Defense of the Ecclesiastical Discipline, Tract (3 of 5)

Defense of the Ecclesiastical Discipline · Tract (3 of 5)

p. 87There were Paſtours and Teachers in the primitiue church, the Declaration ſayeth, Elders alſo and Deacons, but ſayeth the Replier, the office of a Biſhop or Archbiſhop is in ſubſtance the office of a Paſtour or Teacher, ſo as Biſhoppes or Archbiſhops in the ſubſtance of their office are Paſtours or p. 88Teachers in the Church, and as hee addeth in the next page before, ſuch as hauehave bin Deacons too. For anſwere herevnto, I denie, that they are either Paſtors or Teachers: for the reaſons folowing. Such offices as may not be executed by vertue of the forme of ordination of Paſtors and Teachers, but require another forme of ordination diuerſe from it, doe themſelues differ in ſubſtance from the offices of Paſtours and Teachers. For thus the Apoſtle to the Hebrewes,Heb. 7.16.17.21.Heb 7:16Heb 7:17Heb 7:21 proueth the prieſthoode of our Sauiour Chriſt, to be diuers frō the Leuiticall prieſthood, becauſe the forme of ordination differed, the one being without an othe, and for a time, the other with an othe, and for euer.

But the offices of Biſhops and Archbiſhops, are ſuch, as by vertue of that calling of Paſtours and Teachers, can not be exerciſed, but require a further particular forme of ordination, diuers from the other, as appeareth by the booke of their conſecration. Therefore the offices of Biſhops and Archbiſhops, are in ſubſtance diuerſe from the offices of Paſtours and Teachers.

Agayne, All Paſtours and Teachers are by bonde of their office and calling to preache the worde with all faithfull diligence,Luke 12. 2. Tim 2.3. Act. 6.Luke 122 Tim 2:3Acts 6

But Biſhops and Archbiſhops ſtande not bounde by bond of their calling to preache it, for which cauſe either they leaue it altogither, or preache ſeldome, and vponupon high and ſolemne dayes, and then onelyonly at their pleaſure, when they preach, and not by any bond of their calling.

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

Further, all offices that are the ſame in ſubſtance, are of like and equall power. Therefore if the offices of Biſhops & Archbiſhops be the ſame in ſubſtance with Paſtours and Teachers, then is their power one and equall with theirs: at the leaſt in Miniſterie of ſpirituall grace, as alſo in worde they pretende them to be. That they are not equall, appeareth in that, no Paſtour p. 89nor Teacher may doe ſundrie thinges, which are eſteemed by them ſelues to be, and ſome of them in deede are in their due adminiſtratiō, miniſteries of ſpirituall grace. For Cō firmation is ſaide to be a meanes of increaſe of ſpirituall grace and ſtrength. Abſolution is a miniſterie of ſpirituall grace, as teſtifying, and aſſuring the abſolued, in the worde of the great King of Kings, that his ſinnes are forgiuen him. Ordination to the Miniſterie, is alſo a miniſterie of ſpirituall grace, not onelyonly in regarde of the office, but alſo of the encreaſe of grace beſtowed vponupon ſuch as are duelie ordayned to it, the Lorde him ſelfe authour of the calling, giuing according to his promiſe, to ſuch as in faith thereof, and in obedience to his good pleaſure, yeelde vntounto it ſuch increaſe of grace as the newe charge by the will of God layde vponupon him, and vndertaken in hope of Gods aſſiſtance doeth require. In all which miniſteries Paſtours and Teachers whom yet GOD putteth in truſt with the worde and meſſage of reconciliation and life, and with his holy Sacramentes, the ſeales of God to giuegive further aſſurance of the ſame, may not deale by vertue of ſuch their calling, but onelyonly Biſhops and Archbiſhops. Therefore their power and miniſterie being ſo diuers, th'offices them ſelues muſt needes alſo differ.

Moreouer, all Paſtours and Teachers are to be ordained to the attendance vponupon a certen particular Church and congregation or Pariſhe, as we vſe moſt to call it. For ſo the Apoſtles Paule and Barnabas did, and the reſt:Tit 1.Titus 1 So Paule gaue charge to Titus to ordeine them, and ſo were all they ordained of whom we reade in the holy Scriptures. Which alſo the verie ende, vſe, nature, and relation they hauehave to the Church where they are to ſerue, doeth declare. Therefore it is ſaide to all the Elders of Epheſus, Actes 20.28Acts 20:28that they ſhould looke to that Churche whereof the holy Ghoſt had made them Biſhops or Ouerſeeers: ſo to all the Elders of the Churches of the Iewes diſperſed,1. Pet. 5.2.1 Pet 5:2 that they ſhould feede the flocke of God whiche depended vponupon them. Which point alſo ſome of the auncient Coū cels, p. 90eſteemed ſo materiall, as they decreed, the ordination which was not to the certaine charge of ſome particular congregation ſhould be voyde, and of none effect. But this being ſo neceſſarie in all Paſtours and Teachers, is cleane contrarie in Biſhops and Archbiſhops. For their ordination is not to anie particular Church, but to a whole Dioces or Prouince. And if before ſuch ordination they had charge of any particular Church, or were beneficed as the moſt common ſpeach is, ſuch benefices are then voyde, and they diſcharged by law, ſo as they are to be giuen to another. So incompatible the true duetie and office of a faithfull Miniſter of the worde, is in lawe eſteemed to bee, with the office of a Biſhop or Archbiſhop. I might adde alſo, that Paſtours and Teachers, as all other functions Eccleſiaſticall, deale onelyonly with eccleſiaſticall matters, ſuch as agree to their ſeuerall kindes and places. For our Sauiour teſtifieth his kingdome not to be of this worlde.Iohn 18.36.John 18:36 And from the beginning to the time of our Sauiour, (ſince the Prieſthoode beſtowed vponupon Aaron) the two powers hauehave bin in the ordinarie gouernement of Gods people, by the Lords owne ordinance ſundred, not onelyonly in perſons, houſes, and kinreds, but in their tribes: ſo as none of the tribe of Juda, might exerciſe the Prieſthoode, but onelyonly they, that were of the tribe of Leui, and the tribe of Leui was to cōtent themſelues with the ſeruice of the Tabernacle, and were neyther to enioye the kingdome, nor to beare ciuill offices, but the cauſes of God, and the cauſes of the King, had their ſeuerall triall, officers and Iudges. But this, a Biſhop or Archbiſhop, euen by his ordination, is not onelyonly not bounde vntounto, but of the contrarie, being ordayned to exerciſe the office of a Biſhoppe, according to the worde of God, and the ordinances of this Realme, is to meddle with ciuill iuſtice. For the worde of God, not ſpeaking any one worde of ſuch an office, and the ordinances of the Realme, laying vponupon them offices & charges in ciuill affaires, they intermedle with all cauſes by reaſon of their office. I might note many other repugnances in-their p. 91offices, with the lawfull charges of Paſtours and Teachers, as their immoderate power in dealing with all eccleſiaſticall cauſes of gouernement alone, in ordayning Miniſters, giuing and calling in licences, cenſuring, ſuſpending, excōmunicating, abſoluing, & ſuch like. But theſe reaſons may ſuffice to ſhew that otherwiſe then the Replyer mainteyneth Biſhoppes and Archbiſhops, ſuch as he ſpeaketh of, are not, nor can not, in any iuſt and true account be reckoned Paſtours & Teachers. Such in deede they may hauehave bin, and were firſte ordayned to be, and therefore ought to hauehave continued in that calling. But accepting of th'offices of Biſhops and Archbiſhops, wherin there are ſo many things, as hauehave bin ſhewed, repugnant to the functions of Paſtours and Teachers, they can not in any ſorte, be eſteemed trew Paſtours and Teachers of the church, ſuch as our Sauiour appointed for the worke of the Miniſterie, but are a thing degenerate, and growen out of kinde, a humane creature, and an inſtitution and ordinance of Kings and Princes. Thus much may ſuffice, to ſhewe that Biſhops and Archbi hops are not Paſtours and Teachers. Whereby it is playne, to be no conſequence whiche the Replier maketh for them in this place, that is, becauſe there were Paſtors and Teachers in the primitiue Church, that therefore there were Biſhops and Archbiſhops alſo in that time. Hee addeth they are ſuch as hauehave bene Deacons too, which being admitted, it followeth not, becauſe they hauehave bin Deacons, and nowe are Biſhops or Archbiſhops, that therefore Biſhops and Archbiſhops were in the primitiue Church. But I denie that euer they were right and lawfull Deacons. For a Deacon is an eccleſiaſticall officer attending the poore of the Church, whoſe Deacon he is. The trueth of this is moſt euident by the Deacons of Ieruſalem, of whoſe inſtitution we reade in the ſixt of the Actes, where the Apoſtles diſcharging them ſelues of this care and ſeruice, determined and boūded their office of Apoſtleſhip for euer after within the boundes of preachinge and prayers, and the Deacons office in that which they diſcharge p. 92them ſelues of, that is, in the attendance of the poore. Which appeareth alſo by the 12. to the Romanes, where their office is limited in like maner.

Nowe the Deaconſhippe hee ſpeaketh of, which they hauehave had, is no ſuch matter, but a meere humane inſtitution, a degree to prieſthoode, a power to baptiſe, and reade the publique Litargie, without power to miniſter the Lordes Supper, or to preach by vertue of that calling, and is nothing like the ordinance of GOD for the reliefe of the poore. Therefore, euen that alſo is not trew, whiche the Replier ſaieth that they hauehave bin Deacons too. In deede, they hauehave come by the Deacons bagge, and got into their hands that which by th'ordinance of God and the auncient commons of the Church, ſhould be diſtributed by the Deacons, to the comfort of the poore. Which the Chriſtian Magiſtrate is in all duetie to God to require at their handes, & to reſtore to the former right vſe againe, as he is, other partes of their liuings, and namelie that which ought to be the liuing of the Paſtors & Teachers, which attende vponupon the ſeruice of the people, in teaching and inſtructing them in true religion: whoſe liutngs being taken away and caſt into thoſe ſeas would be reſtored againe: that the people giuing their goods to be taught in the knowledge of God, & not able to giuegive any more, do not periſhe, for wante of teaching, but may receyue the fruite of this their liberalitie. But this, becauſe I hauehave not further occaſiō in this place, I forbeare to debate at large, onelyonly by occaſion of their Deaconſhippe, I hauehave in a word noted their iuſt dealing as with the poore and the Deacons, ſo alſo with the Paſtors and Teachers, & with all the people of God. Whereby appeareth that howſoeuer they are tranſformed & now are neither Paſtours, Teachers, Elders nor Deacons, yet (ſauing the worke and labour of theſe callings in preaching vntounto the people, and watching ouer them, with the Lordes watche, and ſeruing the neceſſities of the poore) they hauehave wholy deuoured them all. All the power, authoritie and liuing, both of Paſtours, Teachers and Deacons, p. 93yea and the treaſure of the poore alſo, being poſſeſſed and enioyed by them. Thus hauehave I anſwered his two reaſons alleadged to proue Biſhops and Archbiſhops to hauehave bin in the primitiue Church.

In this place, affirming them to be in their office and kinde of miniſterie, Paſtours and Teachers, yet, ſaith he, ſith he is the ordainer, or ordinarie of them, and ouerſeer both of them & the people, he is in dignitie of another office, and kinde of miniſterie different from them. For anſwere wherevnto he is to vnderſtande, that the worde of God giueth not this authoritie to a Biſhop, to be ouerſeer of the people, and alſo of their Paſtours and Teachers, nor to any one man bearing eccleſiaſticall office, to be the ordainer, or the ordinarie, as he ſpeaketh of the Miniſters of the worde. As touching the firſte, of ouerſight, the worde Ouerſeer, or as we call it Biſhop,Actes 20.Acts 20 is vſed diuers times in the Scriptures, but alwayes in regard of the people,Phil. 1.1.Phil 1:1 and of the Church, and at no time of other Miniſters of the worde. If it be otherwiſe, let him ſhewe where a Biſhop or Ouerſeer is named in reſpect of other Paſtours and Teachers. True it is that Paſtours & Teachers may offende, through the corruption of nature, that is in all men, & therfore are not exempted and freed by the worde of God, neither frō ouerſight, nor puniſhment, but are liable to all maner of cenſures of the church as any other of the congregatiō & to the ciuil puniſhments of the lawes, But their ouerſeers in ſuch caſes, are, the ciuil Magiſtrat, who is to ſee that they doe their duties, or to enforce them to it by ciuill puniſhments, their cauſe being firſte duely heard, tried and iudged. Further, the Elderſhip of that church whervpon they attende, and all the greater Cōferences and Synodes, wherevnto by good order agreed in the churhc, they are made ſubiect, hauehave the ouerſight of them, & power to admoniſh, & cenſure with eccleſiaſticall cenſures of depoſition from their miniſterie, or of ſuſpenſion and excommunication, as their offence may deſerue. So as no man in the Churche, nor in the common wealth, is more ſubiecte to cenſure, excommunication, and other puniſhment then the p. 94Paſtours and Teachers: yea they are more ſharply in caſe they offende, to be proceeded againſt, then other men are, for the great offence their euill example, may giuegive to the wicked. But this ouerſight and power to cenſure them is not committed of God to any one man bearinge eccleſiaſticall office. For howe light a matter ſoeuer it be with Biſhops & Archbiſhops to ſuſpende many Miniſters from their preaching & miniſterie, the worde of God teacheth another maner of proceedinge in a cauſe that concerneth the ſtaying of the preaching of the goſpell, which in higheſt degree importeth the honour of god and ſaluation of his people. It is vntrew alſo that he ſaith, that the Biſhop hath the ouerſight of the people, if he vnderſtande as I doubt not but he doeth, ſuch an ouerſight as by his owne power he may cenſure any of them. For the keyes, whereby is noted that power wherein the cenſures of the Church are contayned, are not giuen to any one man: Our Sauiour ſayeth not, if he that hath offended thee be obſtinate & hearken not to thee, nor to the aduyſe of one or two witneſſes, tell the Biſhop of him,Matt. 18.17.Matt 18:17 and whatſoeuer he ſhal doe I wil ratifie it in heauen: but hee ſaieth, tell the Church, and if he heare not the Church, and ſo forth, plainlie committing this power not to any one but to many. To which purpoſe it is ſayd in the ſame place, Where two or three are gathered togither in my name, there am I amongst them and in the middest of them, ſaith the Lorde. Whereby it is playne,Mat. 18.19Matt 18:19 that they, who hauehave power to binde or looſe, are a companie, aſſembled togither by the ordinance of our Sauiour Chriſt, for that purpoſe, by meanes of their calling. In like maner to the Corinthes, the Apoſtle ſaith not of the inceſtuous, tell the Biſhop, that hee may excommunicate him, which no doubt he would, if as the Replier ſayth, he created Bi hops for Cities and Dioceſſes, and Archbiſhops for Prouinces (a fancie without all manner of appearance or colour) but, you being gathered togither in the name of Chriſte, &c. appointing that by ſuch order as our Sauiour Chriſt had ordained,1. Cor. 5.4.1 Cor 5:4 and with all their free conſentes, he that had committed p. 95that abhominable offence, ſhould be caſt out of the midſt of them. And if no man hauehave or can hauehave lawfully this power ouer the people, or the leaſt of the Congregation, how ſhould he be ouerſeer of the greateſt in it, which are (in regarde of their calling) the paſtours of the flocke. Nowe concerninge the being their ordinarie as he ſayeth, or ordainer, it is a power not agreeing to any man liuing, but in like manner belongeth to many. Timothy, whom the Replyer dreameth to hauehave bin a Biſhop, was ordayned to be an Euangeliſt by the layinge on of the handes of the Elderſhip, that is,2. Tim. 4▪ 5.2 Tim 4:5 the aſſemblie of the Elders: yea notwithſtanding the Apoſtle as it ſeemeth,1. Tim. 4.1…1 Tim 4:1 was preſent. And if the Apoſtle tooke not this power to him ſelfe alone, what Biſhop is he, that notwithſtanding hee bee bolde ynough to take it can with right and lawfully take ſuch power to belong vntounto him. And again, if the Apoſtle did not chalenge this to him ſelfe to ordaine Timothy alone, ſure he appointed neyther Biſhoppe Timothy, nor Archbiſhop Titus, (as it pleaſeth the Replyer, I thinke meerily according to his maner to call them) to ordayne Miniſters of the word by their owne power. Which further appeareth in that he willeth Titus to deale with that buſines as he had giuen him order before to deale in it.Tit. 1.5.Titus 1:5 2. Tim. 3.10.2 Tim 3:10To Timothy he writeth that hee had thorowly ſeene and obſerued and knowne his maner of dealinge in the Church, and his courſe of life, which is commended in him to encourage him ſtill, ſo to followe his courſe and cariage as that he might in like maner both in the reſt of his life, and principally in the ſeruice of the Church gouerne him ſelf as he had ſeene him to doe before him in like cauſes. Nowe, Timothy, hauing ſeene this preſident and experience in his perſon of ordayning to the Miniſterie of the Goſpell, not by anie one man, no not by the Apoſtle, but by the aſſemblie of Elders, obſerued it no doubt, and was ſo taught by the commendation giuen him of the Apoſtle, not to bee th'ordinarie of any, as he ſpeaketh, or to ordayne anie Miniſters of the worde alone, though he were (I ſay not a Biſhoppe as the Replier p. 96imagineth) but an Euangeliſt. Which, it were nothinge to ſay is to be greater then a Biſhop or Archbiſhop, who are no body in the church by the ordinance of God, but creatures of earthly Princes: but greater then Teachers, Paſtors, or Prophetes, and next to the Apoſtles the higheſt degree of miniſterie in the Church. And if Timothy an Euangeliſt could not doe it, then Titus whom he maketh but an Archbiſhop, whiche at moſt is yet farre vnderunder an Euangeliſt could not doe it. And it is playne, that he is willed to deale in that ſeruice according to the inſtructions and order whiche the Apoſtle had giuen him for it, which can be no other then ſuch as he exerciſed him ſelfe. And thus much for the ordinarie and ouerſeer both of the people and of the Paſtours and Teachers: with which point, his two argumentes to proue Biſhops and Archbiſhops to hauehave bin in the primitiue Church, are anſwered.

Nowe followeth his concluſion which is as glorious & triumphant, as his premiſſes hauehave bin weake and ſlender. And ſhall we nowe (ſayeth the Replyer) dare to ſay that this office of Biſhop and Archbiſhop did worke a waye to Antichriſtes pride, and ſo forth, with ſundrie amplifications of the matter. Whereof the firſt is, that it is his iudgement (and he ſayeth he liketh his iudgement the better, becauſe Saint Paul was of the ſame minde) theſe offices were the beſt way to hauehave ſtayed & repreſſed Antichriſtes pride, if ſayeth hee (referring to Princes their ſupreme gouuernement) they had accordinge to Gods worde directed their Conſiſtories, Synodes and Councells in all matters which are commonly called eccleſiaſticall. This is his firſt amplification, wherein he giueth the direction of all matters eccleſiaſticall to Biſhops and Archbiſhops. Hee addeth in deede, according to Gods worde, placing it doubtfullie, that it may be taken either that their offices are according to Gods worde: or that they ſhould in them, carie them ſelues according to Gods worde: But whether of both it be, importeth not: for, according to Gods worde, there is no ſuch office p. 97in the Church as I hauehave ſhewed alreadie, and being no ſuche office, what intereſt can they hauehave whyle they continue ſuch, either to direct, or to hauehave any place at all in ſuch Synodes and Councells. So farre of is it, if the matter may bee ordered by Gods worde, that they ſhould cary all matters eccleſiaſticall. The Princes prerogatiue is notwithſtanding heere reſerued, which dependeth not vppon his reſeruation, but hath other ſuch certaine title to claime by, as the Princes are not to bee beholding to their Prelates for reſeruing them their ſupreme gouernement as of almes for them.

Another point is, that not theſe offices, but the encroching of th'Archbiſhop of Rome ouer all other Biſhops and Archebiſhops was the breaking of Gods ordinance and the way to Antichriſtes pride. Adoni-bezek, as we reade in the firſt of the booke of Judges, cut of the fingers and toes of 24. Kings, and put them vnderunder his table at his feete to geather the crommes that fell from his table, and the ſame iudgement after fell vppon him. Euen ſo ſome Paſtours caſt downe all other Paſtors & officers of the church within a Citie or Dioces vnderunder them. After amongeſt Biſhops ſome dealt with his companions as they had done with theirs, and became Archbiſhops, and ſubdued all the Biſhops in a Prouince, Coūtrey or Region vnderunder them. Nowe, if amongſt Archbiſhops, there roſe vp one to recompence them agayne the wrong they had done to their fellowe-Biſhops (if yet it may be called wrong, where at the firſte there was no right) what great cauſe hauehave they to complayne. When Biſhops and Archbiſhops cut of as it were the handes and feete of their fellowes, and caſt them vnderunder them, to geather the crommes that fell from them, did not they teache other by their example to doe the like alſo to them? Yea but (ſayeth he) the Archbiſhop of Roome would be higher then all his fellowes, and be Biſhop ouer the whole Church, to repreſent Chriſt. This was in deede the higheſt ſteppe, and euen the footeſtoole of the ſeate of Antichriſt. But, howe mounted hee thus hye, to come ſo neare ſuch a ſeate of pride, was not this p. 90way made by ſundrie ſteppes before, ere he came at the higheſt, and was he not nearer and in greater poſſibilitie of it, being a Biſhop with many other, then if there had bin none ſuch but all Paſtours like the elect Angells had kept their original? For as it was not poſſible for a man to lift vp his foote from the ground to any hye ſeate farre aboue his reach, but muſt goe to it by ſtaires and degrees from one to another, till hee come to the higheſt: So did Sathan in his miſterie of iniquitie make theſe ſtaires for the mounting of Antichriſt: whereby at the laſt, he ſetled him as amongſt the ſtarres. But this he ſeemeth to note as vnlawfull. And no doubt it is ſo. But, ſo were alſo the other, according to their degrees, which he would hauehave to be eſteemed lawefull But if the caſe were ſuch, as Chriſtian Princes did all receyue the Goſpell, and that a generall Councell were helde, and to be continued, or renewed, as occaſion ſhould require, and Chriſtian Princes by conſent ſhould appoint a moderator for direction of the Aecumenicall Councells, and name him Pope, or giuegive him ſome other title, noting his employment greater then of anie Biſhop or Archbiſhop, who are but, by the Replyers owne rule, to direct their Synodes and Councells of their Dioceſſes and Prouinces: what exception could the Replier take vntounto this, why they might not ſo doe? After they had made this firſt ouverture, what can he alleadge why they might not, in regarde of vſing him to ſuch purpoſe, free him from the ſeruice of any particular Congregation that he might wholly attende vppon the generall cauſes of the Church? And becauſe wealth, honour, and authoritie may giuegive him the more credit, and for that Monarchie is the beſt kind of gouernement, and moſt eaſie and readie for all men, who beſt vnderſtande in it, their buſines requiringe, to whom to goe, and where to ſeeke their remedie: what reaſon can he bring why it ſhould not bee lawfull for them all to doe herein, by cōmon conſent in all Chriſtendome, that whiche is done in ſome, by any one ſoueraign Prince in his kingdome. Or, if without all theſe, circūſtances the Princes nowe p. 99profeſſing the goſpel, ſhould agree that the Archbiſhop of Coleyn one of the Princes Electors, or any other ſhould hauehave, vſe & exerciſe ouer all the Churches of the Goſpel, in what kingdome of the chriſtian world ſoeuer, the ſame ſupreame power & authoritie in all cauſes eccleſiaſticall that euer the Pope had, or exerciſed, and ſhould proceede by the ſame courſe and order of the Cannon lawe, as the Archbiſhop of Roome doeth with one onelyonly promiſe, of diſanulling & aboliſhing all ſuch Cannons as are repugnant to the lawe of God: what could the Replier alleadge, why eyther the Archbiſhop of Colleyne, or any other Archbiſhop, or Biſhop, might not by ſuch conſent, be made a Proteſtant Pope, and an vniuerſall Biſhop ouer all the Churches of the Goſpell, as the Archbiſhop of Rome by like conſent of the Kings ſupporters of the Keyes and armes of Antichriſt, is eſteemed Pope, and vniuerſall Biſhop ouer all Eccleſiaſtical cauſes within all their Dominions. What reaſon can he make, why Princes ſhould not ſo conſent, or what aduyſe would he giuegive, if any Biſhop or Archbiſhop of his acquaintance, were the man vppon whom they ſhould like to beſtowe this honour, from Epiſcopall or Archiepiſcopall iuriſdiction, to aduaunce him to Papall Supremacie? What a faithfull Paſtour ſhould doe in ſuch a caſe, is not harde to ſay. For it is cleare, that they ſhould doe as our Sauior Chriſt did,Luke. 12.13.Luke 12:13 when things not agreeing with his calling were offered and brought vntounto him: Who refuſed to parte the inheritance betweene brethren,Iohn 6.15.John 6:15 who withdrewe him ſelfe from the people as farre as he could, going vp into an high mountayne, when they would hauehave made him a King,Mat. 4.8.9.Matt 4:8Matt 4:9 and with deteſtation auoyded the ſpeech of offer of all the kingdomes of the world and▪ the glorie of the ſame.Iudg. 8.23.Judg 8:23 They ſhould aunſwere with Gedeon, when the kingdome, with the alteration of the gouernement which God had ſet ouer his people, was preſented vntounto him, I will not raigne ouer you, the Lord your God, hee ſhall raigne ouer you, and gouerne you according ſuch order as he hath appointed. They were to aunſwere with Daniell, Your p. 100giftes (ô Kings) keepe to your ſelues, and bestowe your regalities and honours vponupon ſome other: Dani. 5.17.but I will declare the ſcripture, & the interpretation of it vntounto you. As the honorable oliue tree, the ſweete fig-tree, and the cheerefull Vine, anſwere in the parable of Iotham, that they would not leaue their precious fruit whereby they honoured,Iud. 9.Judg 9 delyted and reioyced God and men, to goe raigne ouer the trees of the foreſt: So ſhould a faithfull ſeruant of God and of his people anſwere, I will not leaue the preaching of the Goſpell, the miniſterie of the word, the honouring and reioyſing of God and man, with my precious fruite, to take an vnlawfull gouernement vponupon me. This (I ſay) ought to be the aunſwere of a faithfull and true ſeruaunt of God, keeping his firſt inſtitution, as it was ordayned by our Sauiour Chriſt. But what other aduyſe the Replier could giuegive in ſuch a caſe to his friende, but to accept of the offer, and the ſame whiche the Bryar made in Jothams parable, whiche had nothing but a ſhodowe to boaſt of, and Abimelech the vnnoble and baſe ſonne of Gedeon, repreſented by it, which was, whether is it better for you that three ſcore and ten men rule you, or that one man hauehave the dominion ouer you, Come couer your ſelues with my ſhadowe, and if not, let fire come out of the brier,Iud. 9.15.Judg 9:15 & conſume the very trees of Libanus. This muſt needes be his aduyſe in effect, except he can alleadge ſome other ſufficient reaſon of difference, why there may not as well be a Proteſtant Pope, as a Catholike Pope, or why, all the reſt of the body of the Hierarchie that is in the Roomiſh Church, being in the reformed Churches, the head of it onelyonly ſhould be wanting. For if it be lawfull to hauehave Miniſters, that by ruling all eccleſiaſticall cauſes in a Dioceſſe or Prouince, and the greateſt parte of a noble kingdome, as Princes that gouuerne ouer Counties, and Duchies, and Prelates, that reſemble the Lordes, Earles, and Dukes of the Empire, in the circuite of their gouernement, in their titles, ſtate, pompes, houſes, furniture, trayne, and liuing, they which allowe of theſe things, will hardlie finde any good reaſon, why there may not bee p. 101a chiefe Prelate ouer them, who may be the repreſentation of the Emperour. Peraduenture he will ſay (for ſome ſignification of it he maketh in this place) this were vnlawfull, becauſe this is a Royaltie that belongeth onelyonly to our Sauiour Chriſt, to be the heade of his Church: but I doubt if they ſett vp their reſt in this cauſe, wholy, and onelyonly vppon that reaſon, howe it will ſerue to keepe the Pope out of his ſeate, eſpeciallie ſuch a proteſtant Pope, as I ſpeake of, who ſhould vſe, or at leaſt in generall termes (notwithſtanding he obeyed little) be preſcribed to vſe no Cannons contrarie to the lawe of God, and who woulde eaſilie confeſſe and acknowledge that his headſhip is not in any ſuch reſpect as it peculiarlie belongeth to our Sauiour Chriſte, that is, by his owne right to gouerne, and direct the whole body of the Church, at all times and in all ages, but onelyonly to direct as his miniſter and ſeruaunt, the Church of his age and time, in ſuch matters eccleſiaſticall, as by lawfull Cannons are referred from inferiour courtes by appeale, or otherwiſe to him as the chiefe miniſter. It is trewe in deede, that the further a man goeth from the firſt inſtitution, the more hee offendeth, and ſo the Pope, by the fulnes of the power he chalengeth ouer all, is further from the ordinance of our Sauiour Chriſt, who hath appointed in the ordinarie guydance of the Church no office to bee exerciſed by any one eccleſiaſticall perſon greater then is the office of the Paſtours, and whom hee hath made all equall in eueryevery reſpecte of miniſterie, iuriſdiction, and of power. But otherwiſe, it wilbe founde that Biſhops & Archbiſhops, hauehave made ſuch a way to the Popedome, as it will be hearde, when they are come ſo farre, to keepe them backe with any great reaſon from the other. And thus much of his ſeconde amplification.

The thirde hath no maner of reaſonable coherence with anie thinge that goeth before, and is ſo abſurde in ſence, as ſometime, I doubted, the Replyer coulde not bee ſo groſſelie ouerſeene, as to hauehave written it in his originall, p. 102ſo as by print it is deliuered vntounto vsus: but thus it is printed. For els (that is, except as he would fayne hauehave prooued a little before, the breach of the office of Bi hops and Archbiſhoppes were the way to bring in Antichriſt and not their office) why might they not as well ſaye that Chriſtes vniuerſall Biſhopricke or Archbiſhopricke did worke a way to Antichriſts pride and preſumption, becauſe he pretendeth, vſurpeth, and abuſeth that kinde of miniſterie which is due and proper only to Chriſt. Chriſt is called a ſtone of offence, if Chriſte then had not bin the ſtone, none had ſtūbled at him. Nay then if there were no Chriſt, there could be no Antichriſt: if there had bin no Archbiſhop, then the Archbiſhop of Rome had not bene Pope (for ſo I thinke he would hauehave ſaide although his words be otherwiſe). And if there were no vſe, there were no abuſe of any thing. Thus farre the Replyer: wherein to paſſe by ſome ſpeeches that can hauehave no good ſenſe, and the abſurditie of this inference, and that of all compariſons of thinges in heauen and in earth none could fitte him for this purpoſe but one, taken from our Sauiour Chriſt. I will onelyonly anſwere the effect of his reaſon.

The Declaration intendeth not, by ſaying that the chaunge of Gods ordinance made a way to the pride of Antichriſt, to ſay, that for this reaſon the office of Biſhops and Archbiſhops (in whom I thinke he rightlie gathereth it was meant the ordinance of God was chaunged, as it was in deede,) made way to Antichriſt, becauſe, if there had neuer bin any Biſhoppe or Archbi hop, then an Archbiſhop of Roome had neuer bin Pope. This is not the reaſon, whiche the Declaration intendeth, but the reaſon is manifeſt in this, that by ſuch meanes there was made a chaunge of Gods ordinance, namely by bringing in ſuch offices into the Church. And then in departing ſo farre from the originall inſtitution of Paſtoures, as that one came to take vponupon him the charge & gouernement of thirtie thouſande, or fourtie thouſande Churches or more theſe chaunges of Gods ordinance, which were made in bringing p. 103in theſe offices of Biſhops and Archbiſhoppes into the Church, made way to Antichriſt to come to his ſeate. For as the lower ſteppes helpe a man to come from one to another, till he come to the higheſt, and the higher eueryevery degree is, the nearer it aduaunceth him to the top: So eueryevery ſtaire that went from the Lords ordinance made way to other, and the hye degrees of Biſhop and Archbiſhop, brought the man of ſinne very neare his ſeate wherein he was to ſitte downe and boaſt him ſelfe againſt God. In eueryevery lawfull trade of lyfe, there are ſundrie degrees of preferrement, whereof eueryevery one maketh way to other, ſo is it in the vnlawfull and Antichriſtian Papacie. The inferiour degrees which Sathan had procured in his miſterie of iniquitie, did all helpe to aduance that ſinfull man to the throne of iniquitie. Whereby appeareth, that the very offices of Biſhops & Archbiſhops made way to that preſumption, and in what maner. Yet doeth the Replyer enforce this proofe ſo farre, as that he would hauehave theſe offices to hauehave bin and yet to be the greateſt impedimentes to the Popes ryſing in times paſt and to his preſent greatnes. Whereof hee alleadgeth no other reaſon, but that the Archbiſhop of Carthage detecting his forgeries, kept him ſhort in Affrike, & the Archbiſhop of Rauenna kept him long tackling. The firſt whereof is not true, for neither was there at that time he noteth, any ſuch Archbiſhop, as ſince hauehave bin & nowe are in the church, neyther was that he meaneth detected by any one, but by the Fathers of the Councell. As for Rauenna, not he onelyonly, but many other Archbiſhops and Biſhops, the Abbots, Priours, Colledges, namely the Colledge of Sorbone hauehave had contention with the Biſhop of Rome ſome before he was growen to the Popedome, and ſome in the middeſt of his pride: So as, if Contention with that ſea, be a iuſtification of their callings, that hauehave contended with him, ſchooles of errour, and ſinkes of impietie, and moſt vnlawfull places and functions may bee iuſtified. This is yet enforced further, by compariſon with the order ſet downe for the guyding of the Church in the Declaration, p. 104as leſſe able to holde out that pride, then theſe his offices are. In deede, if a man ſhould eſteeme theſe thinges by fleſhe and bloud, the enuie and ielouſie that Biſhops & Archbiſhops may hauehave of the ryſing and greatnes one of another, and their worldly meanes, by fauour, wealth, authoritie, and ſuch like, to impeach and hinder their growing, might in that reſpect be a greater impediment. But, the continuance in the ordinance of God, had bin without all compariſon the ſtronger meane, if we meaſure theſe thinges as they ought to bee meaſured. The Lorde by the weake things whiche hee hath choſen,1. Cor. 1.27 28. 2. Cor. 10.4.5.6.1 Cor 1:272 Cor 10:42 Cor 10:52 Cor 10:6 confoundeth the great things of this worlde, & hath giuen his ſeruauntes furniture for ſpirituall warfare, which is mightie from God, to the ſubduing of eueryevery imagination that exalteth vp it ſelfe againſt God. And therefore, to make way to this preſumption, it was needfull this ordinance of GOD ſhould firſt be chaunged. Yet is the Replyer bolde to ſay, that the order ſet downe in the Declaration might ſooner ſett vp a thouſande petite Antichriſtes, then pull downe one. For their pulling downe of one by it, I hauehave ſpoken, for the ſetting vp of any, it is not poſſible, this being as it is the inſtitution of our Sauiour Chriſt. And the inſtitution being ſuch, as that no one caryeth any cauſe, but all thinges are guyded by the conſent of a number, moſt fearing GOD, and of beſt abilitie for that purpoſe, which is moſt directlie contrarie to tyrannie, this vſurpation could not reaſonably bee feared. If there be manie Antichriſtes, as in ſome ſence the Euangeliſt Iohn fayeth, there are, and if all they who directlie oppoſe to the doctrine and ordinaunces of Chriſt be Antichriſtes, ſome great Antichriſtes, and ſome petyte Antichriſtes, as hee termeth them, from the Pope the toppe of all that Romiſh Hierarchie, to the reading prieſt, the tayle thereof, a man ſhould cleare but a feawe, I doubt, from that foule name and crime.

Here is added an impertinent matter, that Archbiſhops nor Biſhops hauehave not brought in all kinde of falſe doctrine, p. 105although ſome Archeheretikes hauehave bin Archbiſhops, as Neſtorius was. For ſo ſayeth he, alſo were ſundrie that were Preſbiters, Prieſtes, or Elders, and Doctors. A needles point to touche, as the reſt which hee hath debated in this cauſe: the Declaration not charging any at all by name in this place, eyther Biſhops or Archbiſhops, nor by any iuſt collection, but in as much as in their offices the ordinance of God was changed, whereby way was made for Antichriſt, who brought in all kinde of falſe doctrine and confuſion. Not content thus to anſwere for them whō no man impleaded, he entreth againe into compariſon betweene the offices of Biſhop and Archebiſhop, and the order ſet downe in the Declaration, for the direction of the Church: affirming this to be more meete, as being of more learned men. Wherein to graunt where more are learned, there would be harder paſſage for falſe doctrine, he vtterly miſtaketh the matter to thinke that where that order he diſliketh, ſhould, or doeth take place, that there the directours of Church matters, are, or would be vnlearned. The nature of the order it ſelfe, which admitteth no Miniſter but learned, nor any deciſion of waight, but by aduyſe of many, & with appointed conferences and Synodes of learned men for ſuch purpoſes: beſides the aſſurance of Gods fauourable bleſſing of his owne ordinance, & the experience of the Synodes of the reformed Churches, the compariſon of their iudgementes, Cannons, and other conſtitutions, with the like of the other in any part, beareth witneſſe, whether the wante of learning and pietie both, muſt needes be greater in it, then in the other.

Hitherto of the primitiue Churches preſeruing and maintayning the order ſet downe in the Declaration. Nowe followeth the like of the beſt reformed Churches of this age. In the Replye wherevnto, here is an occaſion taken to enter into the whole cauſe a-newe, by making queſtion, whether the order nowe reſtored in the Churches rightly reformed, bee the ſame, that was exerciſed in the primitiue Churche. Againſt p. 106which poynt he bringeth litle other reaſon, then he alleadged before. But ere he come to the repetition of thoſe arguments, he findeth great faulte, that the Declaration vſeth this ſpeach, that this order is reſtored in al rightly reformed churches. This title and name, he chargeth with open ſlaunder of many true Chriſtian, & godly reformed churches beſides ours, for theſe are his words. Wherevpon, after his maner, he reaſoneth thus, ſporting him ſelf, if not rightly reformed (ſaith he) then wrōg fully, & ſo not reformed but deformed, as hauing driuen out one Deuill by another, and remooued one deformitie to eſtabliſhe another. Would a man hauehave looked for ſuch a replye to this worde? but to pacifie his offence taken againſt right, he is to vnderſtande, that ſuch Churches are here ſayde to bee rightlie reformed, which are ſo, both in doctrine and in the order of the Church. In which reſpect, would to God, all the Churches profeſſing the Goſpell were reformed. But it is playne, that notwithſtanding they be all in moſt and the principalleſt poyntes of doctrine, yet ſome there are, not reformed in ſome poyntes of doctrine, and more, not in the Euangelicall pollicie, and Diſcipline of the Church. Becauſe, hee onelyonly toucheth this poynt, I am not willing neyther to ſtande longer vppon it. But, if hee conſider well with him ſelfe, the ſtate of all the Churches of the Goſpell, I thinke (as bolde as hee is, to bolſter vppe thinges that neede further reformation) yet he will not take vponupon him to mainteyne, that in all thinges, all ſuch Churches are rightly reformed.

Before he cometh to his reaſons to prooue the order of the primitiue Church not reſtored, hee foreſtalleth the argument of the Declaration, before he come at it, taken from the benefite growing to the reformed Churches by this order, and the contrarie loſſe to others without it. But there is no cauſe to ſtaye vponupon his replie to it, this matter being after fullie and at large debated by him, where ſhall be aunſwered what ſoeuer he hath materiall to this poynt: and becauſe there is little or nothing here worth the anſwering, moſt of this ſpeach being p. 107ſpent in a tale or two out of Aeſope, Of a Dogge and a Foxe, with much gybing and ieſting vppon the ſame, matters fitter for ſome other ſtage then he is nowe vponupon. For nowe he is vppon a Theatre where men and Angells looke vppon him: yea the Lorde bleſſed for euer, Amen. And where the Church eſpeciallie amongſt vsus, attende to heare of him, whether it be in good ſtate, ſuch as may promiſe the continuance, and the increaſe of the bleſſing of God vponupon vsus, or in an euill eſtate and ſuch as may threaten the wrath of God, and ſuch grieuous puniſhmentes as in his anger he chaſtiſeth the diſobediences of his people with, if being warned and called vponupon to reforme them, they doe not redreſſe nor amende them. Whiche preſence, and expectation, requireth a farre other ſpeache and ſtyle then is here vſed. Therefore, I wiſhe he may take this warning, hereafter to leaue this kinde of ſpeache, except hee will occupie him ſelfe with making playes, as he was wont to doe: but if he will deale with matters of grauitie and diuinitie, to intreate grauilie of them, and as becommeth a Diuine. Nowe let vsus come to his reaſons. Hee argueth that the order of the primitiue Church is not reſtored nowe in the beſt reformed Churces: for his firſt reaſon, hee alleadgeth, that the offices of Apoſtles and ſuch like are not reſtored. Wherein, knowing his anſwere to be readie, that it is to be vnderſtoode of that order which was ſetled in the primitiue church to continue, theſe being but temporarie and extraordinarie, he maketh him ſelfe this anſwere, and then replyeth to it, that ſo were alſo the Elders whoſe office is reſtored, or if it bee otherwiſe, that they were to remayne alwayes, why then did they not alwayes continue, but hauehave ceaſed ſo many yeres, till they were nowe in this age reſtored agayne. Wherevnto it is to bee anſwered, as he partlie teacheth, that moſt of the principall poyntes of the doctrine were not knowen, in the publike miniſterie of the Church for many yeares, at the leaſt, not ſo, as all partes might take knowledge of it. I am not ignorant that there are many notable teſtimonies that in all ages, the trueth p. 108of Religion, was through the goodnes of God made knowen to ſome, and ſo was it alſo (I doubt not) in the matters of the Diſcipline of the Church. But as in the moſt publike and apparant viſible Churches, in all partes, the holy doctrine it ſelfe ceaſed, and the true worſhip of God was turned into ſuperſtition and idolatrie. So in the order and guydance of the churche, the right meanes and onelyonly lawfull inſtituted and ordayned of God ceaſed in them. This yet doeth not ſatisfie the replyer, becauſe he ſayth of the reſt, Paſtours, Teachers, & Deacons, we are able to ſhewe that there were in all ages, good & badde, why then ſhould not the like bee ſhewed of the Elder, if it were alike perpetuall. In which replye, it is by the way to be obſerued, that he acknowledgeth the perpetuitie of the Teachers office, and ſo good witneſſe to warrant it. For the continuance of theſe in the church, he did wel to ſhuffle good and badde togither. But, lawfull Paſtours, Teachers, and Deacons, ſuch as our Sauiour appointed to be in his church, where will hee ſhewe them to hauehave continued, I doubt not, but he will alleadge the popiſhe Prieſtes, Doctours, and Deacons: but he is to remember, thar hee ſet downe in an other place, that the Churche of Roome doeth ouerthrowe the foundation, whiche hee declareth to bee Chriſt IESVS in an other place, without whom neither can any particular man bee ſaued, nor anie aſſembly bee the viſible Churche of Chriſt.

And if the church of Roome hauehave not bene for many yeeres a trewe viſible Church of Chriſt, then could not the prieſtes and other their Cleargie-men be true and lawfull Paſtors or officers in any place of the Church. This hee thinketh to take away with ſayinge, good and badde. In deede, if their euill had bene onelyonly in lyfe, or in ſome one principall point of doctrine, it were ſomething hee ſaide. But, their defect was in the very calling. For Chriſt being the dore, and GOD that openeth to the Paſtours that enter by it, and all that enter otherwiſe, are theeues and murderers. What reckoning p. 109can bee made of their callinge to bee lawfull, ſince the time that the doctrine of ſaluation by Chriſte IESVS, and by faith in him onelyonly was condemned. But to deale more eaſilie with them, and not to bringe them to the triall of the worde which they are in no ſorte able to endure, and to iudge them by the Cannons: amongeſt ſo many as they were, where can hee ſhewe anye, for many yeeres togyther, lawefully called, accordinge to the beſt Cannons: whereby a dewe examination of learning and lyfe going before, the free conſent of the Church, whom it concerneth, and ordination or layinge on of handes by thoſe to whom it appertayneth is ſo required, as if default bee made eyther in the examination, or election, the whole action is diſanulled and made voyde. Nowe, if the Symoniacall compactes and bargaynes the brybes to procure fauour for benefices, the buyings of aduouſons and reſignations, whiche are generall miſchiefes in the popiſhe Church (And I would to God it might be ſayde they are only there) and the agreede & authorized default of due election in all, be compared with theſe Cannons: it wilbe founde, that for many yeares, no one of their Prieſtes hath bene by thoſe Cannons lawfully called. But if the manner of calling them were lawfull, howe vnlike are the offices and functions exerciſed with them, to thoſe which our Sauiour hath appointed. Their Prieſtes are ordayned not to preache the Goſpell, or to any other duetie of a true Paſtour, but to offer vppe Chriſt in ſacrifice for the liuing and for the dead. Teachers they hauehave none at all, but ſchoole Doctours, and created by the Popes writte, which is nothinge like the Teacher of the Church ſet in it by our Sauiour Chriſte for the worke of the miniſterie. A Deacō, by the firſt inſtitutiō ſhould be the diſpoſer of the liberalitie and bountie of the Church, beſtowed for the reliefe of the poore, ſuch as are in miſerie: whereof no ſhadowe appeareth in their Deacons, and I woulde this were onelyonly trewe of theirs. Whereby appeareth, that in the Romiſh Church, if he meane that, as I take it, hee muſt needes doe, p. 110he ſhall not finde in it, for many yeares, any lawfull Paſtour, Teacher, or Deacon, neyther by the worde of God, nor by the better Cannons that hauehave bin made concerning their calling: yet nowe the thirde time the Replyer helping him ſelfe with good and bad, tagge ana ragge, mainteyneth, that Paſtours, Teachers, and Deacons, hauehave alwayes continued in the churche: that by ſuch pretence, he might ſeeme to ſaye ſomewhat agaynſt the Elders office, becauſe, as hee ſayeth, it did not ſo continewe. But I hauehave alreadie ſhewed, this was no continuance of the holy miniſteries which our Sauiour ordayned, but other humane deuyſes and creatures of Popes, Archbiſhops, and Biſhops. Which yet, if it doe not content him, I may ſaye further, that this office of Elder, continued in ſuche ſorte, as he affirmeth the other to hauehave done. For, what were the Ciuilians, Doctours, and Proctours, Chauncelors, Commiſſaries, Officialls, and the reſt of that traffique, Officers, and Retaylers to the great Marchaunts of ſoules, Archbiſhopps and Biſhods: who, notwithſtanding they were lay men, did adminiſter the cenſures of the Church without any due and ordinarie eccleſiaſticall calling in deede at the appointment onelyonly of their Lordes and Maiſters the Biſhops, to a foule profanation of the holy cenſure of the Church: whether it bee done in Babylon or in Syon. For this iniquitie alſo is to be founde euen in the Church of God. Yet, in their adminiſtration, the office of the Elder, is as much, and a great deale more to bee ſeene, then true and lawfull Paſtours, Teachers, and Deacons appeare to hauehave continued in ſuch tagge and ragge, as were in the popiſhe church. But, the trueth is, that all Euangelicall charges, and the Goſpell it ſelfe, was deteyned in vnrighteouſnes, and the free, right, and originall, nature, vſe and benefite of theſe offices ceaſed and was interrupted for a time, as the like hath come to paſſe in other ſuch waſtes and deſolations of the Church, as in the time of ſome of the Iudges, in the raigne of Manaſſes, and in the captiuitie, the ordinarie offices and dueties were interrupted, and God extraordinarily p. 111preſerued his people. All theſe things were for a time,Luke. 20.9.Luke 20:9 as the inheritance, in the parable of the Goſpell, in the handes and poſſeſſion of vniuſt and rebellious ſeruauntes. But nowe the Lorde ſendeth out his ſeruauntes, and demaundeth of his ſeruauntes that fruite, ſeruice and honour, whiche is due vntounto him: with a part whereof he will not be ſatisfied, but will hauehave all his rightes and regalities, prerogatiues and offices reſtored vntounto him, or els will puniſhe them as rebells and vniuſt withholders. This is the anſwere I make to this poynt, whiche the Replyer bolteth out, in ceaſing by de facto, & not de iure, and when he hath done, replyeth to it with an idle queſtiō, if they were once, where they hauehave bin hidden or baniſhed all this whyle? or if they were dead and buried, &c. not worth anie anſwere.

Another reaſon why the order vſed in the primitiue Church ſhould not be reſtored nowe in the reformed Churches, is becauſe they hauehave no Biſhops nor Archbiſhops, whom he affirmeth to hauehave bin in that time, yea and ordayned by the Apoſtles to hauehave authoritie ouer them, in the Regions and Cities limited to them. Whiche ſuperiour and olde ſtandardes to diſplace (ſayeth hee) to bring in yonge and inferiour Seignours, as they, who hauing ſeene the olde temple did alſo ſee, the laying of the foundation of the newe: So would it make a mans harte throbbe and bleede, to ſee howe the beautie of the Church is vaded, hir ornamentes ſpoyled, her body haled, vnderunder pretence of reforming. This argument needeth no long aunſwere to it, hauing bin ſufficientlie ſhewed before, that it is a vanitie to thinke, that ſuch offices, as Archbiſhops and Biſhops nowe beare ouer the Churches, and the Miniſters of the ſame, to hauehave bin in that time. Here it may ſuffice, as it is but affirmed with a word of his, without any maner of profe, ſo to denie it with another, vponupon the reaſons before alledged. As for his weeping to ſee the old ſtandards pulled downe, and the Church ſpoyled of her ornamentes, if hee meane hereby the manours and royalties that are in other mens handes, whō p. 112can he blame for it more then ſuch, as care not howe the ſucceſſours doe, ſo they may aſpire to the dignitie they couetouſlie and ambitiouſlie ſeeke and labour for. If hee meane not thoſe braunches, but the trees them ſelues, from whence they growe: let him conſider the bitter fruite they hauehave borne, and the vnwholeſome ſhadowe they hauehave caſt, from the firſt roote they tooke, and eſpeciallie of late: he ſhall hauehave no cauſe to weepe to ſee the axe making readie to be layde to their rootes. His harte ſhould rather bleede to ſee, in the garden of God, anie trees, wherein vncleane birdes make their neſtes, and vncleane beaſtes take their reaſt, and from whence the cleane are driuen for feare of annoyance, and which ſuffer no fruite or heauenly plante to growe vnderunder them, or neare vntounto them. Then would he praye with the watchmen of whome Daniell writeth,Dan. 4.11.Dan 4:11 Cut downe (ô Lorde) theſe great and noyſome trees, whiche are ſtrong to euill and not to good. Many a fayre tree hath the Lorde plucked vp, and, in time, it is to bee hoped, that he will doe the like to theſe, For our Sauiour hath ſaide: Euerie plante that my heauenly Father hath not planted, ſhalbe rooted vp. Mat. 15.13.Matt 15:13His harte bleedeth to ſee the goodly leaſes that are drawen from Church-liuings, & the great Lordſhippes that are gone from the Cleargie, and Cathedrall Churches, and peraduenture ſome other giftes, to ſee the diſpenſations whiche ſeeme to threaten the carying away of an Ile, and an Earldome, from ſome who would fayne enioye them ſtill. But whoſe harte is mooued with compaſſion of the people of God (whiche is in deede his trewe church) to ſee the worde of God daily taken from them, and they left as a flocke of ſheepe vponupon the moū taynes without their ſhephearde, to ſee the Preachers forbidden to preach the Goſpell, to ſee the church kept as in captiuitie, vnderunder a reading and lordlie miniſterie, that neyther teache the people them ſelues, nor ſuffer other that would to teache them to ſee goodlie aſſemblies, which hauehave made heauen and earth to ringe and reſounde agayne with the prayſes of God, ſcattred and diſtolued, to ſee the places like Eden the p. 113garden of God, before the ſtorme, layde waſt and deſolate as the deſert places, to ſee the zealous people of God running as in a drought, to finde a ſpring of ſweete waters, where they may quenche their thirſte, and faynting in their ſoules for want of it, ſo many fountaynes being ſtopped and ſealed vppe they that hauehave the bowells of Chriſt in them, are to be moued with theſe things. As for matters of griefe here mentioned, the matter is not ſo great, ſo that things be done by due order and with conſideration of ſufficient maintenance of thoſe which God hath appoynted for the worke of the miniſterie, of all the ordinances of God, and the edification and comfort of his people.

Hitherto in this ſection the Replyer hath diſcourſed of the former ſorte of reaſons of this ſection, which is of the cauſes confirming the order ſet downe in the Declaration. Nowe he proceedeth to the other argument remayning, which is of the great fruite and benefite of this order in the Churches which hauehave receyued it, and the want of the ſame in ſuche as hauehave not yet reſtored it agayne. Wherein, firſt ſcanning vppon all, he denyeth the order of the primitiue Church to bee reſtored in all, & alleadgeth for reaſon the differences amongeſt them in one point or other, of order, office, diſcipline, ryte or ceremonie. Of all which, or any of them, hee giueth no one inſtance. After repeating this agayne, in mention of the Scottiſhe Church, he asketh, whether their gouernement and order, their making of officers, and their adminiſtration of Sacramentes, and booke of common prayers, bee all one with the booke which hath bin nowe three times exhibited in Parliament. With this repetition, hauing gotten the aduauntage to make mention of a booke of common prayer: here hee reſteth and taketh this one example for all, to ſhewe the differences amongeſt the reformed Churches. Which he would ſhewe by affirminge of differences betweene the Scottiſhe booke of common prayer, and the booke preſented in Parliament written, & the ſame printed at Middelborough, at London, p. 114and at Scotlande, aboue three hundred differences, being a booke little bigger then an Almanacke. All which pointes, if they were true, what reformed Churches are theſe that differ one from another, which he vndertooke to prooue. The Scottiſh Church is one, trewe, but where is the other, from which it differeth, except the other bee the booke preſented written in Parliament in Englande he nameth none. But cō cerning the bookes, if they hauehave ſo many differences, why did he not note, at the leaſt, ſome two or three of the principall.

It is not poſſible almoſt, for a man to write out one and the ſame copye oftentymes, or to print it, but that there will bee ſome ſentence, clauſe, worde, ſyllable, letter, tytle, or diſtinction changed. If the differences had bin materiall, notwithſtanding it were neuer ſo impertinent, I doubt not, but hauing fallen into the mention of it, hee would hauehave taken payne to hauehave noted ſome of the principall printed copies of that which was written and preſented, he nameth three, whiche ſhould be printed in three ſundrie Countries, Englande, Scotlande, and the lowe Countries, a matter of as much vntrueth, as the reſt of his replies. As for the bignes of the booke of common prayer preſented in Parliament, which he, to diſgrace it, ſayeth, was the bignes of an Almanacke. I knowe not of what bignes he may hauehave ſeene ſome Almanacke, for all are not of one equall bignes, but if he would iuſtlie hauehave founde faulte with that booke, for being too little, he ſhould hauehave noted that it had wanted ſome poynt neceſſarie to be in ſuch a booke, eyther for publique prayers, or fot adminiſtration of Sacramentes, or any ſuch like matter. But if it hauehave all ſuch things in it at large, there is no faulte iuſtly to bee founde with the ſmallnes of it. It might eaſilie hauehave bin greater, if it had bin ſtuffed with impertinent matters nothing belonging to the Miniſters office, nor warrantable by the worde of God, as with orders for priuate adminiſtrations of the Sacramentes, Churching of Women, Buryall ſeruice, Confirmation, making of Prieſtes and Deacons, Biſhops and Archbiſhops p. 115with a number of other ſuch like. But theſe, and ſuch like, being matters neyther warranted by the worde, nor ſette down in the auncient Lyturgies bearing the names of Iames the Apoſtle, of Chriſostome, and of Baſile, nor in the Liturgie of the reformed Churges, it ſeemeth there was no cauſe to make it bigger with ſuch ſtuffe. A little point of a Diamond is more worth then a great deale of ſuch ſiluer as wee had at the beginning of her Maieſties raigne, and nowe (to hir highnes immortalll prayſe, and enriching of all the ſubiectes, with out anie offence for the innouation, and to the great contentement of all men) is made finer, and brought to the ancient ſtandard appointed by lawe. Bookes, and namely of this vſe, are not to be wayed at the Kings beame, where they waighe packes and veſſels of great bulke and quantitie, but in golden waightes and ballances, where things of pryce and valewe are vſed to be wayed. A maſſe of owre and an ingotte of ſiluer or golde, are greater before they come to the furnace, but after the fyre hath tried and refined them, from droſſe & baſe mettall, the body of it is not ſo great, yet is it more ritch and precious, then it was before. In like maner, that little booke, if it hauehave bin well purged and tryed, and oftentymes refined in the Lordes furnace, by workemen of skill, and faithefull in their ſeruice, notwithſtanding it be but litle, yet may be much more worth then ſome other of greater bignes and embaſed with much allay. No man findeth faulte nowe that a ſhilling is neere as little as a ſlyp-teſter was at the beginninge of hir Maieſties raigne, but rather acknowledged herein that hir Maieſtie hath deſerued all humble thankes of all hir ſubiects, with moſt faithfull duetie and ſeruice, to her highnes great prayſe and honour. Oh that it might pleaſe GOD, in whoſe hande the hartes of Princes are, as the Bardge is in the Bardgmans, to turne whither he will, to turne this Royall Bardge of her Maieſties harte, towarde the Lordes ſanctuarie, to conſider well all things in it, and to touche the golde and ſiluer of it (which ought to be ritcheſt as the ſicle of the Sanctuarie alſo p. 116was wont to be) and finding it, beſides all the abhominable droſſe that her Maieſtie through the goodnes of God hath taken from it, to holde yet much allay and baſe mettall: to cō maunde it to be tryed and refyned yet ſeuen times in the fire, till all the ſiluer and golde in it, and the treaſure belonging to it, ſhould be fine & precious, and anſwerable to the ſtandarde ordayned by the lawe of God, and the Temple of the Lorde in a ſpirituall maner, riche and royall as in the dayes of Salomon. Surely, if the Lord ſhould vouchſafe ſo to bleſſe vsus, much leſſe cauſe ſhould any man hauehave to quarrell at the ſmall quantitie of the booke of cōmon prayer or any other pieces of the holy treaſure and veſſells of the Sanctuarie being incomparably enriched in eſtimation and pryce, but rather ſhould hauehave more iuſt cauſe then for crying, Downe the bace money, and enritching our coyne according to a ſtandarde appointed by the lawes of the Realme, to acknowledge with all humble thankes and increaſe of moſt duetifull louelove and allegance, a care ſo Princely, ſo Chriſtian, ſo agreeing with the like preſidents of her right noble Ancetours, hir Highnes Father and Brother, of worthie memorie, and hir owne religious & moſt honourable beginnings, to the exceeding great encreaſe of the honour of Almightie God, hir Maieſties immortall prayſe with God and men, and the vnſpeakeable reioycing and comfort of many thouſandes of her moſt loyall and duetifull ſubiectes. Therefore it is not the ſmallnes of that booke that can diſgrace it, ſeeinge that commeth of the taking away of manie vnneceſſarie partes, and ſeeing that it conteyneth all ſuch partes in it, as are neceſſarie and lyke to hauehave bin in any Liturgie reported to hauehave bin within any time of fiue hundred yeares after Chriſt, or are nowe founde to bee vſed in anie of the reformed Churches. And thus much vppon the occaſion here offred of this booke. Agayne hauing thus anſwered the Replie to theſe wordes, all rightly reformed churches, I am now to proceede to the examination of his exceptions, to the frute alledged by the declaration to come of this order of diſcipline preſcribed in tbe word, & the want of the like where it p. 117is not receiued. The declaration herein ſaith, that the foreſaid order is now reſtored againe in all rightly reformed churches with ſuch daily encreaſe & glory of the kingdome of Chriſte, & ſuppreſſion of the tyrannie of Sathan, that the only experience of it, might be a ſufficient perſuaſiō to vsus to leaue this diſordred ſtate of ours, wherein we hauehave ſo long labored with ſo litle profit. The reply to this, beginneth with a tale out of Aeſops fables, of an Aſſe lodē with ſalt, which is vnſauorie, I dout not to the diſcrete reader, howſoeuer he wold make it taſt with his moral. I wiſhe he did as well cōſider Balaams aſſe & the reproof wherwith the dūbe beaſt, ſpeaking with mans voyce,2. Pet. 2.15.2 Pet 2:15 reproued the madnes of Balaam, who deſired the reward of iniquitie, that is, of curſing the people of god: a warning to al prophetes to take heede they be not caried away with hope of rewards (althogh they might hope thereby to atteine to greateſt honors) to oppoſe them to god & his people, to curſe that whiche is bleſſed of god, & be an occaſiō of the fall of Iſraell. The next point in this reply is a matter of no coherence with that which was propoūded, of the frute of diſcipline where it is eſtabliſhed, but a denial that we are boūd to folow their examples herin: yea or that of the primit. church it ſelf, for theſe are his very words, which declare, ſaith he, what we may do, but bind vsus not by any law or cōmandement of Chriſt & his Apoſtles. Which becauſe he ſaith it is the very point he demureth vpō, I will ſhew him ſuch bookes for it, as he ſhall hauehave cauſe to ſay the law of god is cleare & to demurre no more vponupon this matter. What good exāple there may be any whereſoeuer wee are boūd to folow it by the Apoſtles rule ſaying, What things ſoeuer are true, reuerend, iust, pure, amiable, cōmēdable, Phil. 4.6.Phil 4:6if there be any vertue, or any praiſe thinke of theſe things: & doe theſe things, which ye hauehave learned, receyued, heard & ſeene in me, & the God of peace be with you. Whiche rule not being of particular perſons onelyonly, but extending it ſelf alſo to the Churches, as concerning here, as well the body of the Church of the Philippians, as any ſpeciall member in it, declareth, that Churches are bounde to followe the good examples of other Churches.

p. 118To the Corinthes the Apoſtle ſaieth, in a matter that concerned a part of the gouernement of the Church: Jf any ſeeme to be contentious, we hauehave no ſuch custome, nor the Churches of God. Which I thinke, leauing the conſideration of it to the chriſtian Reader, becauſe it is commonly taken otherwyſe, may carie this ſenſe, that beſides all the former reaſons which he had vſed in that matter, they ſhould alleadge to ſuch as were contentious, his contrarie cuſtome, and the contrarie cuſtome & example of the Churches: meaning, that both hee in his perſon, and alſo all the Churches, ſo vſed that order of an outwarde decencie in the preſence of the publike eccleſiaſticall aſſemblie, whereof he there ſpeaketh as he willed the Church of Corinth for to vſe it. In like maner doeth hee preſſe them with the examples of the Churches in another poynt of Diſcipline, alleadging the ſame, as binding them to correct and reforme their abuſes, by the exāple of the good order in ſuch pointes which was vſed in other churches. Came the worde of God (ſayeth the Apoſtle) from you, or, is it come to you onelyonly? By which wordes, the Apoſtle preſſeth them, as conſtrayned by cōtrarie example of the churches, to reforme their diſorders, except they would be ſingular, and eſteeme them ſelues onelyonly wiſe. Wherein it is alſo to bee obſerued, that the firſt ſayeth, Came the worde of GOD from you, for notinge hereby the Church of Jeruſalem, planted by t'haduyſe and counſel of the Apoſtles, he declareth, that other Churches were to caſt their eyes, as vponupon all the churches that were at that time, to conforme them ſelues like vntounto them: ſo eſpecially that they were to hauehave care to be like the church of Jeruſalem. From which church, as the worde of God came, (as it was ſayde, The Lawe ſhould come out of Syon, and the worde of God from Ieruſalem, Act. 1.8.Acts 1:8according wherevnto charge was giuen to the Apoſtles to teſtifie of our Sauiour in Ieruſalem firſte then in all Iurie, after in Samaria, and from thence to the endes of the world) ſo did alſo the Diſcipline of God, and the order appointed by our Sauiour Chriſt to be kept in all the churches: So as there p. 119ſeemed the paterne to be, which all the churches were to followe, as Moſes was to expreſſe that which was ſhewed in the mountayne. To like purpoſe, in another place, the ſame Apoſtle ſayeth, ſpeaking of an order to gather for the churches of Jewrie: So I hauehave appoynted in all the Churches of Galatia. 1. Cor. 16.1.1 Cor 16:1Agayne, by the example of other churches, vrging the church of Corinth, to that whiche was duetie for them to doe. All which teſtimonies prooue, that the examples of the churches, in that wherein they are ſet before vsus in the worde of God to followe, and eſpeciallie of the primitiue Church, (whiche is by the Replyer expounded to be the Church of the Apoſtles times, and of their planting, whoſe example for that ende is reported to vsus in the worde of God) doe binde other churches to conforme them ſelues vntounto them. There were in deede ſome things extraordinarie in them, which are eaſie to be diſcerned, and belong not to our example. But that whiche was ordinarie in them, for the ſame reaſon it was deliuered vntounto them, bindeth the churches of all ages to the like.

Nowe, the holy ſtorie reporteth, that the Apoſtles them ſelues, and by the Euangeliſtes, ſetled the Churches, in an ordinarie courſe wherein they were to continue, after their departure from them. Whiche, for what cauſe all ſhould not bee bounde vntounto, I ſee no ſufficient reaſon that can be alleadged. For, the reaſons for which ſuch order was giuen to them, were the ſame for which we hauehave no leſſe neede of that order then they had. There were ordayned Teachers in the ptimitiue Church, becauſe men are by nature ignoraunt of the will of God. Paſtours or Exhorters, becauſe by nature men are diſobedient and rebellious, euen to the knowen will of God. Elders as watchmen of the Citie of God, becauſe there are daungers without, & daungers within,Rom. 7.Rom 7 that may hazarde the good eſtate thereof. The aſſemblie of Elders, that the ſolemne and publique meetinges of the faythfull, for the ſeruice of God, may be caried with a holy and reuerend grauitie, offences cenſured, and fitt men appointed for the publike charges of it.

p. 120Laſt of all, Deacons were ordayned, becauſe wee are to hauehave the poore alwayes with vsus, and becauſe that God naming him ſelfe the Father and the protector of the poore, and enioyning his people to hauehave care of them. This ought principallie to appeare, in the publique aſſemblies of Gods people gathered togither in his name. Of all which poyntes, and of the reſt of the Diſcipline of the Church, what one is there, that wee, for the ſame reaſon hauehave not neede of, as well as they? and therefore ſtande bounde to conforme our ſelues to their example. Which being conſtantlie and vniuerſally practiſed and vſed in all the primitiue Churches by order from the Apoſtles, & for reaſons which concerne vsus, as much as they did them, is ſufficient to proue that ſuch examples of the primitiue Churche doe binde all later churches, although wee had no worde of commaundement otherwyſe to conſtrayne vsus. But, becauſe he reſteth vponupon this poynt, to ſee commaundements for theſe thinges, let him conſider that which followeth.

The generall doctrines of the Apoſtles, whiche they taught the Churches to obſerue, doe ſo commaunde the churches, as in duetie and obedience of God they are to obey them: according as it is ſayde, He that heareth you, heareth mee, and hee that despiſeth you, or your doctrine, deſpiſeth me. But the Diſcipline of the Church is a part of the doctrine of the Apoſtles, whiche in generall appeareth by the 12. to the Romanes, & the Epiſtles to Timothy and Titus, and in particular, in the ſeuerall members and braunches of it, ſhall god willing hereafter appeare. Therefore, it is playne, to be neceſſarie by the Law and commaundement of Chriſt, that the churches keepe that diſcipline which was deliuered them by the inſtruction and doctrine of the Apoſtles. Further, it is a playne commaundement of our Sauiour Chriſt,Mat. 18.17.Matt 18:17 Tell the Church. Agayne, our Sauiour is ſayde, with charge and commaundement, that they ſhould be obſerued,Actes 1.2.3.Acts 1:2Acts 1:3 to hauehave deliuered to his Diſciples ſuch things, as for the ſpace of fourtie dayes, he declared to them, concerning his kingdome. A part whereof (it hath bin alreadie ſhewed) p. 121muſt needes be vnderſtoode to hauehave bin of the gouernement of his Church, which neceſſarilie dependeth on his kingdom. The Apoſtle likewiſe calleth the inſtructions which hee gaue to Timothy, for guyding of the Church, commaundements,1 Tim. 6.131 Tim 6:13 and chargeth him with moſt earneſt charge and obteſtation, as he will anſwere it to God, who giueth lyfe to all things, and conſequentlie withdraweth it at his pleaſure, and to his ſonne Ieſus Chriſte, (by whom he will iudge the worlde) and who bare witnes to the trueth, euen vntounto the death: that they ſhould be kept without any default, to that glorious cōminge againe of our Lord Ieſus Chriſt. Further, of ſundrie particulars, the Apoſtle ſayeth, This ſayeth the Lorde, 1. Cor. 7.10. 1. Co. 11.23 1. Co. 14.371 Cor 7:101 Cor 11:231 Cor 14:37This I hauehave receyued of the Lorde, and theſe are the commaundements of the Lorde, with ſuch like ſpeaches. Which, being not alwayes ſpoken of the moſt weightie and principall pointes of the Diſcipline, ſufficientlie ſhewe, that which is ſpoken of them to belong to other, which are greater then they, or like vntounto them. And thus much to his demurre vponupon the poynt of the lawe.

Nowe proceedeth he to the effectes and fruites of this Diſcipline, mentioned by the Declaratiō, to be ſeene in the churches where it is eſtabliſhed, and not to be ſeene where it is not receyued. Concerning the firſt poynt, he maketh inſtance of the troubles of the reformed Churches, and ſuppoſeth, they would ſay Amen to him, wiſhing therein, as he ſpeaketh, good lucke, and that their caſe were no better then ours, on condition it were no worſe: which ſpeach is ſmallie to the purpoſe. For, the fruites of the Diſcipline, noted by the Declaration are theſe, the encreaſe of the kingdome and glorie of Chriſt, and ſuppreſſion of the tyrannie of Sathan: which is not diſprooued by this reaſon, that they are perſecuted for the Goſpell, & in troubles, but rather confirmed. For when was euer the kingdome of Chriſt more encreaſed, & in greater glorie, then in time of perſecution? This glorie is in deede ſpirituall and not worldlie, but yet ſo truely glorious in the ſight of God & p. 122his Angells, as all the glorie of this life is not to be compared to it.1. Pet. 1.7.1 Pet 1:7 The triall of faith (ſayeth the Apoſtle Peter) is much more precious then of golde that periſheth. Agayne it is ſayde, That golde and ſiluer, and precious ſtones, yea all maner of ritches are not to be compared with wiſedome and the true knowledge of God. Pſal. 19.11. Pſal. 119.14 Pro. 1.9. Pro. 4.9. Pro. 3.10.11 1. Pet 3.4. Matt. 13.44.Ps 19:11Ps 119:14Prov 1:9Prov 4:9Prov 3:10Prov 3:111 Pet 3:4Matt 13:44The ſame Salomon in his wiſedome ſayth, That the feare of God doeth more grace thoſe that are adorned with it, then brooches or chaynes, carcants, or bracelettes, or any other ornamentes. The like the Apoſtle Peter affirmeth of a meeke and quiet ſpirite. The kingdome of heauen (ſayeth our Sauiour) is like the fielde which had a hidden treaſure in it, a veyne, and a myne of golde, for purchaſing whereof, a man ſolde all that he had, that he might make that fielde his owne. And agayne, It is like a pearle orient,Matt. 13 45.Matt 13:45 and ſo fayre, that it ſtayned all other: and ſo rauiſhed the marchaunt Ieweller with the louelove thereof, that hauinge many iewelles of great price, he ſolde them all, to buye that one, that ſo farre paſſed and exceeded all other. In reſpect of which incomparable, but yet ſpirituall glorie of this kingdome in the Prophete Eſaie, and in the Reuelation the Citie of God is thus deſcribed:Eſa. 54.11.12.Isa 54:11Isa 54:12 Beholde I will lay thy ſtones with carbuncle, and thy foundation with Saphires: And I will make thy windowes with Emeraudes, and thy gates ſhining ſtones, and all thy borders of pleaſaunt ſtones, Eſay. 54. ver. 11.12. In the Reuelation thus: Hee ſhewed me the great Citie, holy Jeruſalem, deſcending out of heauen from God, Apoc. 21. ver. 10.11.12. ver. 18.19.20.21.Rev 21:10Rev 21:11Rev 21:12hauing the glorie of God, and her ſhining was like vntounto a ſtone most precious, as a Jaſper ſtone, cleare as Christall. And had a great Wall and highe, and had twelue gates, and at the gates twelue Angells, and the names writ ten, which are the twelue Tribes of the children of Iſrael, &c. And the buylding of the wall of it was of Jaſper, and the Citie was pure golde like vntounto cleare glaſſe. And the foundations of the wall of the Citie were garniſhed with all maner of precious ſtones, the first foundation was Jaſper, the ſeconde of Saphire, the thirde of a Chalcedonie, the fourth of an Eneraude, the fift of a Sardonix, the ſixt of a Sardius, the ſeuenth of a Chryſolite: the p. 123eight of a Beryll, the ninth of a Topaze: the tenth of a Chryſopraſus: the eleuenth, of a Iacinth: the twelfth an Amethist. And the twelue gates were twelue pearles, & eueryevery gate is of one pearle, and the ſtreete of the Citie is pure golde, as ſhining glaſſe, Apocalip. 21. ver. 10 11.12. &c. 18.19.20.21.

By all which places it appeareth that the glorie of the kingdome of Chriſt, is not in outwarde things, but the glorie of his kingdome is in the conqueſt of ſinne, and of Sathan, it is in the preaching of his worde, the miniſterie of his Sacramentes and Diſcipline, it is in fayth, in the knowledge & feare of God, in the obedience, conſtancie, & pacience of his ſaintes. Theſe are not in deede orient pearles of the Eaſt Indies, but pearles of heauen, and golde and ſiluer out of the Lordes own treaſurie. And in this reſpect, Daniel in the Lyons denne,Dan. 6.Dan 6 for calling vponupon God, was more honourable then Darius in all his Perſian pompe and Maieſtie. Paule in his chayne wherewith he was bounde for the Goſpells ſake, was of more trewe honour with God and all that belonged to him, then Nero with his imperiall Diademe perſecuting the Church, and bearing him ſelfe as a monſter in nature.Matt. 27.29.Matt 27:29 The crowne of thornes wherewith our Sauiour was crowned vponupon the Croſſe, was in regarde of his obedience to God, in that kinde, incomparably more royall, then the crowne of Tiberius Caeſar, vnderunder whoſe debite he was crucified, or of any other profane Prince, yea thē the crowne of Salomon (a moſt wyſe, and at that time,Cant. 3.11.Song 3:11 a moſte vertuous Prince) which his mother prepared for him agaynſt the day of his maryage. Therefore the glorie of the Kings of this worlde is one, and the glorie of the kingdome of Chriſte is another. The honour of th'one, is in worldlie peace, ritches, ſtrength and glorie: The honour of th'other is, when our Sauiour Chriſt reigneth in the middeſt of his enimies, when his ſworde diuideth the Father from the Sonne, and the ſonne frō the Father: yea and a man from him ſelfe, parting the ſowle,Heb. 4.12.Heb 4:12 and the ſpirite, the ioyntes and them arrowe. Doe yee thinke, (ſayeth our Sauiour, that I came to bring peace into the worlde, p. 124J tell you nay but a ſworde. And agayne, I came to ſet the worlde on fire, and howe am I in payne till it bee kindled. Not that his doctrine is of it ſelfe ennemie to outwarde peace,Luk. 12.49.51.53.Luke 12:49Luke 12:51Luke 12:53 for it teacheth the right and moſt happie peace with GOD, and is the onelyonly aſſurance of all good peace amongeſt men, as it is in the ſong of the Angells, Glorie to God, and Peace vppon earth, & in the Prophete,Luk. 2.14.Luke 2:14 who ſpeaking of the kingdome of Chriſt, ſayeth, That daye they ſhall turne their ſpeares into ſythes, and their ſwordes into ſpades. And agayne, That the Lambe ſhall without hurte lye with the wolfe, Eſa. 11.6.7.8.9.Isa 11:6Isa 11:7Isa 11:8Isa 11:9and the chylde playe with the ſerpent, and that in all the mountayne of the Lorde there ſhalbe no warre. Eſa. 60.18.Isa 60:18But by reaſon of th'iniquitie of menne, oppoſinge them ſelues to the worde of GOD, except all ſhould conſpire togither with Sathan and his complices againſt GOD and his annoynted, to their moſt certayne and irrecouerable deſtruction, it can not be otherwiſe but that the zealous profeſſion and exerciſe of true Religion will bee mightilie oppoſed vntounto by the vngodly, and ſo procure their great trouble and affliction in this worlde. This is the moſt ordinarie ſtate of the true Church of God, notwithſtandinge that it pleaſeth God ſometime to giuegive a little quiet. According wherevnto, if ſome of the beſt reformed Churches be nowe, and hauehave bene of many yeares in great troubles, and perſecuted with all outrage and extremitie for the goſpels ſake, yet the kingdome of Chriſt may bee, and is, more glorious and more increaſed by them, then in other, which enioy outward peace, and vſe it not to the right ende for which it is giuen. In France the troubles hauehave bin exceeding great, by open warres, by pretence of lawes, by moſt vnchriſtian and barbarous practiſes: whereby men that for wyſedome, valewe, and all maner of vertue and honour, were to bee reckoned with the worthieſt of the Earth,Pſal. 44.23.Ps 44:23 yet were ſlayne, as ſheepe appoynted for the ſlaughter. Their bodyes (as it is ſaide in the Pſalme) were caſt out to the fowles of the ayre,Pſa. 79.2. Pſa. 79.3.Ps 79:2Ps 79:3 and the beaſtes of the fielde, and the ſtreats hauehave runne with their Noble blood, powred out like water. p. 125But yet is not the glorie nor the increaſe of the kingdome of Chriſt therefore the leſſe.

The moſt precious blood of our Sauiour Chriſt the ſonne of GOD, was alſo ſpilt, and ſhedde as water, which was worthie to hauehave bene receyued by Angells in veſſells of golde, and his body caſt downe to the grounde, but not without great increaſe of his kingdome and glorie: for his blood became as the foure ſpringes that went out of Eden, to water all the earth, & his body after it was caſt,Iohn. 12.24.John 12:24 as a moſt precious ſeed into the earth, it broght forth more fruite then it had done before.

When did Sathan full like the lightening from heauen,Luke. 10.18Luke 10:18 at any time more, or when did the glorie of the kingdome of Chriſt more increaſe, then in the time of perſecution? When was there euer the like knowledge, faith, zeale, obedience, righteouſnes, peace vnitie through the holy Ghoſt,Rom. 14.17.Rom 14:17 wherein the Apoſtle ſayeth, The kingdome of God ſtandeth, and not in meate and drinke, or other like outwarde thinges as there hath bin in the primitiue Church? Then were the windowes and gates of heauen opened to powre downe aboundantly, & to raine vponupon the earth the ſpirituall giftes without meaſure, to comfort & ſaue the world: as ſometime they had bin opened for pouring downe water to deſtroye it: eueryevery head was crowned with one grace or other, & eueryevery hand receiued ſome gift, Then was there but one hart, Act. 4.32.Acts 4:32& one ſoule of the multitude of thoſe that beleeued. Then the kingdome of Chriſt ſo increaſed, as in ſome one day three thouſand were adioyned to the Cōgregation. The like in a degree may be ſaid of the times enſuinge,Act. 2.41.Acts 2:41 for ſome hundred yeeres. But not to ſeeke ſo farre. In the coū tryes that are yet vnderunder the ſword for the Goſpels ſake, and of whoſe preſent troubles the Replyer ſpeaketh, notwithſtandinge their outwarde trouble, the kingdome of our Sauiour Chriſt hath bin mightilie aduaūced. What churches are there this day in the world, where the goſpell is ſo thorowly & ſoūdlie in all poyntes eſtabliſhed, They wanting the fauour of their Kings, the benefite of Schooles and Vniuerſities, yet departe p. 126they not from the ordinance of God, to make any miniſters of Sacramentes that are notable in ſome profitable meaſure to edification to expounde the worde. For all Miniſters with them are Preachers. The doctrine taught by them, as it appeareth by the confeſſion ſigned by them all, is the ſound and holy doctrine of the worde of God. Their vttering and deliuering of it, is ſincere without oſtentation and boaſt of learning, or muſtring of forreine writers, as being richly ſatisfied with his doctrine, in whom wee are complete, in whom the godhead dwelleth bodily,Coloſ. 1.19. Cap. 2.3.9. Ephe. 2.20.Col 1:19Eph 2:20 and all the treaſures of wiſedome are layde vp in ſtore, buylding the Church vponupon the Prophets and Apoſtles, Chriſt Ieſus being the corner and foundation ſtone. There is no miniſtring of Sacramentes priuately vponupon any occaſion, neyther by women nor priuate men, nor the Miniſters them ſelues. The Sacramentes are adminiſtred onlie publickely, and by the preaching Miniſter, after the preaching of the worde, and according to the firſte ordinance of our Sauiour Chriſt, without any humane inuentions added to them. Their Deacons are not halfe miniſters, to miniſter Baptiſme and to reade publique prayers,Act. 6.Acts 6 but agreeably to the originall inſtitution, onelyonly for ſeruice of the poore. The Diſcipline is not adminiſtred by men not lawfully called, but only by ſuch as according to the order appointed in the worde of God, are charged with it. There is no commutation of penaunce, no reſpecte of perſons, but the notorious offender whatſoeuer, is rebuked with authoritie, and eueryevery ſoule yeeldeth to it, not diſdayning nor repyning at it, as baſe and miſborne children doe the correction of their Father, but as naturall and noble ſonnes and daughters of God (accordinge to the exhortation that Salomon giueth by his wiſedome) they humble them ſelues vnderunder the hande of their heauenly Father,Pro. 3.13.Prov 3:13 knowing that he correcteth eueryevery childe that hee receyueth.Heb. 12.6.Heb 12:6