe.

In the primitiue Churche (ſayeth the Replier) Titus was made an Archbiſhoppe, and had many other Biſhops vnderunder his gouernement. If it be demaunded by whom hee was created, this was (ſayeth hee) Saint Paules acte, whoſe acte no doubt was approued of God him ſelfe. No doubt in deede, but what that Apoſtle and the reſt did, concerninge a ſetled order to gouerne the Church by in all time to come, but it was the acte of God him ſelfe. But if Archbiſhops bee inſtituted p. 84of God in the Church, I demaunde, whether this inſtitution be alterable or no, and whether Princes, or the Church, aduiſing of ſome other order which they ſhall thinke better, may put downe the Archbiſhop, and ſet vp an officer of another kinde for that purpoſe. If they may, then is the wiſedome of God ſubiect to the will of man, and they made wiſer then hee, who is onelyonly wiſe, who taketh wiſe men in their wyles, confoundeth them by thoſe whom they eſteeme as ſimple,1. Tim. 1.171 Tim 1:17 & when they would bee wiſeſt, doeth make them ſtarke fooles. If it may not,1. Cor. 1.19.20.27. Rom. 1.22.1 Cor 1:191 Cor 1:201 Cor 1:27Rom 1:22 as I ſuppoſe the Replier will do god that honor, not to make his ordinances ſubiect to the will of man, nor to adore fleſhe and bloude, aboue God bleſſed for euer, Amen: then doeth he playnely confeſſe, (whiche in all his treatiſe he impugneth) that there is an externall order, and forme of gouernement ordayned of God for the guydance of the church: If hee be perſwaded of in conſcience, as hee would ſeeme to bee, by going about to prooue their authoritie as by the ſcripture, let him as francklie confeſſe it, as they doe, that mainteyne the ſupremacie of the Pope to be due to him, iure diuino, and which neceſſarilie followeth hereof, lette him denie, that Princes or any creature, may lawfullie cauſe this office to ceaſe to be exerciſed in the Church: And then our queſtion being ended of the generall, whether there bee any certayne externall order for all eccleſiaſticall matters eſtabliſhed of God, as confeſſed and agreed on both partes: let vsus then debate, whiche onelyonly remayneth, Whether that whiche hee affirmeth to bee the order of GOD conſiſtinge in Biſhops and Archebiſhops, bee that in deede, whiche God hath appointed, or the order ſett downe in the Declaration of Miniſters of the worde, Elders, and Deacons.

There are Biſhoppes, who, notwithſtanding peraduenture they can bee as well content to ſuffer him to perſwade that their authoritie is from GOD, as the Biſhop of Rome is, that ſome doe the like for him, yet in them ſelues, will ſcorne this ſimplicitie, as knowing vndoubtedly (whiche they hauehave alſo p. 85confeſſed) that they holde onelyonly of the donation of Princes, and by ciuill ſtatutes, that power and authoritie whiche they exerciſe. But to returne to his reproofe. Howe maye it appeare, that Paule, whoſe acte no doubt (as he ſayeth) was approoued by GOD him ſelfe, did create Titus an Archebiſhop. It is a maruell that hee beginneth with an Archbi hop, whereas good order would hauehave required hee ſhould firſt hauehave prooued the inſtituting of a Biſhop ouer other Paſtours, ere hee had come to ſhewe an Archebiſhop ouer Biſhoppes. But, to take it as it hath pleaſed him to deliuer it, whereby maye it appeare, that Titus was made an Archebiſhop, and exerciſed (as hee ſayeth) Arch-epiſcopall iuriſdiction? For proofe hee referreth him ſelfe to another place, ſayinge, wee hauehave ſeene this partlie alreadie. We are therefore to returne to the place where hee ſpake of this before, and to looke what is to be ſeene there.

In that place, which is (as I take it) in the pages 64. and 65. hee ſayeth what eccleſiaſticall office Titus had, the verie ſubſcription of Saint Paules epiſtle vntounto him doeth declare, being this to Titus the firſte elected Biſhop of the Church of the Cretenſes. This is the Recorde he bringeth out to prooue the office of an Archbiſhop. Wherein yet, it is apparant, that here is no mention at all, neyther of the office, nor of the name of an Archbiſhop. It is ſayde in deede, that Titus was firſt elected Biſhop of the Church of Candie, but of his Archiepiſcopall iuriſdictiō, or name, here is no worde. If our profes for the offices we affirme to be neceſſarie and perpetuall in the Church, were not more pregnaunt then this, and if when we vndertake to prooue a Paſtour, we ſhould bring out euidences for a Teacher, the nexte officer in the Churche vntounto him, or if when we would prooue a Teacher, we ſhould ſhewe proofe for an Elder, who is next him, or pretendinge to prooue the function of Elders, ſhould alleadge teſtimonies that doe concerne Deacons, as the Replyer heere goinge aboute to ſhewe and prooue an Archebiſhoppe, p. 86bringeth a place that ſpeaketh onelyonly of a Biſhop, who in his Hierarchie is next in place and dignitie to the Archbiſhop: ſuch proofes were worthie all the ſcornes, wherewith he hath vnworthily, and without cauſe, ſcorned the ſounde and ſufficient teſtimonies produced for eueryevery publique charge and office in the Church. But yet if he come ſo neare it as the office of a Biſhop▪ ſuch as he pretendeth to mainteyne, though hee finde not th'Archbiſhoprike he ſeeketh, yet if he get a Biſhoprike, at Paules handes, his labour in ſeeking is largely recompenced. What force therefore this euidence may be of, for a Biſhop, let vsus examine. In the ende of the Epiſtle vntounto Titus, where copies of greateſt credite hauehave onelyonly this clauſe, the Epiſtle to Titus is finiſhed, ſome other hauehave this additiō whiche he produceth, which yet, neyther the Syrian, nor the olde Latine interpreter, doe reade. Wherevppon Maſter Beza, the beſt interpretour of the newe Teſtament, ſayeth, That this is a playne forgerie. For further proofe he addeth three reaſons, one from the mention of a Biſhop in this ſubſcription, wheras (ſayeth he) that tyrannie of the Epiſcopall degree had not yet forceably entred into the Church. So as the difference of the time ſheweth, this could not bee Paules writing, nor bee truely ſayde of Titus, in whoſe life time, and longe after, no ſuch office was knowen in the Church. Another, is from the diuers office of Titus, which was of an Euangeliſt, the nature whereof is wholy repugnant to a Biſhop: that being not to ſtaye in any place, but to followe the Apoſtles, and by their direction to order the Churches: and the Biſhops beinge to ſitte ſtill, and to ouerſee onelyonly his owne circuit. The thirde, is a playne contradiction to the vndoubted writing of the Apoſtle, ſubſcribed in deede with his owne hande, for ſo he ſigned all his letters to preuent all fraudulent and deceytfull practiſes of attributing to him that which was not his, whiche contradiction appeareth thus: Towarde the ende of this Epiſtle to Titus, the Apoſtle ſayeth, Endeuour to come to me to Nicopolis, for there I hauehave determined to winter. In whice verſe p. 87it is to be noted, that the Apoſtle ſayeth not, for here I hauehave purpoſed to winter, which he ſhould hauehave done if hee had bin at Nicopolis, when he wrote this: But, I hauehave purpoſed to winter there, as being in another place at the writing of his letter, and declaring his purpoſe to goe from the ſame vntounto Nicopolis, where he meant to tarie the winter.1. Cor. 16.21 Coloſ. 4.18 2. Theſ. 3.17.1 Cor 16:21Col 4:182 Thess 3:17 This being playne to be thus vnderſtoode in the wordes of th'Apoſtle: this fayned ſubſcription ſayth,Tit. 3.12.Titus 3:12 Written from Nicopolis of Macedonia, as if the Apoſtle at the writing of this letter had bene at Nichopolis, directlie contrarie to the wordes and ſenſe of the Apoſtle. Whereby it is playne, that this ſubſcriptiō was none of Paules, but added to his letter, by ſome of later yeares, and of meane vnderſtanding, that could not diſcerne ſo palpable a repugnancie betwene the epiſtle it ſelfe, and ſuch a ſubſcriptiō. This then being all the profe that the replyer for this preſent (notwithſtanding his importunate and vnſeaſonable beating vponupon this cauſe) is able to make, to prooue the office of an Archbiſhop: the Reader may perceyue what authoritie it ought to hauehave in the conſcience of any Chriſtian man, the beſt euidence & witnes that can be produced for the maintenance of it, being a razed rolle, and a ſuborned witnes, and as they ſpeake in Weſtminſter hall, A knight of the Post, euen ſuche another as the Biſhop of Roomes proctours would hauehave proued his vſurpation and vniuſt authoritie by, if the Fathers of that time in Africke had not diſcouered his fraude and follie. Thus we ſee, what cauſe he hath to breake ſo often into this matter, for any thing he can prooue by this euidence. But if this fayle him to proue Biſhops and Archbiſhops to hauehave bin in the primitiue Church, he hath another ſure argument that can not diſappoint him.