A DEFENCE OF THE ECCLESIASTICAL Discipline ordained of God to be used in his Church. Against a Reply of Master Bridges, to a brief and plain Declaration of it, which was printed An. 1584. Which reply he termeth, A Defence of the government established in the Church of England, for Ecclesiastical matters.  JOB. 31.35.36.37. 
❧ The book that mine adversary shall write against me, I will bear it upon my shoulder, yea I will wear it as a crown upon me. I will tell him the number of my steps, and as one of authority I will go unto him.  1. TIM. 6.13.14.15.16. 
¶ I charge thee in the sight of God, who quickeneth all things, and before jesus Christ, which under Pontius Pilate witnessed a good confession, that thou keep these commandments without spot, and unrebukable, until the appearing of our Lord Jesus Christ. Which in due time he shall show, that is, blessed, and Prince only, the King of Kings, and Lord of Lords. Who only hath immortality, & dwelleth in the light that none can attain unto, whom never man saw, neither can see, unto whom be honour and power everlasting, Amen.  
1588.   

¶ Unto the Christian Reader.  
THERE was written (gentle Reader) many years ago, a short declaration of the right and only lawful Discipline, which our Saviour Christ hath ordained for the guiding of his Church. Which declaration being not published at the time it was prepared for, hath come since into the hands of some, who considering the Treatise to be modestly and learnedly written, and discerning a fit time and occasion for the purpose, caused it in the year 84. to be printed. Since which time it hath been read and considered of by many, but, either because the truth of it seemed clear, or because the doctrine contained in it was general, without particular application to the state of our Church, or for some other like respect (as I suppose) it hath had quiet and free passage hitherto, without any replication made unto it.  
Now cometh out one after so many years, belike having thoroughly in all the time studied the matter: who replieth to this declaration, and undertaketh to show that there is no such Discipline appointed by our Saviour Christ, as is there declared to be ordained by his authority. This Treatise the Author calleth, A defence of the government established in the Church of England for ecclesiastical matters. Which title, whether he were moved to give his book as most plausible, or as most profitable: hoping peradventure for no small recompense of such a service as he taketh upon him to perform, or what other reason soever it were, because I could not discern any sufficient reason for it, (the book he would confute, declaring only a general doctrine for all Churches, and dealing little more with this Church, than any other, much less impugning it, that it should need his defence) I have thought good, rather to call his book, A reply to the Declaration, as it is in deed, and as the nature of the writing requireth, he should have called it, then to keep the name which he hath given it. The declaration he hath divided into many small pieces and sections, and so setteth it down all before him: wherein he seemeth to undertake to prove, that there is not a word in that godly learned Treatise, which he will not show to be reprovable: which how he performeth, and what honour he is to carry out of this field, wherein he is entered with great triumph, I leave to the Christian Reader by this answer to consider.  
His first section (because nothing should escape him) is upon these words set after the preface and before the first sentence of the book, & upon the top of every leaf, A learned discourse of ecclesiastical government. This Title both here and throughout the Reply is much jested at and played withal. For answer whereunto, the Reader is to understand, the right title of the book set down in the first page thereof, is, A brief & plain declaration, etc. The other is of like the Printers, or some others to whose hand the copy might come, a thing usually done, and without any just note of ostentation in the Author, who is seldom or never privy to such additions. But let us leave the Title, and pass on to the Book.   

A defence of the ecclesiastical Discipline ordained of God to be used in his Church.  
Against a Reply of Master Bridges, to a brief and plain Declaration of it, which was printed, Ann. 1584. etc.  
THE Writer of the Declaration, purposing to show by the holy Scriptures, what Discipline and order for administration of the Church, Almighty GOD, who is only wise, hath appointed, thought meet to lay first such a foundation of all his Work, as being sure and immovable, might be able to bear that he should build upon it.  
This foundation consists of these three sentences, the first, That the Church is the house of God: The second rising of the former, that therefore it ought to be directed in all things according to the order which God the householder hath prescribed: The third, That the order prescribed by God for the guiding of the same, is not to be learned elsewhere but in Gods most holy word. For proof of all these, it is immediately adjoined, that the first is contained in the first Epistle to Tim. cap. 3. The second necessarily followeth of the first. 
1. Tim. 3.  The third is proved by the 2. Epist. Tim. 3.16.17. 
2. Tim. 3.17   
This is the foundation which the Writer thought good to lay of all his Treatise, to the end, that what soever he should after show out of the word of God, to be appointed by him for the good direction and guidance of his Church, might be received of the Church of God, as the ordinance of the householder, whereunto all the household ought to be obedient.  
The replier in like manner, knowing that if he could shake the foundation, the rest of the building must needs fall down: beginneth to prove his strength in shaking of this groundeworke, which standing upon three sentences (as hath been showed) he beginneth with viewing of the first of these, which being strong and immovable, he passeth by it, and leaveth it as sure as he found it, confessing it to be true in deed, that the Church is the house of the living God, and saying for himself, and such as he dealeth for, we most gladly admit this, as the very word of the holy Ghost. This being granted, the next point were now to be considered, but that I think it needful the Reader be admonished of a point or two set down by the Replier in his answer to this first sentence upon occasion of the Text alleged to prove that the Church is the house of God, he addeth these words following in the same place, that the Church is the pillar and ground of truth, which is so (sayeth he) in this matter of Ecclesiastical government, and in all other, so far as is necessary to salvation. Whereupon he gathereth, that either the Discipline declared in the book which he laboureth to confute, is not necessary, or else, that the Church, at least in some ages and places, as a pillar of truth, hath upholden and maintained it, or striven for it: which he allegeth impertinently altogether to the especial matter he was to entreat of, yet agreeing with his general purpose to lay in all places some stone of offence, which may hinder the Reader to receive the right and only lawful Discipline of the Church, in such sort as by the word of God appertaineth. In the former point whereof, it is to be observed, that the replier granteth, the matter of Ecclesiastical government, in some part thereof, as well as other matters of doctrine, to be necessary to salvation, which is worthy to be observed here, because some other impugners of the holy Discipline and order appointed of God for the guidance of his Church, make it no matter of such importance: whereupon it must needs follow by his own rule, that the Church at least in such points of it hath kept and ought to maintain the true and right Discipline of the Church. Furthermore, for clearing of another point which he implieth by his words, that is, that there is some truth of God in matters of Ecclesiastical Discipline, and in other points of doctrine, which are not necessary to salvation, and therefore not maintained by the Church: it is to be understood, that in some sense of necessary, & in their place and degree, all truth both in the matter of Ecclesiastical government, and also in all other Articles of Christian Religion, is necessary to salvation. True it is that some points are so necessary, as that in the ordinary dispensation of God, no man can be saved without such means: of which sort also there are some, even in the Discipline of the Church, as is the ministery of the Gospel, by such as are sent of GOD thereunto, and such like. There are other which are not so simply, absolutely, and immediately necessary, but yet necessary as means ordained of God for the better furtherance of our salvation, both in their own use, and in the help they yield to make the other degree of means more fit to do us good, and more serviceable and effectual, when they are duly prepared thereunto. For example hereof, to believe the promises of the Gospel, in the ordinary dispensation of God, is simply, and absolutely necessary to salvation: and because there can be no faith of it, except it be declared to men, by such as are sent of God for that purpose, this means is also alike necessary. Now for the better furtherance of men's salvation hereby, God hath appointed, that there should be Pastors of it and Doctors in the Church for the ordinary work of the ministery of the Gospel. He hath also declared how such Preachers ought to be qualified, and in what manner they are to preach. He hath appointed also his holy Sacraments to be administered, censures and corrections of offences to be used, with many other such like ordinances. Which notwithstanding they be not all necessary in the same degree that the former means are: yet are they necessary to prepare the same that they may be the fit to do us good. So the preaching of the Gospel is the fit to profit us, when it is preached, as by the orders appointed of God it ought to be, that is, soundly and sincerily, without mixture of fables and fancies of men, when it is preached by men of pity, and learning in the Scriptures, that are able to teach, to convince, to exhort, and apply it in every sort as it ought to be applied. And because God giveth not such men to his Church extraordinarily, the means whereby God hath provided for the furnishing of the Church with such, as their due ordination, election, examination, and such like, are in their degree also necessary. Whereof, it were to be wished, that we had not so evident and certain proof as we have, in the danger of so many amongst us, as are hazarded, for want of sufficient Ministers of the Gospel, and the necessary means, by the ordinance of GOD, to have such as may be worthy to bear the name of Christ before his people. The same may be said of the due execution of the censures of the Church: Which, how necessary it is in his place & degree, for the bringing of the obstinate sinner to the knowledge of his fault, and to repentance, & seeking by faith for pardon in Christ jesus to salvation: I think, by former examples, and daily experience of such as have been recovered by that means, and of other that have died in their sins, for want of the same, may easily be discerned. Besides these respects, they are also necessary, in regard of God's holy ordinance and appointment, the contemptuous breach of whose commandments, be they great or little in our account, is damnable to all those that do despise them. Thus much may suffice to clear these words of the replier, so far as is necessary to salvation. Upon this gloze he gathereth, that the Discipline declared in the book he would confute, either is not necessary, or else, at least in some ages and places, hath been maintained and kept, or striven for to be established. I answer, that in such sense of necessary as I have mentioned it so to be, the Discipline, set down in the declaration, is necessary to salvation: and further, that it hath been maintained in sundry times and places, and is at this day exercised and laboured for in the midst of the Church.  
In the Apostles times, and those which followed next after them, it was exercised and maintained in all the places where the Apostles settled & established any Churches, as appeareth by their own exercises and the story of their Acts, as it is alleged in the Declaration, and sundry other books of like argument. After that time it began in deed to decline in some parts, as did other points of the Gospel. But notable evidences are to be showed, of sundry parts thereof, in the writings of the ancient Fathers, exercising some parts of it, and lamenting the decay of some other. In this age it is not unknown to be received, maintained & exercised in all the Churches of France, of the low Countries, and of Scotland, for many years together. In this Church it hath been laboured for, now many years, of the ministery, by writing, and preaching, and by petitions offered to the Convocation house, of some of the commons in Parliament: now three sundry times, by such means, as to that high Court appertaineth, & by many of all degrees and callings, by most humble supplications to almighty God, and all authority which he hath set over us, and by sundry other christian duties, and is not to be given over, till God may hear us, and the righteousness of Zion may come forth as the light of the day, and her salvation shine like a burning lamp: and till the lawful authority set over us, may attend our pleas in God's behalf, and give sentence with us. Now followeth the second proposition or principle set down in the Declaration, and affirmed by the same to rise from the former: the replier agreeth that it doth so, and that this rule is also true: but in such sense as he maketh of it, and not in the sense of the Declaration. The sense he maketh of these words, is, that in all things that God hath prescribed, the Church is to be directed by his order, but denieth all things belonging to the external regiment of the Church, to be appointed by him, which the declaration taketh necessarily to follow of the former sentence. This is the effect of his reply to this point. But because he had either read it in some book written of the Discipline of the church, or thought of himself, the place might be alleged for such purpose, though it be not mentioned here, he laboureth to show that the verse of the 9 Chapter to the Hebrew. proveth not, that our Saviour Christ hath appointed, a certain and necessary order for the outward direction of the Church, in all Ecclesiastical matters, which he showeth in this manner.  
The Apostle (sayeth he) referreth not this of the Tabernacle to the Church, applying it after in the 9 chap. much less to the external regiment in all Ecclesiastical matters, no not before in the 3. where yet he speaketh of Christ and of his Church, but teacheth us, that in the inward and spiritual regiment of the Church, we are to acknowledge Christ the Lord, the Apostle and high Priest of our profession, and to confirm our faith in him, if we hold fast (not this or that external order of ecclesiastical government) but the confidence and rejoicing of hope unto the end. Thus passeth he over this second point: wherein it is to be observed, that he confirmeth not his own opinion, which is, that our Saviour Christ hath not set down any certain rule for the direction of the Church in all Ecclesiastical matters: neither answereth the reasons that are by divers alleged to this purpose: but only laboureth to show that the 8. of the Hebr. 5. verse, doth not prove it. Which how he hath performed may be considered by this which followeth. In exodus chap. 25. ver. 40. whence the words alleged out of the Epist. to the Hebr. are taken after a particular rehearsal of the charge given to Moses concerning the making of the Tabernacle, & the furniture thereof, the Ark of covenant, the Table, the Candlesticks, with the Instruments necessary for it, and with special direction both for the matter, form and measure of the same: in the end of all, the charge given him, is generally rehearsed in these words, See that thou make them according to the fashion & pattern of the things which was showed thee to see in the mountain. In like manner in the next Chapter, after a particular rehearsal of the things that belonged to the Tabernacle. Toward the end of the Chapter, it is said, So set thou up the Tabernacle, according to the likeness of that which was showed thee to be seen in the mountain. Whereby it is manifest, that the charge given to Moses, was of making the things of the external and outward Tabernacle, which were in deed figures (as the Apostle sayeth) of better, even of heavenly things: (noted by the showing of the same in the mountain,) but the charge given to Moses, was concerning the outward Tabernacle, and external order for making the same. Which appeareth also by the 39 chap. of the same book, where it is written, That all these things were made, according to all the charge, that God had given to Moses. In which respect the faithfulness of Moses is commended by the Apostle in the 3. chapter to the Hebr. because he had performed all things according to the charge he had received. Now the Apostle setting out the dignity and honour of our Saviour Christ, by preferring him before Moses, in the administration and government of the Church: declareth, Moses in deed to have been faithful in all the house of God, but yet as a servant in the house: whereas our Saviour Christ, was not as a servant in the house, but as the Son and heir, governing and ruling over his own house. Forasmuch then as every one is more faithful, diligent, and careful of that which is his own, than any that dealeth with that which is another's: it must needs be, that our Saviour Christ hath showed himself more faithful than Moses, who was but a servant in his house, he being the son and heir, governing over his own house. But if the faithfulness of Moses appeared in all the house of GOD, that is, in all that belonged to the administration of it in every respect for that time, to a sufficient direction, even in outward and external regiment, in all Ecclesiastical matters, as well small as great: it must needs follow, that he who hath performed incomparably greater faithfulness to the Church, hath as far, as was necessary for it, left certain and sufficient direction, even for the outward administration of it in all like matters. But the replier seemeth to affirm, that no certain external form of ecclesiastical government is necessary, in that he noteth upon the 3. to the Hebr. thus: We are his house or Church, if we hold fast (not this or that external form of government) but the confidence and rejoicing of hope unto the end. Wherein, he considereth not, that a certain outward order is necessary, for the keeping and holding fast of that confidence and rejoicing of hope unto the end. For the administration both of the word and of the Sacraments is outward, aswell as is the order. For the calling of such as are to bear any charge in the Church, or the order for execution of the same, this being a part of the Pastor's duty, no less, nay more public, open, and outward, then sundry other duties are which-belong to his ministery. But, a certain order for the administration of the word, and of the Sacraments, was necessary to be left to the Church by our Saviour Christ. For, Apostles and Prophets, Pastors and Doctors, are set in the Church, for the work of the ministery, till all the faithful attain to the unity of the faith, and knowledge of the Son of God. Which being necessary to salvation, the means in that the ordinary dispensation of God, are absolutely necessary thereunto, must needs be in like manner by him appointed. Zuencfeldius in deed, and some of the anabaptists, make small account of the preaching of the word, or of the ministery of the Sacraments, as being outward matters, fit for children in their opinions then for men of understanding, imagining such a perfection in themselves, by immediate revelations from God, as needeth not any such helps of outward means. But they which discern of this ungodly presumption and vanity, must needs confess, the ministery of the word and Sacraments, to be necessary for them: 
Mat. 7.6. Mat. 16. Acts 1.8.  and that therefore, it was needful, the Lord should leave a certain order for the directing of his Church in that administration and ministery. Which also, because it was so needful, the holy Scriptures declare him to have done. 
Mat. 28.19.  For, touching the word, what should be preached, and by whom, and unto whom, with all other necessary circumstances, even in outward things, he gave certain order unto his Disciples. Likewise for Baptism, both before his death, 
Matt. 18. 2●.  and at his ascension into heaven, he instructed them in what outward manner, they were to administer it, and unto what persons. Of the Lord's supper, the Apostle sayeth, That which I received of the Lord, I have delivered unto you, plainly declaring, that the Lord had delivered unto him a certain order, for the outward administration of his Supper. These things and the like which might be said of the other points of the outward Discipline of the Church, the replier against it, did not well consider, in making no external form of government necessary, but perseverance in faith and hope. Nay it may seem, he did not well remember, that in other places the necessity of continuing the present government of BB. and Archbishops, Priests and Deacons, such as we have amongst us, is affirmed to have ground and continuance from the very Apostles: who also are said to have made Timothy and Titus such. For which cause also, at the ordination of every of them, certain places of the Scripture are appointed to be read, as containing their Institution and ordinance in the Church. But how truly and faithfully such places are alleged for that purpose, there are but few, but upon the reading of those texts of Scripture, may discern. Yet howsoever they fail in their proof that seek the confirmation of the Hierarchy, so commonly called: this appeareth by their own allegations, that sometimes, and in part, they would persuade men that there is an external form of administration of the Church appointed by our Saviour Christ. Which, would to God they did, not only sometimes, and in part, but always and altogether, persuade themselves and others, as the truth is in deed, that God hath set down in his holy word, a certain form of governing the Church of Christ, necessary and perpetual, by particular directions in all the chief and principal points, and by general rules for time, place, and such like circumstances: and that they would rather labour with us to show what the same is by the word of God, then to strive for the contrary, that there is no certain form at all. The proof of this point that there is a certain and perpetual order set down in the word of God for the guiding of the Church in ecclesiastical matters, hath been often made, by divers who have travailed in this cause, as appeareth in their books. But because the replier denieth it to have been proved, yet it shall not be amiss to lay down briefly such reasons in this place, as may serve for that purpose.  
From the beginning of the world, there hath been ordained of God a certain external form for directing the Church. such, as seemed good to his heavenly wisdom, and agreed best with that time for which it served, both before, and under the Law, even from Adam to Christ. Which, for such time was not to be altered by any living creature. Therefore there is also some certain form of administering the church of God, from the time of our Saviour Christ, to the end of the world, which is not alterable nor to be changed by any power of man. For, God being as able and as willing to do this good unto his Church in these last days, as in any time before, and there being no sufficient reason to be rendered of such difference, why those times should be so regarded, and this not: it must needs be, that there is a certain form set down in the word of God, for the outward administration of the Church. Again, the external administration of the church under the Law was such as had proceeded from God, and was not altered nor to be altered by any King or Priest whatsoever. For the first plat was given in the mount, what alteration after was made by David or others, was not of themselves, 
2. Chro. 8. and 25.26. 2. Chr. 29.25  but by special and particular direction of God by the Prophets. Therefore if no just reason of difference be to be showed to the contrary, (as there is not) it must be confessed, that God hath ordained a certain external form of government for the Church in this time, and not left it to the arbitrary, direction and laws of any men whatsoever. Further, where there is a ministery and dispensation of holy things ordained, there must needs be an order set down for the delivering and disposing of them. Otherwise they must of necessity be exposed to certain profanation: therefore such ordinances accompany such administrations, and have both their beginning and ending with them. So in the Law, the Priesthood being appointed for the ministery of things that were holy: there was withal a law of ordinances given for certain direction of their office, which law also ceased, and was abolished when the Priesthood was translated and taken away from the house of Levi, as we are taught in the example of the Hebrews. In like manner, 
Hebr. 7.12.  seeing that in the Church of Christ, since the abrogating of the Priesthood of the Law, there is instituted a ministery of holy things, and officers for the purpose, it must needs be, that there is also a certain order set down for the guiding of them in the execution of their ministery. Which is the whole Discipline, consisting only in the execution of such duties, as they are to perform, which are called to bear any charge in the Church of God: as the regiment of every common wealth standeth in the offices and duties of the Magistrates, & those that have authority in it. Moreover, the Names of Christ and his Church, the peace, order, edification, and perpetuity of the church do prove that there is a certain external form of administering it. For if Christ be a King, a High Priest, an householder, and the Church his Kingdom, his Temple and his House: then must it needs be, that he hath given, though spiritual in regard of the end they have, as his kingdom is spiritual: yet some certain external means, constitutions and orders, for the good governing and guiding of the same. For this is incident to every wise man of authority, especially when he himself shall not personally remain amongst those that belong unto him. And so our Saviour noteth his purpose to do, 
Mat. 25. Luke 19.12. Lu. 12.42.43  in the parable of the talents, delivered to divers servants, and of the Steward left with charge of the house till his coming. The same is to be said of the church, which is the Lords kingdom, temple, and house: this being a matter agreeing to every society, especially having a wise governor, and the society being such as may have nothing done confusedly, disorderly, and offensively in it, but all, with peace, order, and to edification, and which is to abide & continued for ever. But such a society the Church is. For some short time, it maybe some small society may continue in tolerable manner, without certain prescript laws to govern it, yet hardly can it long so continue, without sundry such disorders, as in the end must needs overthrow it. But a common wealth and a kingdom, and that such a one as is spread over all the world, and to continue to the end of the same, to be like an Inn of Court, without written laws, and orders for the government of it for ever, can not stand with the wisdom of God, with the offices of our Saviour Christ, with the nature of the Church, nor with the edification, peace, order, and perpetuity of the same. Further, the whole external form of th'administration of the Church consisteth in the kinds and charges of offices, upon whose care and direction the church in such matters is to depend, & in the things which concern their lawful vocation to such places, & due execution of that belongeth unto them: but all these points are particularly set down in the word of God in the several charges of Ministers of the word, of Elders, of Deacons, and of the joint care of Eldershippes and Synods, as is to appear in the proof of every several part hereafter: therefore it is to be acknowledged, that such an external form of Discipline and direction of the Church, is appointed of God. Besides all this, the things which concern the kingdom of Christ, whereof such an external form is not the least, the Evangelist Luke writeth, that full forty days, the Disciples were instructed by our Saviour after his resurrection, 
1. Cor. 11.23 1. Cor. 14.37 Mat. 28.20. Acts 1.2. 1. Tim. 6.14 Matt. 18.15.16.17. Acts 11.30.  even as Moses had been taught of God in the mountain concerning the like. For which respect in divers places of the new Testament, sundry principal parts of the Discipline and external order of the Church, are said to have been delivered of the Lord, and are called precepts and commandments, yea and sometimes commandments of the Lord. Finally, the same external order of the Church in offices for doctrine, conversation, and for the poor, was settled by the Apostle in all churches where he came, and in some before he had conferred with any of the other Apostles, and had the Gospel only by revelation of the Son of God. It is delivered also by him for a general doctrine to all Churches, in the 12. chapter to the Romans, and the 1. to Tim. with most earnest charge to have it kept without fault, till the glorious coming of Christ.  
It was likewise established by the rest of the Apostles, in all places where they came, as appeareth by the special and express mention of Ministers of the word, Elders & Deacons: for these offices (in the due execution whereof the whole Discipline consisteth) were established in the Churches of 
a 15.4.16.4.6.6.  jerusalem, of 
b Act. 13.1.14.23.  Antioch, of 
c Phil. 1.1.  Licaonia, and (d) Philippi, 
e Act. 20.17 1. Tim. 3.  Ephesus, 
f Rom. 12.6 7.8.  Rome, 
g 1. Cor. 5.16.1.2.  Corinth, 
h Col. 1.7.2.5.  Colossi, 
i Thes. 1.5.12.10. ch. 2.3.14.  Thessalonica, 
k 1. Tim. 1.5  Candie, and all the Churches of the dispersed strangers in 
l 1. Tit. 5.1.2.3.  Pontus, Galatia, Cappadocia, Asia, and Bythinia, and generally in all the churches of the 
m Herald 13.17 jac. 1.1.5.14. 1 Co. 16.1.2  Hebrews. Which consent of the Apostles in ordering the churches which they gathered together, by one uniform external order of Administration, in Ministers of the word, Elders, and Deacons, declareth that they received the same from the Lord, and by his appointment delivered it to the Churches. Thus at the first the churches were settled, 
n Colos. 2 5 Mat. 16.19.18.17.18.19.20.  a goodly thing to behold, all after one and the same order, by the Apostles, according to that our Saviour had taught them concerning this matter, & the commission they were charged with at his going up from them into heaven, which was, to make disciples, and to teach them to keep all things that he had commanded them. In the time next succeeding the Apostles, the same order in a great part continued, as may appear by many notable testimonies in Jgnatius, not only mentioning and saluting in all his Epistles often times the Ministers of the word by the name of Bishops, Elders, and Deacons: but also earnestly exhorting to the continuance and respect of them as a most necessary order appointed for the preservation of God's Church. Be subject (sayeth he) to the Bishop, meaning the Pastor, (as appeareth by the particular respect he is said to have to that church) as to the Lord, for he watcheth for your souls as one that is to give his account thereof to God, etc. Be subject also (sayeth he) to th'Eldership, as the Apostles of Jesus Christ, and please the Deacons. A little after he saith, The Bishop resembleth God unto them, and the Elders the assistance of God, and college or band of the Apostles of Christ (a comparison in sundry other places used by him) without these an elect Church, a holy assembly, a Synagogue of Saints is not, etc. In the same Epi. He that is within the Church is clean, therefore obeyeth he the Bishop and the Elders: but he that is without, doth any thing without Bishop, without Elders and Deacons, such an one is unclean: for what is the Bishop, but the follower of Christ: what is the Presbytery or Eldership but a holy assembly, councillors and assistants of the Bishops: what are the Deacons, but followers of the Angels, etc. He therefore that disobeyeth these, is surely an Atheist, and ungodly, despising Christ and setting at nought his ordinance.  
In his Epistle to the saints at Tharsus, using the same exhortation, I love them, saith he, as mine own soul, that observe this good order, and the Lord be with them for ever.  
To the Ephesians he saith, The Presbytery is to the Bishop as the string is to the Harp, as no doubt their holy concord is acceptable to God like the song of the golden haps, mentioned in the Revelation. 
Apoc. 5.  Justinus maketh mention of such an order of lethargy used by the Christians in their holy ecclesiastical assemblies as may seem to have been (as there was good cause it should) the pattern of the best reformed Churches of this age for th'order of public prayer used amongst them. Tertullianus testimony in his excellent Apology of Christians is worthy to be written with a pen of gold in precious marble, which is that certain approved Elders were set over their Churches & ecclesiastical assemblies, who had obtained that honour not by money but by good testimony. For no matter of God is obtained with us by money. Many and notable witnesses are in Cyprian, of the ministery and their equal power and dignity, and of so great necessity of executing the censures and discipline of the Church, as that fear of death ought not to hinder it. The presumption of man in deed began betimes by degrees to degenerate from this order of Discipline, so as the Elders, who were men chosen out from the rest of the people to assist the Ministers of the word in the execution of the Discipline of the Church began to fail, whereof Ambrose complained in his time. 
Ambros. in 2. Tim. 5.  So it came to pass that some of the Ministers of the word, not by the ordinance of God, whereby they were all equal, but as Jerome noteth, by custom and human disposition began to be greater than other Ministers, 
jero. in epi. ad Tit.  so as they only were called Bishops (which name is given to all the Elders of the church of Ephesus) and took upon them, first all the care of the Church, then of other Ministers also, and that, by degrees, 
Act. 20.28.  of so large circuits, as for their help and to serve for steps to raise themselves by, other officers were appointed underneath them, till at last, it grew to this perfect image of the beast, spoken of in the Revelation, that is, of the Roman Empire, that of long time hath tyrannized the Church of God, 
reve. 13.14.  ever to this age. But in this age of the regeneration of the gospel, the Churches have openly and plainly discovered these abuses, and declared both their judgements what they judge and believe touching the kinds of the ministries & offices ordained of God to be in the Church: and their endeavour & desire to return to the same former order appointed by our Saviour Christ, and first delivered to the Churches by his holy Apostles. In the latter confession of the churches of Helvetia, whereunto besides the Helvetians, that is the churches of Zurich, Bearne, Shaphonse, Sangall, Rhetia, Millynse, & Bienna: there subscribed also the Churches of Geneva, and of Savoy, Polelande, Hungary, and scotland, after a declaration of the names of the ministery that are mentioned in the holy scriptures it is thus written. But moreover in the times which followed, many more names of Ministers of the Church were brought in, for some were ordained patriarchs, other Archbishops, others Suffragans, metropolitans also and Archepriestes, or Archpresbyters, also Subdeacons, Acolythes, Exorcists, Singers, porters, and I know not who else, as Cardinals, provosts, Priors, Fathers, and orders greater and less. But of all these we are nothing careful what they were in times past, or now are, the doctrine of the Apostles concerning Ministers sufficeth us. And a little after in the same confession, one and equal power or office was given to all the Ministers of the Church.  
Surely at the beginning the Bishops governed the Church by their common labour, none preferred himself before other, or usurped to himself larger power or dominion over Bishops, for they were mindful of the Lords words: He that will be first amongst you, let him be your servant, and so forth with confirmation of this equality amongst the Ministers of the Church, showing this to have been so amongst the Apostles, by Cyprian and Jeromes testimony, affirming, that the Bishops are greater than other Ministers, more by custom then by the ordinance of God, and that they ought to rule the Church together, they add these words, this writeth Jerome. Therefore say they, no man can lawfully forbid us to return back again to the ancient ordinance of the Church of God, 
Artic. 29.  and to receive that rather than a human custom. The Churches of France writ yet more directly to this purpose, in their confession, saying: We believe the true Church ought to be governed by that policy and discipline which our Lord jesus Christ hath ordained, namely so, that there be in that, Pastors, Elders and Deacons, that the pureness of doctrine may be retained, vices may be suppressed, the poor and other in misery may be provided for, and that holy assemblies may be held, for the edification both of small and great. In like manner write the Churches of the low Countries: 
Artic. 30.  We believe (say they) that this true Church ought to be ruled and governed by that spiritual policy which god himself hath taught us by his word: so as there be in it Pastors and Ministers, who may purely preach and administer the Sacraments. Also, that there be Elders and Deacons, who may make the signory of that Church, that by these, as means, true Religion may be preserved, & true doctrine may be retained everywhere, and speed abroad, etc. as followeth in the same place of the use of this order. Wherein it is very worthy the observation that these Churches wherein there are an infinite number of godly learned men, and many for their just deserts, famous, reverend, and honourable in all the Church of Christ, and the same being in persecution, and therefore seeking more carefully to please God, in such a confession as they declare their faith in, have thought it a necessary Article to set down this point of the policy or discipline of the Church: and that, in declaring of it, they say not, what they suppose: but what they believe, using the same word which they do use in the articles of faith & doctrine. Further also it is to be marked, that they profess, they believe, the Church ought to be governed, by that policy and Discipline which our Lord jesus Christ hath ordained, and God himself hath taught us by his word: plainly affirming that there is a certain form of policy to govern the church by, and that the same is ordained of our Saviour Christ, and further, that it is declared in the word of God. And last of all, that they declare that policy or discipline which GOD hath taught us in his word, to be this in effect, That there be Ministers of the word, Elders and Deacons, by whom, as by the means which God hath ordained, holy doctrine, and honest life, may be preserved in the Church, and the poor relieved. The same is likewise affirmed by the Church of scotland, as appeareth in their treatise of the Discipline of the Church. Upon all which proofs and testimonies, I conclude with the declaration: That God hath given to the church, which is the house of the living God, a certain order for the direction of it, in all outward matters that belong to the good government of the same. Whereof if they shall yet doubt, whom it most importeth the Chureh to be persuaded of it, it is to be sued for by continual supplications and prayers to God and them, that they would hear what we have to say further on God's behalf in these causes, and to receive our information herein, so far as we shallbe able to make good proof by the holy word of God concerning his ordinance in these matters. I doubt not then but the certain truth of the points set down in the declaration, would appear unto them to the great honour of God, and unspeakable joy and comfort of all the Church amongst us.  
Now followeth the third and last sentence of those which are set down for the foundation of all the Discipline. This sentence is, that the order which God hath prescribed for the directing of his church is not to be learned elsewhere then in the holy word of God. For proof whereof is alleged 2. Tim. 3. vers. 16.17. This truth, the replier, if he agree with himself, in like manner yieldeth unto, with this condition, if it be understood, that all general or particular orders in the external government of the church, are either expressly specified in God's holy word, or inclusively comprehended in it. This is the substance of his Reply to this point, wherein he is to know that it is not otherwise meant, but that either by plain evidence, or necessary consequence, they are to be showed to have their ground in the word of God, for the substance therefore of this point we are agreed. In this place without all manner of occasion offered him, he falleth into the mention of a book which he termeth our communion book, and saith to be entitled, The form of common prayers, administration of the Sacraments, etc. agreeable to God's word and the use of the reformed Churches. Such a book in deed bearing that title, there hath been much speech of, & it is said, as it had been twice before, so this last Parliament, now the third time, to have been presented to that high and Honourable Court. Whereof because the speeches were divers, many have been in doubt what they should judge of it. Therefore I doubt not, but that one no better affected to it then he is, and showeth himself to be, both in calling it our communion book (meaning as it seemeth that it was revisited and considered by sundry faithful Ministers of the Gospel, and by their means procured to be presented in Parliament) and in his readiness to find fault with it without cause: but he hath observed some notable matter in it, that may stay the uncertain and doubtful opinions of many concerning it, and may certify them upon good and sufficient ground of just cause to disallow it. The matter which he noteth in it, is, that in the title of it, it is said to be agreeable to the word of God, and the use of the reformed churches. And this is all that he noteth in it: whereby it may seem to be a holy book, and worthy to be written in letters of gold, if it be such a one as so ill an eye looking into it, could find nothing reprovable in it, but this, that it is agreeable to God's word and the use of the best reformed Churches. He might easily find as great a stain as this is, in the most orient pearl that ever came from the Indies. Such a pearl was in deed worthy to be set in the Diadem of a Prince, and meet to be presented to so noble a State, as is the State of that honourable assembly. If there were a Gentleman in all the land, fearing God in truth, with singleness and sincerity of heart, wise, without cunning and deceitful practices, zealous of the honour and service of God, loving his Country with most tender affection & constant in the truth, with a christian magnanimity: such a man surely were a parsonage qualified for such a purpose, as to make tender to the States of a land, of such a book, as is agreeable to God's word, and the use of the best reformed Churches. If amongst all the Gentlemen of a Country, there were two, graced of God with rare and excellent gifts, of true pity and zeal, of knowledge and understanding in other good learning, and especially in the heavenly knowledge of divinity, and in it particularly of the Discipline and spiritual policy of the church, and of so gracious speech & utterance, that the hearers might after truly report and say of them: We saw them as men that looked into the glory of God, and had been changed into the similitude and likeness of the Lords own glory: we heard them, as they that seemed to us to speak not with the tongues of men, but of Angels: for how did our hearts burn within us, when we heard them so zealously & mightily plead on the behalf of God, and persuade the receiving of a book that had all things in it agreeable to God's word, and the use of the best reformed churches: surely such men were fit advocates to speak in a cause so holy, and so importing the honour of God, and the comfort of his people. If there were in the ministery, true and faithful servants of God, such as seek not themselves, but the things that belong to Christ jesus: And if there were of every Country men endued with pity, knowledge, wisdom, care of the Church, the flower of a land, assembled together: these were in deed for such a purpose, to lay their heads together, and to confer, how they might with most grace, set out such a jewel, to win favour, & to draw love wheresoever it should be seen, and especially of those who should most of all take pleasure in jewels of price. For, wherein could any man's gifts be better employed, then in recommending for public prayers and administration of the Sacraments, such a book, as is agreeable with the word of God, and the use of the best reformed Churches. Belike such a book maintained not an unlearned ministery, nor a pontifical Hierarchy, which willingly go together, and uphold one another, nor reading of apocrypha rather than Canonical scriptures in the public assembly of the Church, nor private administration of the Sacra. nor cases of necessity of them, implying the erroneous doctrine of conference of grace by them for the deed done, nor the baptism of women, nor confirmation, as an ordinance to give increase of grace, nor Bishops of a several ordination and power from other Pastors, nor Deacons without any charge of the poor, nor power to minister baptism without like power to administer the lords supper, nor to minister both without power to preach, except further licence be granted: these & such like matters, no doubt, such a book could not maintain it being apparent, what the word of God is herein, and the use of the reformed churches. Contrariwise, it must needs be that such a book appointeth that all Ministers of Sacra. should be preachers, that preaching be joined always with the ministery of the Sacraments, and that they be always ministered in the public assembly, that they be not divided from preaching, nor one from another in the pastors calling, that the Deacons relieve the poor, and the Eldership direct the causes of the church: these & other points like unto them, being declared in the word of God, to be the ordinances of the almighty for the guidance of his Church, and this being the use of the reformed Churches, no doubt, but they were maintained by a book agreeing with them both. Which being so, what should I say of them, that would endeavour to the uttermost of their power, by all good and dutiful means, the receiving of a book so fit for the advancement of the honour of God, and promising so great good unto his people: but as it is in the Psalm: Peace and prosperity be in thee (o jerusalem) thou city of God, and the Lord prosper those that love thee. 
Psal. 122.6.  The Almighty suffer them not to fear the fear of the wicked, but shield them from all evil, as the natural and noble sons of Abraham: 
Gene 15.3.  and whosoever they be dealt with here, the Lord recompense them with an exceeding great reward. He remember them for good, according to the prayer of that worthy restorer of the City, & service of God Nehemia, 
Nem. 5.19.13.12.29.  and what soever they have done for this people, their endeavour to take away the pollutions of the ministery, to set the Lords watch at his gates again, & every Levite to his work, according to his place: the Lord spare them according to the greatness of his mercy, and remember them and their service for good, so as their children's children may receive at their hands an inheritance of blessing from the Lord. And if any should be otherwise minded, the Lord forgive it them, and grant that they also in his good time, may have this truth opened to them, and be noble and elect instruments chosen and appointed of God to the furtherance of the same.  
Thus far, have I been bold, to follow th'occasion offered me, in mention of a book of common prayer and administration of Sacraments, agreeable to God's word, and the use of the best reformed Churches. The which I am, for their sakes, who seek all advantages, to stir up the higher powers against us, truly and unfeignedly to protest, that I writ not with purpose to offend any, God being witness, and least of all, any that are in authority. For I bow my face down to the ground before them all, of whom it is said, Ye are Gods, and in all reverent duty, acknowledging the most humble and faithful duty which I own to the great power, that God hath given them, to the punishing only of the evil doer: but to the protection, maintenance and comfort of all that do well in the land: yea further, as conscience and duty bindeth me in that respect, I do not cease to lift up my heart and my hands to Almighty GOD, day and night for them all, that it may please him daily more and more to increase in them, all the princely gifts that their high places and authority do require: and namely, that their hearts may be more enlarged towards this so necessary a cause of God's service, & the comfort of his people, which I do also as my most strait bound and obligation requireth: especially, for our sovereign Lady the Queen, that as God in his mercy hath honoured her right excellent Majesty, with these honours: th'extinguishing of the fires wherewith the Church consumed, the overthrow of idolatry, and false worship of God, the establishing of the free professing and preaching of the Gospel of Christ, the harbouring of exiles for the gospels sake, the delivering of the Churches of scotland from captivity, patronizing of the Churches of the low Countries, aiding and assisting of the Churches of France, and the comforting (in a manner) of all the Churches which profess the gospel, that I say to these so many and so high and chief points of true honour, this also may be added, that her Majesty by God's special favour, & assistance of his holy Spirit, may establish in this her happy reign, the same order for directing of the Church, and publishing the gospel of salvation to all the people within her Dominion, which almighty GOD hath appointed for this purpose: to the great advancement of the honour of GOD, the exceeding joy of all the good people in the land, and her own unspeakable comfort and glory with God and men. Thus, praying not to be misconstrued in that I have been bold, upon occasion, to speak a little to the encouragement of Christian and noble minds, in godly and dutiful manner, to solicit almighty God, and th'authority he hath set over us, in Zion's suit, being so necessary, and so importing the good, both of the Church and common wealth amongst us, (the happy estate whereof dependeth upon the favour of God:) I return to the Replier. To whom for his reply of agreeable, I answer, that agreeable is not that which is contrary, but which hath a correspondence and harmonical concord with that wherewith it agreeth. And so is it to be understood in the place whereof he maketh question: but such a sense would he fain make of agreeable, to save all upright in an other place, which yet will not serve, for sundry repugnances & contrarieties which are there with the word, & with the use of the best reformed Churches. And thus far to his reply, to the matter set down in the third part of the foundation.  
Now to his reply to the reason wherewith it is confirmed: The proof alleged for this third point he admitteth not so easily, as the matter itself. Which being granted to be true, it importeth the less, whether it be fitly proved by it or no, yet peradventure he would better have discerned of the consequence from that place, if he had considered, the man of God there, to note, not the civil Magistrate, nor every one of the faithful, but only the Minister of the word, as both the term itself, and the duties of his calling there mentioned do testify. Whereby it is plain that the words of the Apostle do more particularly concern matters of the Church, than they do civil policy or moral life, as he objecteth. Now, it being said, that the minister of the word (whose calling is the greatest in the Church) is fully and throughlie instructed by the holy scriptures, for every duty belonging to his office. Surely the Elders and Deacons, whose charges are less, may be taught by the same what belongeth unto them, and if they furnish and direct him, that requireth most furniture and direction: surely then, they can not want, that need less. And if all that are of public charge in the Church, be fully instructed and enabled of God for every part and point of their duties by the holy scriptures, what one, concerning the discipline of the Church, can be said, not to be taught in the word of God: seeing the whole Discipline is administered by those that bear public charge in the church. If this proof content him not, he is to be satisfied further in the proofs of the several points which are showed after, to be fully grounded upon the word of God. In the mean time this I add for his further satisfaction. It being necessary to be directed in these matters from God, it must needs be, that God hath left us this direction in his word: otherwise, he must confess, there are necessary truths, not written in the word: but this popish opinion of unwritten verities, is worthily rejected of all professors of the gospel long ago. For we can not now say to any as David said to Abiathar, take the Ephod, 
1. Sam. 23.9  and ask of the Lord: we have no other Ephod, nor other urim & Thummim left us from the Lord, whereby we may be certified of his good pleasure in any thing, but only the bright glistering, & pure light of his H. Scriptures: wherein, as in the breast of our high priest jesus Christ, we may see and read the will of God for our direction. Now, that we need in these matters to be directed by God, appeareth by this, that of ourselves we can not by any natural understanding attain to this knowledge: For, the natural man, comprehendeth not, 
Act. 7.20.21  the spiritual things of God. For which cause Moses, a man otherwise of great gifts of nature and of study, as one in whose face the grace of God appeared, and who had been brought up in all the learning and knowledge of the Egyptians, and that by such excellent masters and means, as were meet for him, that was respected in his education, as graundchilde to the King of Egypt: yet stood he in need, to be instructed of God, in as small matters, concerning the outward guidance of his church, as are any mentioned in the declaration, and much smaller. Further also, the Apostle affirmeth, that the things he wrote to Timothy, he wrote them, that he might know, 
1 Ti. 3.14.15  how to behave himself in the Church, which is the house of the living God. 
2. Tim. 4.5.  And if Timothy an Evangelist, one of whose ministery the Prophets had spoken before, 
1. Tim. 1.18  one that had received the faith from his ancestors, 
2. Tim. 1.5.  whom the Apostle for the likeness he had of his Apostolical spirit, calleth his natural son, stood notwithstanding in need to be informed by writing from the Apostle, 
1. Tim. 1.2.  how he should behave himself in the church, and that in so many particulars, as he instructeth him in: sure it must needs be confessed to be necessary for all other to be taught also by writing, (which is the most certain way of instruction) how they ought to behave themselves in the same. If it were not needful to be taught by the Apostles, how a man should behave himself in guiding the house of God, why did the Apostle write to Timothy to this end, to direct him in that he had to do in the Church. And, if it were needful for Timothy, why is it not as necessary for all others? This reason moving the Apostle to write of this matter to Timothy, no doubt, did cause him likewise for the same end, to write to Titus, of the like matters. And if so excellent personages understood not what to do, nor how to behave themselves in the Church, for that which appertained to them, in the administration of it, without certain direction in writing concerning it, from the Apostles: I can not think, but the like direction should be needful for all those, who have any charge in the church. When Nadab and Abihu sons of Aaron the high Priest, 
Levi. 10.2.  had been consumed with fire from before the Lord, for misgoverning themselves in an outward thing, concerning their ministery (in a matter as it might seem to flesh and blood, of small importance) Moses told Aaron his brother, that this was so come to pass, according to that the Lord had said, 
Levi. 10.3.  I willbe sanctified in those that come near unto me, & glorified in the sight of all the people: meaning thereby, that God had forewarned the Priests, that if they misbehaved themselves in their ministery, he would glorify himself in their examplary and grievous punishment. Which being so, surely the fault and punishment can not be small, nor to be despised, if any of those who come near to the Lord to stand and minister before him, in the time of the gospel, shall misgovern themselves in their charge. Therefore, necessary it is, and that most necessary, that there be direction for them in the word of God. And thus much also to this point.  
In the next section, which the replier maketh of the declaration, it is gathered of the former sentences, that we are to search the Scriptures, that we may find that order which is left in them for the guidance of the Church. The first thing the replier reproveth in this section, is, that it is said, The gates of hell shall not prevail against the foundation before mentioned. Who may easily satisfy himself for this objection, because the meaning of the Declaration was not to allege those words, as spoken of that it entreats of, it being apparent to be meant of the Church, builded upon the Prophets and Apostles, Christ jesus being the foundation-stone thereof: (somewhat otherwise then he hath taken it, who expoundeth it of Christ himself) but by these words, although used in that place to another end, it declareth the sure steadfastness of that doctrine which was a little before mentioned, which being as the declaration intendeth, and as it is in deed, a part of the heavenly truth of the word of God, which can not fail in any part of the same: it was truly spoken also of the matter it is applied unto.  
Of the word foundation he taketh occasion to set down the 1. Corinth. 3. ver. 10.11.12.13.14.15. where mention is made of the foundation Christ jesus, and of building upon it straw or stubble, which he saith they do, that urge any outward order of ecclesiastical government, as matter of salvation. After, where it is said in the declaration upon former proofs, that we ought therefore diligently and reverently to search the holy Scriptures, to find what the order is which GOD hath appointed for his Church: he answereth with scoffing & reproachful speeches, without any just matter of rebuke. And in the end of his reply to this section, because it is said in the declaration, we are to search in God's word, that order, by which God would have his Church directed in all things appertaining to the salvation thereof. He replieth, that this were to condemn all the Churches, where this order hath not been observed: which either if it be necessary to salvation, could not be the Churches of God without it, or if it be not necessary, it is (saith he) unnecessary to salvation, & then our Church may remain, governed as it is, without either being deformed, maimed, or no church, as some affirm, whom he nameth as in reproach. For answer to these things, and to begin where he leaveth, that is, with the persons he nameth, the former of them we acknowledge, 
M. Cartwright.  & reverence, as his rare gifts of knowledge and zeal, and his learned works & constant suffering in this cause, and at this time his continual travel in preaching the gospel, do worthily deserve: for which causes he was worthy other respect then the Replier here doth give him. If he would needs set down his name considering the example of the Apostle, who (notwithstanding he far excelled in office and in gifts) yet seldom or never mentioneth any Minister of the gospel by name, yea scarce any professor, without some good mark of the grace of god in them: but this and a great deal more, both he and whosoever shall serve God as they ought in this cause of the further reformation of our Church must account to endure of them that oppose themselves to this most necessary service. As for the other, that he objecteth to him, concerneth not any of those, in whose name the Declaration was published.  
But for the matter of necessity, this word being taken as hath been above declared a little before in this defence, it may stand well enough together, to say as the declaration sayeth, that God hath set down in his word, an order to direct his Church in all things pertaining to the salvation of it, and yet that some Churches may be worthily acknowledged the true Churches of God, although they have not in all points kept that order. For all the things in that order, do not in like degree pertain to salvation: which if they did, his reason were good, but it being otherwise, faileth. He himself, a little before, acknowledgeth outward orders in their degrees, as necessary to edification: though (saith he) not directly pertaining to the necessity of salvation, which we agree to be true in some, but that he addeth there, nor to the necessity of obedience, is not true in such orders as have their particular ground in the word of God: which point because he returneth unto again in this place, and often hereafter, he is to understand his answer herein once for all: which is, as hath been partly touched before, that certain points of the Discipline, are of necessity to salvation, in such absolute degree of necessity, as is of any ordinary outward means. Of which sort is the ministery of the word, and of the Sacraments, and of the censures of the Church, which are appointed for the winning of th'offender, and for the saving of his spirit in the day of the Lord, as we are expressly taught by our Saviour Christ in the gospel: and by the Apostle Paul in the 5. 
Mat. 18.  of his former Epistle to the Corinthians. 
1. Cor. 5.  Whereupon it consequently followeth, that the sufficiency of the ministery to teach, and to exhort according to sound doctrine, and to convince the gaynsayer: likewise their ordinary residence, and diligent attendance upon the Church, whose servants they are in the Lord, is pertaining to the salvation of souls. For it is said, That where vision or prophesy, that is interpretation of scriptures faileth, there the people perisheth or is made naked, 
Pro 1.29.18.  that is, exposed to all danger, 
Mat. 9.36.  and our Saviour Christ yearned in his bowels upon the people, seeing them as sheep without shepherds, that is, in danger to be made a pray to Satan that roaring Lion, who goeth about continually to seek whom he may devour. In like manner, because this is the use of the censures to serve immediately to the recovery of the sinner to repentance, that he may be saved, the office of Elders, who are by the ordinance of God, to keep the Lords watch over the Church, and to procure the repentance of the sinner, is in his place necessary: which thing being necessary, it followeth also that other inferior means which serve hereunto, & without which these holy offices can not be thus established, nor discharged, are in their degree also necessary. The Deacons office is not so directly tending to the salvation of the soul, as these are, but rather regardeth the relief of the outward necessities of the poor and afflicted of the Church, yet not without respect to comfort and confirm their faith in him, by whose holy ordinance they are so provided for. But being as it is, the ordinance of God, that there should be Deacons in the Church for such uses, this office is also of the necessity of obedience. And generally, so are all the offices and orders set down in the Declaration, because they are all ordained of God, to be kept for great and necessary use in the church, to the end of the world: as it is to be justified in their several places, when we come unto them. So as this is briefly that we affirm herein, that sundry points of the matters of the ecclesiastical policy set down in the Declaration, are directly pertaining to salvation, and in that respect necessary: and both they and all the rest, are by the appointment and ordinance of God, to be continued in the Church, and in the necessity of obedience, they are all likewise necessary. Yet where this order appointed of God is not kept, by reason of ignorance, and want of due information of the will of God, or means to perform it, or of human infirmity, such as flesh and blood is subject unto: it followeth not, that they are therefore no church of God. The holy ordinances of God, were horribly profaned by the sons of Elie: 
1. Sam. 2.17  so as, for their abominations the people of God began to abhor the service of God, yet was the Church of God still amongst them. The Prophets in their time charged the Priests with breach of the covenant that God had made with Levi their Father, 
Mal. 2.5.8.  with their ignorance, 
isaiah. 29.  in being a number of them not able to teach the people, with their flatteries, and bolstering up of the sins of all estates and degrees, 
Esa. 56.10.  and saying all was well, when there were a number of things that needed reformation amongst them, 
jere. 6.13.14  they charged them with ambition, with covetousness, 
jere 8.8 9.11.12.  with profaneness, and many other great enormities: yet did the Prophets continue their teaching of the people, and acknowledged the people notwithstanding to be the people of God. Yea, even what the people offered upon the high places and the lords altar was removed and put to the wall, and the altar of Damascus set in the place thereof: all which were notable breaches of that external order which God had commanded to be observed by them: yet were they not therefore straightway no people of God as were the Gentiles. God did in deed grievously punish them by war, by famine, by pestilence, and sundry other ways, declaring himself to be highly offended at these their transgressions, as the Prophets forewarned them he would do: but this correction was yet with the Father's rod, and not with the bar of Iron, till such time, as by the just judgement of God, the state of that people became worse and worse, falling from one degree of sin to another, till at last they denied the Prince of life, & crucified the Lord of glory: Then the Lord in part rejected them for their unbelief, & brought in the Gentiles that believed. But till that time, the Lord acknowledged them for his, even as a Father doth his child, notwithstanding he be maimed or deformed. Which comparison the Replier without cause is offended at, 
Heb. 12.13.  this being an usual thing in the scriptures, to resemble sins and offences to imperfections & deformities of the body. For which cause the Evangelist Matthew, mentioning the healing of bodily infirmities by our Saviour Christ, noteth that therein (as being a visible evidence of th'other) was fulfilled that, which was written by the Prophet isaiah saying: He took our infirmities and bare our diseases upon him: 
Matt. 8.17.  Likewise also the Apostle exhorting to holy example of life, saith: Make strait steps unto your feet, that that which is halting be not turned out of the way, but may be healed rather. And how long (sayeth Elias to Israel) do you halt between two: If God be God, follow him, 
1. Kin. 18.21  and if Baal be god, follow him. I add further, which toucheth the matter yet more near.  
The Apostle compareth the Church unto a body, 
1. Cor. 12.27.28.  and the particular persons of it to the parts and members of a body and the guides of the Church and such as have public charge in it, to the more noble and principal parts of it, whereof Christ our Saviour is the only head. As therefore the body is blind that wanteth eyes to see withal, & lame, maimed, or deformed, whereof the shoulders, arms, hands, or other principal parts are wanting or displaced and disordered: so that body of a Church can not be said to be perfect & entire, wherein there are not Ministers of the word, who by the light thereof may direct the people in the ways of God, or Elders that may discover & descry every matter that may threaten any danger to the body: or Deacons who may distribute liberally according to that is in their hands, for the relief of the poor. Nay I doubt not to say (the necessary use of these offices being considered) that no body natural, hath so much want of any of these, as the body politic of the church hath of the other. Therefore I see no just cause, why this comparison should greatly offend him. A man may live in deed many years with such wants and imperfections, none of those parts being necessary for life, but shall live a heavy and uncomfortable life, because he wanteth parts, that are necessary for many great uses, whereby a Man may live the better and more comfortably, as being preserved in health, in strength, and in beauty: which thing they well discern of, who wanting by any occasion such parts, use a hand or a leg of wood, or help the imperfections of other parts as well as they can. So likewise a church may live, and be the Church of God, whilst the faith of Christ, as the breath and spirit of life is in it, but wanting these offices, or in place of these which God hath made, and are the natural parts of the body, having a supply and help such as Man hath devised, shall so live, as one neither having beauty in the sight of god and his holy Angels, nor force and health to perform in good order the actions belonging to it, but pineth & wasteth away with discomfort, one part decaying after another, till in the end the spirit of life, the doctrine of the Gospel, in the just judgement of God forsaking it, leave a dead corpse upon the ground, to warn and admonish other Churches by such example, to be careful in time, of the means, whereby through the blessing of God upon his own holy ordinances, according to the promise he hath made in the use of them, & not of any human devise to like purpose, (be it never so politic and reasonable to flesh and blood) they may be in health, strength, beauty, and honour, preserved and maintained for ever.  
There remaineth yet to answer his misapplying of the words of the Apostle in the 3. of the former epist. to the Corinthians, concerning the laying of stubble and straw upon the foundation, which he saith is done by those, who holding Christ, and the doctrine of the Gospel, will urge a necessity of the outward regiment of the Church in all Ecclesiastical matters. Wherein how justly he chargeth such as seek a further reformation of our charge, may appear by that which hath been said already, and is further to be made plain by the rest of this treatise: Wherein every part of the doctrine set down in the declaration being sufficiently proved by the word of God, the day will witness for us, that we have laid upon the most rich and precious foundation, nothing but fine gold of Ophir, and silver refined seven times in the furnace. On the other part, the same light will make manifest their work, that upon Christ the corner stone, laid in Zion, elect, and precious, lay things altogether unsuitable to it, matter of no value, and whose end is to be consumed with fire. Of this sort is the administration of holy things, as Baptism, and the censures of the Church, by Women, & lay men, such as are chancellors, Commissaries, officials, and such like, the confusion of both powers ecclesiastical and civil, in persons called to the ministery and preaching of the word of God. In Ecclesiastical matters so immoderate a power, as that one man at his pleasure should make Ministers, should give out, and call in again, licenses to preach, should suspend, excommunicate, and do what he list in the church which is the house of the living God. Of like sort are confirmation, with laying on of hands, in sign of grace increased: the cross in baptism, in sign of serving like a good soldier of Christ: the wearing and bearing in public administration, of Albe, Surplice, cope, pastoral staff, commonly called the Crosier staff. These, and a number of such like, & worse than some of these, which some lay upon the foundation if they be their gold & silver, it may be well said now as was sometime: The gold of Zion is turned into dross, & her fine silver is like the base cure, which a man being abused shall lay up for a time under many locks, and esteem it as some great treasure, but after discovering th'abuse, he will cast away in displeasure and indignation with the dross of the furnace. The Lord burn out the dross till it be pure, and take away all the base metal, but with the fire of his gracious word, if it please him: and not with that the Prophet speaketh of, that the judges of Zion may be restored as at the first, and their councillors as in the beginning, and it renowned for a faithful City, isaiah. 1.25.26.  
Thus much may suffice to have said to this Section of his Reply. For I leave his jests and scoffs to himself to consider of, with remembrance that the Apostle sayeth, These are things not seemly, and reckoneth this pleasant humour amongst a number of other things, whereof all professors of the Gospel, and much more the Preachers of it, should be ashamed.  

Ephe. 5.4.  The Declaration, grounding itself upon the former sentences, as pillars of rock that can not be shaken, the first, that the Church is the house of the living GOD: the second, That therefore GOD hath appointed a certain order for the government of it: and last of all, that both these being so, it must needs be, that this order is taught in the holy Scriptures: beginneth out of the same to show and declare, what that order is. Wherein, the first point, which is made the next Section, is, that our Saviour JESUS Christ hath ordained an holy ministery of men to the building up of the Church, which is his body, in unity of faith, and knowledge of the Son of God. Which is confirmed by two places of Scripture, The fourth to the Ephesians, and the 12. chapter of the former Epistle unto the Corinthians.  
The replier to the first of these places taketh this exception, that it is impertinently alleged, and that it toucheth not the question in hand: whereof he rendereth his reason, for that the thing spoken of in that place, is diverse altogether from the matter to be proved: because the proof (as he supposeth) is to be made of orders, prescribed and set forth, concerning ecclesiastical government, for the Church to be directed by in all things, and the matter which the Apostle speaketh of, is of gifts and functions, the end whereof is referred to unity in doctrine of faith, and to holy and honest conversation of life, not to the external orders of the Churches Ecclesiastical government. This is the effect of his Reply to this point. Wherein he hath failed, in making diverse those things, that are of great agreement together. For, the purpose pretended, is to show, what that order is, that the holy Scriptures declare, our Saviour Christ to have appointed for the guidance of his Church. Now, to perform this, there is proof made, of all the Church offices of public charge, that are appointed of our Saviour Christ, for the directing of his people. Which proof if it be sufficient, as it is, to show that the ministery of those that are appointed for the preaching of the word, both Pastors, and Teachers, and also of other serving for other necessary uses, that is, both of Elders, ordained and appointed for the care of honest and godly life and manners, and of Deacons, instituted for the necessity and relief of the poor and needy, is appointed to be in the Church: then is all the policy and the Discipline of the Church sufficiently proved. For this being the ordinance of our Saviour Christ, as it is proved by these places, that there should be Pastors, Teachers, Elders, or Governors and Deacons in the Church, the whole Discipline of the Church standing in nothing else, but the due calling of them to such charge, and the execution of such duties, after they be called, as belong thereunto: it is evident, that the whole order which concerneth the external and outward guiding of the Church, is hereby plainly showed what it is, and that it is ordained by the Lord. Where the question were of a king gone to a far country, whether he had left any certain form of policy for the regiment of his kingdom in his absence, what plainer proof could be made, that he had left certain order for their government in his absence then if it could be showed by authentic and sufficient records, under his hand and great seal, that he had appointed Magistrates for the managing of state causes, and other, for due execution of justice amongst his people. But this doth the Declaration in the proofs alleged. For, the question being, whether our Saviour Christ have set any certain order for the guiding and directing of his Church till his coming again: the Declaration answereth, that he hath: because he hath ordained Ministers of the word, Pastors, and Teachers, for procuring the advancement of the faith of the Church: Elders for the censure of their conversation and life, and Deacons for the comfort of the poor and afflicted. Therefore I take it, this allegation is most pertinent, and fitteth so near the matter, as the Replier can not by this pretence, nor by any other remove it. But the cause of this error of his, to take that to be from the matter, that is so near unto it, seemeth to be, the abusing of himself in th'ambiguity of the word orders. So as where the Declaration undertaketh to show a certain order to be left by our Saviour Christ for th'administering of all ecclesiastical matters, the replier belike looketh, here should be showed, some orders for things indifferent. For this place (sayeth he) referreth all to unity in doctrine of faith, & to holy conversation of life, and not to th'external orders of the Churches ecclesiastical government. Whereby he showeth, that he looked not to hear proof of any matters that are referred to faith or life, but to other external orders: and what can they be, but of things indifferent. Which yet, that they may remain indifferent, could have no order appointed by our Saviour Christ, for than should they be no more indifferent: the commandment of our Saviour binding to a necessary obedience to do that which he should command, so as this exception can not serve. For what orders may more clearly prove, our Saviour Christ to have taken order for the governing of his Church in all ecclesiastical matters, than they, which are referred to doctrine and manners. Is there any matter ecclesiastical, that is not referred to one of these? And if this place show th'order he hath set, for all things referred either to faith of doctrine or conversation of life: surely it proveth a certain order for all ecclesiastical matters. Which if the replier will deny to follow, yet is it to be remembered, that he plainly confesseth here, that the place alleged, is referred to matters of unity in doctrine of faith, and to holy conversation of life. Whereof, whosoever he deny it, I doubt not but every indifferent and advised Reader will easily discern, that hereby he hath granted the whole cause, except he show some ecclesiastical matter, that is not referred to one of these. Another shift he hath, but it is such, as he dareth not trust unto himself, and yet seemeth to point other to use it, if they lift. Which is, that he sayeth, th'Apostle there speaketh of gifts and functions, meaning, as I think, construing his meaning out of other places, and to his best advantage, that this place concerneth not any kinds of offices or charges, but of gifts & functions in the Church. For, in his speech, he taketh these two words for one thing, as after shall appear, grounding himself herein as it seemeth upon that which is said in the same place, that Christ, being ascended, gave gifts unto men, some Apostles, and so forth. But if this mislead him, he is to understand, that these may well stand together, that they may be offices, and yet gifts. When a King granteth a Charter to a people, to be a corporation and a City, and setteth officers amongst them for their good government, are not such offices the Prince's gifts, and yet offices too? We read of Paul's knowledge, wisdom, diligence in preaching, sufferings for the Gospel, of his tongues, of his power to work miracles, and many such like excellent graces, worthy an Apostle of Christ jesus. When the Lord, gave us Gentiles, such a Teacher, & appointed his name to be brought unto us in that vessel of gold, enriched with so many goodly graces of god, more precious than any jewel, bestowed he no gift upon us? It is manifest that greater gifts have not been given to men, than were these offices whereof the Apostle speaketh. Therefore, how soever he point another to it, he did well not to trust to much to this shift himself. Therefore, notwithstanding there appear not any such order given for ceremonies, as, what stuff, what fashion, what colour, this or that garment should be on, on which side of the church the Minister should stand in his ministration, North or South, nor such like: yet, this is manifest, even by the replier's own confession, that orders necessary for the church, to unity in like precious faith of the same holy doctrine and good conversation, by, and in obedience to that doctrine, by the ministery temporary of Apostles, Prophets, and Evangelists, and perpetual, of Pastors and Teachers, are established by our Saviour Christ. To the other place, alleged by the declaration, which is the 12. of the former epist. to the Corinth's, he taketh the same exceptions. Wherein, confessing, as he must needs, express mention of governors, yet, he would not have this neither to be to the purpose, because (sayeth he) here is mention of Governors, but what kind of governors: and whether any more governors than the rest, here mentioned, or by what kind of government they are to direct the Church, it is not said. True it is, for all things are not spoken in every place: but here appeareth, that there are Governors appointed for the Church. Which being so, it necessarily followeth, that there is a government left unto the Church.  
For his second question, the name of governors peculiarly given to these, showeth that they are rather appointed for government, than the rest: which being from God, it is plain, the government must be, according to his word: which is answer to another of his questions. For his other question, which governors are here meant, Master Beza sayeth, By governors, are meant the Elders, who had the charge to see this ecclesiastical Discipline kept and observed. But, to satisfy him, not with authority but with proof and reason, he is to consider, that, as governors are here only named, without further mention of their office, or manner of government, so are also Apostles, Prophets, Doctors, and other like gifts and offices. For the purpose of the Apostle is here, to exhort, to such a use of all the gifts and ministries and powers bestowed upon the Church (for all these are generally named in the beginning of the chapter) as might most further love, edification, and good order in the church: which being the purpose of the Apostle in this place, he was not to stand upon every several gift, ministery, and faculty to show what they were, and to declare whatsoever might be said of them. This had been wholly from the matter he intended, So as, it sufficeth him to name only the things, to the right use whereof he exhorteth. For, the things themselves were sufficiently known by their names, to those to whom he wrote, and needed no further discourse to make them understand him. If a letter were directed to a City in the behalf of their Prince, which declaring to them, that the offices and powers they have, the Mayor, Aldermen, Sheriffs, and such like, they are granted and given them, by free donation and by charter from the Prince, and that therefore they are not to abuse their places, to the oppressing or envying one of another, but to the furtherance of the service of their Lord, and the mutual benefit & aid one of another, which were the ends, for which those privileges & honours have been bestowed upon them: no Man of the city could doubt at that time, who were meant by the Mayor, Sheriffs, and other Officers named in the letter, notwithstanding the office of the Mayor and the rest were not laid out wherein they stood, and what duties belonged unto them, with such like matters, but by their names would easily understand what offices were meant. But if many years after, the government of the city being altered, and the state of it oppressed and tyrannized by ambitious men, who by still and soft motions had cunningly turned all the course of it, ere they were espied: the Citizens, in the time of a gracious Prince, should sue to have their Charter renewed again, and allege, that they had of ancient time such Officers, A Mayor, Sheriffs, and such like, in their Corporation, proving it, amongst other Records, by such a letter, in the Reign of such a King sent unto them: then in deed might grow question, what offices were noted by those names, and what their government and office had been in times past. Which, being so doubted of, could no way more readily be answered, then by ancient Rolls, Charters and Records of that age, showing, in such a time, a Mayor lawfully, by virtue of his office, to have done such and such things. Whereby it might appear what manner of office that had been. This case is as like ours here in question of Pastors, Teachers, Elders and Deacons, as any man's countenance may be like another. For the Church, as the City of GOD, had offices sometimes bestowed upon it, which Christ JESUS the King thereof, had given it, soon after his ascension into heaven, at the time of his Coronation, and entering into the possession of his kingdom: which offices it enjoyed for a season, but afterward was subtly oppressed and tyrannized by those, who should moste of all and chiefly have preserved the liberty thereof.  
But now, the Citizens of Zion with us, discerning of the gracious Prince, and time, that GOD hath given, make their suit, for renewing their Charter again: and that the offices which by our Saviour Christ, were of ancient time granted to the Church, may be restored. In which suit, to show that such offices were sometimes in the church, we show this Record of the Apostle: who, exhorting all to use their gifts and offices, which they have received of one GOD, one Lord, and one Spirit, to the honour of the same one Lord that gave them, and their own mutual help and comfort, namely, the gifts and offices which had been bestowed upon them. Wherein, we finding governors named, show it for good evidence, that this was an office and gift amongst the rest, which was granted to the Church, and therefore pray that we may have it restored again.  
Now, to Reply to this, that here is not declared, what these Governors are in this place mentioned, is no sufficient reply to us, the evidence being full, and strong, for this, that sometimes the Church by the gift of our Saviour Christ, had governors.  
But whereas it is demanded, what governors these were, and what office is noted by this name, we answer, that the office of Elders is noted by it. For proof whereof, we show the monuments and writings of that time. Whereby it appeareth, that this name was peculiarly given to those, who are in other places called Elders, to whom, belonged, the power of government: whereby, in this place, they are noted. This appeareth in the 12. Chapter to the Romans, where they are called [proistamenoi,] that is, such as were set over the Church, for the guiding and directing of it: and in the fift of the former Epistle unto Timothy, they are likewise named [Presbyteroi,] that is, Elders. To the which Elders, together with the Ministers of the word, (making the whole assembly of the Eldership) is given, that power, that is chiefest, and most principal in the Church is committed to them, as of imposing and laying on of hands, upon such as are ordained for the ministery of the word, to bind and to loose the sinner, to lock him up in the lords prison, or to let him out, and restore him into the liberty of the sons of God, as he may be repentant or unrepentant. Thus, this place serveth to prove that, fitly, which he denieth, that is, the office of Elders, or governors in the Church, and beside, (which the Replier hath taken no heed to) the office of Deacons also, who are noted by the name of helpers, as Master Beza plainly expoundeth it, saying by helpers he noteth th'office of Deacons, and as may be showed, by like proof, as hath been made of the office of Elders. Thus have we the whole Discipline, proved by these places, the first, showing the offices of the ministery of the word Pastors and Teachers: the other, the rest of the public charges, that is, Elders and Deacons: In the due vocation to which offices, & execution of the same, the whole policy, order and government of the Church consisteth. Which, if any man can not, or will not see, we are to leave him, to him, that openeth the eyes of the blind, and shutteth up theirs, who seeing will not see, and so proceed to that which followeth.  
After the first point of the Discipline or policy of the Church, which is, that there are appointed of our Saviour Christ, some to have care of others, and to bear public office and charge in the Church, the Declaration addeth this, agreeing alike to all the guides and servants of the church, that, they are to be ordained, to th'attendance and service of some particular Church, wherein they are to exercise and execute that office, which they are to be appointed unto: as countries, cities, or Towns may be best divided for the purpose: Which is proved by these two places of Scripture, Act. 14.23. and Titus 1.5. which the replier maketh the next section. A part of his Reply to it, is spent in seeking out the meaning of the Declaration. Whereof yet, in the end, by the suit of the matter, and coherence of the words, as he sayeth, he resolveth, as he might have done, if it had pleased him, at the first, what the Declaration intendeth, and judgeth rightly of the meaning of it in part: but in some other goeth as far from it, as if he were disposed to go out of his way, when he might see it lie strait before him. For he gathereth, that some of those, who are to have charge in the Church, should be set over whole Countries, some other over Cities, & some over Towns. Wherein it is not hard to guess what led him, in this place, as it doth in many other, out of the way: but, hardly is he like to find such a Bishopric, or archbishopric, as he would have, let him seek it as long as he will in the Declaration: The words whereof are very plain to the contrary. For, it is said, that they all that have any charge or ministery in the Church, should be distributed and limited, for execution thereof, to certain places or particular churches. It is added there in deed, that they should be so distributed, according to the division of Regions, Cities, & Towns, but meaning nothing les, then as the replier would gather, that some should be set over whole countries, as Dioceses, and Provinces. Which appeareth in that it affirmeth directly the contrary, that is, that they are to serve particular Churches or Parishes. As for that there is added, according to the division of Regions, Cities, & Towns, it hath this sense, that the particular Churches or Parishes are to be divided, according to the divisions of Countries, Cities, and Towns, that is, that according as there may be more or fewer particular Churches in one town, city or country by a convenient distribution of them, so fit men should be ordained to those callings or ministries, more or fewer, as the use & service of the particular Churches in them should require, till all might be sufficiently furnished. And, this is it, that the Declaration saith, order and necessity requireth. So as the Replier hath wholly mistaken his mark, and the matter, in this place yet laboureth he to persuade himself, that he hath found the right sense by the places quoted for proof of this doctrine. Wherein it appeareth, how hardly a man shall find way again, that hath once lost it. For the 14. of the Acts, he sayeth confirmeth directly his sense, but showeth no reason how any man but himself can so gather of it, whereas it most plainly teacheth the contrary, it being there said, that the Elders were ordained in every particular Church, church by Church. Therefore not finding any reason to prove his sense, he turneth himself to another matter, of election and ordination in whose power they should be. Which, because it belongeth to an other place, where he promiseth to allege this proof again, I refer the answer to the same. The other example, he sayeth, doth most apparently confirm the same his construction, taking hold of that it is said, Paul left Titus in Creta to ordain Elders: for which belike he thought it to be alleged, which is not so, but for the other words following, of Elders to be appointed in every City, city by city. As for the Bishopric of Creta, or rather archbishopric, as he liketh better to term it after, that he would gather out of this place, and the subscription of that Epistle, because it is impertinent to this place, and that he promiseth not to let this hold of a Bishopric or archbishopric go thus, but to take better hold of it in another place: I think good to let him alone, till he have taken his sure hold, that he do not complain that he was taken at an advantage. Thus we have nothing in this Section, but impertinences & oversights, which are too many and to gross, though no man but himself had looked to this business, and none other, had regarded a defence that concerneth the whole Hierarchy and their jurisdiction.  
The next point, set down in the Declaration, is, of the sundry kinds of ministery, that are in the Church. This, the replier divideth into three Sections: whereof the first propoundeth the number of all such ministries, as have at any time been in the Church of Christ, the second proveth some of them to have been temporary and ordained to continue but for a season, and the third concludeth, which are perpetual, and appointed to abide for ever.  
To the first part, the only reply that is made, is, that more offices and gifts than are named in the Declaration, have been in the Church. Whereupon he concludeth nothing to the present matter, but resteth contented with this, that he have any thing, wherein to reprove the declaration. But, what just cause of reproof he hath, may be considered by his reason. His reason is, that the number of gifts and offices, reckoned up in the Declaration, agreeth not with the text, wherein there are more named. If this were true, it importeth smally the matter in question, except they be of other sort & kind than these are of, which are mentioned. But how proveth he more? In the 12. to the Romans, sayeth he, there are reckoned seven by the Apostle, whereof he rendereth no reason in this place, where it had been fittest: but in his Reply to the next section, showeth how he would raise up six out of that, wherein he seemeth to have forgotten he had before reckoned seven. Of the six he taketh four, which the Declaration noteth, that is, Pastors, Teachers, Elders, and Deacons: the other two he maketh office, and shower of mercy. But for office, he is to understand, it is there no name of any special charge, but a general name, comprehending under it two special kinds of ministries which are not Prophets, that is, Governors, and Deacons. For, as prophesy is in that place the general name to contain the two offices of the ministery of the word: so is the name of office, or, as the Apostle there calleth it deaconship, a general, to the other special charges, which deal not with the ministery of the word. So as he might as well have reckoned prophesy as office or deaconship, and have had his whole number of seven. But, there is no cause, for the reason I have showed, why he should allege either of them both. The other which he bringeth in, to make up his account of six, is of those that show mercy, who did bear no several office, but were such of the Deacons, as regarded especially those poor ones, that beside their poverty, were also in some affliction, by sickness or other like misery. Thus can there not be found in this place, any more special and several kinds of offices, then only the Pastor, noted by the name of Exhorter, the Teacher, the Elder, called Governor or Overseer, and Deacon termed Distributor. The next place, alleged for the proof of these offices set down 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 only three, which are there also mentioned, that is, the gifts of healing, of powers or miracles, and of tongues, he sayeth, that beginning at the 8. verse of that chapter, he findeth nine more which were not before named in the 12. to the Roman. and in the 1. Cor. 12.28. two or three, not before mentioned, and in the 4. to the Ephesians, 4. or 5. more, and so sayeth he there are more, then as many more again as are reckoned in the Declaration to be found, even in these places: besides those that are mentioned in the other. In which Reply he did warily not to name them, as he did in the 12. to the Romans, which he taketh to be mentioned by the Apostle, and pretermitted in the Declaration. For them he might soon have been answered, as he hath been of the other: that either he mistaketh generals for specials, or maketh a difference of sundry kinds of offices where none is. Now therefore, till he show what they are, this may suffice him for answer.  
In the next Section the Declaration having already said, that the gifts & offices given to the church were these, Apostles, Prophets, Evangelists, gifts of healing, of miracles, of tongues, Pastors, Teachers, Elders, and Deacons, proceedeth to show which of these were temporary, and given but for to continue a certain time: and which were perpetual, to remain for ever. Of the former sort are showed to have been the six here first named, which is proved by the ceasing of the gifts, and the use of those offices: both which ceasing manifestly declare, that such offices were but to continue by the ordinance of God for a season. These are the general reasons, which in the handling of the particulars are enforced by sundry other proofs, agreeing to the special offices of the Apostles, Evangelists, and the rest. The first matter he excepteth against here, is, that such offices and gifts as have been said to be but temporary, and to have ceased since the time of the primitive Church, were not such, neither have ceased, but have been since that time, and some (sayeth he, returning to this point again, after he had left it) are yet remaining. For instance of that he speaketh of here in this place, he nameth power to work miracles, which divers (sayeth he) of the papists had: he nameth also the gift of speaking strange tongues, without study, which one Anthony (he saith) was endued with, etc. Of prophecy which divers had amongst the Fathers, the Papists and us, which is much more true, of the gift of healing. For answer to this (I say) he needed to have showed good authority for these matters, our credulity being not so great, as upon his bare word, to believe matters so strange, and almost incredible. But I suppose he thought he should bring small credit and honour to his proof, by alleging his Authors. For, what other Author could he name us, for popish miracles, but the lying legend, as it is commonly and truly named, A book (as one worthily said of it) whose author was of an iron face, and a leaden heart, that is, a foolish and an impudent man. And for the rest, what other author but either the same, or some at least, in some points, as fabulous, and of as little truth as that, except per adventure of the gift of prophecy, he may show some extraordinary example or two, which toucheth not the point handled in the Declaration, which is, that these gifts were neither ordinary nor perpetual. His second objection to this part is, that there were more gifts in the primitive Church, then are named in the Declaration: a matter which he hath been about to prove before, and now returneth unto again, which yet if he could prove, might peradventure show, that there are more gifts ceased, then are mentioned in the Declaration, but that there are any more perpetual, then are mentioned by it, or that any of those are ceased, which are there said to remain for ever, it proveth not. But let us see, how he proveth this: In the 12. to the Romans (sayeth he) there are two more named, that is, office and showing of mercy, this hath been answered already before. Further in the 1. Corin. the 12. Chap. he moveth many questions to little purpose. For answer to all which he is to understand, that th'Apostle mentioneth not any gifts here, that are peculiar gifts, whereof the question is, but such as either are named again in the 28. verse, or are contained under some of them, or of the same sort and kind that they are of. So the gift of knowledge and wisdom, though now given by ordinary means of study, is that, which belongeth to the Pastors and Teachers, whose office being perpetual, the gift also continueth. Faith is not any peculiar gift, but common to all the Church, and therefore not to this question: The gift of miracles is named in the other place, so is prophecy & tongues, which here as a general containeth also under it the interpretation of them here mentioned, as the power of miracles doth the gift of discerning spirits: which may satisfy him for this matter of the offices, which have ceased, and have no further use in the Church. Whereof, he confessing some reason to have been rendered by the Declaration, demandeth, what is alleged, for the perpetuity of those, that are said to continue: none, sayeth he but this, that either they are temporary, or perpetual, but not temporary, therefore perpetual. Which reason, he granteth to be good, if the parts were good, meaning, as it seemeth, that, that sentence, wherein it is said, they are not temporary, wanteth proof. Whereof, he might easily discern the proof, seeing it was said, that the temporary ceased, because the gifts necessary for the execution of them is ceased, and for that the use of them is gone. If then, there be perpetual and necessary use of these offices in the Church, and that, the gifts whereby men may be enabled, for the due performance of such charges, do yet, and shall still continue: than it is plain, that these and these only, of all the offices, given at any time to the Church, are perpetual, and to remain for ever. But it is true, that the use of all and every one of these four offices is necessary for the Church, and the gifts are yet given by ordinary means, whereby men may be enabled for them, which is not so any other. Therefore these, and these only are perpetual. The necessary use of the most of these offices, I think, I shall not need to labour much to prove. For it is manifest, and as I take it, without question between us, that the calling of pastors is necessary, as without which, the Church is as a flock of sheep without a shepherd. Which, if it were denied, might be proved by the duties of his calling, and the indisposition of men to godliness, through the corruption of nature. For men being stubborn and disobedient by nature, are to be feared with the terror of God's heavy judgement, threatened to sinners, that they may yield obedience unto his holy commandments. We are slow to every thing that is good, even after we have received some measure of grace: and therefore need exhortation, to stir us up to a cheerfulness and readiness to do the will of God. In afflictions we are often cast down above measure: and therefore need the comfort and consolation of the Scriptures, to give us hope. The same may be said, of an infinite number of other our infirmities, according to the condition and quality, whereof we need to have the word of GOD applied unto us. Which application belonging to the pastors duty, it is plain, there is most necessary use of his office and service in all ages, and therefore perpetual, and to continue for ever.  
The administration of the Sacraments being the ordinance of God, and a duty which the Pastor is charged with, doth in like manner declare, that office to be most necessary. But, this I think will not be denied. Of the Teacher's office, there is more question made: yet the replier, howsoever at some other times, he affirm the contrary, in the 62. page of his reply, sayeth expressly, Teachers are always necessary for the instruction of doctrine and documents of life. And again, in the page 67. granteth perpetuity of teaching. But, if he will construe his meaning to be in these words, not, of that particular office that we affirm, which standeth in doctrine, but generally of the ministery, and of the pastors office: yet is it to be noted, that he granteth, enforced by the clear truth thereof, that the teaching of doctrine, and documents of life, is necessary. But this is the special office that the Apostle declareth, to belong to the Teacher. Moreover, the necessity of teaching is to be argued, by the ignorance which is natural in us. For the remedy and help whereof there is need of a Teacher, who may especially regard, the bringing of the people to the true knowledge of God, and the understanding of his will. Which ignorance, wherein all men are borne, being in danger to be increased, by sundry means, which may draw men from heavenly wisdom, yea though her messengers cease not to call in the highest streets & places of the City, as by the cares and pleasures of this life: likewise also by the deceits of errors, through the manifold practices of Satan, and his instruments, and by many other occasions: the necessity hereof is the more plain and evident. For, so long as men are subject, to these things, it must be confessed, that they can not be, without fit means, for the remedy hereof: or, that the Church is miserably destituted, if it want helps, which are needful.  
Now the gifts, needful for either of these callings, are the word, or speech of wisdom and knowledge, as th'Apostle nameth them, which experience teacheth, to be given by ordinary means. Therefore, the necessity and perpetuity of these two ministries, besides the authorities of the scriptures, whereon they are grounded, is to be acknowledged, for the reasons mentioned. The necessity of the Deacons likewise appeareth in that it is said: You shall have always the poor with you. For, the institution of Deacons, being for the comfort and secure of the poor, and such as are in misery, so long, as there continue such in the Church, which willbe to the end of the world: There must needs be, use of the help, and service, of the Deacons, who may relievet hem. But, of this public ministery and charge, the necessity and perpetuity of it, the replier seemeth to make no great question, or rather to confess it. The great question is, of the Elders, concerning whom it is to be considered, that they are appointed in their special charge, to keep good watch over the life and conversation of the people: to see what fruit they yield of the teaching, exhortations, and such like duties which are done to them, by the Ministers of the word: to the end, that they being well instructed, of the proceeding, stay, or sliding back of any, may the more fitly apply them selves and their labours, for their instruction and stirring up, to go forwards in the ways of the Lord. Likewise also they are to understand, what offences arise in the Congregation, that order may be taken for them, as appertaineth, These, & such like duties, are incident into the charge of the Elders, as may appear by the places, where mention is made of them, and namely by the 12. to the Romans, and the 5. of the first epistle to Timothy, wherein being termed Elders, and Overseers, or Governors, and expressly shut out from the ministery of the word: it appeareth, their charge standeth in matters of life and conversation: there being no other thing but doctrine or life, whereof there should be Overseers or governors.  
Now, as they have these duties, especially lying upon them, so, as necessary parts of the signory or Eldership, they have power, to deal in the chiefest matters, belonging to the Church: as, in the censures, and in the calling of the Ministers of the word, and in making constitutions and orders meet for the Church whereof they are Elders: which duties are showed to belong unto them, both by ancient presidents of th'elders, that Were of the Synagogues of the jews, and by express places of the new Testament, where, these things are attributed unto them: namely in the 18. of Mat. the 15. of the Acts, and the 4. of the second epistle unto Tim. Which being so, the necessity of this calling in the Church, must needs be exceeding great. For otherwise, what shall become of these duties, which are so necessary in the Church: it being not lawful to have them done, by any other, than such as God hath appointed for that purpose. Thus the necessity and perpetuity of these offices, do appear. But, if this do not suffice, let him look upon the 28. of the Gospel, written by the Evangelist Matthew, and the 6. of the former Epist. to Tim. In the former of these two places, it is thus written, 18.19. and 20. verse. jesus came and spoke unto them, saying, All power is given me in heaven and in earth: go therefore, and teach all Nations baptizing them in the Name of the Father, the Son, and the holy Ghost. teaching them to observe all things what soever I have commanded you, and lo, I am with you always unto the end of the world, Amen. Wherein the time when our Saviour spoke this, is to be considered: which was, after his resurrection, and upon his ascension into heaven, after he had 40. days long, as it is written in the first of the Acts, instructed his Disciples of such things, as concerned his kingdom. Whereinto it can not be denied, but the whole policy and Discipline of the Church belongeth, containing the laws and statutes of our Saviour, for the calling of any, to charge, in his Church, and, the due execution of the same. For as the laws of a kingdom, appointing all the officers of the Crown, and all other inferior Magistrates, with declaration of the order of their calling, the duties of their places, and the manner of proceeding, in the execution of the same, can not be denied, to belong, to the state of that kingdom: no more can the Discipline be said, not to pertain to the spiritual kingdom of Christ. Otherwise, the greatest, and most weighty matters that are done by his authority, shallbe said, not to belong to his kingdom: as, to appoint and execute public charges, to censure, to excommunicate, and such like. In a temporal and earthly kingdom, it would be an absurd thing, in the judgement of all men of understanding, to say, the appointing of Magistrates, their number, the bounds & limitations of their power, their order to proceed by, to the casting of subjects into prison, & the putting of them to death: did nothing belong to the state of a kingdom, whereas in deed, these are principal effects of the power and authority of the King, and most naturally, and essentially belonging to the state of his kingdom. So can it not be less absurd, to deny the like, to pertain to the power and kingdom of our Saviour Christ. For the Ministers of the word, the Elders appointed for oversight, and the Deacons for the poor, are the officers which our Saviour Christ hath ordained, to guide the Church under his authority, the censures are the punishments of his disobedient subjects, separation from the lords table, as commandment out of his presence to ward, excommunication as sentence of death. Wherefore, it must needs be, that the appointing of the number, and kinds of public charges in the Church, the limiting of their power, the order, for their proceeding to separation from the Lords table, and to excommunication, must needs be, things belonging to the kingdom of our Saviour Christ. Which being (as I think it must needs be) confessed, than it followeth, that our Saviour Christ within those 40. days, next before his ascension into heaven, wherein, as the Evangelist Luke sayeth, he instructed his Disciples, of those things, that belong to his kingdom, informed them what public functions he appointed for the governance of the Church, how many, and of what power every one should be, and in what order, and upon what causes, they should proceed to excommunication, and the other censures. Which granted, as in any sound judgement it can not be denied, then consequently these are also of the things which our Saviour Christ commanded the Apostles, to teach such to observe, as they should make Disciples. Further, it may appear, that our Saviour Christ, in these words, teach them, to observe all things, which I have commanded you, comprehendeth also the policy of the Church, by the order of the matters, here mentioned by the Evangelist. For, it is said, that our Saviour first speaking of his fullness of power, which he had given him in heaven and earth, to assure them, that he had authority to command them, to do these things, and ability to assist and prosper them, in so doing: first, charged them, to preach the word, then, to minister the Sacraments (for that is expressly said of the one, is of like to be gathered of the other in this respect) and in the end, to teach the Disciples to observe all things, that he had commanded. Which tenor and course of speech, showeth, that he spoke to them, of the Discipline. For, besides the ministery of the word, and of the Sacraments, what other things are there belonging to the kingdom of Christ, but the Discipline. This being then thus sufficiently proved, that the Discipline of the Church, is a part, at the least, of those things, which our Saviour Christ, in this place, is said to have commanded his Apostles to teach their Disciples, to observe: I proceed further, to show the perpetuity of these foresaid public charges of the Church, which is the thing I have in hand. The Evangelist sayeth, that our Saviour added to his former charge and commandment, a most comfortable promise, saying, Behold I am with you always, to the finishing of the world. Which words can not be understood, of the Apostles only, because they, as it is said of David, after they had served their time, they died. Whereby it is of necessity to be understood, that our Saviour promiseth, to be with them, for their time, & after also with such, as by their doctrine should be his Disciples, to the end of the world. Now, to be with them is a promise of prospering, and blessing to his Church, the ministery of such holy things, as he had commanded them, to teach the Disciples to observe. Which may appear by the Evangelist Mark, who declaring the performance of this promise to the Apostles, sayeth, That they went and preached, the Lord working with them, and confirming the word by signs that followed. The meaning therefore of the promise is, that the Lord would bless the ministery of the word, th'administration of the Sacraments, and the observation of the Discipline which he had delivered them to the good of his church, in their hands for their time, in such sort, as the quality of their Apostolical calling did require, in extraordinary gifts and assistance: and after, in the hands of such, as should be appointed for the ordinary service of his people, according as their ordinary functions should need, even to the end of the world. Which can not be, if the offices he appointed, were but temporary, and not perpetual. Therefore, I conclude, that the ministery of the word by Pastors and Teachers, the oversight of the church, by Elders, th'attendance of the poor by Deacons, being the necessary and ordinary functions and offices which our Saviour hath instituted and ordained in his Church, and having promise of blessing from the Lord in their due administration to the end of the world, they are also perpetual, and to continue for ever: which may be further also confirmed in that our Saviour, in the 18. of Matthew declareth the effect of this promise to belong particularly, to the execution of the Discipline. For there our Saviour appointing a proceeding for the remedy of offences, sayeth: And if he refuse to hear them, tell it unto the Church: and if he refuse to hear the Church also, let him be unto thee as an heathen man and as a publican. Verily I say unto you, Whatsoever ye bind on earth, shallbe bound in heaven: and whatsoever ye lose on earth, shallbe loosed in heaven. Again, Verily I say unto you, that if two of you shall agree in earth upon any thing, whatsoever they shall desire, it shallbe given them of my Father which is in heaven. For where two or three are gathered together in my Name, there am I in the mids of them.  
Whereby, as it is manifest that the execution & Discipline is of the things which our Saviour hath commanded, who saith expressly, tell the Church, so is it plain, to be within this promise, of his presence & assistance, directly promising, that when they shall meet together in his name, that is, by his authority, for such purpose, and call upon him, he willbe in the midst of them, & authorize their due proceed: binding and losing in heaven, that which upon earth they shall so do, according to his appointment. Moreover, for further proof of the perpetuity of these foresaid public functions in the Church, it is plain, that the Apostle writing to Timothy, to teach him how to behave himself in the Church, which is the house of the living God: instructeth him, of all these offices, that is, of the Ministers of the word, both Pastors & Teachers, and of the Elders and Deacons. For the Ministers of the word, it is clear, in that he requireth in every one to be called to that ministery an ability to teach, which is, as he expoundeth it to Titus, to deliver sound, that is holy & true doctrine. That both kinds of Ministers are here to be understood, may appear by this, that the Apostles rules there, are general of all the Ministers of the word, as his indifinite speech in a general matter declareth. But Pastors and Teachers also are the ordinary officers appointed for the ministery of the word, to the Church, as appeareth by the 12. to the Roman. Therefore, both Pastors & Teachers are comprehended there, by the Apostle. Further, it will not be denied, but that this speech in the 1. to Tit. is of the same ministers, which he speaketh of here, but there he noteth both kinds, as it may appear by mention of exhortation, the special property of the Pastor, & of conviction, a peculiar part of th'office of the Teacher: therefore in the place mentioned to Tim. both kinds of Ministers of the word, Pastors & Teachers are comprehended. That in the other name of Deacons they are included, whose special name this is in the church, I think it is not doubted. Now that elders are there also comprehended by that name, thus I prove: The Elders office is an ordinary office in the Church, as appeareth in the 12. to the Rom, & in the 5. of this epist. where it is plainly noted, that there are Elders (which name particularly is never given to such as by their proper name are called Deacons) for direction of the Church, who deal not with the ministery of the word, as if the Apostle had said, but only with the oversight of conversation. If it be so, then in an instruction which th'Apostle would give to Timothy, how to behave himself in all matters of charge in the church, they can not be pretermitted. But they can not be here contained under the name of Bishops, because teaching is required of them, which belongeth not to the Elders, as is declared in the 5. chap. following. Therefore it must needs be they are to be understood under the name of Deacons. Moreover in so general an instruction for ordering the house of God, it is to be confessed that in these two names of Bishops & Deacons, the Apostle comprehendeth all the offices of the church as in the 1. to the Phil. ver. 1. Paul and Timothy the servants of jesus Christ to all the Saints, in Christ Jesus which are at Philippi, with the Bishops & Deacons: and in the 12. to the Rom: But he containeth not Elders under Bishops, for the reason alleged therefore under Deacons: And to make all plain, in the 12. to the Rom. the Apostle containing all the functions under Prophets & Deacons, divideth Prophets into exhorters & teachers, and Deacons into Elders & distributers: expressly noting, when the name of Deacon is opposed to another name, containing the Ministers of the word, and is taken generally for all the offices, not dealing with the Ministry of the word, that th'elders are contained under this name. Furthermore, in the 5. cha. of this epist. he maketh mention of Elders that have oversight over the congregation, both in things that concern the word, and also of other things besides the word, which must needs be of conversation and life, there being nothing but these two, doctrine, and life, whereof general direction and care should be taken. Being then expressly named by the Apostle in the aforesaid 5. Chapter, as one kind of public charge in the Church, it can not be, that the Apostle forgot, or pretermitted this kind in the third going before, where he giveth rules for the qualifications, requisite in every one that should be called to public charge in the Church. But in the name of bishops they can not be understood, for the property of teaching required in them, which is not so in the Elders, as it is in the 5. chapter: therefore they are comprehended under the general name of Deacons. Howsoever it be, yet can it not be denied, that Elders are named in the 5. chap. as a kind of public charge in the Church.  
Now I add, that the instructions which the Apostle had given to Timothy, concerning the ministery of the word, both Pastors and Teachers, under the name of Bishops, and concerning Elders and Deacons, partly under the name of Deacon, common to them both, & particularly by the name of Elder, touching such as are so specially called, are perpetual and to be followed, & kept without default in any part, to the glorious coming again of Christ to judgement. For proof whereof, I rehearse the very words of the Apostle: I charge thee in the sight of God who quickeneth all things, 
1. Tim. 6.13.14.15.16.  & before jesus Christ, which under Pontius Pilate professed a worthy profession, That thou keep these commandments without spot and unrebukable, until the appearing of our Lord JESUS Christ. Which in due time he shall show, that is blessed and Prince only the King of Kings, and Lord of Lords, who only hath immortality and dwelleth in the light that none can attain unto, whom never man saw, unto whom be honour and power everlasting. Amen.  
I am not ignorant what exceptions are taken to this place, but the answer to them, cleareth all such doubts. So as I doubt not but the indifferent Reader, considering the reasons on all parts, will find, that this so earnest charge and obtestation is to be extended to all the points of that Epistle. Especially concerning the ordering of the Church. For which end, as the Apostle plainly declareth, that he wrote it, so having finished his instructions concerning that matter, sealeth them up with such a seal, as declareth, that he, which shall offend against them, shall sin against the commandment of the Lord of life, & against the example of the lord jesus, both whose vengeance & punishment, he is to fear, at the glorious coming of the lord again to judgement. And again, if any man for the dutiful keeping of those commandements shall suffer, yea though it be to death, he is to be assured, to receive his life again of the Commander of these things, who quickeneth the dead, and following the example of that worthy profession made by our Saviour Christ, is to receive immortality and honour for ever, at his glorious appearing, which shallbe as certainly performed, as he (in whose name these things are denounced and promised) is the blessed and only Prince, King of Kings, Lord of Lords, only immortal, to whom belongeth honour and strength everlasting, Amen. Thus the perpetuity of these offices is proved by these reasons and authorities: I would to God, the necessary & perpetual use of them, were not also manifest, by the woeful and lamentable experience of such Churches, as do want them: according as their wants are, either of all, or of some, in part or altogether. Of the ignorance of the people, in things concerning godliness and religion, what other cause can be assigned it, but that they want godly learned Ministers of the word amongst them. Teachers to instruct them in sound & holy doctrine, and Pastors to exhort them according to it. If it be, life everlasting to know the only true God, 
john 17.3.  & whom he hath sent Christ JESUS, and, if the want of the knowledge of God be damnable, as it is said, That the servant not knowing his masters will, 
Luke 12.  and therefore not doing it shallbe beaten: and again, That the Lord when he shall come with his mighty Angels, in flaming fire, shall punish those, who have not known God: surely then, the means which God (who would have all men saved and come to the knowledge of the truth) hath appointed for that purpose: 
1. Tim. 2.4.  is most needful to continue, both for the honour of GOD, and the salvation of the people. Which means, being the offices of Pastors and Teachers, nothing can be more necessary, then th'establishing of them in all places, and continuing of the same successively to the end of the world. The same is to be said of th'other offices. All manner of offences are committed, and remain without redress, at the least without redress sufficient, and such as God hath appointed, to the infinite dishonour of God and disedification of the Church where there are not Elders, nor Overseers, that in conscience, of the calling and ordinance of God, may look unto it. In like manner the poor, can not by any, never so wise, and politic laws of men be provided for, where the Deacons, Fathers, & Tutors of the poor, appointed of God, in conscience of his commandment, and their most bounden duty to him, attend not upon the poor. Which apparently testifieth, the necessary and perpetual use of them. Therefore, to conclude this point, I say, th'ignorance, the offences, in every sort most lamentable to behold, Atheism, profaneness, security, blasphemy, horrible oaths, not far blasphemy, neglect, yea contempt of the Sabbath day, the dishonour of all to whom honour is due, the murders, adulteries, robberies, perjuries, the swarms of rogues and beggars, their dying in the fields under hedges, and in Towns and Cities, at the doors, cry with a loud voice unto God, and all lawful authority under him, that for want of the preaching of the word, they perish, for lack of it they die in their ignorance and divers sins, for default of the means that should bring them to the knowledge of God and to repentance, default I say both of the word taught and preached, and spiritual correction, yea their souls and their bodies are destroyed, for want of the means, which God hath ordained for the salvation and comfort of them both. Whose cry the Lord in mercy hear in his good time, and give to the higher powers also to hear it, and to take such order for it, as may be most acceptable unto him, and most comfortable to his people.  
Thus far have I laboured to show, the necessary and perpetual use of the offices of the Ministers of the word, both Pastors and Teachers, of Elders also and of Deacons. Wherewith I would end the answer to this section, but that here is offered an occasion to speak a word or two more, to an other matter in it.  
The Declaration showing, that God withdrawing th'extraordinary gifts of healing, and such like, hath withal showed that the offices depending upon those gifts, should cease: rebuketh it as a vanity in the papists to keep still, Exorcists and extreme Unction, and to speak with strange tongues, which they have not by inspiration, and that without any interpretation, which is expressly forbidden. The replier, letting pass the rebuke, for the two former points, for the third sayeth he, bely not the Devil. Their fault was not, that they spoke with strange tongues, which they had not by inspiration, for if they had not had them by inspiration, and yet had they understood them, and the people also, then had this been no fault, except in speaking faulty matter. These are the replier's words: wherein he hath little cause to use this homely proverb against the Declaration. For it reporteth not untruly of them, but chargeth them with vanity, for doing that, which they do in deed. So as, if there be any fault here, it is not in speaking untruly of them, but, in making that which is truly said they do, to be a fault which is none. But this was only a quarrel picked to maintain speaking of Latin in the pulpit, which the replier thought to be a little touched, in that the Papists are charged with vanity for speaking with tongues, which they had not by inspiration. Which if it be, for that cause a vanity in them, than the replier thought, it would be gathered, to be as vain a thing in any other, that having not the gift by inspiration no more than they, but only by study and ordinary means, yet do use, to utter sentences in Latin and other tongues: but commonly in Latin, for it is not every man's gift to understand greek and Hebrew, which he had good reason in deed to suppose. But how doth he answer the Declaration, which resteth upon this reason, why it should be a vanity in them, namely, because they have that tongue by study and not by inspiration. Which is, as if it had been more at large said, that being an extraordinary gift, there might be yet some use for the miracle, to give credit and do honour to that doctrine, which such a believer did profess: but for a man that had been trained up in school all his life, and had spent many years in the University, to speak Latin in his sermon, as if it were a miracle for a man, in twenty or thirty years so bestowed, to speak of himself, or repeat out of other, a few sentences in Latin: could have no such grace, nor use, no nor any good use, but only showeth the vanity and folly of the party that so speaketh. To this reason he maketh no answer, but only sayeth, it was no fault in them, (although they had them not by inspiration, if both they and the people understood them) to speak with strange tongues. But it is not enough for him to say so, with a bare word, he had need to have showed, some good reason, to maintain it, the argument of the Declaration being so strong to the contrary as it is. He could not also be ignorant, that th'Apostle reproveth this ostentation in those of Corinth, who yet had it by extraordinary gift, as a childish folly in them, saying: Brethren, be not children in understanding: how much more than is it worthy of that reproof in such, 
1. Cor. 13.20  as have it not by that means. In the same place th'Apostle noteth out of the Prophet, that it was a punishment, 
1. Cor. 14.21 isaiah 28.11.  threatened from God, to speak to men in a strange tongue: so little cause they had to glory in that abuse. After also he saith, 
1. Co. 14.22.  that the use of tongues, was to the infidel & unbeliever, as by the miracle, to work in him some sense and reverence of the doctrine so authorized, but not (sayeth he) to the believer, for whom prophecy, that is exposition of the holy Scriptures, in a tongue understood of all is appointed. In the Church therefore it is impertinent to speak with strange tongue. I speak tongues (sayeth the Apostle in the same place) more than all you do, yet had I rather speak in the Church five words to instruct other with them, 
1. Cor. 14.18.19.  than a thousand in a strange tongue. Wherein the modesty of the Apostle, and his care of edifying of the Church appeareth. To which purpose also, he sayeth in another place, That he regarded not to be esteemed to know any thing amongst them, but jesus Christ, 
1. Cor. 2.1.2  and him crucified. The contrary therefore is, not to seek (as a man ought to do) the honour only of Christ, and the edification of his Church, but savoureth of flesh and blood. For as it is well observed by Master Calvin, of worthy memory, the Apostles voluntary abstaining from speaking with tongues, 
Calvin commenta. in 1. Cor. 14.19  who could have triumphed herein over them all, and his seeking to edify the Church without all manner of pomp, convinceth their swelling ambition who affect the showing of them selves: whose authority, aught to draw them from vanity. In like manner ought the perpetual and constant examples of all the Prophets, of whom divers, as it appeareth, had skill of sundry languages, and of all the Apostles, who excelled all others herein. Of all which not one appeareth, at any time, to have spoken, in his public ministery, in the Congregation, with any other tongue, than the vulgar tongue of the people. No more did our Saviour himself, whose perpetual example in this, concerning their ministery, aught to be a rule to all those, who with modesty seek th'edification of the Church. It may be added also herein, that the Fathers use it not, nor the reformed Churches of this age: therefore, having not been so done by the Prophets, nor by the Apostles, nor by other in the primitive Church, nor by the Fathers themselves, nor used by the best reformed Churches: It were to be wished, that they, in whose favour the Replier maketh this answer, would rather conform themselves to the examples of all those, then to the Church of Rome, where almost only this ostentation is used.  
That part in the declaration which is made the next section, is the conclusion, inferred of the former reason, that only Pastors, Teachers, Elders, and Deacons remain and are to continue to the end, all other offices being ceased, which were of special use, for a certain time, and of extraordinary gifts for performance of them. Whereupon is inferred, that it is needles, and unlawful, to institute anew any other ministries or charges in the Church, beside the aforesaid offices, which are recommended by the institution of God, & the practice both of the primitive church, & the best reformed in this age, with the fruits of them in furthering of the gospel amongst them, & the want of the like with us for default of the same. Upon this section the Replier hath written a long discourse, not only examining this matters contained in it, and speaking to that purpose, but descanting in a manner upon every word, tedious for extravagant matters, & points impertinent, to the question in hand. Also for tautologies & repetitions, & much idle speech, lengthened out with three or four of Aesop's fables, and such like conceits, as served the pleasant humour he is given unto. Which length of handling matters had been well bestowed, before he came to the conclusion, in replying with sound & forcible reasons, to the points debated. But seeing it is otherwise, I am to pray the reader's patience, while I make that answer, that is necessary, which I will do as shortly as I can, that I abuse not the Reader, nor weary myself with following one, that will not keep his way. In the words of the conclusion, to the number of four public charges of the Church, he opposeth contrary testimonies: the first whereof is, of a godly Sermon, upon the twelft to the Romans, which, sayeth he, nameth five. For answer he is to understand, that the fift, mentioned both there, & by that Apostle, is comprehended under one of these four, that is, under the Deacons. For they that show mercy are such of the Deacons, as regard and look to the sick and afflicted with like misery, needing their help. The next, is of the Scottish book of common prayers, out of which he would gather, that Teachers are Doctors, as they are called there, into no necessary function in the Church: because it is said there, concerning Teachers or Doctors in this manner: We are not ignorant, that there is a fourth kind of Ministers left unto the Church of Church, which is also very profitable where time and place doth permit: because it is said here, to be very profitable, where time and place doth permit, he gathereth, there is no necessity of this office in the Church, which is no good argument. For the same agreeth to all the outward policy of the Christ, and may be said of it, and yet not take away the necessity of it, where it may conveniently be had. The Sacraments are left to the church by our Saviour Christ, and are very profitable where time and place do permit. So was Circumcision the ordinance of God, and very profitable in like manner, but sometime time & place permitted not to have it, as in the desert. No more do they permit sometime the Sacraments to be ministered, which are ordained by our Saviour Christ, as in some grievous persecution, yet are they the perpetual ordinances of the Lord, though not simply and absolutely necessary to salvation: yet so necessary, as the contempt and wilful neglect of them is damnable. Therefore this speech nothing impugneth the ministery of the Teacher in the church. Nay contrariwise, it greatly confirmeth both this & the rest. For, teaching this office, it acknowledgeth it very profitable, and left by our Saviour Christ, unto his Church, & to be one of those four which are left, the other three being Pastor's Elders & Deacons. Whereby, as this charge, so all the rest, are plainly confirmed to be very profitable, and to be left by Christ to his church for their edification & spiritual profit. Which book being th'only book authorized for public prayer in Scotland, and taken as he saith, from the English Church at Geneva: so carrying with it also th'allowance of the chosen company of our countrymen, then suffering for the Gospel, and of the Church of Geneva: I doubt not, but so grave a testimony, with any godly wise Man, will carry more credit and authority with it, to persuade men of th'ordinance of God in this behalf, than not only all the jests wherewith the replier scoffeth at them, but then his most colourable reasons shallbe able to prevail to the contrary. Because there are four special public charges mentioned by the Declaration (which is acknowledged also by the Churches of scotland, of Geneva, and of such of England, as were there for the Gospel) as this testimony declareth, and by the Churches of France, and the low Countries, (as hath been showed, especially in that kind of th'elder's office, which is most impugned) the replier calleth them a tetrarchy, and maketh no end of this unsavoury jesting speech, forgetting th'exhortation (as it seemeth) which sayeth, 
Colos. 4.6.  Let your spirit be gracious, seasoned with salt, giving grace and edification to the hearers. But unfitly hath he sought out this name for them out of the Arches. For the Scripture, whose speech we are to follow, termeth them not by names carrying show of worldly rule and lordly commandment, which are given to Magistrates, but termeth them offices, ministries, services, charges, functions, and such like, and their work, not to rule and command, but to serve, to guide, lead, oversee, direct, & such like. These are also our ordinary terms of them, wherein we rest, & leave all names of Arches, for the Hierarchy, and degenerate ministery, to whom they agree. Upon this supposed difference of the Scotish Church, he taketh occasion to enter into a discreet and likely comparison of Pastors, Elders and Deacons, with the triumvirate, so called of Antonius Lepidus, and Augustus, who in the end drew all to himself. Whereby he would breed a suspicion, of some secret mischief, in maintaining the ministries of these four public charges. Whereof I can not see, what other gounde he can have, then that he hopeth, belike, by so bold a calumniation, somewhat may cleave, at the least, in minds apt for the purpose. What hath come of this order in the Churches where it is received, but the right service of God, sincerity of faith, good examples, diligent preaching, due administering of the Sacraments, moderate severity in censuring offences: finally, the honour of God, of our Saviour Christ, of his Gospel, & of the Church? He might more justly fear this, in the base ministery, that hath left the preaching of the Gospel, and embraced this present world. For, what is all that degenerate Hierarchy, but the image of the beast, spoken of in the Revelation, 
Apo. 13.24.  the beast noting the Roman Empire, and the image of it, being the similitude and likeness of the state and government of it, in the Church of Rome. Wherein the Pope resembling Augustus Caesar the Emperor, and such as succeeded him: the Cardinals are the image of those, by whose help he had oppressed the former state of the Romans, and continued his tyranny over it, parting the spoil with them: Archbi hops, and Bishops, other Magistrates of Provinces and Countries. Which, as it began, in like manner, with oppressing the only lawful policy and administration of the church, so the end of it hath been the most proud and ambitious tyranny, that ever was in the world.  
From this the Replier passeth to that which is inferred upon the conclusion, that is, that because these only are appointed of God, it is not lawful for men to ordain any other besides these. In his reply to this, after he hath played a little (as he is often wont to do) with the lawless & needles points, and demanded again warrant for these four public charges of the Church, that we may have our quietus est of him, and such like pleasantness of speech: he repeateth again, a reason before alleged, Why these foresaid functions are not therefore to be esteemed perpetual, because they were ordained of God. His reason is, that the Priesthood of the Law, & the high charges of Apostles, Evangelists, and Prophets, were also of God, and yet not perpetual. But he should remember, the conclusion riseth not of this only, that these offices of Pastors, Teachers, Elders and Deacons were sometime appointed of God: but that they were appointed for the certain standing and ordinary offices of the Church, to abide for ever. Show this (sayeth he) and forthwith we yield. It hath been already showed, and yet he yieldeth not, for it hath been proved, that, whereas these are of the gifts bestowed by our Saviour on the Church, all the rest were extraordinary, & but for a time, as appeareth by their use and the gifts agreeing to such offices. But both the use and the gift, agreeing to these four, is for all times, and given of GOD by ordinary means, and therefore these, and these only are perpetual. The use of the Teacher, is to teach true religion and doctrine: of the Pastor, to apply the doctrine by exhortation, reprehension, consolation, and such other means as may serve most fit for th'edification, and as the occasions of the Church require. Elders are to look to th'obedience and practice of the same in the life of the people: and they altogether, to guide the public assemblies in a reverend order, and to carry the care of the state of the Church, to call and dismiss, to and from public charge in it by due order, & to censure offenders according as their offence is to be censured. Finally, the Deacons are to relieve the poor and in misery. These being (I say) the uses of these charges, it is plain, they are no extraordinary things, for which they are appointed, but necessary and perpetual: therefore the offices which God hath ordained for such uses, must needs be esteemed alike, perpetual and necessary.  
The same is to be said of their gifts which are all such, as God giveth unto men, by ordinary means. But, such, are none of the other offices, neither for their use, nor for their gifts: and therefore these, and only these, are necessary and to continued for ever. Further also, the Apostles, setting by themselves, and by the Evangelists, these functions amongst the Churches, do plainly declare, they did it in this regard, that whereas neither they nor the Evangelists, for the duties of their callings, could tarry still with any one particular church, these should be their guides, to continue and remain with them for ever. Upon these, and such like reasons declared afore, the conclusion groweth and not barely upon this, that they were sometimes ordained of God.  
Thus passeth he forward (yet so as he looketh back again) to an amplification of the conclusion, wherein, the declaration, gathereth together, certain principal reasons, confirming these offices, as of the Author & preservers of them, with the good fruit that followeth where they are established, and the contrary, where they are not. The first reason he denieth, but standeth not much upon it. The second, of the Churches exercising this Discipline is of two parts, whereof the first is of the primitive & pure Church enlarged by note of the time it continued it it, which is, till the mystery of iniquity, working a way for Antichristes pride and presumption, changed God's ordinance, and so brought in all kind of false doctrine and confusion. To these words he taketh many exceptions, and first scorneth at it, that the primitive church (which he himself calleth that time while the Apostles lived) is named the pure Church: and replieth to it, that it was not very pure soon after the Apostles. Which is a reply of no value. For it sufficeth for the matter in hand, that it was exercised by the Apostolical Churches, which are called pure, not in regard of obedience in life, but of that order, for the guiding of the Church, which by the Apostles was delivered unto them. We acknowledge that no assembly of men, yea that no particular man, is, or can be, or ever was (the Lord himself only excepted) free from all charge of sin in the sight of God, according as it is said, There is not one that doth good, no not one. And again, 
Psal. 14.3. Rom. 3.10. Psal. 53.3. Psal. 130.3. Psal 143.2. Ephe. 2.1.3.  If thou Lord shouldest look narrowly what is done amiss, no flesh should be justified in thy sight. Yea further, We acknowledge all to be borne in sin, and by nature children of wrath, and not ceasing continually to transgress from the mother's womb: and believe to be saved 
‡ Rom. 3.24  freely by grace, and only by the redemption, that is in Christ Jesus. This (I say) we acknowledge, notwithstanding that through the same grace (according to the measure of the gift thereof, in the duty of thankfulness which we own as the Lords redeemed) we endeavour to walk in a good conscience without offence, and to approve our unfayened desire of obedience and well-doing in all things, both to God and man.. This I have thought good to profess, because the replier, by a scornful observation of pure Church, would cast upon all such as desire a further reformation of our Church, an infamous spot of puritanism. A name which some popish or Samaritane priest well content that popery and the Gospel be joined together, as they were sometime, 
2. King. 17.32.33.34.  to mingle judaisme and Paganism, have devised, to revile them with, that seek any further reformation: and now, commonly taken up, by Atheists, to disgrace and discountenance all that desire to live godly. Which if it proceed, as of some time it hath done, it is not unlike, but ere it be many years, piety, and the fear of God, will be as odious as any heresy. This may suffice, to let the Replier understand, that the primitive Church is not called pure in the Declaration, in regard of their life and conversation, nor any signification given thereby, that there is, or can be in this world, in that sense, any Church pure and free from sin. But as touching the order given to the Churches by the Apostles, and received of them for the rule to guide themselves by, in the administration and direction of ecclesiastical affairs, the primitive Church was pure, in the Apostles time, and so had it been at sundry times before the Apostles, and may be also in this time, for any impossibility that is in this matter. The heavenly pattern showed to Moses in the mountain, can not be denied to have been pure. 
Exod. 25.40 Heb. 8.5. Heb. 3.5.  But Moses was faithful in all the house of God, and did all things according to the pattern which was showed him. For he was faithful, not only in the things that concerned the holiest place of the house of God, or the Sanctuary next unto it, but also in the outward Sanctuary or court, yea in the things of the lowest Court of the lords house. Neither thought he it enough, (as many do now) to regard only the principal things, as the Ark of covenant, wherein were the two tables of the Law, and other precious & holy memorials of the noble acts of God, 
Exod. 36.  nor both them and the next unto them, as th'Altar, the Table, 
cap. 37.  and the golden Candlestick, but also all the vessels, implements, 
cap. 38.  and furniture of the Tabernacle, even to the basins and besoms, to every pin of the joined work, 
cap. 39.42.  to every ring of the curtains, to the skins that covered it, and to every inch of length, breadth, and depth, as the Lord had appointed. And not in the place only that was appointed for the service of God, but for the whole order and manner of the service, declaring the kinds of ministries, and what duty was to be done by every one. This was a perfect and pure order of a Church, received of God by Moses, and by him settled and continued in his time amongst that people. It continued also such all the time of Joshua, 
Ioshu. 24.31.  & of the Elders that ruled with him and had seen the famous acts of God which he had done for Israel. In David's and salomon's time for many years, the same was restored, and after by other virtuous and noble Princes, as Ezekiah, Jehoshaphat, and others re-established, after that through the wants of all degrees, and specially of the Priests, it had been decayed. The Apostle testifieth in one place that which is to be extended alike to all the rest of his ministery, 
1. Co. 11.23  That he had received of the Lord that which he delivered to the Church. And in another place: If there be amongst you a Prophet or spiritual man, 
1. Co. 13.37.  let him acknowledge that the things I writ unto you, are the commandments of the Lord: and sayeth of himself, that which agreeth to th'other Apostles, that is, That the Lord of mercy had given to him to be faithful, and so accounted him, and they were all true witnesses of jesus Christ. Whereby it can not be doubted, but th'order which they taught the Churches to keep, for maintenance of the faith, exercises, and obedience of the Gospel amongst them, being as perfect and pure, as that which the same Lord had showed to Moses in the mountain, and the Apostles being as faithful as Moses, it can not be doubted, I say, but that the Churches in regard of that administration and policy, were pure and perfect. And not only in their time (as in the former had been in the time of Moses and Joshua,) but also in the time of such as with them had governed the church and seen the mighty hand of God working with them in the advancement of the Gospel, as the like had been before in the Elders that overlived the noble worthy joshua. Which being so, I can see no cause, the same order being left us from point to point, in their holy writings: but that the Tabernacle of David being fallen down, the ruins of it, may be re-edified, and all the strength and beauty of the house of God in that behalf restored again: if there be that religion, virtue, and zeal, which ought to be in those, at whose hands the Lord doth require it. And thus much to show what is meant by the primitive and pure church, and withal that there may be a pure church, in regard of the order for directing & guiding of all ecclesiastical matters, notwithstanding the corruption of the nature of man be such, as were the order most perfect, yet will administer and execute it with many human infirmities. But then the rule itself can not be blamed, but only they, that by their own fault, are not willingly ruled by it.  
From this reason, that these ministries have been retained in the primitive church, he proceedeth to the note of the continuance of it in the same, which is said by the Declaration to have been, till the ministery of iniquity, working a way for antichrist's pride & presumption, changed God's ordinance, and brought in all kind of false doctrine & confusion. Nay, who there, masters mine, not so saith the Replier (such is his vain, that I say no more) according to which, dallying a while about the sense, he resolveth that if it had been such, till the mystery of iniquity began to work a way, etc. the Declaration had kept better within bounds. This doubt of the sense might have been spared, it being not hard for him, at the first, to have conceived it so, as he did at the last, this being the plain sense, that till such time, as Satan began to make a way to the kingdom of Antichrist, & to all kind of false doctrine and confusion, this order continued. For the pride of that kingdom of Antichrist being so great, as it is this day, and hath been now for many ages, and the false doctrines & confusions being so many, as they have been now a long time, this kingdom could not be set up in one day, nor all the abominable superstitions and idolatries of it brought in upon a sudden, all the holy ordinances of god in the whole order of the church being against it. Therefore, these, one after another, and by little and little, (that the fraud might not appear) were changed and altered, that by such proceeding, it might be easily overcome in the end: which at the beginning, if it had been openly & at once attempted, could not have been conquered by any violence. As in the siege of a strong city, the enemy entereth not at first and at once into the gates, but by mines & batteries overthroweth some principal bulwarks, & places of defence to the city, & offence to them, that so he may after the more quietly scale the walls, or force the gates thereof. So the city of God, being fortified by the rules of discipline, as with walls, towers, & bullewarks: the enemy first sought how by his pioneers & ordinance to cast down some of the principal strengths, one after another, before he could enter it & seat himself in the midst of the temple of God. And as where a city is well policied & governed, having good▪ and wholesome laws & statutes for the ruling of it, and worthy Magistrates, that govern wisely and justly according to the same. If any man would oppress such a state, and make himself master of it, in vain should he attempt to do it, while those laws and Magistrates do continue: And therefore would corrupt first some of the Magistrates, by degrees, and then afterward, work such alteration in the laws, as might be lest sensible, that by such means he might in the end, by his subtle and cunning practices, attain to that tyrannous rule, which if he should make show of in the beginning, he could not do by any force: even so hath Satan by his secret and subtle means and practices, seeking to tyrannize the city of God, first corrupted such as were of special trust in it, and had greatest charges committed to them, and after by their means altered by little and little, the orders and laws of the City, in such sort, as at the last he set up the kingdom of Antichrist, and brought in all kind of false doctrine and confusion.  
When julius Caesar purposed to oppress the state of Rome, he used many preparations and means unto it, which were not easy to be discerned, yea such as might seem to be great stays to the preservation of it. His greatness rising by alliances and employmentes abroad the increasing of his forces, the dispensing with home laws in his respect, the continuance of his Dictatorship, and such like, were in appearance the means to uphold and maintain the state of Rome, and some of them might have been so in deed, if they had been bestowed upon a subject faithful and loyal. But in an ambitious mind they so increased his greatness and his strength, as the state itself became to weak for him. Such a tree as Daniel had showed unto him in a vision to represent the kingdom of Nabuchadnezzar, 
Dan. 4.8.9.  
Eze. 31.6.  and as ezekiel mentioneth to like purpose in his prophecy, whose bows and branches are like great trees, and the arms of it, as the Cedars of Libanus, so as all the fowls of the heavens make their nests in them, & all the beasts of the field lie in the shadow of the same: such a tree (I say) groweth not up in a night, like the gourd of jonas, but in many years: 
jona. 4.10.  receiving from day to day some increases, though not sensible to the eye in any one instant, or in a day, or in a week, yet in time it appeareth that it did increase, and at last groweth to huge bigness. Now to demand, what day or what year it grew in, were a question that should have small reason in it: such a tree being many years a growing, so as it can not be said, that it grew in such a year, but only, that it, was growing so many years, till at the last it came to excessive greatness. Even thus hath it come to pass in the kingdom of Antichrist, the Nabuchadnezzar that hath burnt the City of God, and the king of Babylon, the city of all confusion in the West. To demand therefore, as the replier doth, & as Papists do, some certainty of the time, when this kingdom grew, and of every thing it consumed, as he saith here, of th'office of Elders, whereby it grew, and increased: is an impertinent question, and can not prove, that therefore Satan did not, by change of God's ordinance in this behalf, increase and strengthen himself. It sufficeth us to show, that in so many years, this tree was a growing: in whose bows at the last, every foul and hateful bird now doth nestle, and that a means of the immeasurable greatness of it hath been, the changing of th'ordinances of God. Which appeareth manifestly in this, that these offices (for the Declaration speaketh of the ordinance of God changed in them all) are clearly declared to have been used in the Churches in the time of the Apostles, as ordinary offices, and that the same being now of many years not in use, either in part, or altogether, afore this last restoring of the Gospel again in this age, they are all found to be transferred to others, who by themselves or their officers, disposed of all that the other were wont to do. Which change for the name of Bishop, was common to all the Ministers of the word, as it is evident in the 20. of the Acts, and other places. 
Phil. 1.1. 1. Tim. 3.1.  The arrogating of this name by any one of that calling, as a peculiar title to himself, was some change of god's ordinance, & preparation to that which followed. The same name in the Scriptures is never given unto any in respect of the Ministers of the word, as to note one set over them, to see them do their duties, (as the high Priest sometime in the law of Moses,) but always in regard of the people, and the flock, the charge, overfight, and guidance, of whom only was committed to them. When this ordinance of God was so far changed, that by this word was noted one, set over both the flocks and the shepherds, endued with a power and authority to direct & correct both, as might seem good unto him: so much more as was diminished of the ordinance of god, was added to the advancement of the mystery which Satan, cunningly, by such degrees, sought to advance. But when these Bishops contented not themselves to take the name to them as peculiar, and an authority not only of the Church they stood charged with, and the Ministers of the word with them in the same, but taking all occasions which might further their ambition, as of having moderated the Synods of certain circuits, of the fewness of sufficient Preachers, of the voluntary respect which was borne them for their piety and gifts, of resort from sundry parts near unto them, for their counsel, of the pre-eminence, wealth, and state of the Cities wherein they were seated, and such like challenged to themselves, the like authority over the churches, and Ministers of a large circuit: this step was not far from the seat, whereon the man of sin was to sit him down. Another degree above this was it, when as Bishops had dealt with their fellows the Pastors of the Churches: so likewise other dealt with them, and became Archbishops, challenging and exercising authority over all the Churches, Pastors and Bishops of a whole Province. But when as Archbishops of Provinces were in like sort subjecteth to other, as they had made the Bishop's subject to them, and that four patriarchs divided all Christian churches in the world, amongst themselves, ranging Archbishops under them, & doing unto them as they had done to the Bishops, and the bishops to the Pastors: it remained only, that one of those four should top the rest, to make himself lord of all, and universal Bishop over the Church. Which disorder increased after this Hierarchy for multitude of causes brought to them out of so large circuits, began first to slack their preaching, and to grow negligent, and in the end to give it over, and preach seldom (as upon high and solemn days) or not at all.  
After also, that Emperors & Kings began to be Christians, and they to grow in favour with them, and to receive so great gifts and honours of them, as to bear the port and state of worldly Princes, and to meddle with civil causes, and manage the state, growing thereby not only to neglect, but even to despise the high and most holy service of God, the preaching of the Gospel: after all this (I say) what remained, but that the most ambitious of the four patriarchs should by practice with some mighty Potentate, set his foot upon the heads of th'other patriarchs, and raise himself into the seat & chair of Antichrist. Which, notwithstanding two of them, who were seated in the two chief Cities of the East and West Empire, Constantinople and Rome, did strive together for a while: yet in the end the Bishop of Rome prevailed, being Bishop of that city, which had been Lady of all the Earth for a longer time, and having fit occasions serving to it, as first of th'absence, the Emperors, after by means of the decay of the Empire in the East, and of his more ambitious diligence, who had divers ways attempted it before, & especially because it was prepared for him that was placed in the City that standeth upon seven hills. Which was brought to pass by practice with Zimri the murderer of his Lord and Master, that is with Phocas the murderer of Mauritius the Emperor, by whose favour the name and title of universal Bishop was obtained. After which time, the Bishops of that seat, by wicked practices, and cunning means, setting th'imperial Crown upon whose head it seemed good to them, increased themselves exceedingly, by the donation of Pepin, and others, in riches, lands, temporalties, and in worldly Dominions and state. Whereby enlarging their power in church matters, and nourishing parasites for the purpose, at the last, not only by temporal power, but by yoke of conscience, under pretence of Peter'S primacy, given to him by our Saviour, and of succession to Peter: this man of sin, seated himself in the midst of the temple of God, that is, of that people which sometimes had been the temple of God, and exalted himself above all that is worshipped or called God. Lo, the seat of all abominations, 
2. Tes. 2.4.  and the stairs, degrees, and steps, from the lowest to the highest, whereby Satan made way in changing God's ordinance, (as it is said in the Declaration) to antichrist's pride, and after he had so done, brought in all manner of false doctrine and confusion. This way to Antichristes pride in changing the ordinances of GOD, the Replier is careful, should not be understood in any sort of Bishops and Archbishops, as if any ordinance of God had been changed in creating such offices as are exercised by them, or that Antichrist could have any thing the readier way to his seat by them: and would cast this upon the public charges instituted of God to be in his Church. His first reason to prove this is, that Bishops and Archbishops were in the primitive Church. Whereof, notwithstanding this be not the fit place to speak, and that I have already refused for this cause to make him any answer till he come orderly where it is to be debated, yet, because I see he dreameth still of Bishops and Archbishops, and that both unseasonably and importunately he calleth upon it, it shall not peradventure be amiss, to give some answer in the mean time, till he bring forth the rest that he hath to speak in their behalf.  
It is to be remembered here, first, how little reckoning he hath made of the proofs alleged for th'office of Elders, the which yet are such, as that the holy Scriptures make mention of such an office to have been in the Church in those times, & declare to what use it served, and that there were such appointed in all the churches of the Apostles: who, to them and to the Ministers of the word committed the standing and ordinary care over the churches. Which proofs being so smally accounted of by the Replier, as they are, we are undoubtedly to have from him, sufficient and strong arguments, authentical records and authorities, plain and clear evidences, for any matter he will undertake to prove. But especially, as his issue is greater, so his evidences are to be clearer, & the higher th'offices are in dignity and power above the office of Elders, of so much more certain and chief authority are his rolls to be, and his pleas mighty and forcible, seeing there are great royalties and regalites belonging to those offices, whose patents he would justify. The first entrance into his proof, is such in deed. For he pleadeth the donation of god, the writing and instrument of our Saviour Christ, signed with the great seal of Heaven and Earth, the power whereof the Lord declareth to be given unto him. Which if it be so, surely then could these offices neither receive any change, nor consequently, the change of them, be any way to Antichristes pride. But let us hear what his reasons are: A man would think, breaking so often and so violently into this cause, that from Moses, throughout all the Prophets, he would show us this matter, and after by the whole college of th'Apostles, as by a cloudde of witnesses without all exception, he would have oppressed for ever, all that dare say (as he speaketh) that these offices of Bishops and Archbishops, 
Pag. 78.  wrought any way to Antichristes pride. But for all witnesses he bringeth in the Apostle Paul: A witness in deed without all exception, though he be alone (notwithstanding every matter was wont to be confirmed by two or three witnesses) for the highest authority of God, whose secretary he was, in that he wrote, 
Deut. 19.5. Mat. 18.16.  so as all creatures both men and Angels are to rest in that, which he by the will of God hath delivered: let us hear therefore what the Apostle speaketh in this cause.  
In the primitive Church (sayeth the Replier) Titus was made an Archbishop, and had many other Bishops under his government. If it be demanded by whom he was created, this was (sayeth he) Saint Paul's act, whose act no doubt was approved of God himself. No doubt in deed, but what that Apostle and the rest did, concerning a settled order to govern the Church by in all time to come, but it was the act of God himself. But if Archbishops be instituted of God in the Church, I demand, whether this institution be alterable or no, and whether Princes, or the Church, advising of some other order which they shall think better, may put down the Archbishop, and set up an officer of another kind for that purpose. If they may, then is the wisdom of God subject to the will of man, and they made wiser than he, who is only wise, who taketh wise men in their wiles, confoundeth them by those whom they esteem as simple, 
1. Tim. 1.17  & when they would be wisest, doth make them stark fools. If it may not, 
1. Cor. 1.19.20.27. Rom. 1.22.  as I suppose the Replier will do god that honour, not to make his ordinances subject to the will of man, nor to adore flesh and blood, above God blessed for ever, Amen: then doth he plainly confess, (which in all his treatise he impugneth) that there is an external order, and form of government ordained of God for the guidance of the church: If he be persuaded of in conscience, as he would seem to be, by going about to prove their authority as by the scripture, let him as frankly confess it, as they do, that maintain the supremacy of the Pope to be due to him, iure divino, and which necessarily followeth hereof, let him deny, that Princes or any creature, may lawfully cause this office to cease to be exercised in the Church: And then our question being ended of the general, whether there be any certain external order for all ecclesiastical matters established of God, as confessed and agreed on both parts: let us then debate, which only remaineth, Whether that which he affirmeth to be the order of GOD consisting in Bishops and archbishops, be that in deed, which God hath appointed, or the order set down in the Declaration of Ministers of the word, Elders, and Deacons.  
There are Bishops, who, notwithstanding peradventure they can be as well content to suffer him to persuade that their authority is from GOD, as the Bishop of Rome is, that some do the like for him, yet in themselves, will scorn this simplicity, as knowing undoubtedly (which they have also confessed) that they hold only of the donation of Princes, and by civil statutes, that power and authority which they exercise. But to return to his reproof. How may it appear, that Paul, whose act no doubt (as he sayeth) was approved by GOD himself, did create Titus an archbishop. It is a marvel that he beginneth with an Archbishop, whereas good order would have required he should first have proved the instituting of a Bishop over other Pastors, ere he had come to show an archbishop over Bishops. But, to take it as it hath pleased him to deliver it, whereby may it appear, that Titus was made an archbishop, and exercised (as he sayeth) Archepiscopall jurisdiction? For proof he referreth himself to another place, saying, we have seen this partly already. We are therefore to return to the place where he spoke of this before, and to look what is to be seen there.  
In that place, which is (as I take it) in the pages 64. and 65. he sayeth what ecclesiastical office Titus had, the very subscription of Saint Paul's epistle unto him doth declare, being this to Titus the first elected Bishop of the Church of the Cretenses. This is the Record he bringeth out to prove the office of an Archbishop. Wherein yet, it is apparent, that here is no mention at all, neither of the office, nor of the name of an Archbishop. It is said in deed, that Titus was first elected Bishop of the Church of Candie, but of his archiepiscopal jurisdiction, or name, here is no word. If our profess for the offices we affirm to be necessary and perpetual in the Church, were not more pregnant than this, and if when we undertake to prove a Pastor, we should bring out evidences for a Teacher, the next officer in the Church unto him, or if when we would prove a Teacher, we should show proof for an Elder, who is next him, or pretending to prove the function of Elders, should allege testimonies that do concern Deacons, as the replier here going about to show and prove an archbishop, bringeth a place that speaketh only of a Bishop, who in his Hierarchy is next in place and dignity to the Archbishop: such proofs were worthy all the scorns, wherewith he hath unworthily, and without cause, scorned the sound and sufficient testimonies produced for every public charge and office in the Church. But yet if he come so near it as the office of a Bishop▪ such as he pretendeth to maintain, though he find not th'archbishopric he seeketh, yet if he get a Bishopric, at Paul's hands, his labour in seeking is largely recompensed. What force therefore this evidence may be of, for a Bishop, let us examine. In the end of the Epistle unto Titus, where copies of greatest credit have only this clause, the Epistle to Titus is finished, some other have this addition which he produceth, which yet, neither the Syrian, nor the old Latin interpreter, do read. Whereupon Master Beza, the best interpreter of the new Testament, sayeth, That this is a plain forgery. For further proof he addeth three reasons, one from the mention of a Bishop in this subscription, whereas (sayeth he) that tyranny of the Episcopal degree had not yet forcibly entered into the Church. So as the difference of the time showeth, this could not be Paul's writing, nor be truly said of Titus, in whose life time, and long after, no such office was known in the Church. Another, is from the divers office of Titus, which was of an Evangelist, the nature whereof is wholly repugnant to a Bishop: that being not to stay in any place, but to follow the Apostles, and by their direction to order the Churches: and the Bishops being to sit still, and to oversee only his own circuit. The third, is a plain contradiction to the undoubted writing of the Apostle, subscribed in deed with his own hand, for so he signed all his letters to prevent all fraudulent and deceitful practices of attributing to him that which was not his, which contradiction appeareth thus: Toward the end of this Epistle to Titus, the Apostle sayeth, Endeavour to come to me to Nicopolis, for there I have determined to winter. In whice verse it is to be noted, that the Apostle sayeth not, for here I have purposed to winter, which he should have done if he had been at Nicopolis, when he wrote this: But, I have purposed to winter there, as being in another place at the writing of his letter, and declaring his purpose to go from the same unto Nicopolis, where he meant to tarry the winter. 
1. Cor. 16.21 Colos. 4.18 2. Thes. 3.17.  This being plain to be thus understood in the words of th'Apostle: this feigned subscription saith, 
Tit. 3.12.  Written from Nicopolis of Macedonia, as if the Apostle at the writing of this letter had been at Nichopolis, directly contrary to the words and sense of the Apostle. Whereby it is plain, that this subscription was none of Paul's, but added to his letter, by some of later years, and of mean understanding, that could not discern so palpable a repugnancy between the epistle itself, and such a subscription. This then being all the proof that the replier for this present (notwithstanding his importunate and unseasonable beating upon this cause) is able to make, to prove the office of an Archbishop: the Reader may perceive what authority it ought to have in the conscience of any Christian man, the best evidence & witness that can be produced for the maintenance of it, being a razed roll, and a suborned witness, and as they speak in Westminster hall, A knight of the Post, even such another as the Bishop of Rooms proctors would have proved his usurpation and unjust authority by, if the Fathers of that time in Africa had not discovered his fraud and folly. Thus we see, what cause he hath to break so often into this matter, for any thing he can prove by this evidence. But if this fail him to prove Bishops and Archbishops to have been in the primitive Church, he hath another sure argument that can not disappoint him.  
There were Pastors and Teachers in the primitive 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 Pastor or Teacher, so as Bishops or Archbishops in the substance of their office are Pastors or Teachers in the Church, and as he addeth in the next page before, such as have been Deacons too. For answer hereunto, I deny, that they are either Pastors or Teachers: for the reasons following. Such offices as may not be executed by virtue of the form of ordination of Pastors and Teachers, but require another form of ordination diverse from it, do themselves differ in substance from the offices of Pastors and Teachers. For thus the Apostle to the Hebrews, 
Heb. 7.16.17.21.  proveth the priesthood of our Saviour Christ, to be divers from the levitical priesthood, because the form of ordination differed, the one being without an oath, and for a time, the other with an oath, and for ever.  
But the offices of Bishops and Archbishops, are such, as by virtue of that calling of Pastors and Teachers, can not be exercised, but require a further particular form of ordination, divers from the other, as appeareth by the book of their consecration. Therefore the offices of Bishops and Archbishops, are in substance diverse from the offices of Pastors and Teachers.  
Again, All Pastors and Teachers are by bond of their office and calling to preach the word with all faithful diligence, 
Luke 12. 2. Tim 2.3. Act. 6.   
But Bishops and Archbishops stand not bound by bond of their calling to preach it, for which cause either they leave it altogether, or preach seldom, and upon high and solemn days, and then only at their pleasure, when they preach, and not by any bond of their calling.  
Therefore, Bishops and Archbishops are not in their offices Pastors and Teachers.  
Further, all offices that are the same in substance, are of like and equal power. Therefore if the offices of Bishops & Archbishops be the same in substance with Pastors and Teachers, then is their power one and equal with theirs: at the least in ministery of spiritual grace, as also in word they pretend them to be. That they are not equal, appeareth in that, no Pastor nor Teacher may do sundry things, which are esteemed by themselves to be, and some of them in deed are in their due administration, ministries of spiritual grace. For Confirmation is said to be a means of increase of spiritual grace and strength. Absolution is a ministery of spiritual grace, as testifying, and assuring the absolved, in the word of the great King of Kings, that his sins are forgiven him. Ordination to the ministery, is also a ministery of spiritual grace, not only in regard of the office, but also of the increase of grace bestowed upon such as are duly ordained to it, the Lord himself author of the calling, giving according to his promise, to such as in faith thereof, and in obedience to his good pleasure, yield unto it such increase of grace as the new charge by the will of God laid upon him, and undertaken in hope of God's assistance doth require. In all which ministries Pastors and Teachers whom yet GOD putteth in trust with the word and message of reconciliation and life, and with his holy Sacraments, the seals of God to give further assurance of the same, may not deal by virtue of such their calling, but only Bishops and Archbishops. Therefore their power and ministery being so divers, th'offices themselves must needs also differ.  
Moreover, all Pastors and Teachers are to be ordained to the attendance upon a certain particular Church and congregation or Parish, as we use most to call it. For so the Apostles Paul and Barnabas did, and the rest: 
'tis 1.  So Paul gave charge to Titus to ordain them, and so were all they ordained of whom we read in the holy Scriptures. Which also the very end, use, nature, and relation they have to the Church where they are to serve, doth declare. Therefore it is said to all the Elders of Ephesus, 
Acts 20.28  that they should look to that Church whereof the holy Ghost had made them Bishops or Ouerseeers: so to all the Elders of the Churches of the jews dispersed, 
1. Pet. 5.2.  that they should feed the flock of God which depended upon them. Which point also some of the ancient Counsels, esteemed so material, as they decreed, the ordination which was not to the certain charge of some particular congregation should be void, and of none effect. But this being so necessary in all Pastors and Teachers, is clean contrary in Bishops and Archbishops. For their ordination is not to any particular Church, but to a whole Dioces or Province. And if before such ordination they had charge of any particular Church, or were beneficed as the most common speech is, such benefices are then void, and they discharged by law, so as they are to be given to another. So incompatible the true duty and office of a faithful Minister of the word, is in law esteemed to be, with the office of a Bishop or Archbishop. I might add also, that Pastors and Teachers, as all other functions Ecclesiastical, deal only with ecclesiastical matters, such as agree to their several kinds and places. For our Saviour testifieth his kingdom not to be of this world. 
john 18.36.  And from the beginning to the time of our Saviour, (since the Priesthood bestowed upon Aaron) the two powers have been in the ordinary government of God's people, by the Lords own ordinance sundered, not only in persons, houses, and kindreds, but in their tribes: so as none of the tribe of Juda, might exercise the Priesthood, but only they, that were of the tribe of Levi, and the tribe of Levi was to content themselves with the service of the Tabernacle, and were neither to enjoy the kingdom, nor to bear civil offices, but the causes of God, and the causes of the King, had their several trial, officers and judges. But this, a Bishop or Archbishop, even by his ordination, is not only not bound unto, but of the contrary, being ordained to exercise the office of a Bishop, according to the word of God, and the ordinances of this Realm, is to meddle with civil justice. For the word of God, not speaking any one word of such an office, and the ordinances of the Realm, laying upon them offices & charges in civil affairs, they intermeddle with all causes by reason of their office. I might note many other repugnances intheir offices, with the lawful charges of Pastors and Teachers, as their immoderate power in dealing with all ecclesiastical causes of government alone, in ordaining Ministers, giving and calling in licences, censuring, suspending, excommunicating, absolving, & such like. But these reasons may suffice to show that otherwise then the replier maintaineth Bishops and Archbishops, such as he speaketh of, are not, nor can not, in any just and true account be reckoned Pastors & Teachers. Such in deed they may have been, and were first ordained to be, and therefore aught to have continued in that calling. But accepting of th'offices of Bishops and Archbishops, wherein there are so many things, as have been showed, repugnant to the functions of Pastors and Teachers, they can not in any sort, be esteemed true Pastors and Teachers of the church, such as our Saviour appointed for the work of the ministery, but are a thing degenerate, and grown out of kind, a human creature, and an institution and ordinance of Kings and Princes. Thus much may suffice, to show that Bishops and Archbi hops are not Pastors and Teachers. Whereby it is plain, to be no consequence which the Replier maketh for them in this place, that is, because there were Pastors and Teachers in the primitive Church, that therefore there were Bishops and Archbishops also in that time. He addeth they are such as have been Deacons too, which being admitted, it followeth not, because they have been Deacons, and now are Bishops or Archbishops, that therefore Bishops and Archbishops were in the primitive Church. But I deny that ever they were right and lawful Deacons. For a Deacon is an ecclesiastical officer attending the poor of the Church, whose Deacon he is. The truth of this is most evident by the Deacons of jerusalem, of whose institution we read in the sixth of the Acts, where the Apostles discharging themselves of this care and service, determined and bounded their office of Apostleship for ever after within the bounds of preaching and prayers, and the Deacons office in that which they discharge themselves of, that is, in the attendance of the poor. Which appeareth also by the 12. to the Romans, where their office is limited in like manner.  
Now the deaconship he speaketh of, which they have had, is no such matter, but a mere human institution, a degree to priesthood, a power to baptize, and read the public Lethargy, without power to minister the lords Supper, or to preach by virtue of that calling, and is nothing like the ordinance of GOD for the relief of the poor. Therefore, even that also is not true, which the Replier saith that they have been Deacons too. In deed, they have come by the Deacons bag, and got into their hands that which by th'ordinance of God and the ancient commons of the Church, should be distributed by the Deacons, to the comfort of the poor. Which the Christian Magistrate is in all duty to God to require at their hands, & to restore to the former right use again, as he is, other parts of their livings, and namely that which ought to be the living of the Pastors & Teachers, which attend upon the service of the people, in teaching and instructing them in true religion: whose liutngs being taken away and cast into those seas would be restored again: that the people giving their goods to be taught in the knowledge of God, & not able to give any more, do not perish, for want of teaching, but may receive the fruit of this their liberality. But this, because I have not further occasion in this place, I forbear to debate at large, only by occasion of their deaconship, I have in a word noted their just dealing as with the poor and the Deacons, so also with the Pastors and Teachers, & with all the people of God. Whereby appeareth that howsoever they are transformed & now are neither Pastors, Teachers, Elders nor Deacons, yet (saving the work and labour of these callings in preaching unto the people, and watching over them, with the lords watch, and serving the necessities of the poor) they have wholly devoured them all. All the power, authority and living, both of Pastors, Teachers and Deacons, yea and the treasure of the poor also, being possessed and enjoyed by them. Thus have I answered his two reasons alleged to prove Bishops and Archbishops to have been in the primitive Church.  
In this place, affirming them to be in their office and kind of ministery, Pastors and Teachers, yet, saith he, sith he is the ordainer, or ordinary of them, and overseer both of them & the people, he is in dignity of another office, and kind of ministery different from them. For answer whereunto he is to understand, that the word of God giveth not this authority to a Bishop, to be overseer of the people, and also of their Pastors and Teachers, nor to any one man bearing ecclesiastical office, to be the ordainer, or the ordinary, as he speaketh of the Ministers of the word. As touching the first, of oversight, the word Overseer, or as we call it Bishop, 
Acts 20.  is used divers times in the Scriptures, but always in regard of the people, 
Phil. 1.1.  and of the Church, and at no time of other Ministers of the word. If it be otherwise, let him show where a Bishop or Overseer is named in respect of other Pastors and Teachers. True it is that Pastors & Teachers may offend, through the corruption of nature, that is in all men, & therefore are not exempted and freed by the word of God, neither from oversight, nor punishment, but are liable to all manner of censures of the church as any other of the congregation & to the civil punishments of the laws, But their overseers in such cases, are, the civil Magistrate, who is to see that they do their duties, or to enforce them to it by civil punishments, their cause being first duly heard, tried and judged. Further, the Eldership of that church whereupon they attend, and all the greater Conferences and Synods, whereunto by good order agreed in the churhc, they are made subject, have the oversight of them, & power to admonish, & censure with ecclesiastical censures of deposition from their ministery, or of suspension and excommunication, as their offence may deserve. So as no man in the Church, nor in the common wealth, is more subject to censure, excommunication, and other punishment than the Pastors and Teachers: yea they are more sharply in case they offend, to be proceeded against, than other men are, for the great offence their evil example, may give to the wicked. But this oversight and power to censure them is not committed of God to any one man bearing ecclesiastical office. For how light a matter soever it be with Bishops & Archbishops to suspend many Ministers from their preaching & ministery, the word of God teacheth another manner of proceeding in a cause that concerneth the staying of the preaching of the gospel, which in highest degree importeth the honour of god and salvation of his people. It is untrue also that he saith, that the Bishop hath the oversight of the people, if he understand as I doubt not but he doth, such an oversight as by his own power he may censure any of them. For the keys, whereby is noted that power wherein the censures of the Church are contained, are not given to any one man: Our Saviour sayeth not, if he that hath offended thee be obstinate & hearken not to thee, nor to the advise of one or two witnesses, tell the Bishop of him, 
Matt. 18.17.  and whatsoever he shall do I will ratify it in heaven: but he saith, tell the Church, and if he hear not the Church, and so forth, plainly committing this power not to any one but to many. To which purpose it is said in the same place, Where two or three are gathered together in my name, there am I amongst them and in the midst of them, saith the Lord. Whereby it is plain, 
Mat. 18.19  that they, who have power to bind or loose, are a company, assembled together by the ordinance of our Saviour Christ, for that purpose, by means of their calling. In like manner to the Corinth's, the Apostle saith not of the incestuous, tell the Bishop, that he may excommunicate him, which no doubt he would, if as the Replier saith, he created By hops for Cities and Dioceses, and Archbishops for Provinces (a fancy without all manner of appearance or colour) but, you being gathered together in the name of Christ, etc. appointing that by such order as our Saviour Christ had ordained, 
1. Cor. 5.4.  and with all their free consents, he that had committed that abominable offence, should be cast out of the midst of them. And if no man have or can have lawfully this power over the people, or the least of the Congregation, how should he be overseer of the greatest in it, which are (in regard of their calling) the pastors of the flock. Now concerning the being their ordinary as he sayeth, or ordainer, it is a power not agreeing to any man living, but in like manner belongeth to many. Timothy, whom the replier dreameth to have been a Bishop, was ordained to be an Evangelist by the laying on of the hands of the Eldership, that is, 
2. Tim. 4▪ 5.  the assembly of the Elders: yea notwithstanding the Apostle as it seemeth, 
1. Tim. 4. 1●  was present. And if the Apostle took not this power to himself alone, what Bishop is he, that notwithstanding he be bold enough to take it can with right and lawfully take such power to belong unto him. And again, if the Apostle did not challenge this to himself to ordain Timothy alone, sure he appointed neither Bishop Timothy, nor Archbishop Titus, (as it pleaseth the replier, I think meerily according to his manner to call them) to ordain Ministers of the word by their own power. Which further appeareth in that he willeth Titus to deal with that business as he had given him order before to deal in it. 
Tit. 1.5.  
2. Tim. 3.10.  To Timothy he writeth that he had thoroughly seen and observed and known his manner of dealing in the Church, and his course of life, which is commended in him to encourage him still, so to follow his course and carriage as that he might in like manner both in the rest of his life, and principally in the service of the Church govern himself as he had seen him to do before him in like causes. Now, Timothy, having seen this precedent and experience in his person of ordaining to the ministery of the Gospel, not by any one man, no not by the Apostle, but by the assembly of Elders, observed it no doubt, and was so taught by the commendation given him of the Apostle, not to be th'ordinary of any, as he speaketh, or to ordain any Ministers of the word alone, though he were (I say not a Bishop as the Replier imagineth) but an Evangelist. Which, it were nothing to say is to be greater than a Bishop or Archbishop, who are no body in the church by the ordinance of God, but creatures of earthly Princes: but greater than Teachers, Pastors, or Prophets, and next to the Apostles the highest degree of ministery in the Church. And if Timothy an Evangelist could not do it, than Titus whom he maketh but an Archbishop, which at most is yet far under an Evangelist could not do it. And it is plain, that he is willed to deal in that service according to the instructions and order which the Apostle had given him for it, which can be no other than such as he exercised himself. And thus much for the ordinary and overseer both of the people and of the Pastors and Teachers: with which point, his two arguments to prove Bishops and Archbishops to have been in the primitive Church, are answered.  
Now followeth his conclusion which is as glorious & triumphant, as his premises have been weak and slender. And shall we now (sayeth the replier) dare to say that this office of Bishop and Archbishop did work a way to Antichristes pride, and so forth, with sundry amplifications of the matter. Whereof the first is, that it is his judgement (and he sayeth he liketh his judgement the better, because Saint Paul was of the same mind) these offices were the best way to have stayed & repressed Antichristes pride, if sayeth he (referring to Princes their supreme government) they had according to God's word directed their Consistories, Synods and councils in all matters which are commonly called ecclesiastical. This is his first amplification, wherein he giveth the direction of all matters ecclesiastical to Bishops and Archbishops. He addeth in deed, according to God's word, placing it doubtfully, that it may be taken either that their offices are according to God's word: or that they should in them, carry themselves according to God's word: But whether of both it be, importeth not: for, according to God's word, there is no such office in the Church as I have showed already, and being no such office, what interest can they have while they continue such, either to direct, or to have any place at all in such Synods and councils. So far of is it, if the matter may be ordered by God's word, that they should carry all matters ecclesiastical. The Prince's prerogative is notwithstanding here reserved, which dependeth not upon his reservation, but hath other such certain title to claim by, as the Princes are not to be beholding to their Prelates for reserving them their supreme government as of alms for them.  
Another point is, that not these offices, but the encroaching of th'Archbishop of Rome over all other Bishops and archbishops was the breaking of God's ordinance and the way to Antichristes pride. Adonibezek, as we read in the first of the book of Judges, cut of the fingers and toes of 24. Kings, and put them under his table at his feet to gather the crumbs that fell from his table, and the same judgement after fell upon him. Even so some Pastors cast down all other Pastors & officers of the church within a City or Diocese under them. After amongst Bishops some dealt with his companions as they had done with theirs, and became Archbishops, and subdued all the Bishops in a Province, Country or Region under them. Now, if amongst Archbishops, there rose up one to recompense them again the wrong they had done to their fellowebishops (if yet it may be called wrong, where at the first there was no right) what great cause have they to complain. When Bishops and Archbishops cut of as it were the hands and feet of their fellows, and cast them under them, to gather the crumbs that fell from them, did not they teach other by their example to do the like also to them? Yea but (sayeth he) the Archbishop of Room would be higher than all his fellows, and be Bishop over the whole Church, to represent Christ. This was in deed the highest step, and even the footstool of the seat of Antichrist. But, how mounted he thus high, to come so near such a seat of pride, was not this way made by sundry steps before, ere he came at the highest, and was he not nearer and in greater possibility of it, being a Bishop with many other, then if there had been none such but all Pastors like the elect Angels had kept their original? For as it was not possible for a man to lift up his foot from the ground to any high seat far above his reach, but must go to it by stairs and degrees from one to another, till he come to the highest: So did Satan in his mystery of iniquity make these stairs for the mounting of Antichrist: whereby at the last, he settled him as amongst the stars. But this he seemeth to note as unlawful. And no doubt it is so. But, so were also the other, according to their degrees, which he would have to be esteemed lawful But if the case were such, as Christian Princes did all receive the Gospel, and that a general Council were held, and to be continued, or renewed, as occasion should require, and Christian Princes by consent should appoint a moderator for direction of the ecumenical councils, and name him Pope, or give him some other title, noting his employment greater than of any Bishop or Archbishop, who are but, by the replier's own rule, to direct their Synods and councils of their Dioceses and Provinces: what exception could the Replier take unto this, why they might not so do? After they had made this first overture, what can he allege why they might not, in regard of using him to such purpose, free him from the service of any particular Congregation that he might wholly attend upon the general causes of the Church? And because wealth, honour, and authority may give him the more credit, and for that Monarchy is the best kind of government, and most easy and ready for all men, who best understand in it, their business requiring, to whom to go, and where to seek their remedy: what reason can he bring why it should not be lawful for them all to do herein, by common consent in all Christendom, that which is done in some, by any one sovereign Prince in his kingdom. Or, if without all these, circumstances the Princes now professing the gospel, should agree that the Archbishop of Coleyn one of the Prince's Electors, or any other should have, use & exercise over all the Churches of the Gospel, in what kingdom of the christian world soever, the same supreme power & authority in all causes ecclesiastical that ever the Pope had, or exercised, and should proceed by the same course and order of the Cannon law, as the Archbishop of Room doth with one only promise, of disannulling & abolishing all such Cannons as are repugnant to the law of God: what could the Replier allege, why either the Archbishop of Colleyne, or any other Archbishop, or Bishop, might not by such consent, be made a Protestant Pope, and an universal Bishop over all the Churches of the Gospel, as the Archbishop of Rome by like consent of the King's supporters of the Keys and arms of Antichrist, is esteemed Pope, and universal Bishop over all Ecclesiastical causes within all their Dominions. What reason can he make, why Princes should not so consent, or what advise would he give, if any Bishop or Archbishop of his acquaintance, were the man upon whom they should like to bestow this honour, from Episcopal or archiepiscopal jurisdiction, to advance him to Papal Supremacy? What a faithful Pastor should do in such a case, is not hard to say. For it is clear, that they should do as our Saviour Christ did, 
Luke. 12.13.  when things not agreeing with his calling were offered and brought unto him: Who refused to part the inheritance between brethren, 
john 6.15.  who withdrew himself from the people as far as he could, going up into an high mountain, when they would have made him a King, 
Mat. 4.8.9.  and with detestation avoided the speech of offer of all the kingdoms of the world and▪ the glory of the same. 
judg. 8.23.  They should answer with Gedeon, when the kingdom, with the alteration of the government which God had set over his people, was presented unto him, I will not reign over you, the Lord your God, he shall reign over you, and govern you according such order as he hath appointed. They were to answer with Daniel, Your gifts (o Kings) keep to yourselves, and bestow your regalities and honours upon some other: 
Dani. 5.17.  but I will declare the scripture, & the interpretation of it unto you. As the honourable olive tree, the sweet figtree, and the cheerful Vine, answer in the parable of jotham, that they would not leave their precious fruit whereby they honoured, 
jud. 9  delighted and rejoiced God and men, to go reign over the trees of the forest: So should a faithful servant of God and of his people answer, I will not leave the preaching of the Gospel, the ministery of the word, the honouring and rejoicing of God and man, with my precious fruit, to take an unlawful government upon me. This (I say) ought to be the answer of a faithful and true servant of God, keeping his first institution, as it was ordained by our Saviour Christ. But what other advise the Replier could give in such a case to his friend, but to accept of the offer, and the same which the Briar made in Jothams' parable, which had nothing but a shodowe to boast of, and Abimelech the unnoble and base son 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 have the dominion over you, Come cover yourselves with my shadow, and if not, let fire come out of the brier, 
jud. 9.15.  & consume the very trees of Libanus. This must needs be his advise in effect, except he can allege some other sufficient reason of difference, why there may not as well be a Protestant Pope, as a Catholic Pope, or why, all the rest of the body of the Hierarchy that is in the Roomish Church, being in the reformed Churches, the head of it only should be wanting. For if it be lawful to have Ministers, that by ruling all ecclesiastical causes in a Diocese or Province, and the greatest part of a noble kingdom, as Princes that govern over Counties, and Duchies, and Prelates, that resemble the Lords, Earls, and Dukes of the Empire, in the circuit of their government, in their titles, state, pomps, houses, furniture, train, and living, they which allow of these things, will hardly find any good reason, why there may not be a chief Prelate over them, who may be the representation of the Emperor. Peradventure he will say (for some signification of it he maketh in this place) this were unlawful, because this is a Royalty that belongeth only to our Saviour Christ, to be the head of his Church: but I doubt if they set up their rest in this cause, wholly, and only upon that reason, how it will serve to keep the Pope out of his seat, especially such a protestant Pope, as I speak of, who should use, or at least in general terms (notwithstanding he obeyed little) be prescribed to use no Cannons contrary to the law of God, and who would easily confess and acknowledge that his headship is not in any such respect as it peculiarly belongeth to our Saviour Christ, that is, by his own right to govern, and direct the whole body of the Church, at all times and in all ages, but only to direct as his minister and servant, the Church of his age and time, in such matters ecclesiastical, as by lawful Cannons are referred from inferior courts by appeal, or otherwise to him as the chief minister. It is true in deed, that the further a man goeth from the first institution, the more he offendeth, and so the Pope, by the fullness of the power he challengeth over all, is further from the ordinance of our Saviour Christ, who hath appointed in the ordinary guidance of the Church no office to be exercised by any one ecclesiastical person greater than is the office of the Pastors, and whom he hath made all equal in every respect of ministery, jurisdiction, and of power. But otherwise, it willbe found that Bishops & Archbishops, have made such a way to the Popedom, as it will be heard, when they are come so far, to keep them back with any great reason from the other. And thus much of his second amplification.  
The third hath no manner of reasonable coherence with any thing that goeth before, and is so absurd in sense, as sometime, I doubted, the replier could not be so grossly overseen, as to have written it in his original, so as by print it is delivered unto us: but thus it is printed. For else (that is, except as he would fain have proved a little before, the breach of the office of By hops and archbishops were the way to bring in Antichrist and not their office) why might they not as well say that Christ's universal Bishopric or archbishopric did work a way to antichrist's pride and presumption, because he pretendeth, usurpeth, and abuseth that kind of ministery which is due and proper only to Christ. Christ is called a stone of offence, if Christ then had not been the stone, none had stumbled at him. Nay then if there were no Christ, there could be no Antichrist: if there had been no Archbishop, than the Archbishop of Rome had not been Pope (for so I think he would have said although his words be otherwise). And if there were no use, there were no abuse of any thing. Thus far the replier: wherein to pass by some speeches that can have no good sense, and the absurdity of this inference, and that of all comparisons of things in heaven and in earth none could fit him for this purpose but one, taken from our Saviour Christ. I will only answer the effect of his reason.  
The Declaration intendeth not, by saying that the change of God's ordinance made a way to the pride of Antichrist, to say, that for this reason the office of Bishops and Archbishops (in whom I think he rightly gathereth it was meant the ordinance of God was changed, as it was in deed,) made way to Antichrist, because, if there had never been any Bishop or Archbishop, than an Archbishop of Room had never been Pope. This is not the reason, which the Declaration intendeth, but the reason is manifest in this, that by such means there was made a change of God's ordinance, namely by bringing in such offices into the Church. And then in departing so far from the original institution of pastors, as that one came to take upon him the charge & government of thirty thousand, or forty thousand Churches or more these changes of God's ordinance, which were made in bringing in these offices of Bishops and archbishops into the Church, made way to Antichrist to come to his seat. For as the lower steps help a man to come from one to another, till he come to the highest, and the higher every degree is, the nearer it advanceth him to the top: So every stair that went from the Lords ordinance made way to other, and the high degrees of Bishop and Archbishop, brought the man of sin very near his seat wherein he was to sit down and boast himself against God. In every lawful trade of life, there are sundry degrees of preferrment, whereof every one maketh way to other, so is it in the unlawful and Antichristian Papacy. The inferior degrees which Satan had procured in his mystery of iniquity, did all help to advance that sinful man to the throne of iniquity. Whereby appeareth, that the very offices of Bishops & Archbishops made way to that presumption, and in what manner. Yet doth the replier enforce this proof so far, as that he would have these offices to have been and yet to be the greatest impediments to the Pope's rising in times past and to his present greatness. Whereof he allegeth no other reason, but that the Archbishop of Carthage detecting his forgeries, kept him short in Africa, & the Archbishop of Ravenna kept him long tackling. The first whereof is not true, for neither was there at that time he noteth, any such Archbishop, as since have been & now are in the church, neither was that he meaneth detected by any one, but by the Fathers of the Council. As for Ravenna, not he only, but many other Archbishops and Bishops, the Abbots, priors, Colleges, namely the College of Sorbone have had contention with the Bishop of Rome some before he was grown to the Popedom, and some in the midst of his pride: So as, if Contention with that sea, be a justification of their callings, that have contended with him, schools of error, and sinks of impiety, and most unlawful places and functions may be justified. This is yet enforced further, by comparison with the order set down for the guiding of the Church in the Declaration, as less able to hold out that pride, than these his offices are. In deed, if a man should esteem these things by flesh and blood, the envy and jealousy that Bishops & Archbishops may have of the rising and greatness one of another, and their worldly means, by favour, wealth, authority, and such like, to impeach and hinder their growing, might in that respect be a greater impediment. But, the continuance in the ordinance of God, had been without all comparison the stronger mean, if we measure these things as they ought to be measured. The Lord by the weak things which he hath chosen, 
1. Cor. 1.27 28. 2. Cor. 10.4. 5.6.  confoundeth the great things of this world, & hath given his servants furniture for spiritual warfare, which is mighty from God, to the subduing of every imagination that exalteth up itself against God. And therefore, to make way to this presumption, it was needful this ordinance of GOD should first be changed. Yet is the replier bold to say, that the order set down in the Declaration might sooner set up a thousand petite Antichristes, then pull down one. For their pulling down of one by it, I have spoken, for the setting up of any, it is not possible, this being as it is the institution of our Saviour Christ. And the institution being such, as that no one carrieth any cause, but all things are guided by the consent of a number, most fearing GOD, and of best ability for that purpose, which is most directly contrary to tyranny, this usurpation could not reasonably be feared. If there be many Antichristes, as in some sense the Evangelist john faith, there are, and if all they who directly oppose to the doctrine and ordinances of Christ be Antichristes, some great Antichristes, and some petyte Antichristes, as he termeth them, from the Pope the top of all that Romish Hierarchy, to the reading priest, the tail thereof, a man should clear but a few, I doubt, from that foul name and crime.  
Here is added an impertinent matter, that Archbishops nor Bishops have not brought in all kind of false doctrine, although some arch-heretics have been Archbishops, as Nestorius was. For so sayeth he, also were sundry that were Presbyters, Priests, or Elders, and Doctors. A needle's point to touch, as the rest which he hath debated in this cause: the Declaration not charging any at all by name in this place, either Bishops or Archbishops, nor by any just collection, but in as much as in their offices the ordinance of God was changed, whereby way was made for Antichrist, who brought in all kind of false doctrine and confusion. Not content thus to answer for them whom no man impleaded, he entereth again into comparison between the offices of Bishop and archbishop, and the order set down in the Declaration, for the direction of the Church: affirming this to be more meet, as being of more learned men. Wherein to grant where more are learned, there would be harder passage for false doctrine, he utterly mistaketh the matter to think that where that order he disliketh, should, or doth take place, that there the directors of Church matters, are, or would be unlearned. The nature of the order itself, which admitteth no Minister but learned, nor any decision of weight, but by advise of many, & with appointed conferences and Synods of learned men for such purposes: besides the assurance of God's favourable blessing of his own ordinance, & the experience of the Synods of the reformed Churches, the comparison of their judgements, Cannons, and other constitutions, with the like of the other in any part, beareth witness, whether the want of learning and piety both, must needs be greater in it, then in the other.  
Hitherto of the primitive Churches preserving and maintaining the order set down in the Declaration. Now followeth the like of the best reformed Churches of this age. In the Reply whereunto, here is an occasion taken to enter into the whole cause anew, by making question, whether the order now restored in the Churches rightly reform, be the same, that was exercised in the primitive Church. Against which point he bringeth little other reason, than he alleged before. But ere he come to the repetition of those arguments, he findeth great fault, that the Declaration useth this speech, that this order is restored in all rightly reformed churches. This title and name, he chargeth with open slander of many true Christian, & godly reformed churches besides ours, for these are his words. Whereupon, after his manner, he reasoneth thus, sporting himself, if not rightly reform (saith he) then wrong fully, & so not reform but deformed, as having driven out one Devil by another, and removed one deformity to establish another. Would a man have looked for such a reply to this word? but to pacify his offence taken against right, he is to understand, that such Churches are here said to be rightly reform, which are so, both in doctrine and in the order of the Church. In which respect, would to God, all the Churches professing the Gospel were reform. But it is plain, that notwithstanding they be all in most and the principallest points of doctrine, yet some there are, not reform in some points of doctrine, and more, not in the evangelical policy, and Discipline of the Church. Because, he only toucheth this point, I am not willing neither to stand longer upon it. But, if he consider well with himself, the state of all the Churches of the Gospel, I think (as bold as he is, to bolster up things that need further reformation) yet he will not take upon him to maintain, that in all things, all such Churches are rightly reform.  
Before he cometh to his reasons to prove the order of the primitive Church not restored, he forestalleth the argument of the Declaration, before he come at it, taken from the benefit growing to the reformed Churches by this order, and the contrary loss to others without it. But there is no cause to stay upon his reply to it, this matter being after fully and at large debated by him, where shall be answered what soever he hath material to this point: and because there is little or nothing here worth the answering, most of this speech being spent in a tale or two out of Aesop, Of a Dog and a Fox, with much gibing and jesting upon the same, matters fit for some other stage than he is now upon. For now he is upon a Theatre where men and Angels look upon him: yea the Lord blessed for ever, Amen. And where the Church especially amongst us, attend to hear of him, whether it be in good state, such as may promise the continuance, and the increase of the blessing of God upon us, or in an evil estate and such as may threaten the wrath of God, and such grievous punishments as in his anger he chastiseth the disobediences of his people with, if being warned and called upon to reform them, they do not redress nor amend them. Which presence, and expectation, requireth a far other speech and style than is here used. Therefore, I wish he may take this warning, hereafter to leave this kind of speech, except he will occupy himself with making plays, as he was wont to do: but if he will deal with matters of gravity and divinity, to entreat gravilie of them, and as becometh a Divine. Now let us come to his reasons. He argueth that the order of the primitive Church is not restored now in the best reformed Churces: for his first reason, he allegeth, that the offices of Apostles and such like are not restored. Wherein, knowing his answer to be ready, that it is to be understood of that order which was settled in the primitive church to continue, these being but temporary and extraordinary, he maketh himself this answer, and then replieth to it, that so were also the Elders whose office is restored, or if it be otherwise, that they were to remain always, why then did they not always continue, but have ceased so many years, till they were now in this age restored again. Whereunto it is to be answered, as he partly teacheth, that most of the principal points of the doctrine were not known, in the public ministery of the Church for many years, at the least, not so, as all parts might take knowledge of it. I am not ignorant that there are many notable testimonies that in all ages, the truth of Religion, was through the goodness of God made known to some, and so was it also (I doubt not) in the matters of the Discipline of the Church. But as in the most public and apparent visible Churches, in all parts, the holy doctrine itself ceased, and the true worship of God was turned into superstition and idolatry. So in the order and guidance of the church, the right means and only lawful instituted and ordained of God ceased in them. This yet doth not satisfy the replier, because he saith of the rest, Pastors, Teachers, & Deacons, we are able to show that there were in all ages, good & bad, why then should not the like be showed of the Elder, if it were alike perpetual. In which reply, it is by the way to be observed, that he acknowledgeth the perpetuity of the Teacher's office, and so good witness to warrant it. For the continuance of these in the church, he did well to shuffle good and bad together. But, lawful Pastors, Teachers, and Deacons, such as our Saviour appointed to be in his church, where will he show them to have continued, I doubt not, but he will allege the popish Priests, Doctors, and Deacons: but he is to remember, that he set down in an other place, that the Church of Room doth overthrow the foundation, which he declareth to be Christ JESUS in an other place, without whom neither can any particular man be saved, nor any assembly be the visible Church of Christ.  
And if the church of Room have not been for many years a true visible Church of Christ, then could not the priests and other their clergymen be true and lawful Pastors or officers in any place of the Church. This he thinketh to take away with saying, good and bad. In deed, if their evil had been only in life, or in some one principal point of doctrine, it were something he said. But, their defect was in the very calling. For Christ being the door, and GOD that openeth to the Pastors that enter by it, and all that enter otherwise, are thieves and murderers. What reckoning can be made of their calling to be lawful, since the time that the doctrine of salvation by Christ JESUS, and by faith in him only was condemned. But to deal more easily with them, and not to bring them to the trial of the word which they are in no sort able to endure, and to judge them by the Cannons: amongst so many as they were, where can he show any, for many years together, lawfully called, according to the best Cannons: whereby a dew examination of learning and life going before, the free consent of the Church, whom it concerneth, and ordination or laying on of hands by those to whom it appertaineth is so required, as if default be made either in the examination, or election, the whole action is disannulled and made void. Now, if the simoniacal compacts and bargains the bribes to procure favour for benefices, the buyings of advowsons and resignations, which are general mischiefs in the popish Church (And I would to God it might be said they are only there) and the agreed & authorized default of due election in all, be compared with these Cannons: it willbe found, that for many years, no one of their Priests hath been by those Cannons lawfully called. But if the manner of calling them were lawful, how unlike are the offices and functions exercised with them, to those which our Saviour hath appointed. Their Priests are ordained not to preach the Gospel, or to any other duty of a true Pastor, but to offer up Christ in sacrifice for the living and for the dead. Teachers they have none at all, but school Doctors, and created by the Popes writ, which is nothing like the Teacher of the Church set in it by our Saviour Christ for the work of the ministery. A Deacon, by the first institution should be the disposer of the liberality and bounty of the Church, bestowed for the relief of the poor, such as are in misery: whereof no shadow appeareth in their Deacons, and I would this were only true of theirs. Whereby appeareth, that in the Romish Church, if he mean that, as I take it, he must needs do, he shall not find in it, for many years, any lawful Pastor, Teacher, or Deacon, neither by the word of God, nor by the better Cannons that have been made concerning their calling: yet now the third time the replier helping himself with good and bad, tag ana rag, maintaineth, that Pastors, Teachers, and Deacons, have always continued in the church: that by such pretence, he might seem to say somewhat against the Elders office, because, as he sayeth, it did not so continue. But I have already showed, this was no continuance of the holy ministries which our Saviour ordained, but other human devices and creatures of Popes, Archbishops, and Bishops. Which yet, if it do not content him, I may say further, that this office of Elder, continued in such sort, as he affirmeth the other to have done. For, what were the civilians, Doctors, and Proctors, chancellors, Commissaries, officials, and the rest of that traffic, Officers, and retailers to the great Merchants of souls, Archbishopps and Bishods: who, notwithstanding they were lay men, did administer the censures of the Church without any due and ordinary ecclesiastical calling in deed at the appointment only of their Lords and Masters the Bishops, to a foul profanation of the holy censure of the Church: whether it be done in Babylon or in Zion. For this iniquity also is to be found even in the Church of God. Yet, in their administration, the office of the Elder, is as much, and a great deal more to be seen, then true and lawful Pastors, Teachers, and Deacons appear to have continued in such tag and rag, as were in the popish church. But, the truth is, that all evangelical charges, and the Gospel itself, was detained in unrighteousness, and the free, right, and original, nature, use and benefit of these offices ceased and was interrupted for a time, as the like hath come to pass in other such wastes and desolations of the Church, as in the time of some of the judges, in the reign of Manasses, and in the captivity, the ordinary offices and duties were interrupted, and God extraordinarily preserved his people. All these things were for a time, 
Luke. 20.9.  as the inheritance, in the parable of the Gospel, in the hands and possession of unjust and rebellious servants. But now the Lord sendeth out his servants, and demandeth of his servants that fruit, service and honour, which is due unto him: with a part whereof he will not be satisfied, but will have all his rights and regalities, prerogatives and offices restored unto him, or else will punish them as rebels and unjust with-holders. This is the answer I make to this point, which the replier bolteth out, in ceasing by de facto, & not de iure, and when he hath done, replieth to it with an idle question, if they were once, where they have been hidden or banished all this while? or if they were dead and buried, etc. not worth any answer.  
Another reason why the order used in the primitive Church should not be restored now in the reformed Churches, is because they have no Bishops nor Archbishops, whom he affirmeth to have been in that time, yea and ordained by the Apostles to have authority over them, in the Regions and Cities limited to them. Which superior and old standards to displace (sayeth he) to bring in young and inferior Seignours, as they, who having seen the old temple did also see, the laying of the foundation of the new: So would it make a man's heart throb and bleed, to see how the beauty of the Church is vaded, her ornaments spoiled, her body haled, under pretence of reforming. This argument needeth no long answer to it, having been sufficiently showed before, that it is a vanity to think, that such offices, as Archbishops and Bishops now bear over the Churches, and the Ministers of the same, to have been in that time. Here it may suffice, as it is but affirmed with a word of his, without any manner of proof, so to deny it with another, upon the reasons before alleged. As for his weeping to see the old standards pulled down, and the Church spoiled of her ornaments, if he mean hereby the manors and royalties that are in other men's hands, whom can he blame for it more than such, as care not how the successors do, so they may aspire to the dignity they covetously and ambitiously seek and labour for. If he mean not those branches, but the trees themselves, from whence they grow: let him consider the bitter fruit they have borne, and the unwholesome shadow they have cast, from the first root they took, and especially of late: he shall have no cause to weep to see the axe making ready to be laid to their roots. His heart should rather bleed to see, in the garden of God, any trees, wherein unclean birds make their nests, and unclean beasts take their rest, and from whence the clean are driven for fear of annoyance, and which suffer no fruit or heavenly plant to grow under them, or near unto them. Then would he pray with the watchmen of whom Daniel writeth, 
Dan. 4.11.  Cut down (o Lord) these great and noisome trees, which are strong to evil and not to good. Many a fair tree hath the Lord plucked up, and, in time, it is to be hoped, that he will do the like to these, For our Saviour hath said: Every plant that my heavenly Father hath not planted, shallbe rooted up. 
Mat. 15.13.  His heart bleedeth to see the goodly leases that are drawn from Church-livings, & the great Lordships that are gone from the Clergy, and Cathedral Churches, and peradventure some other gifts, to see the dispensations which seem to threaten the carrying away of an isle, and an Earldom, from some who would fain enjoy them still. But whose heart is moved with compassion of the people of God (which is in deed his true church) to see the word of God daily taken from them, and they left as a flock of sheep upon the mountains without their shepherd, to see the Preachers forbidden to preach the Gospel, to see the church kept as in captivity, under a reading and lordly ministery, that neither teach the people themselves, nor suffer other that would to teach them to see goodly assemblies, which have made heaven and earth to ring and resound again with the praises of God, scattered and dissolved, to see the places like Eden the garden of God, before the storm, laid waist and desolate as the desert places, to see the zealous people of God running as in a drought, to find a spring of sweet waters, where they may quench their thirst, and fainting in their souls for want of it, so many fountains being stopped and sealed up they that have the bowels of Christ in them, are to be moved with these things. As for matters of grief here mentioned, the matter is not so great, so that things be done by due order and with consideration of sufficient maintenance of those which God hath appointed for the work of the ministery, of all the ordinances of God, and the edification and comfort of his people.  
Hitherto in this section the replier hath discoursed of the former sort of reasons of this section, which is of the causes confirming the order set down in the Declaration. Now he proceedeth to the other argument remaining, which is of the great fruit and benefit of this order in the Churches which have received it, and the want of the same in such as have not yet restored it again. Wherein, first scanning upon all, he denieth the order of the primitive Church to be restored in all, & allegeth for reason the differences amongst them in one point or other, of order, office, discipline, rite or ceremony. Of all which, or any of them, he giveth no one instance. After repeating this again, in mention of the Scottish Church, he asketh, whether their government and order, their making of officers, and their administration of Sacraments, and book of common prayers, be all one with the book which hath been now three times exhibited in Parliament. With this repetition, having gotten the advantage to make mention of a book of common prayer: here he resteth and taketh this one example for all, to show the differences amongst the reformed Churches. Which he would show by affirming of differences between the Scottish book of common prayer, and the book presented in Parliament written, & the same printed at Middelborough, at London, and at scotland, above three hundred differences, being a book little bigger than an Almanac. All which points, if they were true, what reformed Churches are these that differ one from another, which he undertook to prove. The Scottish Church is one, true, but where is the other, from which it differeth, except the other be the book presented written in Parliament in England he nameth none. But concerning the books, if they have so many differences, why did he not note, at the least, some two or three of the principal.  
It is not possible almost, for a man to write out one and the same copy oftentimes, or to print it, but that there will be some sentence, clause, word, syllable, letter, title, or distinction changed. If the differences had been material, notwithstanding it were never so impertinent, I doubt not, but having fallen into the mention of it, he would have taken pain to have noted some of the principal printed copies of that which was written and presented, he nameth three, which should be printed in three sundry Countries, England, scotland, and the low Countries, a matter of as much untruth, as the rest of his replies. As for the bigness of the book of common prayer presented in Parliament, which he, to disgrace it, sayeth, was the bigness of an Almanac. I know not of what bigness he may have seen some Almanac, for all are not of one equal bigness, but if he would justly have found fault with that book, for being too little, he should have noted that it had wanted some point necessary to be in such a book, either for public prayers, or for administration of Sacraments, or any such like matter. But if it have all such things in it at large, there is no fault justly to be found with the smallness of it. It might easily have been greater, if it had been stuffed with impertinent matters nothing belonging to the Ministers office, nor warrantable by the word of God, as with orders for private administrations of the Sacraments, Churching of Women, Burial service, Confirmation, making of Priests and Deacons, Bishops and Archbishops with a number of other such like. But these, and such like, being matters neither warranted by the word, nor set down in the ancient Liturgies bearing the names of james the Apostle, of Chrisostome, and of Basile, nor in the Liturgy of the reformed Churges, it seemeth there was no cause to make it bigger with such stuff. A little point of a Diamond is more worth than a great deal of such silver as we had at the beginning of her majesties reign, and now (to her highness immortalll praise, and enriching of all the subjects, with out any offence for the innovation, and to the great contentment of all men) is made finer, and brought to the ancient standard appointed by law. Books, and namely of this use, are not to be weighed at the King's beam, where they weigh packs and vessels of great bulk and quantity, but in golden weights and balances, where things of price and value are used to be weighed. A mass of hour and an ingotte of silver or gold, are greater before they come to the furnace, but after the fire hath tried and refined them, from dross & base metal, the body of it is not so great, yet is it more rich and precious, than it was before. In like manner, that little book, if it have been well purged and tried, and oftentimes refined in the lords furnace, by workmen of skill, and faithful in their service, notwithstanding it be but little, yet may be much more worth than some other of greater bigness and embased with much allay. No man findeth fault now that a shilling is near as little as a slyp-tester was at the beginning of her majesties reign, but rather acknowledged herein that her Majesty hath deserved all humble thanks of all her subjects, with most faithful duty and service, to her highness great praise and honour. Oh that it might please GOD, in whose hand the hearts of Princes are, as the Barge is in the Bardgmans', to turn whither he will, to turn this Royal Barge of her majesties heart, toward the lords sanctuary, to consider well all things in it, and to touch the gold and silver of it (which ought to be richest as the sickle of the Sanctuary also was wont to be) and finding it, besides all the abominable dross that her Majesty through the goodness of God hath taken from it, to hold yet much allay and base metal: to command it to be tried and refined yet seven times in the fire, till all the silver and gold in it, and the treasure belonging to it, should be fine & precious, and answerable to the standard ordained by the law of God, and the Temple of the Lord in a spiritual manner, rich and royal as in the days of Solomon. Surely, if the Lord should vouchsafe so to bless us, much less cause should any man have to quarrel at the small quantity of the book of common prayer or any other pieces of the holy treasure and vessels of the Sanctuary being incomparably enriched in estimation and price, but rather should have more just cause then for crying, Down the base money, and enritching our coin according to a standard appointed by the laws of the Realm, to acknowledge with all humble thanks and increase of most dutiful love and allegiance, a care so Princely, so Christian, so agreeing with the like precedents of her right noble Ancetours, her highness Father and Brother, of worthy memory, and her own religious & most honourable beginnings, to the exceeding great increase of the honour of Almighty God, her majesties immortal praise with God and men, and the unspeakable rejoicing and comfort of many thousands of her most loyal and dutiful subjects. Therefore it is not the smallness of that book that can disgrace it, seeing that cometh of the taking away of many unnecessary parts, and seeing that it containeth all such parts in it, as are necessary and like to have been in any Liturgy reported to have been within any time of five hundred years after Christ, or are now found to be used in any of the reformed Churches. And thus much upon the occasion here offered of this book. Again having thus answered the Reply to these words, all rightly reformed churches, I am now to proceed to the examination of his exceptions, to the fruit alleged by the declaration to come of this order of discipline prescribed in the word, & the want of the like where it is not received. The declaration herein saith, that the foresaid order is now restored again in all rightly reformed churches with such daily increase & glory of the kingdom of Christ, & suppression of the tyranny of Satan, that the only experience of it, might be a sufficient persuasion to us to leave this disordered state of ours, wherein we have so long laboured with so little profit. The reply to this, beginneth with a tale out of Aesop's fables, of an Ass laden with salt, which is unsavoury, I doubt not to the discrete reader, howsoever he would make it taste with his moral. I wish he did as well consider Balaams' ass & the reproof wherewith the dumb beast, speaking with man's voice, 
2. Pet. 2.15.  reproved the madness of Balaam, who desired the reward of iniquity, that is, of cursing the people of god: a warning to all prophets to take heed they be not carried away with hope of rewards (although they might hope thereby to attain to greatest honours) to oppose them to god & his people, to curse that which is blessed of god, & be an occasion of the fall of Israel. The next point in this reply is a matter of no coherence with that which was propounded, of the fruit of discipline where it is established, but a denial that we are bound to follow their examples herein: yea or that of the primit. church itself, for these are his very words, which declare, saith he, what we may do, but bind us not by any law or commandment of Christ & his Apostles. Which because he saith it is the very point he demureth upon, I will show him such books for it, as he shall have cause to say the law of god is clear & to demur no more upon this matter. What good example there may be any wheresoever we are bound to follow it by the Apostles rule saying, What things soever are true, reverend, just, pure, amiable, commendable, 
Phil. 4.6.  if there be any virtue, or any praise think of these things: & do these things, which ye have learned, received, heard & seen in me, & the God of peace be with you. Which rule not being of particular persons only, but extending itself also to the Churches, as concerning here, as well the body of the Church of the Philippians, as any special member in it, declareth, that Churches are bound to follow the good examples of other Churches.  
To the Corinth's the Apostle saith, in a matter that concerned a part of the government of the Church: If any seem to be contentious, we have no such custom, nor the Churches of God. Which I think, leaving the consideration of it to the christian Reader, because it is commonly taken otherwise, may carry this sense, that besides all the former reasons which he had used in that matter, they should allege to such as were contentious, his contrary custom, and the contrary custom & example of the Churches: meaning, that both he in his person, and also all the Churches, so used that order of an outward decency in the presence of the public ecclesiastical assembly, whereof he there speaketh as he willed the Church of Corinth for to use it. In like manner doth he press them with the examples of the Churches in another point of Discipline, alleging the same, as binding them to correct and reform their abuses, by the example of the good order in such points which was used in other churches. Came the word of God (sayeth the Apostle) from you, or, is it come to you only? By which words, the Apostle presseth them, as constrained by contrary example of the churches, to reform their disorders, except they would be singular, and esteem themselves only wise. Wherein it is also to be observed, that the first sayeth, Came the word of GOD from you, for noting 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 upon all the churches that were at that time, to conform themselves like unto them: so especially that they were to have care to be like the church of Jerusalem. From which church, as the word of God came, (as it was said, The Law should come out of Zion, and the word of God from jerusalem, 
Act. 1.8.  according whereunto charge was given to the Apostles to testify of our Saviour in jerusalem first then in all jury, after in Samaria, and from thence to the ends of the world) so did also the Discipline of God, and the order appointed by our Saviour Christ to be kept in all the churches: So as there seemed the pattern to be, which all the churches were to follow, as Moses was to express that which was showed in the mountain. To like purpose, in another place, the same Apostle sayeth, speaking of an order to gather for the churches of Jewrie: So I have appointed in all the Churches of Galatia. 
1. Cor. 16.1.  Again, by the example of other churches, urging the church of Corinth, to that which was duty for them to do. All which testimonies prove, that the examples of the churches, in that wherein they are set before us in the word of God to follow, and especially of the primitive Church, (which is by the replier expounded to be the Church of the Apostles times, and of their planting, whose example for that end is reported to us in the word of God) do bind other churches to conform themselves unto them. There were in deed some things extraordinary in them, which are easy to be discerned, and belong not to our example. But that which was ordinary in them, for the same reason it was delivered unto them, bindeth the churches of all ages to the like.  
Now, the holy story reporteth, that the Apostles them selves, and by the Evangelists, settled the Churches, in an ordinary course wherein they were to continue, after their departure from them. Which, for what cause all should not be bound unto, I see no sufficient reason that can be alleged. For, the reasons for which such order was given to them, were the same for which we have no less need of that order than they had. There were ordained Teachers in the ptimitive Church, because men are by nature ignorant of the will of God. Pastors or Exhorters, because by nature men are disobedient and rebellious, even to the known will of God. Elders as watchmen of the City of God, because there are dangers without, & dangers within, 
Rom. 7.  that may hazard the good estate thereof. The assembly of Elders, that the solemn and public meetings of the faithful, for the service of God, may be carried with a holy and reverend gravity, offences censured, and fit men appointed for the public charges of it.  
Last of all, Deacons were ordained, because we are to have the poor always with us, and because that God naming himself the Father and the protector of the poor, and enjoining his people to have care of them. This ought principally to appear, in the public assemblies of God's people gathered together in his name. Of all which points, and of the rest of the Discipline of the Church, what one is there, that we, for the same reason have not need of, as well as they? and therefore stand bound to conform ourselves to their example. Which being constantly and universally practised and used in all the primitive Churches by order from the Apostles, & for reasons which concern us, as much as they did them, is sufficient to prove that such examples of the primitive Church do bind all later churches, although we had no word of commandment otherwise to constrain us. But, because he resteth upon this point, to see commandments for these things, let him consider that which followeth.  
The general doctrines of the Apostles, which they taught the Churches to observe, do so command the churches, as in duty and obedience of God they are to obey them: according as it is said, He that heareth you, heareth me, and he that despiseth you, or your doctrine, despiseth me. But the Discipline of the Church is a part of the doctrine of the Apostles, which in general appeareth by the 12. to the Romans, & the Epistles to Timothy and Titus, and in particular, in the several members and branches of it, shall god willing hereafter appear. Therefore, it is plain, to be necessary by the Law and commandment of Christ, that the churches keep that discipline which was delivered them by the instruction and doctrine of the Apostles. Further, it is a plain commandment of our Saviour Christ, 
Mat. 18.17.  Tell the Church. Again, our Saviour is said, with charge and commandment, that they should be observed, 
Acts 1.2.3.  to have delivered to his Disciples such things, as for the space of forty days, he declared to them, concerning his kingdom. A part whereof (it hath been already showed) must needs be understood to have been of the government of his Church, which necessarily dependeth on his kingdom. The Apostle likewise calleth the instructions which he gave to Timothy, for guiding of the Church, commandments, 
1 Tim. 6.13  and chargeth him with most earnest charge and obtestation, as he will answer it to God, who giveth life to all things, and consequently withdraweth it at his pleasure, and to his son jesus Christ, (by whom he will judge the world) and who bare witness to the truth, even unto the death: that they should be kept without any default, to that glorious coming again of our Lord jesus Christ. Further, of sundry particulars, the Apostle sayeth, This sayeth the Lord, 
1. Cor. 7.10. 1. Co. 11.23 1. Co. 14.37  This I have received of the Lord, and these are the commandments of the Lord, with such like speeches. Which, being not always spoken of the most weighty and principal points of the Discipline, sufficiently show, that which is spoken of them to belong to other, which are greater than they, or like unto them. And thus much to his demur upon the point of the law.  
Now proceedeth he to the effects and fruits of this Discipline, mentioned by the Declaration, to be seen in the churches where it is established, and not to be seen where it is not received. Concerning the first point, he maketh instance of the troubles of the reformed Churches, and supposeth, they would say Amen to him, wishing therein, as he speaketh, good luck, and that their case were no better than ours, on condition it were no worse: which speech is smally to the purpose. For, the fruits of the Discipline, noted by the Declaration are these, the increase of the kingdom and glory of Christ, and suppression of the tyranny of Satan: which is not disproved by this reason, that they are persecuted for the Gospel, & in troubles, but rather confirmed. For when was ever the kingdom of Christ more increased, & in greater glory, then in time of persecution? This glory is in deed spiritual and not worldly, but yet so truly glorious in the sight of God & his Angels, as all the glory of this life is not to be compared to it. 
1. Pet. 1.7.  The trial of faith (sayeth the Apostle Peter) is much more precious then of gold that perisheth. Again it is said, That gold and silver, and precious stones, yea all manner of riches are not to be compared with wisdom and the true knowledge of God. 
Psal. 19.11. Psal. 119.14 Pro. 1.9. Pro. 4.9. Pro. 3.10.11 1. Pet 3.4. Matt. 13.44.  The same Solomon in his wisdom saith, That the fear of God doth more grace those that are adorned with it, than brooches or chains, carcants, or bracelets, or any other ornaments. The like the Apostle Peter affirmeth of a meek and quiet spirit. The kingdom of heaven (sayeth our Saviour) is like the field which had a hidden treasure in it, a vain, and a mine of gold, for purchasing whereof, a man sold all that he had, that he might make that field his own. And again, It is like a pearl orient, 
Matt. 13 45.  and so fair, that it stained all other: and so ravished the merchant jeweller with the love thereof, that having many jewels of great price, he sold them all, to buy that one, that so far passed and exceeded all other. In respect of which incomparable, but yet spiritual glory of this kingdom in the Prophet isaiah, and in the Revelation the City of God is thus described: 
Esa. 54.11.12.  Behold I will lay thy stones with carbuncle, and thy foundation with sapphires: And I will make thy windows with Emeralds, and thy gates shining stones, and all thy borders of pleasant stones, Esay. 54. ver. 11.12. In the Revelation thus: He showed me the great City, holy Jerusalem, descending out of heaven from God, 
Apoc. 21. ver. 10.11.12. ver. 18.19.20.21.  having the glory of God, and her shining was like unto a stone most precious, as a Jasper stone, clear as Crystal. And had a great Wall and high, and had twelve gates, and at the gates twelve Angels, and the names writ ten, which are the twelve Tribes of the children of Israel, etc. And the building of the wall of it was of Jasper, and the City was pure gold like unto clear glass. And the foundations of the wall of the City were garnished with all manner of precious stones, the first foundation was Jasper, the second of sapphire, the third of a Chalcedonie, the fourth of an Eneraude, the fift of a Sardonix, the sixth of a Sardius, the seventh of a Chrysolite: the eight of a beryl, the ninth of a Topaz: the tenth of a Chrysoprasus: the eleventh, of a jacinth: the twelfth an Amethyst. And the twelve gates were twelve pearls, & every gate is of one pearl, and the street of the City is pure gold, as shining glass, Apocalip. 21. ver. 10 11.12. etc. 18.19.20.21.  
By all which places it appeareth that the glory of the kingdom of Christ, is not in outward things, but the glory of his kingdom is in the conquest of sin, and of Satan, it is in the preaching of his word, the ministery of his Sacraments and Discipline, it is in faith, in the knowledge & fear of God, in the obedience, constancy, & patience of his saints. These are not in deed orient pearls of the East Indies, but pearls of heaven, and gold and silver out of the Lords own treasury. And in this respect, Daniel in the lions den, 
Dan. 6.  for calling upon God, was more honourable than Darius in all his Persian pomp and Majesty. Paul in his chain wherewith he was bound for the gospels sake, was of more true honour with God and all that belonged to him, than Nero with his imperial Diadem persecuting the Church, and bearing himself as a monster in nature. 
Matt. 27.29.  The crown of thorns wherewith our Saviour was crowned upon the Cross, was in regard of his obedience to God, in that kind, incomparably more royal, than the crown of Tiberius Caesar, under whose debit he was crucified, or of any other profane Prince, yea than the crown of Solomon (a most wise, and at that time, 
Cant. 3.11.  a most virtuous Prince) which his mother prepared for him against the day of his marriage. Therefore the glory of the Kings of this world is one, and the glory of the kingdom of Christ is another. The honour of th'one, is in worldly peace, riches, strength and glory: The honour of th'other is, when our Saviour Christ reigneth in the midst of his enemies, when his sword divideth the Father from the Son, and the son from the Father: yea and a man from himself, parting the soul, 
Heb. 4.12.  and the spirit, the joints and them arrow. Do ye think, (sayeth our Saviour, that I came to bring peace into the world, I tell you nay but a sword. And again, I came to set the world on fire, and how am I in pain till it be kindled. Not that his doctrine is of itself enemy to outward peace, 
Luk. 12.49.51.53.  for it teacheth the right and most happy peace with GOD, and is the only assurance of all good peace amongst men, as it is in the song of the Angels, Glory to God, and Peace upon earth, & in the Prophet, 
Luk. 2.14.  who speaking of the kingdom of Christ, sayeth, That day they shall turn their spears into scythes, and their sword into spades. And again, That the Lamb shall without hurt lie with the wolf, 
Esa. 11.6.7.8.9.  and the child play with the serpent, and that in all the mountain of the Lord there shallbe no war. 
Esa. 60.18.  But by reason of th'iniquity of men, opposing themselves to the word of GOD, except all should conspire together with Satan and his complices against GOD and his anointed, to their most certain and irrecoverable destruction, it can not be otherwise but that the zealous profession and exercise of true Religion will be mightily opposed unto by the ungodly, and so procure their great trouble and affliction in this world. This is the most ordinary state of the true Church of God, notwithstanding that it pleaseth God sometime to give a little quiet. According whereunto, if some of the best reformed Churches be now, and have been of many years in great troubles, and persecuted with all outrage and extremity for the gospels sake, yet the kingdom of Christ may be, and is, more glorious and more increased by them, then in other, which enjoy outward peace, and use it not to the right end for which it is given. In France the troubles have been exceeding great, by open wars, by pretence of laws, by most unchristian and barbarous practices: whereby men that for wisdom, value, and all manner of virtue and honour, were to be reckoned with the worthiest of the Earth, 
Psal. 44.23.  yet were slain, as sheep appointed for the slaughter. Their bodies (as it is said in the Psalm) were cast out to the fowls of the air, 
Psa. 79.2. Psa. 79.3.  and the beasts of the field, and the streets have run with their Noble blood, powered out like water. But yet is not the glory nor the increase of the kingdom of Christ therefore the less.  
The most precious blood of our Saviour Christ the son of GOD, was also spilled, and shed as water, which was worthy to have been received by Angels in vessels of gold, and his body cast down to the ground, but not without great increase of his kingdom and glory: for his blood became as the four springs that went out of Eden, to water all the earth, & his body after it was cast, 
john. 12.24.  as a most precious seed into the earth, it brought forth more fruit than it had done before.  
When did Satan full like the lightning from heaven, 
Luke. 10.18  at any time more, or when did the glory of the kingdom of Christ more increase, then in the time of persecution? When was there ever the like knowledge, faith, zeal, obedience, righteousness, peace unity through the holy Ghost, 
Rom. 14.17.  wherein the Apostle sayeth, The kingdom of God standeth, and not in meat and drink, or other like outward things as there hath been in the primitive Church? Then were the windows and gates of heaven opened to power down abundantly, & to rain upon the earth the spiritual gifts without measure, to comfort & save the world: as sometime they had been opened for pouring down water to destroy it: every head was crowned with one grace or other, & every hand received some gift, Then was there but one heart, 
Act. 4.32.  & one soul of the multitude of those that believed. Then the kingdom of Christ so increased, as in some one day three thousand were adjoined to the Congregation. The like in a degree may be said of the times ensuing, 
Act. 2.41.  for some hundred years. But not to seek so far. In the countries that are yet under the sword for the Gospel's sake, and of whose present troubles the replier speaketh, notwithstanding their outward trouble, the kingdom of our Saviour Christ hath been mightily advanced. What churches are there this day in the world, where the gospel is so thoroughly & soundly in all points established, They wanting the favour of their Kings, the benefit of Schools and Universities, yet depart they not from the ordinance of God, to make any ministers of Sacraments that are notable in some profitable measure to edification to expound the word. For all Ministers with them are Preachers. The doctrine taught by them, as it appeareth by the confession signed by them all, is the sound and holy doctrine of the word of God. Their uttering and delivering of it, is sincere without ostentation and boast of learning, or mustering of foreign writers, as being richly satisfied with his doctrine, in whom we are complete, in whom the godhead dwelleth bodily, 
Colos. 1.19. Cap. 2.3.9. Ephe. 2.20.  and all the treasures of wisdom are laid up in store, building the Church upon the Prophets and Apostles, Christ jesus being the corner and foundation stone. There is no ministering of Sacraments privately upon any occasion, neither by women nor private men, nor the Ministers themselves. The Sacraments are administered only publicly, and by the preaching Minister, after the preaching of the word, and according to the first ordinance of our Saviour Christ, without any human inventions added to them. Their Deacons are not half ministers, to minister Baptism and to read public prayers, 
Act. 6.  but agreeably to the original institution, only for service of the poor. The Discipline is not administered by men not lawfully called, but only by such as according to the order appointed in the word of God, are charged with it. There is no commutation of penance, no respect of persons, but the notorious offender whatsoever, is rebuked with authority, and every soul yieldeth to it, not disdaining nor repining at it, as base and misborne children do the correction of their Father, but as natural and noble sons and daughters of God (according to the exhortation that Solomon giveth by his wisdom) they humble themselves under the hand of their heavenly Father, 
Pro. 3.13.  knowing that he correcteth every child that he receiveth. 
Heb. 12.6.   
Memorable is that rare, but right christian example of Theodosius the Emperor, publicly humbling himself under the hand of God, & professing his repentance, for his bloody commandment, and the cruel execution done according to it. A precedent well worthy so Christian a Prince, the honour of the Discipline, yea and of the whole church of that age. Such Theodosians have the reformed Churches of this age to speak of, to the high honour of Almighty God, & his only begotten son Christ jesus King of Kings. Wherein a Prince of blood Royal, and by birth within a step or two to one of the greatest Kingdoms of these parts of the world, and for Princely gifts worthy to have borne a Sceptre in his hand and a diadem upon his head, when as another David, he had been overthrown by Satan, and committed things for which the Name of God was evil spoken of: endured to hear the servant of God (as David did Nathan) to rebuke him, and lamenting his offence openly before the public assembly of the Church, desired pardon of God, and rejoiced heaven and earth, men and Angels with his conversion from sin to the obedience of the living God, blessed for ever, Amen. Whose christian precedent, both a crowned King, and also a worthy son of that noble Father, have followed, after that by terror of as barbarous cruelty, as hath been committed in any age, they had done otherwise then Daniel and the young Princes brought up with him, did, in a case not unlike to theirs, what should I rehearse other examples of that piety and honour of those Churches, which might make an infidel and unbeliever fall down on his face, and confess, 
1. Cor. 14.24.25.  that undoubtedly God is amongst them, and in the midst of those Churches. And this is the glory of the kingdom of Christ, which the Declaration meaneth, may be seen to shine amongst them.  
His meaning was not that in them Christ sitteth glorious is Solomon in his regal Throne, with John and James like great Princes sitting the one at his right hand, 
1. King. 10.18.21. Mat. 20.21.  and the other at his left. Because our Saviour answered them when they requested such a matter of him, that these are things agreeing to earthly Princes, it shall not be so with you, but he shallbe of greatest honours with you that is greatest in labours and service of others, for which cause they do not affect nor desire these things. Therefore, I conclude, that the praise given to the reformed Churches by the Declaration, & namely to those which are persecuted with cruel and bloody wars for the gospels sake, notwithstanding all their troubles, is most true, and due unto them, and that all this their blessed fruit and honour is of their entire and whole obedience which they yield to God in receiving all the holy doctrine of our Saviour Christ, both concerning things to be believed, and also concerning the spiritual policy, Discipline & order, for guiding of his Church.  
But yet, all the Churches thus reform are not in like sort as these are traveled and pursued: but through the goodness of God, some of them have enjoyed peace and quietness for some time, and in it yield the like obedience and honour to God. So as the replier can not object continual wars and troubles unto them all. But of the state of the reformed churches, this may suffice.  
The want of like happy fruit in our Church, for want of like obedience in all parts of the Gospel, the Declaration noteth after this, saying, that the former might be a sufficient persuasion to us to leave this disordered state of ours, wherein we have laboured so long with so little profit, and to embrace that most beautiful order of ecclesiastical regiment which God so manifestly doth bless & prosper in our neighbour's hands. At these words the replier is so moved and disquieted, as he wanted but saul's spear to have nailed David to the wall. But I will prove if David's harp may quiet and pacify him again. Our ecclesiastical state and policy (of which only, it is as clear as the light, that the Declaration speaketh and of no other, howsoever he would wrest it) is blamed in deed as disordered. But, there are rebukes that are profitable, and of necessary and excellent use, to those who are so rebuked. The Prophet David having prayed to God, that he would not suffer his mind to be inclined to any evil thing, to practise matters by wickedness, with the workmen of iniquity, yea, & that he might not be taken as with a bait with their pleasant things: addeth further thus, 
Psal. 141.  Let the righteous strike me, it shallbe a kindness, and reprove me, it shallbe a most excellent ointment: let him not keep it from mine head, the more he shall do it, the more shall my prayer be for them in their evils. By that he have well harkened to this, and considered of it, I hope he will not be so highly offended, for one word, that soundeth not to his liking. Likewise Solomon sayeth, The wounds of a friend are better than the kisses of an enemy. It is always lawful to blame that which is blame worthy, so the reproof proceed from the zeal of God, and love of those who are reproved. The Prophets who most sharply reproved all estates of the people, and namely the priests were they whose lips were fined from earthly corruption, and set on fire with the coals of the lords altar by an Angel of heaven, and whose mouth was sanctified of God. 
Esa. 1.10.11  Hear the word of the Lord (sayeth Esay) ye leaders or Princes of Sodom, and hearken to the doctrine of God, o ye people of Gomorrah: What have I to do with the multitude of your sacrifices, saith the lord? I am full of the  offerings of the Rams, and of the fat of the fed beasts, and I desire not the blood of Bullocks nor of lambs nor of goats. And again, Their watchmen are all blind, they have no knowledge, they are all dumb dogs, they can not bark, they lie and sleep, and delight in sleeping. 
jere. 8.10.11.12.  Likewise jeremy sayeth, I will give their wives unto others, and their fields to them that shall possess them: for every one from the least even to the greatest is given to covetousness, and from the Prophet even unto the Priest, every one dealeth falsely. For they have healed the hurt of the daughter of my people with sweet words, saying, Peace, peace, when there is no peace. Were they ashamed when they had committed abomination? Nay, they were not ashamed, neither could they have any shame, therefore shall they fall among the stain, when I shall visit them, they shallbe cast down, saith the Lord. If it be objected that these Prophets might live in some wicked King's days, wherein the holy worship of God was wholly suppressed, and superstition only & Idolatry took place: I answer: that they exercised in deed their Prophetical office & ministery in divers kings times, whereof though some were wicked, yet some also were godly, and overthrew idolatry, and set up the true worship of GOD, yea some of them, namely josiah and Ezeckiah, were the two rarest Princes for piety and zeal that ever after David were kings over that people: yet did no honest man (much les any true Prophet) esteem their most just reproof of the iniquity of all states, to be injurious or derogatory to the honour of those noble Kings, no nor any of the Priests that did their duties. They were in deed hereby warned, as by the voice of God, to look to such enormities, and to see them reform, otherwise, they were to feel as they were threatened with the wrath of God, who would require it at their hands, if for default of employing the authority, which GOD for such purpose had given them, notorious transgressions, chiefly in things belonging to the service of God, were not redressed: yet did those prophets honour and love their Church, their Country, their Princes, and all estates of the people, as we do, (the Lord bearing witness to us, that we speak the truth) and as we ought to honour, all lawful authority and power, in the common wealth or in the church. In deed they had not sworn Canonical obedience to any of their Priests, as the replier saith, peradventure some of us have done, for this is an oath which God never commanded, and howsoever it be suffered, if it might be duly examined, would be found meet and necessary to be reform, both in regard of God, & of the crown and dignity of the Prince.  
But to return to my former purpose, how dear were the Churches of Corinth, of Galatia, and other places to the Apostle Paul, who loved them to live and die with them, to deal unto them not the Gospel of Christ only but even his own soul, yet how sharply doth he rebuke them? Was he therefore their enemy because he did so, and told them the truth? In the Revelation john writeth by commandment to the Churches of Asia, without derogation to any thing that was in good state amongst them, yea to the commendation of that which was such, but yet so sharply reproving them for certain enormities that were amongst them, as that he threateneth the removing of their golden Candlestick, and the goodly light of the Gospel of Christ which shined amongst them. If then the writer of the Declaration have rebuked in a word the disorder of the policy and Discipline of our Church, in that good sort that is meet, or if any of us do the like, are we therefore (as the Replier would have us) not thankful nor faithful Ministers to God, or not loving and obedient subjects? We may (I hope) truly profess, that we both fear God, and honour the Prince, and love his Church amongst us, and are faithful and obedient according to God's word unto both. But the fear of God, our most bounden duty to our dread sovereign Lady the Queen, & our zealous love to our Church do constrain us, to rebuke that which is reprovable by God's word: not to dishonour our church, or any whom the state thereof may concern, but to procure the further reformation of it, and thereby to increase the honour of it incomparably more than ever heretofore, both with God, and in all the Churches. I would to God we had cause to say with the Apostle, We rejoice to see the staidness of your faith, and the order that is amongst you. I would to God we might say, it were without spot or wrinkle, and might truly speak of it all the most honourable things that are spoken of the Church of God, and say, It is clear as the morning, fair as the Moon, pure as the Sun, and that what else Solomon according to his wisdom in his excellent Song commendeth the Church by, or any other of the Prophets, or whatsoever the Apostles do praise any of the churches for, might be verified of it. This should be our comfort and our joy, our honour and our crown. And therefore do we not cease by earnest prayer and most humble suit to God, and to the authority which he hath set over us, and by all duty agreeable to our calling, to procure the increase of the good and honour of it with all power. But it being subject to a curse, to call evil good, and justly reproved in former times, to say all is well, where GOD is displeased with many things that are not well, but need most speedy reformation; conscience to God, and loving duty toward the Church seem to have moved the author of the Declaration, to note that disordre which he esteemed to be in the state of our church, & aught to enforce us to do the like upon just occasion.  
If all things be ordered according to the word of God in our Church, then surely was the author of the Declaration deceived in judgement, but in affection and purpose of heart committed nothing against it. But I demand, If by the word of God, unlearned men of all occupations and trades, be sufficient Ministers to take charge of the holy things, of God's word and Sacraments, and of the souls of the people. Is the state of the Church well ordered, which having the favourable countenance of a gracious Queen according to the promise, Queens shallbe thy nurses, and great peace, large revenues for maintenance of learning, the benefit of Schools & Colleges, houses of noble foundations for students, two so famous Universities, of long time, for men of excellent ability in all good knowledge: & all these helps now almost 30 years together without intermission or interruption, besides the former time of king Edward of noble memory, and yet notwithstanding all these is so unfurnished of sufficient and able godly learned men, as that by far the greater part of it should be in the hands of an insufficient & unlearned ministery without any manner of competent ability to expound the word of god, without divinity, without science, without art (other than such as they were prentices at) & in a great part without both piety & religion. Doth the word of God allow, that men called to the ministery may take civil callings, to deal by offices in causes of state & justice, or to forsake the charge of particular congregations in serving them in the greatest & highest service of preaching the gospel to them, to rule over the churches & ministers of a whole Diocese? Is it good order, allowable by God's word, to make a number of ministers at once, whereof no one is called or desired to any particular Congregation, but must seek & sue for places after, where to bestow themselves? Dispensations & faculties for non residents, & plurality of benefices, & a court of faculties for sundry like purposes, can it be justified to be good order by the word of God? Doth the word of God give power to any one man under heaven, to make Ministers alone, at his pleasure to grant licence to preach, and to call it in again at his own pleasure, to suspend, to release, to excommunicate, to absolve, and all as seemeth good to himself? The same word alloweth not for good order, that Sacraments should be administered privately by any, much les that it be so by private men, and least of all by women. Nor that they be publicly ministered without preaching of the word. It approveth not such cases of necessity as enforce these things, nor the doctrine of conference of grace by them for the work wrought. To make that inequality of the Sacraments, that one should have power to minister Baptism that should not have power to administer the lords Supper, & another power to administer both: yet not to preach, and another to do all three being the sacred and high ordinances of God, and yet not to confirm children, can not be showed to be the orders or ordinances of God.  
In like manner can it not be showed by the word of God, that chancellors, Commissaries, and such Officers of Bishops and Archdeacon's, should deal with the censures of the Church, having no manner of lawful ecclesiastical callinqe unto it, nor that excommunication is to be for pecuniary causes and payments of registres, fees, or such like.  
But what do I reckon particulars, whereas, if the Cannon law be the rule for church-government, the abuses must needs be infinite. If these disorders be in the reformed Churches, notwithstanding their want of all outward means, and the heavy displeasure of their Princes, and the hot and fiery persecutions wherewith they are pursued, which yet were a time of toleration and bearing with things amiss, if there were any, their state were to be held disordered, and to need reformation, for fear of the most just wrath and indignation of God to fall upon them. But if all these and such like matters be well ordered in them, and the same far otherwise in our Church, notwithstanding all the means and helps to have procured the good ordering of them, much more conveniently then with them: is the Declaration to be blamed, for exhorting to leave such a disorder, and to receive that order which is according to God? Now as the glory and kingdom of Christ is highly advanced and increased where this obedience is given to him, to order his house according to his will whose it is, so on the other part, there must needs be so much wanting of the glory & increase thereof, where that obedience is not yielded to him. Which would to God it were otherwise, and that the enormities of all sorts did not show the want of that glory of Christ's kingdom, that would be if his orders were obeyed, nor the exceeding great apostasy & falling away from God to Atheism, Epicurism, and profaneness, and namely the multitudes of recusantes of late years so greatly increased, did not show how smally the glory of the kingdom of Christ doth increase amongst us. As for our peace and other blessings whereof the Replier speaketh, it is in deed to be acknowledged to the high honour of Almighty God, that neither at this present is any Nation under heaven so blessed in all respects, nor hath this Land been so at any time heretofore. The Lord make us thankful for all his rich mercies bestowed upon us, and continue with great increases all the prosperity and happy estate of our Land & people. But that he sayeth, we are so blessed above all other churches, even in this estate of ecclesiastical government established, soundeth, as if he would have one ecclesiastical estate, to be taken to be the cause of all these blessings. Some attribute the cause hereof to the troubles of our neighbours, and some to the gracious government of her excellent Majesty, and the great wisdom of the right Honourable of her Counsel, Divines (as it best agreeth with their profession, yet with due honour of all the noble instruments of this grace, as every one hath deserved) to the provident and watchful care of Almighty God over us, in giving all the good means of this our estate which we enjoy, and many times by extraordinary favours, discovering the secret practices of our enemies, and working in deed (as the replier sayeth) wonderfully and graciously for us. But, no man yet that ever I heard of, before this, attributed this honour to Archdeacon's and Archbishop's, to chancellors and Bishops to Commissaries and officials, or the rest of that train. This is a garland would not become those heads in any sort, let them wear it to their great honour that have deserved it. Is it for that that they are the Officers which God hath set in his Church, and therefore doth power his blessing upon his own ordinance? It hath been already showed what agreement they have with the word, and from what original they proceeded. If it be said notwithstanding they be of man's creation and appointment, yet they may be employed in such affairs, as might procure this blessing to the state: let it be considered wherein they have been occupied since her majesties reign, & it will easily appear, how far it is of that they should have any part of this honour.  
If there were a commission granted, to examine what hath been done by these officers, and their Courts, for these nine and twenty years, what good they have done, and on th'other part what insufficient Ministers they have made, what godly learned Ministers they have put to silence, and deprived of their benefices, and other places of ministery, what ceremonies & subscriptions they have urged: what constitutions and articles they have set out, and sworn men to present, what convocations and scenes they have kept, what faculties and dispensations they have granted and taken, what censures, suspensions, & excommunications, they have set forth, how many, of what sort, and for what causes, they have cast into prisons, how long, and in what prisons and order they have kept them there, what oppressions and extortions have been committed, what covering and cloaking of fowl and shameful matters, with a number of such like. I doubt not, but all men, that indifferently considered these things, would be constrained to say: It is the mercy of the Lord that we are not consumed, that the enemy hath not entered into the gates of jerusalem, even for the sins of the Prophets, and for the iniquities of the Priests.  
There are a number no doubt within the land that fear God unfeignedly, his Name be praised for it. There are also some faithful servants of God, that kneel before him day and night, to be merciful unto us, and to continue his gracious favour towards us, the chariots and horsemen of Israel in deed. There are also a great number of godly strangers, that have left their countries, to serve God, where they may be suffered to serve him as he hath commanded, by whom he hath set up before all the people of the land, a goodly precedent and example of that reformation which we ought to proceed forward unto, for whose sake the Lord may be merciful to us, till he have made ready some other place to lodge them in, or opened their own country for them, to return unto again. But, which is principal, the Lord for his own Names sake, and the praise of his mercy, vouchsafeth thus to bless us, that by his benefits he might provoke us to that further duty, of reformation of the Church, and obedience to his word, which he requireth. These and such like causes of this our present happy estate, might have been noted, if he would needs inquire into that matter. As for that which he allegeth to be the cause of these blessings, is so far of from being any cause of them, as contrariwise, it ceaseth not to provoke the fiery wrath of God, to lighten & thunder, upon all the state of the land and people, till he have consumed both, as being the very root and cause of the ignorance of God that is in the land, the nurse and cherisher of recusantes and obstinate papists, and other heretics, and in a word, of all the great iniquities and abominations that are committed within the kingdom. And thus far in answer to his reply to the conclusion, wherein the Declaration upon former reasons, concluded four, and only four ecclesiastical offices, namely of Pastors, Teachers, Elders, and Deacons, to be appointed of God for the ordinary guidance of particular Churches.  
This conclusion is enlarged by the Declaration, with an answer to such as might think, in such a treatise of the government of the Church, the first point should be, to speak of the Magistrate. Which answer is, that because the purpose of the writer is to treat of ecclesiastical government, and that civil Magistrates are not ecclesiastical officers, but overseers set over them to maintain them in the due execution of their charges, and to punish them civilly, if they offend: therefore it seemed more pertinent to the matter in hand, to speak first of ecclesiastical officers, and then of the supreme authority of the Sovereign over them all.  
The Reply to this section is the most impertinent and tedious that may be. For differing nothing from the Declaration in opinion of any matter here directly set down, yet standeth he playing in a manner, upon every word. A man would think the second person, in charge of souls, in a whole diocese, as he reckoneth himself to be, and having it, may be, some particular charge. Besides, if he would needs leave all to attend upon his business, yet should have bend himself to handle only material points, and that as soundly, pithily and briefly, as he could, that having finished it, he might have returned to his charges again, that Satan, who goeth about continually like a roaring Lion, seeking whom he may devour, have no more advantage of his absence from his flock, than the work he hath set himself unto of necessity might require. But to see him thus discourse upon every second or third word, and to play and sport himself, as if he were at great leisure, and had as little to do as one that should play with a feather: may show how easily men of his coat, bear the burden of the Church. But, howsoever his leisure serve, if he can not employ it better than in so frivolous trifles, as in great part he wasteth the time withal, I think it meet, both for mine own regard, & for the Readers, not to stand upon answering every idle discourse, but only that, which of all his speech may carry the greatest show of objection, to any substantial point of the Declaration. For, having already hitherto at large debated these matters which he often returneth unto, as principal things in his reply, and stopped as it were the springs and fountains of all his treatise, at leisure, and carefully, from the beginning to this place: the particular points, & little streams that flow from them, willbe more easily dammed up. Now therefore to come to his reply to this section, whereas it is said by the Declaration, as by way of an objection. But while we speak of ecclesiastical government, it may be thought that we should first treat of the supreme authority of Christian Princes, and so forth. The replier after he hath played with the word, while, discourseth upon the words Ecclesiastical government. Wherein he first answereth for her Majesty to the papists, and then showeth what he taketh the Supremacy to be, which is recognized by statute to be in her Majesty. Of which points neither the one nor the other belongeth any thing to the matter in hand. For touching the first, there is in these words of the Declaration, no manner of occasion to speak of the papists, except he take it of the words, ecclesiastical government, and for the second, concerning the exposition of a statute, it is fit for a Reader in a house of Court, or for judges upon the bench to speak of, then for Divines. Another point of as little value, and as unsuitable to the matter of this sentence, is that he sayeth, the Declaration attributeth amiss ecclesiastical government to Elders, except it be intended by ecclesiastical, that which any way belongeth to the church. By which reckoning he would gather, that Widows are also church-governors, and that the Declaration would have women ecclesiastical persons and governors. Answer to that he sayeth of the Elder he needeth none, alleging no reason, and th'authority of the Apostle calling them Governors, is so weighty for it, as if he had put all the reasons he could allege into the counterbalance, they would weigh no manner of weight against it. That which he speaketh of Widows, 
1. Cor. 12.  showeth he hath not been of any long time exercised in these points, but for some purpose hath drawn and forced himself. Now, to seek an occasion three or four years after the publishing of the book he dealeth with, to be seen to be a defender of the present state of our Church. For otherwise he might have understood that Deacons are not accounted governors, much les Widows, but only Pastors, Teachers, and Elders, to whom only the guiding of the public state of the Church belongeth. In the next place with as much agreement with the matter of the sentence which he discourseth upon, as the former were, he compareth Elders with sidemen & churchwardens, whereby it seemeth, he had before apprehended the matters so, as if none should be esteemed ecclesiastical persons, but such as were within some degree of priesthood, and had taken orders as they call it. But he understandeth it better now, for as he compareth it, they are no more of the ministery than sidemen and Churchwardens are. The next point is of the sense of ecclesiastical government, if by it (sayeth he) be meant, that her Majesty taketh upon her to minister the word and Sacraments (For that I take it he would say in his dark speech) this is a slander of the papists. If her government in or over ecclesiastical causes, we admit your sense, and proceed to the objection and answer. I answer, the Declaration meaneth neither of both, which are as far from the matter spoken of in the Declaration, as if with his long wandering he had both lost his way, and himself too. There was no cause, why he should stand thus guessing at the meaning, the sense being plain to be this, that in a treatise of ecclesiastical government, showing th'order which God hath appointed for the directing of his church, it may be some would look such a treatise should treat first of the supreme power of christian Princes. So as ecclesiastical government is that, which the Declaration sayeth to be appointed of God, and neither concerneth the slander of the Papists, nor his construction: and therefore notwithstanding that be not the sense, it were time he proceeded to that which followeth. In the first sentence of the Declaration wherein the foresaid objection whose answer followeth, is laid out, the replier chooseth certain words to discourse upon before he come to the substance & body of the matter contained in the sentence. According to which purpose of his, he hath spoken first of, but while the two first words of the sentence in this place of the Declaration, and then of ecclesiastical government, being of the next, now he proceedeth to the word some, it being said in the declaration, that it may be thought of some, and playeth with some and many, and such like speech. After, it being said in the same sentence, that it may seem to some, we should treat first of the Supreme authority of Christian Princes, he standeth upon the words Supreme authority, and demandeth whether it be so called by way of supposition, or assertion: then resolving himself of the latter, he demandeth again, how this agreeth with that, which was said before, that all ecclesiastical matters are to be directed only by four officers of the Church, which he scornfully calleth Tetrarchs. He might easily have discerned the answer to this with a little consideration. For the words of the Declaration are these: There remaineth of these before rehearsed only in the Church, these ecclesiastical offices instituted of GOD, namely Pastors, Doctors, Governors, and Deacons: by which the Church of God may (according to his word) be directed in all matters which are commonly called Ecclesiastical. Wherein it is plain, that the Declaration speaketh of such officers as should deal in their own persons, in preaching the word, ministering the Sacraments, executing the power and censures of the Church, and relieving of the poor, and saith that of all the gifts and offices as Apostles, Evangelists, and such like which God gave to his Church in the beginning, there only now remain these ordinary officers for directing and dealing in these cases of the Church. Which although it be as far of as the East is from the West, from excluding the supreme power of the civil Magistrate, by the civil sword to protect or punish such as in those callings acquit themselves well, or fail in duty, yet he not only moveth this question, but prosecuteth it in this manner.  
First, he demandeth whether the Prince be one of those four, and if no, because they are all ecclesiastical officers, and the Prince not, but a supreme governor, yet how can they direct all causes and the Prince be supreme governor, except there be some quircke found out between direction and government. And then they directing, and the Prince governing, according to their direction, they give the name to the Prince, and keep the power to them selves, as the Pope of Room dealeth with the Emperor, which were but a mockery. But if they truly and unfeignedly acknowledge Princes supreme Governors in all ecclesiastical causes, then stoop gallant: all these four estates are topsy-turvy overturned. And then why yield they not to the ecclesiastical government, by such authority established. And if they have the first degree in dignity, why may they not have the first place in the treatise, except the last place be greatest with them in power as in Parliament the voice of the Prince. And then a God's name proceed on, let them say as the Gentleman-ushers do before Princes: On afore my Lords, let all these four estates take their places before, because these our learned discoursers so assign them. We will not strive about the room, so the right be reserved, yet no reason to the contrary, but that they should first have entreated of the supreme authority of Princes, and after of the rest, that so it might have been perceived, whether they had encroached upon their power or no. And this, me thinketh, had been a better order than where all are placed, to say, Your Majesty is come late, these four are your seniors, you are but their punies, be content, you must take that which is left. And thus far upon the sundry words, and parts of the first sentence, containing the objection, which is answered. To books which are full of such matter as this is, may it be fitly applied that Solomon sayeth, There is no end of making them, and that they are a weariness to the flesh. 
Eccle. 12.14  What fruit may there be of all this waste speech, that is nothing to the purpose? and what a weariness is it, to follow one that runneth at no certain mark? The Magistrate is supposed to be wronged upon no just reason, and of a wrong supposal riseth a number of impertinent and idle questions, mingled with many unsavoury jests, which are not according to his rule, that said, reprove with all authority, 
Tit. 2.15.  and with a reverend gravity. If there had been any such thing in the Declaration, it would have been soundly & with sufficient arguments disproved by the word of God, and those arguments would have been laid forth in a grave reverend manner, seemly to the calling of the persons who counterpleade one another, and agreeable to the action in hand, which concerneth serious & weighty points of duty to God, and the chiefest Magistrates he hath set over men, and especially as might be seemly before the Lord himself, and all his Church, before whom these matters are debated: without regard of all which due considerations, as he hath trifled upon the words of this sentence, so doth he likewise upon the words of the next following. Wherein because it were a tedious idleness to follow him from point to point: I will briefly answer the effect of all this part of his treatise which he hath caused to be set up on the top of the pages in a divers lettre, that it might be in the eye of the Reader, in these words, The Prince's supreme authority slandered. Mine answer whereunto is this, that the words of the Declaration are so clear and plain, as no man of sound wit or perfect sense can gather that it attributeth to her Majesty, any thing either disagreeing from her high Honour and dignity, or unseemly for a most loyal and dutiful subject to utter. For it is said only in the Declaration, that ignorant persons, who think all things in the ecclesiastical state ought to be disposed by the absolute power of the civil Magistrate, may suppose that a treatise of ecclesiastical government, should begin with the power of the Sovereign. In which words, malice itself, can not with any colour find, how this should attribute any thing inconvenient to her excellent Majesty: of whose Royal person, state, power, and dignity, the Declaration in all places, and upon all occasions speaketh so dutifully & reverently, that except by the witnesses which said, We heard this man say, 
Mark. 14.58.  I can pull down the temple of God, and raise it up again in three days, or as honest men as they, the Declaration could never be charged upon these words, to speak any thing of her majesties power, that is not godly or not seemly. Th'objection which is made in the Declaration that the Treatise should begin to treat, first of the power of the civil Magistrate, is set out, by noting those, to whom this may so appear, namely, ignorant men that think all ecclesiastical matters should depend upon the absolute power of the Prince. Which point is enlarged by opposing to them, other which are more moderate in that behalf, and refer only indifferent matters to the Prince, whom yet it reckoneth not indifferent persons in this behalf, because they would have that without any further inquiry to be held indifferent, that the Magistrate or themselves shall account so to be.  
Now the replier passeth on to the other, whom the Declaration esteemeth more reasonable than the former, in that they give only indifferent things to the Sovereign Magistrate, if they did rightly judge what were indifferent.  
This sentence is as sore racked by the replier, as ever was any innocent Christian man by the Fathers of the holy house of Inquisition, or such as were by them appointed for their torturing. No part that hath not felt the weight of his plummets, no joint that he hath not vexed and strained. The end and scope of this whole sentence he would have to be, to give colome to the wrong done to the highest Magistrate, for not treating first of his sovereign power. Wherein it appeareth, that neither there was, nor in reason could be meant, any wrong to the high power of Sovereigns. For in all places where occasion serveth, no writing can be more reverend, in speaking of that sovereignty appointed of God, than the Declaration is. And the order to be used by any author, is not to begin to treat first of that which is the chiefest and highest point of his treatise, but to begin with that which is most single in his nature, and most common to all that followeth: that so he may by his degrees, and due proceeding, come at length to that which is more principal. As in Grammar a sentence is more worthy than a syllable, or a letter, and in Logic a Syllogism then a sentence or single argument, yet the Grammarian beginneth not with his Syntaxis, but first with the parts of a word, which are his letters, and syllables, and so proceedeth to the general kinds, and after to the more special, and particular, till at last he have declared all things agreeing to several and single words, and then considereth of words joined and framed together in a sentence. So the Logician beginneth with his arguments severally and by themselves considered, then after of sentences, wherein such arguments are first joined together, then of Syllogisms, wherein sentences, last of all of the method of whole Treatises, wherein all these sundry things are examined. Which order, as nature and skill teach to be the only way for a man to teach any thing in best order, and to most use of his Readers or hearers. And before this time, was there never, I think, such an exception taken against it, by any man professing learning, as the Replier doth take, to charge this method with some degree of lesae Majesty, and of treason. Aristarchus they say, when he found a fault in Homer, would mark it with his pen, and Phalaris the tyrant for as little faults, would put men to great tortures. If there had been in deed a fault in the Method, I perceive the replier would not be content as Aristarchus, to make a note of it with his pen, but would bring a question of Method to the bar at the King's bench, and arrayne it of high treason, and do as cruel execution for such an offence, as Phalaris was wont to do for as little. But if he be never so earnestly affected to pursue a fault in Logic, with fire and sword, yet it were great reason, he first understood what good order and method were, before he condemned a man of treason, for the order of his treatise: but of this I shallbe forced, by his tantologyes and vain repetitions, to speak again. After the depraving of the general end & scope of this sentence, he proceedeth to the particular vexing of sundry parts and words of it, which that it may be better understood, is here set down as it is in the Declaration.  
Others there be, with more colour of reason that refer only indifferent matters to the disposition of Princes: but in determining indifferent matters, they show themselves not to be indifferent Judges. For whatsoever shall please the civil Magistrate or themselves to call or count indifferent, it must be so holden of all men without any further inquiry. But of the supreme authority of Christian Princes in ecclesiastical causes, how far it extendeth by the word of God, we shall have better occasion to entreat hereafter, when we have described the ecclesiastical state.  
Here he first standeth upon the word others, with much trifling and toying, seeking who these others may be, which in general he may plainly perceive by the declaration of their opinion, that is, that those others are such as hold the opinion there declared. Next he examineth these words with more colour of reason, than these words, of indifferent matters. Whereof he would enforce the Declaration to affirm, such others, to leave all indifferent matters to the only disposition of Princes at their pleasure. Whereunto he replieth, that no good Prince doth without advise of their counsel determine of matters: notwithstanding, he affirmeth the authority and life of such decrees, to lie only in the Prince's disposition.  
For Solomon himself had his counsel: yet showeth he not by any sufficient authority or reason, that Solomon, or any of the godly and virtuous Kings of juda, determined by advise of their counsel, and commanded any such matters of the Ministers apparel, or any order, government, rite, or ceremony in the Church, or what the replier may think to be most indifferent in that kind. Which had been very fit for him to have done, the matter being of no small importance, which he also setteth out to the uttermost, saying: That it is this day a great question, and toucheth the matter to the quick, what the authority of Christian Princes is, in the disposition of indifferent matters. Why then did not he, if he would gauge thus deep into this vessel, as to affirm all indifferent things to be, as touching power and authority, merely at the disposition of the Prince, allege us some authority of the Prophets or Apostles, or some ancient Precedent and example of David or Solomon, or some other of the godly zealous Princes and Kings of juda? But it was not because he would like a grave and sound Divine resolve his Reader of this point, but for that, as he sayeth, it toucheth the quick, and might serve him, to bring some man to question of his life, as denying the Supremacy, that he urgeth so much this matter.  
Which yet as her Majesty hath not at any time so pursued, so is it to be hoped, her gracious disposition, to religion and justice, will not suffer her hereafter to pursue, how clamorouslie soever such advocates of injustice, shall cry out, that it toucheth the supremacy. For so long as it is acknowledged, with all dutiful and godly reverence, of her majesties Sovereign authority, that the same power belongeth to her highness Royal state, Crown and dignity, that at this time any sovereign Prince upon the earth doth lawfully exercise over his people, or any of the Kings of juda ever enjoyed in their time by the word of God: although it be denied that that fullness of power which the Pope most unlawfully usurped in things, either contrary to the commandments of almighty God, or peculiar to our Saviour Christ, can be lawfully challenged by any Christian Prince: Religion and justice will answer in such case that this is no more, 
Luke. 20.25.  then as we are taught in the Gospel, Give to God that which is Gods, and to Caesar that which is due to Caesar.  
The replier here, raiseth great expectation, in his reader, to look for some resolution, by the Declaration, concerning this question, what the power of the sovereign Magistrate is in matters indifferent: affirming this case to be moved by the Declaration, and therefore to have been thoroughly answered, being so important, which is nothing so. For the Declaration nameth no such case nor question, as to enter into the debating of that matter, which would be here wholly out of place: but by the way, and upon such occasion as hath been declared, maketh mention of some un-indifferent men's opinions, concerning the power of Princes in indifferent matters. A usual thing in all good writers, and allowed by all men of sound reason and judgement, by occasion to touch a matter, without being bound thereby, to enter into the discourse of it. But if he were so desirous to have this matter treated of, why did not he take this occasion, to show us, by the word of god, what the power of christian Princess is in such cases, and to prove, by sufficient and strong authorities, and other reasons, that the ordinary guiding of the Church in matters indifferent, as well as in all other, is not left of our Saviour Christ to ecclesiastical officers, that is, neither to the particular assembly of Elders, for a particular Church, nor for more, to a more general, nor for the Church of a nation, to a lawful national Synod.  
He should have showed us by like proof, that the Christian sovereign Magistrate, receiveth increase of civil power over the Church, by reason of his Christian profession and faith. Then should he have proved, that if any of the Princes which are Heathen, were by the mighty work of GOD, converted to the obedience of the faith of Christ, he should not only thereby stand charged to honour God with the lawful and holy use of that civil power which he had before his conversion, applying it now to the maintenance of God's true service and servants, protecting and comforting them in well doing, as far as his civil power and authority may do it, and enforcing by the same power all men to that which by the same holy religion is dutiful for them to do, as all other men are in like case to use their gifts of understanding, knowledge, counsel, wisdom, power and authority, or what soever, when they have found favour of GOD to be converted to the precious faith of our Saviour Christ: but that together with the faith, he receiveth, besides the charge of the holy use of the power which he had while he was yet in his paganism, a further increase of power whereby he may in matters appertaining to Religion, appoint and ordain of all things indifferent, so as the assemblies of Elders, and Synods, Provincial, and national, are to lose that authority in such cases before exercised by them, and to render it up to that power, as of right and duty belonging to it.  
But leaving the proof of all, or any of these points, he complaineth, that by any occasion this matter was once mentioned by the Declaration, except it had been thoroughly debated: yet, lest he should lose all his labour in sifting and winnowing like wheat these words of the Declaration, he laboureth to gain some allowance from it of this point.  
Which is, that indifferent matters are to be reserved only to the disposition of Princes, which he would enforce in this manner. The Declaration, as hath been said, setting out the objection of treating in the first place of the sovereign power of Christian Princes, with two sorts of men and opinions, that may seem to require the same, the first, which refer all Religion to that power, and the other more reasonable, which refer only indifferent matters to their disposition: addeth, that these men have more colour of reason then the other, but yet are not indifferent judges, in determining what is indifferent. Here upon would he gather, that the Declaration acknowledgeth this latter point for true, if they which maintain it judged rightly of indifferency.  
Wherein, he is to consider, that the word but, which he would ground upon, is not to be referred to the allowance of their opinion, but to the qualifying of their former commendation, as if it had been said, in referring only indifferent matters to Princes they are more reasonable, but in determining what is indifferent, they are also to be blamed: upon that the declaration saith, they are not indifferent judges, in determining what is indifferent, the replier asketh how they can be any judges at all, if the disposition of such things be referred only to the disposition of the Prince. Wherein, he taketh that granted by the Declaration, which is not granted, and discerneth not the word judges to be taken here not in his proper signification, but to be spoken as by similitude & comparison: in which sense many a weak chaplain may be said to take upon him to judge of indifferent & not indifferent, and of other weightier matters of Religion, whereof he understand th' no more, then to read within a book of them, that which is laid before him. In which place the Declaration is charged also as going about to take away from the Prince, some right that justly appertaineth to the Crown, wholly without any other reason but this, that the cause debated by it, might partake with our Saviour Christ in that respect, as in other, whereof it is said, I paid or was charged with that, which I never took. For saving of the Prince from which wrong the replier very soberly, sayeth he dare hazard thus far of all good Christian Princes, and will presume by her majesties leave, to give warrant for our most gracious Sovereign that she will not abuse her authority, nor hath done, nor would maintain or allow them that so do, if any do so. What a needles palpable flattery is this? Doth the Declaration call any Princes using their authority, into question? If it do, show in what words: if not, why doth he take upon him to maintain that, which the Declaration no where depraveth: but, as is meet in all Christian duty speaketh reverently and dutifully of it, where any occasion serveth for that purpose: yet against all good reason and modesty, the replier concludeth this section, noting it also in the margin, lest any man should not attentively take heed to it, that her majesties right and doings are unworthily defaced. Neith r contented with this, he followeth this matter still in his reply to the next sentence, wherein he noteth a want of reverence and duty that the Declaration useth this term of civil Magistrate, which is a word both in Scripture, and all good writers, and daily speech commonly used, and he himself useth in this his reply oftentimes more homely, & more unfitting, than this is a great deal: yet is this, being spoken generally, as in a general treatise and doctrine, increased & aggrieved by circumstances from the person of her Majesty, and also of those whom he supposeth to have been authors of that treatise, or for whose sakes it was published, whom he exhorteth to humble confession of their fault, and craving pardon for so great offence committed against her majesties Royal state and dignity, as in the generality of the civil Magistrate, he supposeth the Declaration here to have fallen into. For evicting whereof, he taketh upon him to plead for the Declaration, and to speak what might be said in the just defence thereof, and after counterpleadeth himself again, enforcing such points as he thinketh to be somewhat worth, to charge the Declaration in some degree with offence of highest nature: as if the tyrannous usurpation of the Pope were noted in that sacred sovereign power by the declaration, and as if such excuse in that behalf, as he can afforded it, were but like the pretence of rebels, who notwithstanding they seek the subversion of the highest estates, yet pretend but to blame some near unto them. Lo the discreet words and charitable spirit of the replier.  
In deed I perceive if he might appoint the writer of the Declaration his attorney, his learned counsel, and his judges, or might be all this himself to him, he were like to receive such sentence, as a whole court of injustice might afford. For by the title set upon the top of sundry pages together, which is, The Prince slandered, and sundry other like speeches in his margin, and in his text, to like purpose: it appeareth what sentence he were like to give in this matter. Of which crime if there hath never been found any guilt, nay any colour or shadow of a colour, in any of those, in whose names the Declaration is published, no more than was in Naboth, who was most innocent, although he were charged with like offence: then what may the replier differ from one of Nabothes witnesses, who deposed against him, that he had spoken evil of the king. Many such also were there that misinformed of David, of whom he often complaineth in the Psalms. But jonathan his brother, 
1. Sam. 19.4, Cap. 21.14.  and Achimelech the priest answered for him, and said, David hath not offended against the King, nay rather his doings are exceeding good, and serviceable unto them. For he hath put his life in hazard for them against the enemies, and hath procured a great safety to all Israel, thou hast seen it, and rejoiced in it. And again, who is amongst the King's servants, faithful and loving in allegiance and duty as David is? In like manner do we hope, notwithstanding the replier's misinformation, that all that fear the Lord aright, as did jonathn and Achimelech, may answer for us, that we have committed no offence against her majesties Royal person, state, or dignity, but are of the most faithful, loving and dutiful of all her subjects or servants, not holding our goods, or our lives, or any thing we enjoy dear or precious unto us, in comparison of the duty we own in that respect, even of conscience of the ordinance of God, and of most loyal hearts to the maintenance of her majesties right excellent estate and royal person. Whereof having testimony in our own consciences, and in the sight of all just and indifferent men, and which is principal, of Almighty God, who seethe the secret of our hearts, & beareth witness to our sincerity in this behalf. I rest well satisfied herewith against all the false and slanderous accusations of all our adversaries, and so hold it needles to speak any more to this matter, how often soever the Replier shall charge us, and proceed on to the consideration of such other matter as in the rest of this his first book he hath laid before us. Proceeding on with this sentence, He raiseth like hues and cries upon the declaration, for the words what pleaseth them: after, for these, of all men, and last of all, upon these, without all further inquiry, naming many idle questions, and pulling hard to strain this to reach to all politic matters. The effect whereunto he tendeth, is, that nothing is urged for indifferent amongst us, that is not indifferent, and that things being once so established as they are, all men should rest in such determination without further question. Which things he is content barely to affirm, but it may appear by the petition presented to the Convocation house for resolution, that sundry godly learned and faithful Ministers, not finding many points so clear as they are made in this place, desired to be resolved upon what good warrant of the word of God, they might read in their public ministery, Apocrypha books for Canonical Scripture, and that for this respect, as more edifying the church than some Canonical, like assurance they desired to have for to read sundry most evident & apparent abuses of the holy Scripture, directly in sense and in words contrary to the text. Likewise also how as indifferent or not repugnant to the word, they might hold the reading ministery, the exercise of civil power in the Bishops, and their so large and immoderate power in causes ecclesiastical, and their forsaking the work of their calling, and the service of particular Congregations, the justifying of baptism by Women, cases of necessity for private administration of them, rites mystical, and with signification of doctrine, besides those which are instituted of our Saviour Christ, an office of Deacon without all charge of the poor, and for reading of divine service, and ministering only the one Sacrament of Baptism. Of these and many other like points debated at large both in that petition, and in the first part of this defence, they desired to be resolved upon what ground of God's holy word they might hold them indifferent, or not repugnant to the word of god. And yet without any answer to their petition, without any warrant of the Law, either of God, or man: A subscription is urged upon them, not only as the replier setteth it down, but as it liketh him, whose it is, though it bear neither his image nor superscription, and sometime in this form, to promise faithfully by it, neither privately nor publicly, directly nor indirectly, to deprave, reprove, or reprehend any government, order, rite or ceremony established, etc. What cause therefore the Declaration hath to esteem some not indifferent in showing what is indifferent, appeareth by these Articles.  
Now whereas secondly he would have no inquiry of things established, let him show either that all things established once by authority, are well established, and aught without any question to be received of all: or else he must needs leave it to the Church and to all the people of God, to examine and try orders settled and established by authority. But the former can not be proved by any sufficient or likely reason. For that were to continue popery and paganism, and every false worship amongst men for ever. And to enforce men so without all inquire to receive what soever religion, or matter in religion, is ordained by the civil Magistrate: were to make every state established, as abominable an idol, as was the golden Image of Nabuchadnezzar, and exalteth Princes of the earth, above the heavenly King, blessed for ever. Therefore, he must needs leave it free to the people of God, to consider of the ordinances of authority. Which being lawful, as it is, and not lawful only but also dutiful and necessary, then, in case that any, either of the ministery, or other calling, shall discover any thing to have been otherwise decreed then by God's word appertaineth, it must needs be granted, that such in a reverent & dutiful manner may offer the consideration of it to the higher powers: that revisiting their own former acts upon further knowledge of the will of God, they may amend and reform whatsoever by the word they shall discern necessary to be reform. And thus far to the effect of the rest of his discourse upon the sundry words of this sentence. The last sentence of this section, wherein the Declaration referreth over the entreating of the Supremacy till that be declared that concerneth Ecclesiastical officers, the replier, after having played withal a while, and sought to make himself and his friends merry with unseasoned jesting speech, without any grace of edification, or matter worthy answer, passeth on to the next section.  
In that part which he maketh the next section, the Declaration first affirmeth it not needful nor agreeable to good order of teaching, to begin in that treatise: First, with the Sovereignty of Princes, and after argueth it, by reason that that the Church was perfect in all her regiment, when no Princes were Christians, and at this day is in good estate, where it hath small favour of them. Whereupon it concludeth, that the regiment of the church dependeth not upon the authority of Princes, but upon the ordinance of God. Which conclusion is enlarged by this, that god hath so established the Church, that as it may greatly prosper with the comfortable aid of christian Magistrates so yet it may continued or prevail against the adversaries of it, without that help. For the church receiveth help of the same to proceed more peaceably and profitably, but receiveth all her authority immediately of god. The Replier beginneth with the first of these sentences, wherein it is affirmed, to be neither needful nor orderly, in teaching, to begin to entreat of the supremacy, in a discourse of this nature that the Declaration is of. And in this sentence, he first undertaketh to reprove that it is said not to be needful. Whereunto he entereth with an untruth, affirming the Declaration to have already alleged for one cause of this order, to be, lest the opinion of such as give the disposition of all Religion, or at least of all indifferent matters in religion to Princes, might be otherwise favoured: whereas the Declaration made not mention in any sort, of those opinions for that purpose, but to take occasion from them, to satisfy all men, concerning the order followed in that treatise. His reply to that the Declaration saith, it is not needful to begin with the Supremacy, is in effect of no value, but yieldeth to the judgement of the declaration. For the Replier confesseth in plain terms, it is not needful as of necessity, & after alleging Peter the Apostle speaking first of Magistrates, saith likewise, that that order is not so needful neither that it should prescribe. Which if it be so, what a frivolous reply is this, when confessing that to be true which is said, yet he resteth not in it, but will reply to it, and say somewhat to disprove it. The colour he shadoweth this withal is, that notwithstanding he grant it not needful as in necessity, yet that it should be needful for convenience, duty, reverence to the Prince, and to avoid suspicion both of the Prince and others, the rather for the prophecy of the Apostle Paul, 2. Timothy 3. and the experience of such in the Papists and anabaptists. Whereupon he concludeth, that in a treatise of the government of the Church, next after jesus Christ, the christian Princes power should be spoken of. Which conclusion, he renforceth with the example of the Apostle Peter, setting out first, duties to Magistrates, and after to Husbands, wives, etc. Which argument is increased by this, that if the Apostles at any time did so, when Princes were not Christians, much more ought it now to be done, when they are Christians, and in possession of their Supremacy. This is the effect of his allegations, the rest is but sporting with like sound of needful and heedful, and needles and deedless, and a difference of his own making, between needful and necessary, with such like toys. As for his allegations, if it were needful for the reasons he allegeth, it were in deed needful to keep such order. But we deny that either convenience, duty, reverence of Princes, care to avoid suspicion of the faults prophesied to abound in the latter time, the example of them in Papists or anabaptists, or the precedent of Peter bindeth hereunto. If it do, than all they which have not kept that order, which Peter doth in that place, have offended against all these things, which were most absurd to acknowledge. For of the good Writers that have written of the Church, how many keep a divers order from this. Surely so many, as I think I may truly say, not one that followeth this order, which for so many respects he holdeth needful to be followed. And to attaint so reverend a company as there is of these, who have written of these matters, of such a number of the crimes he noteth, I think no jury in England would do it, except he take them of the Hierarchy, & of their Doctors, Proctors, Registers, and Sumners. The trial of our duty and allegiance to the Prince standeth not upon this, whether in our books we first speak of the Supremacy. Our service of her Majesty in the places whereunto we are called, and our readiness to serve her, not with our travel only, but with our goods and with our lives, with our children & with our friends, doth and will so testify of our most dutiful love and loyal devotion to her Highness: as for a point of Logic, what order and method we keep in our books, we fear no prejudice of it, neither with our gracious Sovereign, nor with any other, that have but as small a spark of heavenly grace, as the least star in heaven seemeth to be.  
For the crimes of the latter age noted by the Apostle, and the accomplishment of that prophecy in the papists and anabaptists, they could give the author of the Declaration, nor those in whose names it is published, any just cause to have kept the order he liketh better. Not only for that, if there were cause of suspicion of such things, this is a poor advise of his, for the taking of it away: but especially because they, whom this his speech concerneth, may truly say, I hope, God and man bearing them witness herein, that they speak the truth, that they are as free from these crimes, as the whitest Surplice or Rochet that he may be boldest to boast of. Pieters example is to small purpose alleged, as is all the rest of this speech, he himself confessing it not to prescribe. Which if he did not confess, were to be evicted from him by many contrary examples, both of Prophets and Apostles. Whereof I will take at this time, but one or two for all, and such as may fit best that he allegeth. The Apostle Peter in the same exhortation he speaketh of passing from public duties to domestical and private, beginneth first with the duties of servants, and then proceedeth to the duties of masters. And after in the Chapter following, first with the duties of wives, & then of Husbands. Whereby appeareth that his own example, proveth directly against him, that the order of speech is not needful to be, according to the worthiness of the persons. Likewise, the Apostle Paul, in the like argument, 
Eph. 5.22.25. Chap. 6.1.4. Col. 3.18.19 20.21.22.  both to the Ephesians and to the Colossians, first exhorteth wives to their duties, and then the Husbands: first to children, and then the parents: first the servants, and then the Masters: whereby it map appear, how small a quarrel this is, and what good regard the replier hath in alleging of the Apostles.  
Now whereas he would enforce an argument, that if the Apostles did thus sometimes when Princes were not Christians, much more ought it to be done now by us they being Christians, and in possession of this supremacy: this may be of his refuse, that he serveth us now, For it is nothing worth. For it importeth not the honour or authority of the Prince one grain, in what place of a treatise, their estate and power be spoken of. Therefore, well might he have spared himself, and the Reader and the Defendant of the Lords right in his kingdom, the good time that might have been better bestowed, then about this vain and frivolous cavil. The unreasonable grossness whereof is so much the more apparent in this, that the Declaration followeth in this order the Apostle Saint Paul step by step, who after that in the twelft Chapter of his Epistle to the Romans, he had spoken of all the officers of the Church in the beginning of the thirteenth, entreateth of Magistrates, and the duties which are due unto them. This therefore may suffice him, for needful. Now is it to be considered, what good reasons he hath to oppose to the Declaration, saying also, that it is not agreeable to good order of teaching, to begin first with this matter. But for reason, he falleth to a reproach of ambition, which he setteth out by comparison of our old popish Archbishops striving for places. In deed many a bitter and bloody bickering hath been amongst the Bishops and Archbishops, whom he maintaineth. Canturburie striving with London and York, for the highest room, and many such like ambitious quarrels, which he had no cause here to mention, but that he would even with his own loss and hindrance of the cause he dealeth in, raise some suspicion of the offices appointed of God. For how soever he add for caution, that this was amongst popish Archbishops, yet could he not without disgrace of that grace which he speaketh of a little after, note their seats to have been the seats of fiery contentions, for ambitious rooms. It is not an unconsecrate pall that can sanctify a man, but that protestant Archbishops may be by their own fault, through the judgement of God, as well heirs to these disgraces, as to the graces they succeed them in. Having made a doubt, that ambition should have been the reason of the order of the Declaration, he increaseth it by this, that the Ministers which seek a further reformation of our church, can not abide these names of grace, of honour, & of lords. Which were a just reproof, if they did either in deed or word take that upon them, which they dislike in other, but the order of the declaration, in speaking first of ecclesiastical officers, & then of the civil Magistrate is far from any colour of that suspicion. As for not abiding, as he speaketh of these names, no man is so ignorant, but knoweth these terms to be lawful, & greater than these too, if they be lawfully used, as when they are given to those of the civil state according to their degree. But for ecclesiastical persons, which are not greater than Apostles, as none are, our Saviour Christ hath expressly forbidden, that it should be so with them, saying That Princes are called gracious lords, but it shall not be so with you, 
Luk. 22.25.  but he that willbe greatest amongst you, let him be your servant. Whereby he teacheth, that the greatness of a Minister standeth not in the usurping of Princely titles, but in his greatest labours and services of God and of his people. Which thing the Apostle Paul well understood when as arguing this greatness he sayeth, In labours more abundant, in peril often, and so forth. 
2 Cor. 11.23 26.  Therefore by the rule of our Saviour Christ, the ministery most to be esteemed, is that which preacheth most diligently, & which laboureth most in the work of the gospel: which howsoever men have devised to call it the inferior ministery, & the idle ambitious prelacy the superior, yet by the rule of our Saviour, the honourable ministery is that which is painful in preaching, th'other which embraceth this present world, and abandoneth the preaching of the word, is an inferior, base, & degenerate ministery, as little regarded with our Saviour Christ, as it is highly esteemed with men: even as it is said, That which is high and glorious before men, 
Luke 16.15.  is abominable unto God. The rest of this section concerning that Kings, Queens, and Emperors must backare, and come after the ministery, is a matter that hath been found in some of the graces of the Hierarchy, examples Thomas Becket, the proud Archbishop of Canturburie, and in his holiness (most unworthily so called) next above them, but never any shadow of it, in any faithful Minister and Preacher of God's word.  
Now followeth to answer his reply to the reason of the Declaration, why to treat first of the Magistrates power in a treatise of ecclesiastical government is neither needful nor agreeable to good order. Which reason is, because the church hath stood in the primitive age of it without them. It doth so at this day in some places, and may do so hereafter: whereupon it is concluded, that the regiment of it dependeth not upon Prince's authority, but upon the ordinance of God, and consequently, that in such a treatise it should not be needful to treat first of them. The replier's first quarrel at this is, that the reason is not plain because it is not in form. For answer whereunto he is to understand that he shall seldom find in any good Writer a syllogism or reason in his full parts and form laid out according to the exact rules of logic. The cause whereof is, that the writer supposeth, his Reader of so much understanding, that if any one part be wanting he may easily be able to supply it out of the rest. When children are first taught to read, they are helped with a fescue, which is after taken from them, when they are grown more perfect. So in Logic for the help of children rude and ignorant, every part is laid out at full, and in his order, when they are grown to understanding it is presumed they are able if any part be misplaced, as it is in the best writers, more oft then otherwise, or wanting, by themselves to discern it, and put it in such order as it ought to be in. But because he would have it so, thus is the reason in his perfect form.  
It is neither needful nor agreeable to good order, to treat first in a treatise of the government of the Church, of that power, without help whereof the Church hath been governed in times past, is governed at this present in divers places, and many be so hereafter.  
But the power of sovereign Princes is such,  
Therefore it is neither needful nor agreeable to good order in a treatise of church-government, first to treat of their power in the Church.  
Another quarrel is, that the question is not between the Church and Princes whether were first, but between ecclesiastical officers (which he in his play-stile calleth Tetrarchs) & Princes, and so not between the whole & a part, but between one part and another. And then (sayeth he) if in an anatomy a man would first treat of the head, and after of other parts: or in description of a house speak first of the roof, or that which was builded last, he might orderly do so. Wherein it appeareth, a man had need first to have read and expounded the Declaration to him, if his sense be no readier to conceive that which is written, and so plainly laid before him. For the reason of the Declaration being such as hath been showed what an impertinent sense hath he devised, making the reason so as that for the first sentence of it he supposeth this. That which is in the regiment of it was perfect, before other is to be treated on before. In deed of such a proposition, no other conclusion could be inferred, but such as he maketh that is that the Church is to be treated on, before he speak of the power of Princes, which were nothing, to prove that which the Declaration intended. Yet as if he had gathered this skilfully and like a good Logician, which it is like he either never thoroughly learned, or hath forgotten many years agone. He standeth a long time upon examining the truth of it. In which roving although he be a mile from his mark, yet I see I must either follow him or give him over. First he sayeth, that under the name of the Church, it is set down in this proposition, that the four ecclesiastical offices of Pastors, Teachers, Elders, and Deacons, were before the Church: this is the first point he sayeth is included in this sentence. The next point he toucheth, is the multiplicity and manifold significations of priority, which is time, nature, order or honour and cause, as he addeth after upon better remembrance.  
Having made himself this way he beginneth to examine which of these ways th'ecclesiastical officers of the Church should be before Princes in the opinion of the Declaration, & granteth that in time they were before, but denieth that in a treatise that should be always first, which is first in time: his reasons for it, are these. Though Moses did so, describing the manner how things began in the creation, yet we are not tied to this order, this is an objection against himself, whereto he maketh a slender answer. Calvin beginneth with the knowledge of man, & so ascendeth to the knowledge of God: If this example be regarded by him, then why doth he charge the Declaration with treason, for not treating first of Princes, when as Calvin, whose example he setteth for a precedent, and not without cause, was bold to treat first of man and after of GOD, which in his divinity must needs be blasphemy, if the other be treason. A third reason that Paul teacheth not the Romans amiss, saying, that the invisible things of God being understood by his works through the creation of the world are seen, that is, both his eternal power and godhead. Whereby he meaneth that although God were before things created, yet he teacheth them not amiss to know God by his works. Wherein he hath forgotten that he undertook to prove that in a treatise, that which is first in time, ought not always to be first in place. Which if he had showed in the Epistle to the Romans to have been observed, although it were nothing to the Declaration, yet had he hit his mark that he hath chosen to rove at. But in bringing us for an example of a whole treatise, not half a treatise, no nor one whole chapter, nor half a chapter, but one single sentence, he is far from his own mark he shot at. Such an other example of a sentence out of the fourth to the Ephesians he allegeth: whereto this answer serveth. Last of all that the declaration maketh Elders before Apostles, & yet place Apostles after in the treatise, which were nothing to his own purpose if it were true. But that Elders in the Church of Christ are said by the declaration, to have been before Apostles, is not true. This is his discourse of time, fit as a great deal of the rest for some homely use, then to spend good time about. His next point concerneth priority of honour, wherein he reasoneth wholly against himself, and for the Declaration. For his discourse of it is to this effect, that that which is before other in honour, ought not always to be treated on before, but may be handled first or last, notwithstanding the pre-eminence of honour, which he examplifieth in treatises of moral and natural philosophy, and which is above all, in God, of whom he saith, that although he be afore all things in time, in honour and in all respects, yet first or last may be treated upon by good order of teaching. Which if it be true, why draweth he the Declaration to the kings bench, and enditeth it of treason, only for that the first place of that treatise, is not of the power of sovereign Princes in ecclesiastical matters? If it be no treason against God, but good order to treat of him first or last, is it treason so to treat of earthly and mortal Princes? O more than palpable flattery! The Lord so direct all christian Princes, and chief our sovereign Lady the Queen, to be so far from advancing those, that shall thus lift up any flesh & blood, above the living & immortal god, as that contrariwise they may severily punish those that shall dare to speak or write things, for pleasing of them, that are so unmeet to be spoken and written of the highest Majesty. This shall be the honour of Christian Princes, to endure no such thing to be attributed unto them, but to provide that God may be honoured above all things, to whom only all glory and honour appertaineth. His conclusion of this part should have been that things are not necessary to be treated upon according to their worthiness and honour, but having forgot himself again, he falleth upon the former point already dispatched of the priority of the time. The reason whereof seemeth to be, that by such error he might yet vent a new argument concerning the necessity of treating first of that which is first in time, which is that this is the papists argument for traditions. For (sayeth he) they say, that the word was delivered by tradition, before it was written, and therefore of no less authority. If any man may make a chain of sand and cause it to hang by links together, he may happily make some coherence of this argument, with the matter he is in hand to prove. All the help he giveth the Reader to discern how this is to be applied to his purpose is this: The papists encroach from the time to authority as our brethren here do. Where do the brethren so? We are brethren with him in a manner at every word, but yet we are with him like papists, like anabaptists, undutiful to Princes, nay traitors to them, and what not? Such brethren had Joseph, who devised to kill him, 
Gen. 37.2.18  because he told their Father of their evil deeds, as we discover theirs to th'authority that is to reform them. Of such brethren the Church complaineth by Solomon, saying: The sons of my mother were angry against me, 
Canti. 1.5.  etc.  
It were to be wished you were more natural brethren than you are. But for the matter, where & in what words doth the Declaration gather any such thing, not a little that soundeth that way. In deed he will needs force upon them, that they gather so, because they say, that the Church was perfect in all her regiment, before there were any Christian Princes. But what authority is collected from this? yet if it had been so, is every argument proving a thing to be better, because it is order, a popish argument. Doth not our Saviour reason thus when he sayeth, It was not so from the beginning, but in the beginning it was thus. And the Apostle to the Galathians directly reasoneth thus from the time, saying, that the Law which was given 450. years after the promise, could not make it void and of none effect. The places of arguments are as the light of heaven and the water of the river, common to all, whereof some use them to lawful and good uses, and some unlawful & ungodly. If any heretic have reasoned from the causes, shall therefore the arthodoxe and sound in faith be barred from using at time an argument from the causes. This is as simple a point in divinity, as he hath handled all this while in Logic, concerning the method and order of a treatise. If we use their arguments to the same purpose, let him disprove it, which yet he and whosoever taketh in hand the defence of the Hierarchy, must needs do. For all their principal reasons to prove By hops and Archbishops, are the same that Turrianus and other popish writers allege for the Pope's supremacy, as in deed they must stand or fall together.  
Thus at the last hath he done with the question of method & order of a treatise, whereby it appeareth, (for all his double order of Synthesis and Analysis) that he understandeth little more of it, then to sweep things together, to make a heap of them.  
Now followeth his examination of this sentence of the declaration, that the Church of God was perfect in all her regiment, before there was any Christian Prince. This he sayeth is not true. For proof whereof he taketh a double course. First, admitting that there were then no Christian Princes, and so denieth he that the Church was then perfect in all her regiment without them, understanding it of the ordinary external regiment, and not of the temporary & extraordinary supplies of Apostles and such like, His reason for this repeated infinitely in sundry confused questions shuffled, according to his method together, is in effect but this, that then there should rise no benefit nor commodity to the church by Princes, receiving the faith of Christ. I answer, that this argument followeth not: for the benefit may be exceeding great, as it is in deed in every respect, when Princes become according to the Prophet, Nurses and Fosterfathers to the Church: although the Church without them be said to be perfect in all her outward and ordinary regiment. And first what reason he may have to deny the ordinary external regiment of the Church of Christ to have been and to be perfect in itself before there were any Prince's Christian, let him consider of this that followeth. That ordinary external regiment of the Church is perfect, which proceedeth from our Saviour Christ as Mediator. For in that respect he is said to be our Lord and to be the head of his Church, and to have received all power both in heaven and earth. Now he that is a Lord governeth sufficiently and perfectly his servants, and the head ruleth the body, especially being such a one as hath all power. But that ordinary external regiment of the Church which is merely ecclesiastical, and consisteth in th'offices of such only as are ecclesiastical officers, proceedeth from our Saviour Christ as Mediator: For the administration of the Church, tending to bring all things subject unto God, and which shall be given up in th'end, that God may be all in all, proceedeth from him only as Mediator and not as God, blessed for ever, in which respect he abideth for ever. Therefore the ordinary external regiment of the church, which is merely ecclesiastical, and consisteth in the offices of such only as are ecclesiastical officers is a perfect, ordinary, and external regiment of the Church. The power of Magistrates dependeth in deed also upon him, but in regard of his Deity and Godhead, and not of the dispensation that was committed unto him for our redemption. Further, every thing is then perfect in his own nature being severally considered, when it consists of all the parts that are natural, necessary, proper, and essential unto it, and requireth not to the making of it perfect in his kind any thing not necessary nor essential to it, but of another and divers nature. So every creature in his own nature, is perfect when it hath all such parts and properties, as are necessary & natural to it. The heavens, & in them the Sun, the Moon, the stars: In the earth a Man, a Lion, a tree, and such like, are all perfect in their own kind, when they are furnished with all such parts as are natural and essential to them. To the perfection of the world in deed any one creature is not enough, because the world consisteth not of one creature only, nor of many, but of all, but considered in itself every thing is perfect when it hath all things requisite to the constitution of his own nature: which being so in all other things, must needs be so likewise in diverse societies, powers and governments, so as powers and administrations that are diverse are every one perfect in their nature, when they have all such things as are requisite for their nature. But the civil and ecclesiastical societies, powers, administrations and regiments, are distinct & diverse one from another. For the civil is of God only, it is only temporal and civil: yea, even when they deal with things ecclesiastical, yet is it but civilly, and is given by civil constitutions. The other is of our Saviour Christ as mediator, it is merely ecclesiastical & spiritual, & even in civil things dealeth but in a spiritual manner, and is bestowed by an ecclesiastical manner of calling appointed by our Saviour Christ for that purpose. Further also in the time of Moses as touching the ordinary government these two powers were distinguished not only in persons & families, but in their tribes. Therefore being in so many and some other respects so divers, it is plain that the perfection of the one state and power dependeth not upon the other. For the government of a people both in civil and ecclesiastical matters in deed, they are both requisite, and the one must needs concur with the other, and help to the perfection of the other to that same end. But for their several natures, either of them may be perfect in their kind without the other, And whereas so many states of the heathen and other superstitious kingdoms have been and are yet at this day as perfect in their civil estate and government for that which is essential to the same, as any other where the perfect ecclesiastical regiment is received: Why of the other part should we not esteem, the ordinary regiment appointed for the church to be perfect in itself without the civil. Whereby it is not to be understood that the ecclesiastical government is perfect without the civil, so as the civil Magistrate should not be needful for government of the people, but the ecclesiastical so perfect, as for all purposes, it only should be needful. For the power of the Magistrate is most needful in his kind: although the regiment of the Church be never so perfect, that is as touching the ordinances and laws whereby it should be ruled, never so agreeable to the word of god: yea & although the Magistrate were not Christian, and much more if he be christian. Because the people of God having bodies & goods as well as souls and spiritual benefits, stand in need of a civil power to protect and defend them with an arm of flesh and blood from injuries in that kind, and to maintain them for the things that properly concern this life, according to a course agreeable to entertain & preserve the good estate thereof. Which is not only of men whose necessities enforce them hereunto: but it is so th'ordinance of Almighty God. But for ecclesiastical government and th'administration of things which belong to that power, the order appointed by our Saviour Christ is sufficient and perfect. This may best appear in the government of the people of God amongst the jews, wherein God himself ordained not only both powers, but appointed several laws and persons for th'administration of them: both which being of God, and most perfect in every respect, it must needs be confessed, that either was perfect in his kind, and for such purpose as he had appointed them. To the good government of that people for all purposes both powers were necessary, and neither the civil perfect without the ecclesiastical, nor the ecclesiastical without the civil, but either of them perfect for that end and purpose, for which either was appointed of God.  
Now our Saviour Christ, altering the form of the ecclesiastical government, and so much of the civil as depended upon it, or only concerned that people, is to be thought to have given as an administration of his church, no less perfect for like use then that was, which before was given to the Fathers. Whereupon it followeth that the ordinary ecclesiastical government of the Church was perfect before there were any Princes become Christians.  
Moreover, th'ordinary external administration and regiment of the Churches is then perfect, when all ordinary external things belonging to the Church have their officers & orders meet for the due administration of them. But the primitive Church before there were any sovereign Princes become Christians, had their officers and orders meet for all the ordinary and external regiment of the Church. For what is belonging to the outward ordinary regiment of the church. But the ministery of the word, of the Sacraments, of the Discipline, and the relief of the poor. For all which uses the primitive Church was sufficiently and perfectly furnished, having Pastors, Teachers, Elders, & Deacons. Whereof as the Church of jerusalem is a perfect precedent, and the rest of the Churches, planted by the Apostles: so was namely that of the Colossians, of whom the Apostle sayeth, That he rejoiced to see the staidness of their faith, and the order that was amongst them. If it had been otherwise, the church for the space of about 300. years should have been left unperfect, being without any perfect ordinary extetnall regiment for so long time, and that also such, as most of all required such an order by reason of the persecutions: which could not stand with the wisdom and love of our Saviour Christ towards his church. As it can not stand with his office of Mediator, that to the perfection of the outward ordinary regiment of the Church there should be requisite any other officers than such as he by virtue of that office appointed, which are only ecclesiastical officers, as hath been said, the temporal powers being ordained by him only as God and not depending of his office of mediation and redemption of mankind. When he did so bless his people as that both the civil & ecclesiastical government procedde immediately from himself: yet was either of these perfect in their kind, & for such use as they were appointed without the other, which appeared in the ecclesiastical regiment as in other ages, so in the times of Phineas and Jehoiada.  
For conclusion of this point I add, that such outward ordinary regiment of the Church must needs be perfect as is established according to all the commandments and ordinances of our Saviour Christ, and such as sufficeth for the due, full and perfect execution of them, and which bringeth these who are governed by it, to highest persecution, namely to the salvation of their souls. But all these things did the outward ordinary regiment of the primitive Church perform before there were any Christian Princes. Therefore, before such time the outward ordinary regiment of the Church was perfect.  
Concerning the second point, that notwithstanding the outward ordinary regiment of the Church was perfect before Princes became Christians, that followeth not therefore that the Church hath no benefit, help nor comfort by their conversion to the faith of Christ, but is to be acknowledged, that exceeding great and gracious is the favour which GOD doth to his Church when Princes are joined to it.  
The outward ordinary regiment of the Church for the time of the Law (which was showed to Moses in the mount, according to which he was commanded to see all things performed, and is said to have accomplished it accordingly) was so perfect as proceeding immediately from God wholly & only perfect, could not be made any more perfect by any creature whatsoever. It was perfect therefore, when that the Ark was at Silo, in the time of the Judges, & after in the time of David, when it was brought to Zion. But yet can it not be said, that the Church received no increase of comfort by Solomon.  
For when in steed of a Tabernacle, Solomon had builded a Temple of stone, for the building and for all the furniture of it, for the matter and for the workmanship of as great magnificence and state as nature and any skill of man was able to work it: although there was nothing added to the perfection of the pattern given to Moses, yet was the joy and comfort of the Church exceedingly increased. In the time of the Apostles, while the Church was yet in jerusalem only, the regiment established in it was perfect, and after when Churches began to be settled amongst the jews in the land of Jury, and in other parts before the conversion of the Gentiles, the regiment outward and ordinary established in them was perfect and received no increase of perfection in itself by addition of all the world unto the faith. But yet infinitely was the joy and comfort of God's people increased by it. For if Angels in heaven rejoice at the conversion of one sinner, how great do we think the joy of heaven and earth, of men and Angels must needs have been, for the conversion of the world. Neither was it only so great an increase of the comfort of the church, but withal of infinite benefit and help. For by this means, the Church and the regiment established in it obtained as many protectors, friends, and maintainers of it, as there were souls amongst the Gentiles, that received the obedience of faith, who all brought with them to maintain & honour the faith they had received to the blessed hope of everlasting life, all the gifts which God had bestowed upon them. The rich their riches and treasure, the strong their strength, the wise their counsel and advise, the eloquent their persuading speech, the learned their knowledge, & the Magistrates their authority. Whereof the Prophets foretold, saying: Rejoice, 
Esay. 54.1.2  o barren, that didst not bear, break forth into joy & rejoice, thou that didst not travail with child: for the desolate hath more children than the married wife, saith the Lord. Enlarge the place of thy Tents, and let them spread out the curtains of thine habitations: spare not, stretch out thy cords, and make fast thy stakes. For thou shalt increase on the right hand and on the left, and thy seed shall possess the Gentiles, and dwell in the desolate Cities. Whereby it is manifest, that the Gentiles marvelously increased the joy of the Church by their conversion to the faith of our Saviour jesus Christ, and brought exceeding great help, benefit, strength, protection, defence, and furtherance to the holy faith which they received, notwithstanding that they made no new orders in the Church, nor were not to make any, but rested as it was duty in them in that perfect order which our Saviour Christ before had established amongst his people. Wherein they carried themselves according to that duty which the Proselytes yielded, and were to yield to the ancient church and Synagogue of the jews. For if any in that time adjoined themselves to the people of God to worship the true God, as he had declared it to his people, he would be worshipped. They adjoined themselves as members to keep, follow, and obey the orders they found already, settled amongst his people by the ordinance of Almighty God, and not as masters or Lords over the holy Religion they embraced, to take away the least curtayne-ring that was mentioned in the Law of Moses, nor an inch of the height, length or breadth, the just measure whereof was already set down, nor to add any new office, rite, order, or ceremony, or to alter in any sort whatsoever was according to the Law of the Lord. Which is to be understood, not only of the common people of other countries that should be converted to the faith and religion of the jews, but of the most Noble amongst them, such as was Naaman the Syrian, upon whom the King his Master leaned when he worshipped his idol: 
2. Kin. 5.18.  or the Noble man that was Treasurer of Queen Candaces, Queen of the Aethyopians. Nay, I add further, 
Acts 8.27.  that if Naaman had persuaded his master the King of Syria, or that noble man, the Queen of Aethyopia, to have received the religion of the jews, and to have turned their whole people with them to the same, or if Cyrus that great Monarch, or the Queen of Saba, famous for her wisdom and riches, 
1. Reg. 10.1.  who both had dealings with God's people, had so received their faith, and would have established it amongst all their people in all their Dominions, it had not been lawful for them to have altered the least jot or title of the Law of Moses, but even they must have yielded themselves and all their people obedient to all things prescribed in it, notwithstanding their sovereignty which they had over their people, and which should have continued with them, and neither have diminished nor increased for their conversion to the faith, but remained altogether such as it was lawfully, at any time before over their people. Only they were to maintain that holy profession which they had so received, not as other private men, but as Sovereign Magistrates, honouring GOD in the maintenance of his true Religion, with that power and authority which they had received at his hands.  
For as no man that himself is sufficient for wisdom, and all other respects, taketh a servant into his house, or adopteth him a son, or being a Prince, receiveth a foreigner, and incorporateth him into his people, by making him free, whatsoever quality or condition he were of: yea although he were a Sovereign Prince and Governor, to alter any order of his house, or any law or statute in his kingdom, but to enjoy the comfort and benefit of his house or kingdom, the orders and laws thereof, such as he hath thought meet and convenient for the government thereof: So neither Cyrus' that Persian Emperor, nor Candaces the Ethiopian Queen, being received by such profession of true religion into the house and kingdom of God, who is only wise, and all sufficient to govern his own, were to alter any order of Law of the same for all their Princely Sovereignty, but to keep in their persons, and to enforce their people by their civil power to observe all such orders, laws, and statutes, as God had commanded to be observed in his house and kingdom. For how great soever their power were, they had a Lord paramount over them, in respect of whom they were vassals and servants, who being compared with their people, were Lords and Princes over them. Which appeared in those who were not sinners, of the Gentiles, but jews by nature: of whom when any attempted the alteration of any thing as diverse of the Kings of juda did, namely Achaz and Vzza, 
2. King. 16.1 2. Sam. 6.7.  they were reproved and grievously punished for it. Notwithstanding which matter that they who were natural Princes of the jews, or if any of the Gentiles had been converted to their faith had no power to add or take away, or in any sort to alter the least thing which God had appointed: yet both exceeding great was the benefit of the King amongst the jews, And very profitable the conversion of the Princes of the Gentiles would have been unto them. The same is to be said of Christian Princes: For our Saviour Christ before the conversion of any of them having settled offices, orders and laws for the guidance of his church in a perfect manner, their conversion getteth them no power to alter any jot of that he before had established. Who, if they have believed in him, is their Lord, to whom they own all homage, service and obedience, but are in as great duty as any other to keep and to maintain them, observing the same in their own persons, which belongeth unto them, and by their public authority enforcing civilly all such as are subject unto them, to like obedience. Which service being done to the Son of GOD, who is King of Kings, and Lord of Lords, is no unseemly thing for them, but both profitable & honourable for them and for all their people. Yet is not therefore the conversion of Princes to the faith of Christ a matter of no benefit or commodity to the Church. Nay the commodity is infinite to the Church of such a Prince as I have spoken of, as entereth into the Church not as a Lord and master over God's house, to alter and change at his pleasure, but as a dutiful child to keep and see other, to keep in God's house, that which God hath commanded to be observed. For bringing together with himself the whole people that is subject to him, not only the comfort, but the help and benefit of the church is unspeakably increased. Which is plain, in that there is added to the maintenance of the Church and the true service of God in it, the wealth, the strength, the wisdom, the favour, and all the abilities of a whole people: Of whom, such as are truly converted unto God, will hold nothing dear nor precious unto them, no not their own lives, in comparison of the maintenance of God's true Religion and worship, and the faithful professors of it, but will employ all the good means which God hath blessed them withal, to encourage and maintain the same. In all whose gifts dedicated so to God, as the Church hath great help and comfort: so especially in those which most yield that help and comfort such as are the blessing of authority and power bestowed of GOD upon sovereign Princes, which being sanctified and consecrated to the service and honour of God that gave it, the wicked both in the ecclesiastical and civil state are by civil power and punishment enforced to do their duties, and the godly in both estates are protected in their innocency and well-doeing from all such as would oppress them.  
The holy story declareth that religious and noble Kings of juda have made sundry civil statutes to th'enforcing of all to worship God in general, and by their power have punished false prophets and idolaters: have commanded the priests to do such duties, as they stood charged to perform, that the true service of God, might be restored and established again amongst his people. 
jere. 26.16.  We read that when the Priests would most wickedly and unjustly have condemned Jeremy to death, divers of the King's counsel came upon them, and by their authority delivered him out of their hands. 
jerem. 38.11 12.13.  Another time a noble man having favour with the king, delivered him out of prison. And an other time the King himself relieved the Prophet by removing him from jehonathan's prison. 
jere. 37.15.16.17.  Like examples read we many, of the Emperors Christians, to the immortal praise of God for it, and the perpetual honour of such Princes. We see divers such Josias, & Constantins in this age, of which spirit the Lord pour out yet greater abundance from above, for the exceeding great help and comfort that we find, and upon such a largesse hope yet to find in greater abundance by the sanctified power of Christian Princes. For they looking into former presidents of ancient times, and seeing cause of like duty to be performed by themselves, no doubt, will be careful that all ecclesiastical offices and orders not of God nor agreeable to his word, be abolished, and all such established as he hath commanded. Than not only Princes shall receive honour of their style of Supremacy, but the Church shall receive also great comfort and benefit by it, in punishing such as shall without just cause say to the Prophet, prophecy not, and to the Preachers, preach not: a matter not only in highest degree offensive to the Majesty of Almighty God, and against the salvation of men's souls, but also unprofitable for their Crowns: seeing ignorance is the mother of all rebellion, & the knowledge of God, of all true love and obedience. If any of them beat their fellow-seruauntes, 
☞  or sit down to drink with the drunken, and neglect the Lords household, they will take knowledge of the abuses and wrongs offered to the servants of God, and graciously hear and redress their injuries. So great difference is there between Gallio suffering a man to be beaten at his bar, and profanely neglecting it, and caring for no such things as were questions of Religion, & a Christian Prince fearing God in truth and in deed. In questions amongst the Ministers according to the example of Constantine and others, they would cause the matters to be heard and debated in a solely and free Synod and assembly, and without respect of persons, authorise that which should be most agreeable to God's word. In cases of public calamities threatening or lying upon the Church, if the ecclesiastical officers were negligent & careless in it, they would cause by due order a public fast to be kept by all their subjects, that the wrath of God might be turned away, and his favour reconciled again unto his people. Finally, their civil power would enforce all men to honour God, and live in duty one to wards another as they ought, defending the godly against the mighty oppressor, the staff of the wrath of the good and the violent man, and punish the iniquities of the wicked according to their deserts in justice and equity. These and many more which by these may be considered, are the helps, commodities and benefits which the Church of God doth, and may receive by means of Christian Princes. Notwithstanding they make no other laws, officers, nor orders in the Church than our Saviour Christ hath already made, and established. Which may suffice for a number of the Repliers questions and other speeches tending to this that there should be little or no use of christian Princes, if the regiment of the church be perfect without them.  
In which discourse allowing in some sort the regiment of the primitive Church perfect, because of the Apostles, Evangelists, and Prophets, whom then God gave to the church, he sayeth, those offices were given as temporary aids to supply th'aids of Christian Princes, which can not be so in any sort. For there is no manner of proportion between their offices, the one being for preaching the word and other such like ecclesiastical functions, th'other for civil government: the one by a spiritual power, the other by a temporal, besides a number of other differences which may easily show the one could in no sort serve for supply of the other. Further, if it had been so, then should the Apostles and the rest of those extraordinary officers, who he saith were given for supply of the want of the ordinary authority of Princes, they should then have continued about 300. years longer than they did, even to Constantine's time. Nay then they should have been always such to this day, and shallbe to the end of the world in such parts of the Church, where the former are enemies to Religion: otherwise wanting both them, and the supply, the Church might seem weakly provided for. But as the novelty of this point, now first devised, the vanity is so easily manifest, as I shall not need to tarry longer upon it. wherefore now I proceed to that which followeth in his reply.  
Hitherto the replier hath laboured in vain, to show, that if it were granted that in the primitive Church there was yet no Prince become Christian, notwithstanding the regiment of the Church was not perfect before there was any christian Prince. Now he pretendeth to proceed further to prove that proposition untrue, which sayeth there was not any christian Prince then. For this untowardly hath he set it down: so as it can not be plainly understood to what time his then, is to be referred, and changeth the words of the declaration, which are these: That all the regiment of the Church was perfect before there was any Christian Prince. Which proposition he should have undertaken to have spoken to, if he would have said any thing to the Declaration. But after he hath set down this proposition to himself to prove it untrue, that there was not any Christian Prince then, he leaveth the matter he undertook, and turneth aside to another thing, saying albeit so this be no good argument, nor this, nor this, and so maketh three sundry arguments of his own, as if they were used by the Declaration, but are not, and denieth them to be good, which is nothing to the matter he took in hand. For if he make a hundredth ill arguments, as he hath done in this book, and can more easily do them, then make one good one, there is no reason to charge the Declaration for such a cause as he maintaineth. From this he goeth to show that it is not meet our brethren should use the same arguments that the anabaptists do against Princes. Wherein he nameth us, our brethren, as scorning us. Whereof I know not what example he may have, but of Ishmael, who is said to have scorned Isaac: whereupon th'Apostle sayeth: As he that was begotten according to the flesh, persecuted him that was borne according to the spirit, even so is it now.  
The rest of that marginal note showing whereabout he goeth, is, that our brethren use the same arguments, which the anabaptists do against Princes. Which is so doubtfully set down, as if he could be content the Reader took it, not only that the anabaptists use arguments against Princes, but also that the Declaration useth the same arguments against Princes. The Replier himself hath not so far lost all conscience and modesty, as to charge us in any sort with any part of the damnable errors of the anabaptists, but plainly acknowledgeth that we detest them, but somewhat he would fayne should cleave unto us. And therefore would have it understood, that we have some indisposition against Princes, & that we have thus much good liking of the disputations of the anabaptists, as to use their arguments against Princes. But the Lord who seethe the secrets of all hearts, knoweth, that in our most inward spirit we reverence and honour Magistracy, as the holy and necessary ordinance of God, even amongst Christians, and yield all willing and cheerful obedience unto it, even for conscience sake of the will of God. Therefore, the accuser of our brethren himself, as he is termed in the revelation, can not accuse us with any manner of colour of their errors. As for using their arguments, where did ever the anabaptists use this argument, that in a treatise of ecclesiastical regiment, good order requireth to speak first of ecclesiastical officers, before a man treat of the sovereign power of Princes, because the Church was perfect in all her regiment, before there was any Christian Prince. Is this any argument against Princes? or doth it weaken any thing at all the power of the Christian Magistrate, that their authority be treated of in a book, so as may stand best with good order? Where did ever any anabaptists use such an argument? It were flatly contrary to their error, to use such a one as plainly implieth allowance of the Christian Magistrate, and standeth only for a reason of the order of the treatise. But if the Declaration had used any arguments of theirs, being not to the same end, or like purpose that they used them, that is, to disprove the necessary & most lawful ordinance of God concerning Magistrates, that had not been blame worthy. For as hath been said, th'arguments of Logic are as common to good and bad, as are the rules of grammar: yea as the sun, and the rain, so as if he would have us forbear all the arguments that ever the anabaptists used, and by consequence any other heretics, he may as well forbidden us to use the same rules of grammar, yea the same Sun, air, water, and other things necessary for this life. But how standeth this with his maintenance of the Popish Hierarchy and jurisdiction, & so many popish superstitions as he maintaineth, all which it were more reason he should refuse, then to have common with them and other, things of most necessary use. But it is not for nothing that he objecteth this, for by this means he hath gotten the advantage of stuffing his book with another man's labours. In deed if it be a fault in a book to be little, as he scorned the book of common prayer presented of late in Parliament for being little, he hath found a good remedy to avoid that fault, which is easily avoided, if one write so many not sentences, but pages and leaves as he hath done out of other men's books. The Author he allegeth is one Gellius, a godly learned man, as appeareth by his writings: but where he saith, it may seem the declaration took many things out of him, he is greatly deceived, for the declaration was written not a few years before the book of Gellius, which he saith so much is taken out. As for his writing against the Anabaptists, he hath dealt, as may well commend both his piety & learning, and be of very good and profitable use unto the Church, but to the matter of the declaration he saith nothing at all. Therefore there is no cause to make any answer to him, who speaketh nothing against us. But if he allege him because he otherwise expoundeth a text of scripture, than the Declaration doth, it is not worth his labour of writing, this being no new thing that good writers may take some one text in other sense then another doth: provided, that the sense be always such, as may stand with the proportion of faith. So as the declaration is no more in that case to be pressed with the opinion or authority of Gellius, than Gellius or any other, is to be with his that wrote the Declaration. Which yet if he will press further, the truth is that the declaration in the exposition of the 12. to the Romans, & the 12. of the former epist. to the Corinthians, hath both the truth itself to bear witness to it, and the best writers of this age. For it is clear, that the word Governor in those places noteth only ecclesiastical officers, all sure and circumstances of that place so enforcing it. Another point he would take of Gellius, is, that he saith, that Magistracy and ministery have been most nearly joined together, even from the beginning, as appeareth by Moses & Aaron. Which is godly & truly said of Gellius: but what is this, either for the replier, or against the declaration. The reason gathered hereof is such, as I think no man of reason would have looked for, that is, as he noteth in the margin, that the civil Magistrate hath ever from the beginning been joined with the ecclesiastical ministry, intending thereby that then it must needs have been so likewise in the primitive Church. But Gellius his meaning is so far from this, as it may seem he hath been cousined in it, and given to light credit to other that have abused him, or else to have used small either diligence or conscience in this collection.  
For the purpose of Gellius is far other in that place, namely, to show that Magistracy and ecclesiastical ministery, are not as the anabaptists would have it, things that can not stand together. For (sayeth he) these fight not between them selves, but from the beginning were most nearily joined together, although the property of either be distinguished in the Church, as is plain in the examples of Moses and Aaron. Wherein Gellius godly and truly proveth, that these two ordinances of God are not enemies, so that the one should not abide the other, but rather that from the beginning they were of good and friendly agreement, which is well proved by Moses and Aaron, who being brethren, and either of them bearing the chief office in either state both civil and ecclesiastical, showeth a natural and brotherly respect between these two states, and that naturally from the beginning they have maintained comforted & cherished one another. This is it only which Gellius meaneth there, which is as far from the Repliers collection, as those two states are said by Gellius, and are in deed, near one to another, as may appear most evidently by sundry other circumstances of that place, and the direct opposition of these words, they fight not between themselves, to these, but have been always most nearly joined together, and the adjective there used in the superlative degree of comparison, in which sort no man speaking Latin would say, that these two had been always together, but in the positive. To like purpose he noteth out of another place, a little after in the margin, the civil and ecclesiastical power joined always in the Church, and in the text of the words of his translation, setteth down in a diverse letter these words, have always been joined together. Whereupon he gathereth thus: If it were always joined together, that is to say, the Magistracy & ecclesiastical ministery, it was even then joined when our brethren avouch that it was not only disjoined, but that the one was perfect, when the other was not at all. Wherein he committeth the same gross oversight that he did in the former place. For Gellius in this place gathereth his general conclusion of sundry arguments alleged before. Whereof this, having been of the good agreement that hath always been in the Church from the beginning between these two functions, together with the rest, he reckoneth up this almost in the same words, he had set it down in before. Which seeing it can have no other sense in the conclusion, than it had before, it is plain, no such thing can be gathered of it as the replier pretendeth. As impertinent are his other collections and observations out of the same author, as that those churches so much commended before by the Declaration, are troubled with anabaptists. His purpose was to prove, that there were Chrstian Princes in the primitive Church, but how far wide roveth he from this mark, in telling us of another matter, of anabaptists. Of whom yet that he sayeth is not true, that the Churches commended before by the Declaration, are the same that are said by Gellius there, by accident to be troubled with that sect. But if it were, should that discommend their reformation according to God's word? Nay rather it commendeth them, that they are so amongst them, as that they are not hidden nor allowed nor suffered so to continue, but discovered and disproved in word and in writing, and in public disputation for their recovery, if it were possible, or else for the keeping of those who are yet sincere not to be seduced by them. Yet if this must needs be an embasing of the honour of the reformation of those Churches, I would he could say for ours that there are none of the family, no recusants, yea no anabaptists nor Libertines, nor of any other erroneous sect amongst us or could show in any part of the world any field of the Lords, where the Enemy soweth not tars amongst the wheat, or any flooore where the wheat is not mingled with chaff, and that not only in regard of evil life, but also of erroneous doctrines, according as it was said to the church of Corinth, there must be heresies amongst you, that they who are tried and sound in faith, may be made manifest.  
His next observation out of Gellius is, that the state of the old Testament and new is all one, which, as Gellius there teacheth, that is, concerning the way of justification and the obedience to the moral law is very true, but nothing to the replier's purpose.  
The next observation, which is, that God did by an extraordinary power punish the wicked, where the ordinary was wanting, that is, as he expoundeth by the Apostles Peter and Paul punish Ananias, Saphyra, and Elymas, when the chief and ordinary Magistrates over them were not Christian Princes: is not only nothing for his purpose as the former, but directly against him. For himself confesseth contrary to that he pretended to prove in the beginning and by a former observation out of Gellius, that always the two functions of Magistracy and ministery have been joined in the church, and his collection upon that. Therefore even in that time, when it is denied by the Declaration to have been so. He now confesseth that the chief and ordinary Magistrates were not then Christian Princes. If he had not confessed it, the truth hereof is manifest by the Acts of the Apostles in Paul's appealing to Caesar, and all the stories of that age. But his own confession against himself, 
Acts 25.11.  was not to be pretermitted. Yet as if he knew not his own voice, or would deny his own hand, he continueth his purpose to prove out of Gellius, the former untruth, that Princes should have been Christians in that time.  
To which purpose, although it be in deed nothing to the purpose, he noteth out of him, that contrary to the assertion of the Declaration, Gellius showeth, that there were Magistrates in the time of Christ and the Apostles. As if the Declaration denied that the world was then governed by Magistrates, as it hath always been, or that any bearing any civil office received the faith of Christ, and yet continued their calling. Neither of these is denied by the Declaration, to which end Gellius fitly allegeth the examples of Cornelius & other: but, the Declaration speaketh expressly of sovereign Princes, saying, But of the supreme authority of Christian Princes, and after in the words which the Replier hath undertaken to disprove, that the Church of God was perfect in all her regiment, before there was any Christian Prince. Yet of this most impertinent reply, and of this his so fruitless labour this is to be noted, that he confesseth the question to be concerning the time of Christ and the Apostles time. In whose time if he pretend any sovereign Prince to have been Christian, he were worthy a better reward than he can by any reason look for. But where as he reproachfully and despitefully setteth it down that Gellius proceeding cometh to the anabaptists objection of this self same reason that our brethren in this learned discourse do urge, that is, that the Church of God was perfect in all her regiment before there was any christian Prince. Behold what words of Gellius he citeth to prove it. But they object (sayeth Gellius) that in the time of Christ and of Paul, there was no Christian Magistrate. If this be their objection, how is it the self same reason that is used by the Declaration, which speaketh not of all Magistrates, but only of sovereign Princes. Further Gellius beginneth his answer thereunto thus, as he himself hath translated him: The authority of the Magistrate is not therefore weakened, albeit in the time of Christ and of Paul, Emperors & Kings set in high estate were aliens from the faith. Can any thing be spoken more directly against that which he would prove by this testimony, or more expressly, for that which the Declaration sayeth, and he would improve. Yet from this page he beginneth to set these words in the top of the page, in a divers letter, Christian Princes from the beginning, and so continueth in the next, Christian Princes in the Apostles times, & from these being the 136. and 137. pages, to the 145. in which and the next he hath, Christian Princes from the beginning. All which contain little else, but Gellius words, word for word translated. A pretty way to make a show to the state of having taken great pains to maintain the ecclesiastical government of it. If he can help himself thus, with stuffing his book with other men's writings. We have heard how Gellius entereth into that discourse, plainly disavowing the proof of that, in the very beginning, for which he would have him speak. Upon which place, it served well for his purpose, to make that note in the margin: but surely modesty and shamefastness never advised him, to set so direct an untruth so high in his book, that all men might see it. For in all the rest of Gellius words, in so many leaves as I have noted, rehearsed by him, there is no such matter intended nor proved. Only in naming such Magistrates as were called to the faith of Christ, he reckoneth up the 
a Mat. 8.5.  Centurion in the gospel, and 
b cap. 27.57  joseph of Arimathea, & 
c Luke 1.3.  Theophilus, to whom Luke dedicateth his writing of the Gospel, 
d john 3.1.  Nichodemus, 
e Acts 13.7  Sergius Paulus, the 
f Acts 8.27  Treasurer of Candaces, & (g) Captain Cornelius, with certain other of Asia, of Rome, and of Caesar's house. Wherein let every thing be enforced to the utmost, yet will he come short by many degrees, of a sovereign Prince of the faith of our Saviour Christ in that tyme. Which principal purpose notwithstanding he miss of, yet supposed he not to lose his labour in writing out so many leaves of an other man's book, to stuff his own withal, & therefore hath scattered observations as he goeth, in the margin, which, belike, he thought the Reader should take as admonitions, that such a matter served for him, and made against the Declaration. Whereof one in his margin is, A Church without a Magistrate, never seen: whereby he would seem to give his Reader to understand, that Gellius should deny that ever there had been seen any Church, where the people have not been governed by christian Magistrates, which is nothing the meaning of Gellius. For he speaketh of Magistrates in general, and the use of it in the ordinance of GOD, to punish the wicked, and to protect him, that liveth according to his duty, what soever the Magistrate be in regard of his religion. And in this sense denieth, that ever there hath been seen any Church where the people of it have not been subject to Magistrates, which is very true. For even in the time of our Saviour Christ and the Apostles, the Empire of Room flourished, and ruled in a manner all the world, as it is noted in the third Chapter of Saint Luke's Gospel. And as there were Magistrates that ruled then over men in all places, so the ordinance of God in Magistracy,, What soever the religion of the Magistrates were, was needful and profitable unto the Church. Whereof the reason is evident, for that thereby, they were oftentimes in their innocency delivered from those who would have done them wrong, as Paul was by appealing to Caesar. Therefore, whereas he noteth in the next place, that the godly have need of the Magistrate, is likewise true: yea and the next to it, which he noteth out of Gellius, that the use of Magistracy is such, as that it were rather to be wished there were no common wealth without a true Christian Magistrate, than the Christian Magistrate should be excluded from the Church of God, that is that a christian bearing civil office, should therefore be cut of from the church as the anabaptists would. For this is plainly the meaning of Gellius, howsoever he have set down the note of his words shortly and obscurely, & fitly to make the reader gather another sense, as if Gellius meant to say, rather, no common wealth without a Christian Magistrate, than a Magistrate excluded from the Church, or not to be reckoned an ecclesiastical office. But the sense (as I said) is plain. In which meaning also is that written whereof he maketh after this note in the margin, The Magistrate's office necessary to the church, not that the Church cannot stand, except the Magistrate, where the Church is, be of the faith, but that what soever he be in that respect, his office in the ordinance of GOD, is necessary, and comfortable to the Church.  
To which end Gellius addeth for proof in the very next words, otherwise why did Paul and Peter write of that matter to the faithful that were subject to the discipline of Christ. For the Romans to whom he wrote, were under Nero, as were also at that time the other. His next note in the margin upon Gellius his words is, that certain of the Prophets and Apostles exercised also the office of the Magistrate. This is another of his impertinencies, I might say untruths, for here Gellius attributeth this no more to the Apostles, then to our Saviour Christ, who directly said, His kingdom was not of this world: 
john 18.36.  but I chiefly note his impertinency. For what is this to prove, that he undertook (to wit) that there were Christian Princes in the Apostles times. But he had a meaning to admonish the Reader to stay & consider of the points here handled by Gellius, whereunto also tendeth his next note, why God distinguished those offices. For there Gellius shewing, that these functions are not contrary, so as for the contrariety of their nature, they could not meet together, but that the one should destroy th'other, as fire and water, seeing Melchisedech, Eli, & Samuel exercised both: and the distinguishing of them, was not for their repugnancy, but because one man was scarce sufficient to exercise both. He might think peradventure, the Reader might gather here, something by the way for the maintenance of the confusion of both offices in those that are of the ministery. But of this there willbe a fit place to speak. Here it may suffice to admonish the Reader of the insufficiency which Gellius noteth to be in men for exercising of both offices. For which cause God did distinguish and sever them to be administered by divers persons.  
Thus proceedeth he on still with Gellius, noting in the next place the example of Christian Magistrates in Christ and the Apostles times. Which is that place where Gellius maketh mention of the Captains or Centurions, of Joseph, Nicodemus, and such like, whereunto I have answered before already.  
Now the replier having fought a great while with another man's weapons, and persuading himself that his own right hand had done valiantly, beginneth to sound his trumpet as if the victory were his own, saying, thus we see most evidently, how weak this reason is, to wit, of the perfection of the Church's regiment before there were any christian Princes, and with what a multitude of far better reasons, yea with a cloud of witnesses, it is beaten down. Wherein he rejoiceth as if a blind man striking often at a venture, because he hath wearied himself, should triumph, as if he had driven his enemy out of the field. Yet having in the midst of this his blind vanity some glimpse that this reason cometh still like an armed man upon him, he holdeth out this buckler against it, that it availeth not to say, they were no Emperors. For (sayeth he) it evicteth the cause sufficiently, that they were Princes, or at least any kind of Magistrates.  
In deed, if it may suffice, to show that any Magistrates in the time of our Saviour Christ received the faith of the Gospel, he hath won his spurs, and is worthy if not to be knighted, yet Bishopped, which I think he had rather be. But the question is only of sovereign Princes, whether any such were Christians in that time. Which his cloud of witnesses vanishing away like a cloud, or as a cloud without water, driven about with every wind, hath not been able to do for him. Yet is he not satisfied thus to leave the matter, but objecteth against himself, that those Magistrates exercised no authority over the Church, but were in it as private men. Which is very true, but not alleged by the Declaration, and therefore no cause he should enter into the disprove of that, except he can not endure that any truth stand before him. To this having little to say of himself, he sayeth that Gellius sayeth somewhat to this, out of whom yet he noteth no one word to this purpose, but to another, he noteth, that the church's regiment, is more happy, where Christian Princes are. Which thing the Declaration might have taught him. And thus far hath he reasoned out of Gellius, against the first part of the argument of the Declaration, affirming the Church's regiment to have been perfect before that any Princes were Christians.  
For that which he addeth after of his own, of Paul's appeal to Caesar for the decision, as he sayeth of an ecclesiastical controversy, is of so small colour of likelihood, as can not easily abuse any. For, who will be so absurd, as to think that Paul referred the decision of the question he had with the jews, concerning salvation by our Saviour Christ, as it is Ecclesiastical, to Nero, who understood nothing of those matters, and was himself a great enemy, as the Apostle seemeth to call him, as a Lion, ready to devour all that made profession of that faith. 
2. Tim. 4.17  It were time now to proceed to his reply to the other part of the argument, but that the Reader is first to be admonished concerning Gellius, out of whom the replier hath written so many leaves, (because of all other he thought him to write most soundly and favourably of the office and power of Magistrates,) that this same Gellius, so dutiful to Magistrates, is an earnest defender of that ecclesiastical government, which the replier in all his book oppugneth. Whereof it is to be observed, that the reformed Discipline, which is desired to be established amongst us, is in no sort prejudicial to Christian Princes, or other Magistrates. For Gellius, who writeth as earnestly for the maintenance of the reformed Discipline as any, the same also writeth as dutifully of the office and power of Magistrates, and as largely: yea and more against the anabaptists, than ever did any of the Roman Hierarchy, or unreformed Discipline. Therefore, notwithstanding our seeking to advance by all good and lawful means, that holy ordinance of GOD, of the only lawful Discipline, whereby the Church ought to be guided: we may be, and are by the grace of God, as loyal and loving subjects, as dutiful and obedient, as any are of their white coat, which they strive so much for. Besides this, the Reader is to observe the good discretion of the replier, in resting so wholly upon the authority of Gellius in this matter. Whose testimony if he acknowledge so grave and of such credit, as if it had been against us, he would have given sentence against us upon it, why should not the same man's witness, be of like weight and credit to justify our cause, and to prejudice his, if so be his testimony may be showed to be with us and against him in this cause of the Discipline of the Church. But this is manifest, by a treatise of Gellius, expressly written of ecclesiastical Discipline. Out of which I might write more leaves to show his judgement, and his reasons in the diverse points of Discipline, for that only lawful and holy order which the replier hath audaciously set himself against, and oppugneth, than he wrote out of him, to no purpose, for the office of the Magistrate. Whereby it is clear, that if he stand to the witness of Gellius, he hath lost the whole cause he laboureth so greatly to maintain. Now I proceed to the rest of his reply.  
The Declaration for proof of the order to be followed in that treatise, having alleged, that the regiment of the church was perfect before there were any christian Princes, addeth further, that it may & doth stand at this day in most blessed estate where the civil Magistrates are not the greatest favourers. The reply to this, beginneth with such an exclamation, as a man would think he heard & saw the high Priest, mentioned in the Gospel, renting his clothes, and crying, He hath blasphemed, what need we any more witnesses? 
Mat. 26.65.  Behold now you have heard his blasphemy, what think you? yet was it no evil that was spoken, but a most holy truth, which that priest of all other aught to have perceived. There follow next idle repetitions, as of other things, so of his former vain demands, what use then there may be of Christian Magistrates, to the Church? Whereupon I have already answered, shewing the Magistrates to be ordained of GOD, for the protection of the good, and punishment of the evil doer. And that as in other matters, so also in things that concern religion, that we may live under them, a peaceable and quiet life, in all piety and honesty. For of such things have they charge also, especially Magistrates which are of good Religion. For which cause the Kings were commanded in the law of Moses, to have by them a copy of the law, and charged to see the same observed, 
Deut. 17.18.  not in one part only, which concerneth the duties of the second table, but also of the first. All which things while Magistrates procure and further by their civil power and authority, blessed are they in so holy and honourable service, and blessed is the Church that receiveth so exceeding great help, benefit, and comfort by them.  
A little quarrel here is in the next place, against the words, most blessed. Whereunto it is replied, that the Church can not be said to be most blessed till it be in heaven. But he is to understand, that it is not spoken of the Church simply, but in some respect. Which also he granteth, a little after, saying himself of the primitive church, that it seemed in most blessed estate in some respects.  
As therefore the Church may be said to be in most blessed estate, when it is ordered in all things according to God's commandment, which is the greatest blessing it may have in this life, so the Declaration speaketh of the Churches which are blessed in that respect. The state of the ancient Church of the jews, was then in most blessed estate in such respect, when all things in it answered the pattern showed to Moses in the mountain, and the primitive Church, when it was ordered according to the rules of our Saviour Christ. So are the Churches of this age, said for the same respect to be in most blessed estate.  
From this he returneth again to his question so often moved before, what use then there may be, of the Christian Magistrate. For which he is to be returned again in like manner to his former answer. Which is, that th'use of them is exceeding great in every sort, and would be yet a great deal more if their godly proceed were not hindered by misinformations of such, who, for their place and the trust reposed in them, ought both to know and declare the will of God, to Christian Princes, to the furthering of the reformation of such abuses, the continuance whereof provoketh the wrath of God against both the Prince & the people: Who maintaining that all is well, (when in the governance of the Church, so many things are amiss, and need most speedy reformation) abuse themselves and the Princes whom they ought faithfully to serve, (as Azariah and Hananias the Prophets did Asa King of Juda: 
2. Chro. 15. 1 Cap. 16 7. jerem. 1. 2.  jeremy Josiah, with sundry other) and so hasten upon them & their people the fiery flying vengeance, that for such enormities may come, so mightily and suddenly, that there willbe no turning of it back, nor escaping from it. Wherein, God be merciful and spare his sanctuary, that it be not made desolate, for the lords sake, but to return to the service, 
Dan. 9.17.  whereby for my part, I may endeavour to procure so great a blessing, in maintenance of the truth of God, in the cause of the further reformation needful in the discipline, as it hath been thorough the goodness of God made in the doctrine. I proceed to answer his next point of reply to this argument. This reply is an injurious and a bitter discourse, of the difference of the state of the Church in persecution and in peace, which he affirmeth to be her most blessed estate. It is set out by opposition of Princes persecuting, and protecting the Church, as of Pharaoh and Moses, Saul and David, Manasses and Ezechias, the Turk, Sophi and Cham, and the Christian Princes in England, Germany, scotland, Denmark, etc. The end whereof, is to charge the Declaration, with a gross and foul absurdity as if it affirmed the Church in times past to have been in better state under Tyrants and persecutors then under godly and virtuous Princes, and in this age under the heathen, then under Christian Princes. Whereupon he crieth out, O blind (what should I call it) malice, no, but self-willed opinion, that to deface the good estate of the church of God, wherein we are (under such a right defender of the faith) defended and shielded from all our enemies, in a far more blessed estate than we deserve, will make such an odious comparison as this is. But as the old saying is: Itch and ease can no man please. If a beam of a Bishopric had not hindered his sight, he might have seen more clearly, both in many other places, and in this, that there is no such comparison made as he cavilleth about. It is said in the Declaration, that the Church at this day standeth in most blessed estate where the civil Magistrates are not the greatest favourers. Whereat although he jestingly demand after his manner, whether this be in Utopia, or where yet either he must be stark blind, or else he must needs see that it is meant of the Countries near unto us, wherein the Churches are in some respect in most blessed estate. Which blessedness if he scorn at for the persecution which they endure, what will he answer to our Saviour Christ, saying: Blessed shall ye be when men revile you, 
Ma. 5.11.12  & persecute you, and say all manner of evil against you for my sake falsely. Rejoice & be glad, for great is your reward in heaven. For so persecuted they the Prophets which were before you. Further also, in regard of the full reformation of the church, both in the doctrine and discipline of our Saviour Christ, which the Lord that is rich in mercy hath for their more abundant comfort, given them to enjoy in this their outward troublesome & persecuted estate. For these and such like respects, declared upon occasion before in this treatise, the Declaration calleth their estate most blessed. In reproach whereof he exhorteth the Ministers, zealous of the further reformation of our church to be gone into those countries, if they judge the estate of them to be better than our own. I marvel not if the successors of Amazia would fain have the successors of Amos to departed both out of the Court, 
Amos 7.12.  and country too. For than might they more freely abuse whom they would. But the duty of our calling, whereunto almighty God of his great mercy hath called us, which is to serve especially the church of our own nation & people, amongst whom we are borne and brought up, whose language is ours by nature, & with whom we are to have all things common both blessings and punishments, as the servants of God in jewrie had, will not suffer us to hearken to his rude motion, lest we should with Jonas fly from the presence of the Lord. Further, as the terror of God, so the love of our people & nation, our kindred and acquaintance, not only in the flesh, but also in the Lord, is more dear and precious to us, then that we may departed from them, for whose sake, we ought to be ready, to want, even that so great a blessing, as from our heart we acknowledge it to be, as to live in a church reform both in doctrine and discipline, and wholly in every respect, under the government of our Saviour Christ. Moses and the Apostle Paul were carried so far beyond this in a like zeal and love of their people, 
Exe. 32.32. Rom. 9.3.  as (whatsoever the replier think) they that suppose any part of their spirit to be in us, need not marvel, although for some like cause, we should deprive ourselves of such a blessing, as we want, in not being in those churches. Further also as the worthy servants of God, the Ministers of the Gospel there, left not their countries because they wanted this full reformation in the beginning, but knew it to be the calling of God that they should labour by all good duties to procure it: So likewise do we understand, that we are charged with like duty to our church, to further as much as by any godly means, agreeable to our callings, we may possibly do, the further reformation of our Church, that we may see and enjoy the fullness of the glory and mercy of god upon it. Wherein howsoever the hinderer of reformation that stood at the right hand of Jehosuah, 
Zach. 3.1.  have hindered us hitherto: yet do we hope in God, that he will show us mercy in time, to take away all things which hinder the glory of God in his Church: as those garments whereof Zacharie speaketh did in Jehosuah, and the restoring of the ancient honour of that Church, was figured in the putting on of his holy garments which were according to the law of God put upon him: so likewise do we hope, & pray, that the Lord will cause the honour that sometimes shined in it to be seen again, & that holy, 
Zach. 3.2.  seemly, & only lawful government of the church which he hath commanded to be restored. For restoring of which comfort and glory, as the Lord hath begun to rebuke Satan the Prince of the Angels of darkness, and ministers of iniquity, and hinderers of the full reformation of the church: and hath taken our Church as a brand out of the fire wherein it consumed, so hath he given thereby just cause of hope, that he will in his good time do it all honour. In which hope we stand before the Lord, and wait still upon him, till he may give order and commandment for the taking away of all unholy and profane ceremonies, superstitions, and usurpations from his Church, & especially ignorance, negligence, covetousness, and ambition from the Ministers of it, which as unseemly and defiled garments dishonour the glory of the same, and for the furnishing of the Church with lawful and holy orders, offices, and authority, and the ministery of it chiefly with godly wisdom and faithfulness, which may be unto both, as the ornament of Aaron's head, promised to jehoshuah. This is the answer that I have to make to this sober exhortation of the replier, 
Zach. 3.5.  and to all such as being herein no better advised than he is, shall at any time use the like. The next quarrel is about the sense of civil Magistrates, under whom the Declaration sayeth, the Church is so blessed, notwithstanding they be not the greatest favourers of the Church.  
Wherein first inquiring whether this be meant of her right Excellent Majesty, (a question void of all reasonable judgement and understanding, the words being most direct to the contrary) he gathereth after, sundry things, which uncharitably he would impute to the Declaration. But the Declaration in all places speaketh reverently and dutifully, as it becometh one, that is well instructed of the honour that is due to that high and sovereign authority, which God hath honoured her Majesty withal, to the great comfort of all her faithful and loyal subjects: although in deed it use not that glozing style nor palpable flattery, neither in mention of her highest estate, nor of the estates near unto it, which is used by ambitious suitors for benefices and bishoprics. The speech of the Declaration being such as I have said, and having no eye to the sovereignty, which God hath set over us, yet, as one that will not leave to use wring and violence till he draw blood, so ceaseth he not, but straineth and wringeth till he may draw out some bloody accusation of slanderous and undutiful speech of her Majesty. 
Prou. 30.33.  Which because it needeth no answer on our part, and the very repetition of his unseemly speeches and striving about them, can not but be offensive to the dutiful subject: I stand not upon it. But whereas he would prove both by other places and by the Prophet Esay, that God doth a great favour to his Church, when he raiseth up Princes to favour and perfect them, he is to understand, we no les acknowledge the goodness of God herein, than any other. The words of the Prophet which he allegeth, are these: 
Esa. 49.23.  Kings shallbe thy nourcing Fathers, and Queens shallbe thy Nurses: they shall worship thee with their faces towards the earth, and like the dust of thy feet: and thou shalt know that I am the Lord for they shall not be ashamed that wait for me. Wherein the Prophet noteth by the similitudes of Foster fathers and Nurses, the love, care, faithfulness, watchfulness, and diligence that Princes shall have to preserve, maintain, nourish, and comfort the Church: and in the bowing the head to the ground, the honour they shall do to our Saviour Christ, the head of the Church, and consequently to the Church itself, in him. For in bowing themselves to low, as doing homage to the Son of GOD, they promise all faithful duty, service and obedience unto him.  
The performance whereof is to renounce in themselves, and to aboli he from amongst their people, all false worship, and idolatry, with like zeal as Ezekiah and josiah did, and to establish in all parts the true worship of God, as our Saviour Christ hath taught it, and commanded it to be observed. We ought to rejoice when any yield any manner of obedience to our Saviour Christ, and should we not much more rejoice to see any obedience in Princes? But when they bow so low before our Saviour Christ, and do that honour to him, as that at his commandment, most notorious superstition & idolatry is publicly cast out of their kingdoms and countries, and the doctrine, necessary to salvation, is authorized to be preached & published to their people. Exceeding great cause of comfort & rejoicing aught it to be to all the Church. Which is yet increased as their obedience and service shall abound, and when the Church doth see them bow down so low, to the Son of God, as to honour, serve and obey him in all things, which he hath commanded. For exceeding great increase is it of the honour of our Saviour Christ, and therefore consequently also of the comfort & joy of the Church, when the house & kingdom of God is guided by those ordinances and laws only which the only Lord thereof hath appointed. When no offices have place in his Church, but such as he hath ordained, and when all such are placed in it, as he hath commanded. When they are called to these charges by such order as he hath prescribed, and walk dutifully in the same as appertaineth: the establishing of these things in their due order in every competent congregation of God's people, and the obedience of all estates of the same, is so great a benefit, as he were worthy to sorrow, that should not rejoice at so great blessings. Which being as in all other parts of the Land, so more carefully observed in every place, as it excelleth other: both for the honour of them whom God hath so exalted, and their good example amongst the people, must needs be a joyful and comfortable spectacle to all the church. But yet a more heavenly sight (all men must needs acknowledge it) to see the Royal house & court of a sovereign Prince, to have such order established in it, that is the holy Gospel of our Saviour Christ, upon the Sabbath day, and other convenient times in the week, to be sound & sincerely preached in it by ministers not charged with any other people, but appointed for the service of that chief part of the Church, and therefore also of greatest graces of godly wisdom, and faithfulness, and every good and heavenly gift meet for so precious a charge, the holy Sacraments duly administered, the Lords watch carefully set, for the preservation of the chief tower of jerusalem, his holy Treasury regarded, and all those sacred assemblies carried with a godly reverence. In all which high solemnities and heavenly meetings for the worship of Almighty God. How great a joy to see present there the sovereign Prince, as David, Solomon, Hezekiah, josiah, and other Kings of Juda, 
2. Sam. 6.15.16.1. 1. Kin 3.1.5. 2. Kin 19.1.2 14.15. 2. Chr. 29.20 2. Chro. 34.29.30.  are reported to have been, and to have had their place, for the purpose provided for them, where to present themselves before the Lord, to increase in the knowledge & obedience of his will, by the ministery of his servants? How great a joy, to see their right honourable counsel of estate keeping the Lord's Sabbath in such order, & all the Princes & Nobles, which for any honourable service, give their attendance with all other officers of the household, together yielding audience & worship to Almighty God, and his only Son Christ jesus, according to the golden saying of that famous and worthy Joshua, I and mine house will serve the Lord, and according to the exhortation, which saith: Be wise now therefore ye Kings: 
Psa. 2.10.11.12.  be learned ye Judges of the earth. Serve the Lord in fear, & rejoice in trembling. Kiss the Son lest he be angry, and ye perish in the way, when his wrath shall suddenly burn, blessed are all that trust in him. To see these things would be greater joy, than the joy which the Queen of Saba had for the like sight in salomon's Court, and the greatest that the Church can have, till it be taken up into the heavenly Jerusalem, 
Heb. 12. for 22.23.24.  to the most solemn & glorious assembly of the spirits of the just that are perfected in heaven, to the thousands of Angels, and to the presence of the living God, and of our Saviour Christ his only begotten Son, the Mediator of the new Testament, and the Reconciler of us to God his Father by his precious blood. Lo, the benefit & the comfort that we acknowledge the Church of God receiveth, when that prophecy of Esay is fulfilled. Therefore in vain & to no good purpose, doth the Replier ask whether this blessing be turned into a curse, and whether we can conclude because the gold is finer that is tried seven times in the furnace, and the persecutions of the Church redound in the end both to the greater glory of God, & the better confirmation of the church. Whether I say for this cause we can conclude, that in persecution the church is more perfect in all her regiment, and in most blessed estate: applying corruptly hereunto that place of the Apostle, because where sin abounded, grace did more abound, Shall we therefore abide in sin, that grace may abound? 
Rom. 5.20. Rom. 6.1.  So if by an extraordinary mercy of God, the church seemed in some respects to be in most blessed estate in persecution, shall we say that persecution is better for the Church than peace and prosperity under a Christian Magistrate? The answer whereunto is plain, that all other things being alike, and the difference of the Church stand only in this, of being defended by a Christian Prince, or persecuted by an Enemy, it is to be esteemed a special and high favour of God to be so shielded and comforted, and fit for the general and ordinary course of governing the Church, than times of trouble which are subject to a thousand inconveniences. But this nothing concerneth the Declaration, which only showing by experience of former and present times that the regiment of the Church was, is, and may be most perfect even where it wanteth the great comfort of the favour of an earthly Prince, argueth thereby the order which is followed in that treatise, to be lawful and good. So as if he would have spoken to the point, that the declaration standeth upon, he had been to show that the regiment of the Church never was, nor can be perfect, without a Christian Magistrate. Which point he would seem also to grow nearer to, in that which followeth, wherein he laboureth to show the imperfection of the regiment of the primitive Church by these reasons. The regiment sayeth he, was abused in those that had gifts of tongues, of healing, etc. Which is not so, for the abuse of a thing proveth not t'him perfection of it. The light of the Sun by day, of the Moon and stars by night, yea all the creatures of God are abused: yet this proveth not the light of the Sun to be imperfect, or the state of other creatures in their original creation, at which time also they were abused. The word of God is abused diversly, 
Phil. 1.15.  some preaching it for contention, some for vain glory, some for covetousness to attain to great worldly livings and dignities, yet is the word perfect, 
2. Cor. 2.17.  as the Prophet saith in the Psalm. So in the primitive church, 
Psal. 19.7.  the regiment and the order of it set down, whereby it was to be governed, might be perfect, as it was in deed, notwithstanding it were true, that some abused it, but that also is not showed that the regiment is abused. For the abuse of the spiritual gifts was a disorder of particular persons, & not any imperfection in the regiment. Where by when the disorder broke out, it was corrected & redressed. The perfection of the regiment of the church can not make that offences and disorders should not be committed, which thorough the infirmity and corruption of our nature will be, and hath been at all times, but it may remedy and reform them when they break out. The same is to be said of his next reason, that at that time there were false Apostles, Pastors, Teachers, and Deacons, which being granted argueth not the imperfection of the regiment of the Church at that time, but rather it being plain, that they who were such, were by that regiment discovered and corrected as appertained, proveth the perfection of it. His third and last reason, is, that there were no such governors in the primitive Church to guide it, as the declaration affirmeth there were, or else their authority extended not to correct so many fowl offences, as were in that time, or else they did not their duty, or the people would not be ruled by them. Any of which latter points being such as might fall out, and yet the regiment perfect, as if his proof rested wholly upon this, whether there were any such Elders in the Church at that time or no, he leaveth all the other, and goeth about only to prove that one point. Which, because he doth it most impertinently by alleging 1. Corinth. the 6. Chapter, which serveth nothing willingly his purpose, but is drawn and haled to it by violence. And because I doubt not, but if he think in deed there be any thing in that place for him, we shall hear it again, and especially because he hath a whole book after of that matter, I leave it till we may come to it in order.  
In his discourse upon this place, besides the chief purpose of handling it already touched, he noteth that under Christian Princes, we are not bound to set up private men to judge our causes, as they were wished, and hereupon gathereth that it were a dangerous thing to follow the primitive Church's regiment in so doing. Wherein, if there be a spark of true light in him, he might perceive that they were willed to do so, 
1. Cor. 6.1.  to avoid pleading before infidels. Which cause being taken away, where God giveth his Church Christian Magistrates, it is plain, that aught to cease with the cause. Further, that was no part of the ecclesiastical regiment, that the Apostle there speaketh of: yet he groweth from this particular to a general caution, of not making ordinary rules of particular examples, or commandments of the Apostles, nor of our Saviour Christ, 
Mat. 10.9.10  examplifying it by the commandments to the Disciples, of not taking any thing with them in their journey to preach, of abstaining from Idols, blood, & strangled (where I know not why he hath left out fornification, which is also mentioned with the rest in that text) and of praying bareheaded, as he translateth it, 1. Corint. 11. But, sayeth he, although there be no express mention, how long these things should continue yet leveling these by the analogy of our faith and Christian liberty we find no necessity of these or any other such like orders, whereby he would imply the like of the regiment of the Church then used, and leave it now to ourselves to devise an order that may be thought meet. Which reason if it were good, would overthrow all Christian Religion. For if it be so as he teacheth, what shall bind the church. If neither examples, nor commandment, neither of our Saviour Christ, nor of his Apostles shall bind us, but he will say, he speaketh of particular examples and rules: but I answer he would apply this to general & perpetual examples and commandments such as that Discipline set down in the Declaration is grounded upon, as hath been showed before. And for those that are particular, he leveleth fair, but cometh not near the mark by a mile, for none of those he mentioneth were contrary as they were commanded, either to the analogy of faith, or to Christian liberty: for if they had, they could not have bound those to whom they were given at that time. Therefore to hit his mark, he must take another level, and consider the reason of such rules and commandments, which carrieth in it the light and the life of the commandments. For where that reason holdeth not, there are we free from the commandment, but where the reason is in force, there are we no les bound to the substance and effect of such particular commandment than they were. So if there could be like reason as caused that commandment to the Disciples, we were in such case to keep it, & where the same offence is justly to be feared in eating of meats forbidden, as was then & may be in many like cases now & to the end, there that order of the Apostles bindeth. As for the last place out of the 1. Corinth. 11. if he look better upon it, he shall find that the Apostle groundeth that order there prescribed upon so general and necessary reasons of the ordinance of GOD, the glory of our Saviour Christ, the regard of Angels, and the voice of nature, and the custom of all the Churches, as he hath taken his level far amiss to leave it at liberty, whether a man keep it or no: provided, that he understand the Apostles meaning aright: which is, that men and women, especially being present in the public assemblies of the church should carry the mark of their creation, agreeable to the sex whereof they were: the woman wearing upon her head a veil or kerchief, or such other attire, (according to the lawful custom of their Country and place of abode) as declareth her sex and subjection to man by such coverture of her head. And the man, by not wearing any such attire upon his head, as is proper to womankind, but by want of any such upon his head, hew the glory of Christ, and the honour that in the order of creation is bestowed upon men. Therefore notwithstanding his caution or any thing here alleged to the contrary, it remaineth firm and stable, that the constant and perpetual examples of the Churches, the orders, rules, and commandments of our Saviour Christ, and of his Apostles, both for the points of doctrine to be believed, and also for such as are to be obeyed and practised in the public government of the Church, and in the private life of every one, do bind the conscience of all the people of God to keep and to obey them: yea the most particular rules, the like case and reason being in us, that was in them to whom they were given. There followeth a little needle's proof, that Magistrates are necessary, which being known sufficiently, and confessed of all, I proceed to that which followeth. That which followeth is a reply to the conclusion, which the Declaration gathereth of the former reason set down in these words: By which it is manifest, that the regiment and government thereof, dependeth not upon the authority of Princes, but upon the ordinance of God, who hath most mercifully and wisely so established the same, that as with the comfortable aid of Christian Magistrates, it may singularly flourish and prosper, so without it, it may continue, and against the adversaries thereof prevail. For the Church craveth help and defence of Christian Princes to continue, and go forward more peaceably and profitably, to the setting up of the kingdom of Christ: but all her authority she receiveth immediately from God.  
The replier can not or will not see that which is manifest, but denieth this consequence to seem so to him, and here his seas rise so high, that, he saith, it is manifest violent conclusion, yea a manifest injury both to God and his Church, and to all the authority of all Christian Princes, and most manifest wrong unto her Majesty. If the law of God had not forbidden it, that any matter should be held certain in judgement under two or three witnesses: and if the testimony of one man were enough to condemn another, it would have gone hard. I see, with the author of the declaration: but seeing his word is to carry no more credit with it then he can bring sufficient reason for it to make it good, let his reason be considered. His reason is, that it is insinuated that her Majesty, for claiming supreme authority in ecclesiastical causes claimeth withal that the regiment of the Church dependeth upon her authority. Which if any reasonable man living, that is not a partial favourer, or favourite, of the Hierarchy, can gather out of these words of the Declaration, I plead for it no longer. But this (he sayeth) is aggrieved in the opposition of God's ordinance, to the authority of Princes, as if Magistracy were not the ordinance of God: adding, that neither Papists nor anabaptists could have set down a sharper conclusion against th'authority of Princes than this is. Which are false alarms, and exclamations, or accusations as vain as the curse that is causeless, 
Prou. 26.2.  and therefore (as Solomon saith) vanish away in the air. Which although it have no proof nor sense it it, yet passing on to the next words of the Declaration, Which (he sayeth) are added to smooth the former, he maketh another loud outcry: This is another great injury offered to Christian Princes, who by these words are thrust not only out of all authority in the Church, but either out of the Church altogether as no part of it at all, or at least a contention's part, striving in the Church for authority.  
His proof is this: For what else mean they by these words, The Church craveth help and defence of Christian Princes, but that they separate the Christian Prince, and the Church. If the honourable sword of justice committed to sovereign Princes, for protecting the good subject, and punishing the evil, were at the commandment of such chaplains, as this replier is, I see by his often accusations of slandering, and injuring the Prince, without all cause or colour, it would lose the honour it ought to have, being made a weapon of injustice. In the law of Moses, if a man had charged another with any crime, 
Deut. 19.19.  if he made not good proof of his accusation, as he would have done to another by his false witness, so was it to be done to him, whether it were a matter of member or of life. If the replier feared to be dealt with according to this rule, he would not be so ready, to lay so great crimes to any man's charge upon no reason. But because informers may be heard, they say, for the Prince, and never come to question, although the accusation be never so unjust, it seemeth he emboldeneth himself upon some such like assurance.  
By this occasion he inquireth who should be meant by the Church, whether the people, (which he thinketh can not) or the four Tetrarchs, as he calleth them in his scorners speech, and this he taketh, and compareth them with popish priests, who he sayeth, gave the same power and authority unto Christian Princes, that is given here, and with better terms. Wherein if he look back to former times, or consider well what the papists esteem of the oath of the Supremacy, and what is done in kingdoms subject to the Bishop of Room, and compare it with that which the Declaration, and all they in whose behalf it was published, do most willingly acknowledge by protestation, and also by oath, to be the most due honour of the Sovereign Magistrate: he shall easily see, how unjust this charge is, as well as are his other. There was a purpose, I think, he will say, when the statute for recognition of her majesties Soweraingtie was made, to agnize to the uttermost by that oath all the Regalities, rights and honours due to that high and sovereign estate. Which if it were attained unto, how can he charge any with derogation from the Prince's right, and just authority, that taketh willingly that oath, and acknowledgeth the authority there agnized, even as it is expounded by her majesties own injunctions, by the Articles of the convocation house, and sundry books published with great allowance of the state. But to this point there is sufficiently said before, both in this treatise, and in the answer to the preface of his reply.  
He cavilleth here about that the Declaration sayeth, All the authority which the Church hath, is immediately of God, and moveth many frivolous questions about it. But if he had disallowed it, he should have entered into the handling of it, and showed by sufficient proof of holy Scripture, that the Church holdeth not all her authority immediately of God, but holdeth some part of it, mediately of Princes, as mean Lords under the highest. Some offer he maketh of it, alleging the authority of the godly and virtuous Kings and Rulers of jsrael and juda, which if it be all that he can say in that cause, let him understand, that as it hath been in this cause professed on our behalf by some other, so now again we truly and unfeignedly profess to acknowledge in Christian Princes, all that power and authority that the Prophets do any where justify to have been in the Rulers of God's people at any time.  
I add yet further, that whereas he pretending to speak most largely of this authority, sayeth: Princes have not the ecclesiastical Ministers peculiar offices and ecclesiastical authority to execute the acts, proper to their ecclesiastical functions, but have authority to oversee, govern and direct all ecclesiastical persons to do their duties in all ecclesiastical causes, and have the highest authority (that is civil) in the Church, for the ordering, disposing, and authorizing any order or constitution ecclesiastical in indifferent matters:  
We acknowledge and profess the same.  
Where, if we be nothing short, of the largest measure that he can lay before us, I trust he will hereafter teach his tongue to speak, and his pen to write of us more agreeably to Christian charity, wisdom and modesty, than he hath done in this first book of his Reply. Which ending here with a contrary conclusion to the Declaration for the order of the treatise (a matter little worthy the striving about) I leave the consideration of it to the Christian Reader, upon such reasons as have been debated between us, and end also here the first part of this my labour.  
FINIS.