A
defence
of
the
ecclesiasticall
Discipline
ordained
of
God
to
be
vsed
in
his
Church
.
Against
a
Replie
of
Maister
Bridges
,
to
a
briefe
and
plaine
Declaration
of
it
,
whiche
was
printed
,
Ann.
1584.
&c.
THE
Writer
of
the
Declaration
,
purposing
to
shewe
by
the
holy
Scriptures
,
what
Discipline
and
order
for
administration
of
the
Church
,
Almightie
GOD
,
who
is
onely
wise
,
hath
appointed
,
thought
meete
to
laye
first
such
a
foundation
of
all
his
Worke
,
as
being
sure
and
immoueable
,
might
be
able
to
beare
that
he
should
buylde
vpon
it
.
This
foundation
consisteth
of
these
three
sentences
,
the
first
,
That
the
Church
is
the
house
of
God
:
The
seconde
risinge
of
the
former
,
that
therefore
it
ought
to
be
directed
in
all
things
according
to
the
order
which
God
the
housholder
hath
prescribed
:
The
thirde
,
That
the
order
prescribed
by
God
for
the
guyding
of
the
same
,
is
not
to
bee
learned
elsewhere
but
in
Gods
most
holy
worde
.
For
proofe
of
all
these
,
it
is
immediatlie
adioyned
,
that
the
first
is
conteyned
in
the
first
Epistle
to
Tim.
cap.
3.
The
seconde
necessarilie
followeth
of
the
firste
.
This
is
the
foundation
which
the
Writer
thought
good
to
lay
of
all
his
Treatise
,
to
the
ende
,
that
what
soeuer
he
should
after
shewe
out
of
the
worde
of
God
,
to
be
appointed
by
him
for
the
good
direction
and
guydance
of
his
Church
,
might
be
receyued
of
the
Church
of
God
,
as
the
ordinance
of
the
housholder
,
wherevnto
all
the
housholde
ought
to
be
obedient
.
The
Replyer
in
like
maner
,
knowing
that
if
he
could
shake
the
foundation
,
the
rest
of
the
buylding
must
needes
fall
downe
:
beginneth
to
proue
his
strength
in
shakinge
of
this
grounde-worke
,
whiche
standing
vppon
three
sentences
(
as
hath
bin
shewed
)
he
beginneth
with
viewing
of
the
firste
of
these
,
which
being
strong
and
immoueable
,
he
passeth
by
it
,
and
leaueth
it
as
sure
as
he
founde
it
,
confessing
it
to
be
trewe
in
deede
,
that
the
Church
is
the
house
of
the
liuing
God
,
and
saying
for
him selfe
,
and
such
as
he
dealeth
for
,
we
most
gladlie
admitte
this
,
as
the
very
worde
of
the
holy
Ghost
.
This
being
graunted
,
the
next
point
were
nowe
to
bee
considered
,
but
that
I
thinke
it
needefull
the
Reader
be
admonished
of
a
point
or
two
sett
downe
by
the
Replier
in
his
answere
to
this
first
sentence
vpon
occasion
of
the
Text
alleadged
to
proue
that
the
Church
is
the
house
of
God
,
he
addeth
these
wordes
following
in
the
same
place
,
that
the
Church
is
the
pillar
and
grounde
of
trueth
,
which
is
so
(
sayeth
he
)
in
this
matter
of
Ecclesiasticall
gouernement
,
and
in
all
other
,
so
farre
as
is
necessarie
to
saluation
.
Wherevpon
he
gathereth
,
that
either
the
Discipline
declared
in
the
booke
which
he
laboureth
to
confute
,
is
not
necessarie
,
or
else
,
that
the
Church
,
at
least
in
some
ages
and
places
,
as
a
pillar
of
trueth
,
hath
vpholden
and
mainteyned
it
,
or
striuen
for
it
:
which
he
alleadgeth
impertinentlie
altogither
to
the
especiall
matter
he
was
to
intreate
of
,
yet
agreeing
with
his
generall
purpose
to
laye
in
all
places
some
stone
of
offence
,
which
may
hinder
the
Reader
to
receyue
the
right
and
onely
lawfull
Discipline
of
the
Church
,
in
such
sort
as
by
the
word
of
God
appertayneth
.
In
the
former
point
whereof
,
it
is
to
be
obserued
,
that
the
Replyer
graunteth
,
the
matter
of
Ecclesiasticall
gouernement
,
in
some
part
thereof
,
as
well
as
other
matters
of
doctrine
,
to
be
necessarie
to
saluation
,
which
is
worthie
to
bee
obserued
here
,
because
some
other
impugners
of
the
holy
Discipline
and
order
appointed
of
God
for
the
guydance
of
his
Church
,
make
it
no
matter
of
such
importance
:
wherevpon
it
must
needes
followe
by
his
owne
rule
,
that
the
Church
at
least
in
such
pointes
of
it
hath
kept
and
ought
to
mainteyne
the
trew
and
right
Discipline
of
the
Church
.
Furthermore
,
for
clearing
of
another
point
which
he
implyeth
by
his
wordes
,
that
is
,
that
there
is
some
trueth
of
God
in
matters
of
Ecclesiasticall
Discipline
,
and
in
other
pointes
of
doctrine
,
which
are
not
necessarie
to
saluation
,
and
therefore
not
mainteyned
by
the
Church
:
it
is
to
be
vnderstoode
,
that
in
some
sense
of
necessarie
,
&
in
their
place
and
degree
,
all
trueth
both
in
the
matter
of
Ecclesiasticall
gouernement
,
and
also
in
all
other
Articles
of
Christian
Religion
,
is
necessarie
to
saluation
.
True
it
is
that
some
pointes
are
so
necessarie
,
as
that
in
the
ordinarie
dispensation
of
God
,
no
man
can
be
saued
without
such
meanes
:
of
whiche
sorte
also
there
are
some
,
euen
in
the
Discipline
of
the
Church
,
as
is
the
ministerie
of
the
Gospell
,
by
such
as
are
sent
of
GOD
therevnto
,
and
such
like
.
There
are
other
whiche
are
not
so
simplie
,
absolutelie
,
and
immediatlie
necessarie
,
but
yet
necessarie
as
meanes
ordayned
of
God
for
the
better
furtherance
of
our
saluation
,
both
in
their
owne
vse
,
and
in
the
helpe
they
yeelde
to
make
the
other
degree
of
meanes
more
fitte
to
doe
vs
good
,
and
more
seruiceable
and
effectuall
,
when
they
are
duely
prepared
therevnto
.
For
example
hereof
,
to
beleeue
the
promises
of
the
Gospell
,
in
the
ordinarie
dispensation
of
God
,
is
simplie
,
and
absolutely
necessarie
to
saluation
:
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
meanes
is
also
alike
necessarie
.
Now
for
the
better
furtherance
of
mens
saluation
hereby
,
God
hath
apointed
,
that
there
should
be
Pastors
of
it
and
Doctors
in
the
Church
for
the
ordinarie
work
of
the
ministerie
of
the
Gospell
.
He
hath
also
declared
howe
suche
Preachers
ought
to
be
qualified
,
and
in
what
manner
they
are
to
preache
.
He
hath
appointed
also
his
holy
Sacramentes
to
be
administred
,
censures
and
corrections
of
offences
to
bee
vsed
,
with
many
other
such
like
ordinances
.
Which
notwithstanding
they
be
not
all
necessarie
in
the
same
degree
that
the
former
meanes
are
:
yet
are
they
necessarie
to
prepare
the
same
that
they
may
be
the
fitter
to
doe
vs
good
.
So
the
preachinge
of
the
Gospell
is
the
fitter
to
profite
vs
,
when
it
is
preached
,
as
by
the
orders
appointed
of
God
it
ought
to
be
,
that
is
,
soundlie
and
sincerily
,
without
mixture
of
fables
and
phansies
of
men
,
when
it
is
preached
by
men
of
pitie
,
and
learning
in
the
Scriptures
,
that
are
able
to
teache
,
to
conuince
,
to
exhort
,
and
applie
it
in
euery
sort
as
it
ought
to
be
applyed
.
And
because
God
giueth
not
such
men
to
his
Church
extraordinarilie
,
the
meanes
whereby
God
hath
prouided
for
the
furnishing
of
the
Church
with
such
,
as
their
due
ordination
,
election
,
examination
,
and
such
like
,
are
in
their
degree
also
necessarie
.
Whereof
,
it
were
to
be
wished
,
that
wee
had
not
so
euident
and
certaine
proofe
as
we
haue
,
in
the
daunger
of
so
many
amongest
vs
,
as
are
hazarded
,
for
want
of
sufficient
Ministers
of
the
Gospell
,
and
the
necessarie
meanes
,
by
the
ordinance
of
GOD
,
to
haue
such
as
may
be
worthie
to
beare
the
name
of
Christ
before
his
people
.
The
same
may
be
saide
of
the
due
execution
of
the
censures
of
the
Church
:
Whiche
,
howe
necessarie
it
is
in
his
place
&
degree
,
for
the
bringing
of
the
obstinate
sinner
to
the
knowledge
of
his
faulte
,
and
to
repentance
,
&
seeking
by
faith
for
pardon
in
Christ
Iesus
to
saluation
:
I
thinke
,
by
former
examples
,
and
daily
experience
of
such
as
haue
bin
recouered
by
that
meanes
,
and
of
other
that
haue
died
in
their
sinnes
,
for
want
of
the
same
,
may
easilie
be
discerned
.
Besides
these
respectes
,
they
are
also
necessarie
,
in
regarde
of
Gods
holie
ordinance
and
appointement
,
the
contemptuous
breache
of
whose
commaundementes
,
be
they
great
or
little
in
our
account
,
is
damnable
to
all
those
that
doe
despise
them
.
Thus
much
may
suffise
to
cleare
these
wordes
of
the
Replyer
,
so
farre
as
is
necessarie
to
saluation
.
Vpon
this
glose
he
gathereth
,
that
the
Discipline
declared
in
the
booke
he
would
confute
,
eyther
is
not
necessarie
,
or
else
,
at
least
in
some
ages
and
places
,
hath
bin
mainteyned
and
kept
,
or
striuen
for
to
bee
established
.
I
answere
,
that
in
such
sense
of
necessarie
as
I
haue
mentioned
it
so
to
be
,
the
Discipline
,
sett
downe
in
the
declaration
,
is
necessarie
to
saluation
:
and
further
,
that
it
hath
bin
mainteyned
in
sundrie
times
and
places
,
and
is
at
this
day
exercised
and
laboured
for
in
the
middest
of
the
Church
.
In
the
Apostles
times
,
and
those
which
followed
next
after
them
,
it
was
exercised
and
mainteyned
in
all
the
places
where
the
Apostles
settled
&
established
any
Churches
,
as
appeareth
by
their
owne
exercises
and
the
storie
of
their
Actes
,
as
it
is
alleadged
in
the
Declaration
,
and
sundrie
other
bookes
of
like
argument
.
After
that
time
it
began
in
deede
to
decline
in
some
partes
,
as
did
other
pointes
of
the
Gospell
.
But
notable
euidences
are
to
be
shewed
,
of
sundrie
partes
thereof
,
in
the
writings
of
the
auncient
Fathers
,
exercising
some
partes
of
it
,
and
lamenting
the
decay
of
some
other
.
In
this
age
it
is
not
vnknowen
to
be
receyued
,
mainteyned
&
exercised
in
all
the
Churches
of
France
,
of
the
lowe
Countries
,
and
of
Scotland
,
for
many
yeares
togither
.
In
this
Church
it
hath
bin
laboured
for
,
nowe
many
yeares
,
of
the
Ministerie
,
by
writing
,
and
preaching
,
and
by
petitions
offred
to
the
Conuocation
house
,
of
some
of
the
commons
in
Parliament
:
nowe
three
sundrie
times
,
by
such
meanes
,
as
to
that
high
Court
appertayneth
,
&
by
manie
of
all
degrees
and
callings
,
by
most
humble
supplications
to
almightie
God
,
and
all
authoritie
whiche
he
hath
sett
ouer
vs
,
and
by
sundrie
other
christian
dueties
,
and
is
not
to
be
giuen
ouer
,
till
God
may
heare
vs
,
and
the
righteousnes
of
Syon
may
come
forth
as
the
light
of
the
day
,
and
hir
saluation
shine
like
a
burning
lampe
:
and
till
the
lawfull
authoritie
set
ouer
vs
,
may
attende
our
pleas
in
Gods
behalue
,
and
giue
sentence
with
vs
.
Nowe
followeth
the
second
proposition
or
principle
set
downe
in
the
Declaration
,
and
affirmed
by
the
same
to
rise
from
the
former
:
the
Replyer
agreeth
that
it
doeth
so
,
and
that
this
rule
is
also
true
:
but
in
such
sense
as
he
maketh
of
it
,
and
not
in
the
sense
of
the
Declaration
.
The
sense
he
maketh
of
these
wordes
,
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
externall
regiment
of
the
Church
,
to
be
appointed
by
him
,
which
the
declaration
taketh
necessarilie
to
followe
of
the
former
sentence
.
This
is
the
effect
of
his
replie
to
this
point
.
But
because
hee
had
eyther
read
it
in
some
booke
written
of
the
Discipline
of
the
church
,
or
thought
of
him selfe
,
the
place
might
be
alleadged
for
such
purpose
,
though
it
be
not
mencioned
here
,
hee
laboureth
to
shewe
that
the
verse
of
the
9.
Chapter
to
the
Hebrew
.
proueth
not
,
that
our
Sauiour
Christ
hath
appointed
,
a
certayne
and
necessarie
order
for
the
outwarde
direction
of
the
Church
,
in
all
Ecclesiasticall
matters
,
which
he
sheweth
in
this
maner
.
The
Apostle
(
sayeth
he
)
referreth
not
this
of
the
Tabernacle
to
the
Church
,
applying
it
after
in
the
9.
chap.
much
lesse
to
the
externall
regiment
in
all
Ecclesiasticall
matters
,
no
not
before
in
the
3.
where
yet
he
speaketh
of
Christe
and
of
his
Church
,
but
teacheth
vs
,
that
in
the
inwarde
and
spirituall
regiment
of
the
Church
,
wee
are
to
acknowledge
Christe
the
Lorde
,
the
Apostle
and
high
Priest
of
our
profession
,
and
to
confirme
our
faith
in
him
,
if
we
holde
fast
(
not
this
or
that
externall
order
of
ecclesiasticall
gouernement
)
but
the
confidence
and
reioysing
of
hope
vnto
the
ende
.
Thus
passeth
hee
ouer
this
second
point
:
wherin
it
is
to
be
obserued
,
that
he
confirmeth
not
his
owne
opinion
,
which
is
,
that
our
Sauior
Christ
hath
not
set
downe
anie
certaine
rule
for
the
direction
of
the
Church
in
all
Ecclesiasticall
matters
:
neither
aunswereth
the
reasons
that
are
by
diuers
alleadged
to
this
purpose
:
but
only
laboureth
to
shewe
that
the
8.
of
the
Hebr.
5.
verse
,
doeth
not
proue
it
.
Which
howe
he
hath
performed
may
be
considered
by
this
which
followeth
.
In
exodus
chap.
25.
ver.
40.
whence
the
wordes
alleadged
out
of
the
Epist.
to
the
Hebr.
are
taken
after
a
particular
rehearsall
of
the
charge
giuen
to
Moses
concerning
the
making
of
the
Tabernacle
,
&
the
furniture
thereof
,
the
Arke
of
couenant
,
the
Table
,
the
Candlestickes
,
with
the
Instrumentes
necessarie
for
it
,
and
with
speciall
direction
both
for
the
matter
,
fourme
and
measure
of
the
same
:
in
the
ende
of
all
,
the
charge
giuen
him
,
is
generallie
rehearsed
in
these
wordes
,
See
that
thou
make
them
according
to
the
fashion
&
paterne
of
the
things
which
was
shewed
thee
to
see
in
the
mountayne
.
In
like
maner
in
the
next
Chapter
,
after
a
particular
rehearsall
of
the
thinges
that
belonged
to
the
Tabernacle
.
Towarde
the
ende
of
the
Chapter
,
it
is
saide
,
So
set
thou
vp
the
Tabernacle
,
according
to
the
likenes
of
that
whiche
was
shewed
thee
to
be
seene
in
the
mountayne
.
Whereby
it
is
manifest
,
that
the
charge
giuen
to
Moses
,
was
of
making
the
thinges
of
the
externall
and
outwarde
Tabernacle
,
whiche
were
in
deede
figures
(
as
the
Apostle
sayeth
)
of
better
,
euen
of
heauenly
thinges
:
(
noted
by
the
shewing
of
the
same
in
the
mountayne
,
)
but
the
charge
giuen
to
Moses
,
was
concerning
the
outwarde
Tabernacle
,
and
externall
order
for
making
the
same
.
Which
appeareth
also
by
the
39.
chap.
of
the
same
booke
,
where
it
is
written
,
That
all
these
thinges
were
made
,
accordinge
to
all
the
charge
,
that
God
had
giuen
to
Moses
.
In
whiche
respect
the
faithfulnes
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
receyued
.
Nowe
the
Apostle
setting
out
the
dignitie
and
honour
of
our
Sauiour
Christ
,
by
preferring
him
before
Moses
,
in
the
administration
and
gouuernement
of
the
Church
:
declareth
,
Moses
in
deede
to
haue
bin
faithfull
in
all
the
house
of
God
,
but
yet
as
a
seruant
in
the
house
:
whereas
our
Sauiour
Christe
,
was
not
as
a
seruaunt
in
the
house
,
but
as
the
Sonne
and
heire
,
gouerning
and
rulinge
ouer
his
owne
house
.
Forasmuch
then
as
euery
one
is
more
faithfull
,
diligent
,
and
carefull
of
that
which
is
his
owne
,
then
anie
that
dealeth
with
that
which
is
anothers
:
it
must
needes
be
,
that
our
Sauiour
Christ
hath
shewed
him selfe
more
faithfull
then
Moses
,
who
was
but
a
seruant
in
his
house
,
he
being
the
sonne
and
heire
,
gouerning
ouer
his
owne
house
.
But
if
the
faithfulnes
of
Moses
appeared
in
all
the
house
of
GOD
,
that
is
,
in
all
that
belonged
to
the
administration
of
it
in
euerie
respect
for
that
time
,
to
a
sufficient
direction
,
euen
in
outwarde
and
externall
regiment
,
in
all
Ecclesiasticall
matters
,
as
well
small
as
great
:
it
must
needes
followe
,
that
he
who
hath
performed
incomparablie
greater
faithfulnes
to
the
Church
,
hath
as
farre
,
as
was
necessarie
for
it
,
left
certayne
and
sufficient
direction
,
euen
for
the
outwarde
administration
of
it
in
all
like
matters
.
But
the
Replyer
seemeth
to
affirme
,
that
no
certaine
externall
forme
of
ecclesiasticall
gouernement
is
necessarie
,
in
that
he
noteth
vpon
the
3.
to
the
Hebr.
thus
:
Wee
are
his
house
or
Church
,
if
we
holde
faste
(
not
this
or
that
externall
forme
of
gouernement
)
but
the
confidence
and
reioysing
of
hope
vnto
the
ende
.
Wherein
,
hee
considereth
not
,
that
a
certaine
outwarde
order
is
necessarie
,
for
the
keeping
and
holding
fast
of
that
confidence
and
reioysing
of
hope
vnto
the
ende
.
For
the
administration
both
of
the
Worde
and
of
the
Sacraments
is
outward
,
aswell
as
is
the
order
.
For
the
calling
of
suche
as
are
to
beare
anie
charge
in
the
Church
,
or
the
order
for
execution
of
the
same
,
this
being
a
parte
of
the
Pastors
duetie
,
no
lesse
,
nay
more
publique
,
open
,
and
outward
,
then
sundrie
other
dueties
are
which-belōg
to
his
Ministerie
.
But
,
a
certaine
order
for
the
administration
of
the
worde
,
and
of
the
Sacramentes
,
was
necessarie
to
be
left
to
the
Church
by
our
Sauior
Christ
.
For
,
Apostles
and
Prophetes
,
Pastors
and
Doctors
,
are
set
in
the
Church
,
for
the
worke
of
the
Ministerie
,
till
all
the
faithfull
attayne
to
the
vnitie
of
the
faith
,
and
knowledge
of
the
Sonne
of
God
.
Which
being
necessarie
to
saluation
,
the
meanes
in
that
the
ordinarie
dispensation
of
God
,
are
absolutelie
necessarie
thervnto
,
must
needs
be
in
like
maner
by
him
appointed
.
Zuencfeldius
in
deede
,
and
some
of
the
Anabaptistes
,
make
small
account
of
the
preaching
of
the
worde
,
or
of
the
Ministerie
of
the
Sacramentes
,
as
beeing
outwarde
matters
,
fitter
for
children
in
their
opinions
then
for
men
of
vnderstanding
,
imagining
such
a
perfection
in
themselues
,
by
immediate
reuelations
from
God
,
as
needeth
not
anie
suche
helpes
of
outwarde
meanes
.
But
they
which
discerne
of
this
vngodly
presumption
and
vanitie
,
must
needes
confesse
,
the
Ministerie
of
the
worde
and
Sacramentes
,
to
be
necessarie
for
them
:
From
the
beginning
of
the
world
,
there
hath
bin
ordayned
of
God
a
certayne
externall
forme
for
directing
the
Church
.
such
,
as
seemed
good
to
his
heauenlie
wisedome
,
and
agreed
best
with
that
time
for
which
it
serued
,
both
before
,
and
vnder
the
Lawe
,
euen
from
Adam
to
Christ
.
Whiche
,
for
suche
time
was
not
to
be
altered
by
anie
liuing
creature
.
Therefore
there
is
also
some
certayne
forme
of
administring
the
church
of
God
,
from
the
time
of
our
Sauiour
Christe
,
to
the
ende
of
the
worlde
,
which
is
not
alterable
nor
to
be
chaunged
by
anie
power
of
man
.
For
,
God
being
as
able
and
as
willing
to
doe
this
good
vnto
his
Church
in
these
last
dayes
,
as
in
anie
time
before
,
and
there
being
no
sufficient
reason
to
be
rendred
of
such
difference
,
why
those
times
should
be
so
regarded
,
and
this
not
:
it
must
needes
be
,
that
there
is
a
certayne
forme
sett
downe
in
the
worde
of
God
,
for
the
outwarde
administration
of
the
Church
.
Againe
,
the
externall
administration
of
the
church
vnder
the
Law
was
such
as
had
proceeded
from
God
,
and
was
not
altered
nor
to
be
altered
by
any
King
or
Priest
whatsoeuer
.
For
the
first
plat
was
giuen
in
the
mount
,
what
alteration
after
was
made
by
Dauid
or
others
,
was
not
of
them selues
,
It
was
likewise
established
by
the
rest
of
the
Apostles
,
in
all
places
where
they
came
,
as
appeareth
by
the
speciall
and
expresse
mention
of
Ministers
of
the
worde
,
Elders
&
Deacons
:
for
these
offices
(
in
the
due
execution
whereof
the
whole
Discipline
consisteth
)
were
established
in
the
Churches
of
[
a
](A13880-e10530-b)
a
15.4.16.4.6.6
.
Ierusalem
,
of
[
b
](A13880-e10550-b)
b
Act.
13.1.14.23
.
Antioche
,
of
[
c
](A13880-e10570-b)
c
Phil.
1.1
.
Licaonia
,
and
(
d
)
Philippi
,
[
e
](A13880-e10610-b)
e
Act.
20.17
1.
Tim.
3.
Ephesus
,
[
f
](A13880-e10630-b)
f
Rom.
12.6
7.8
.
Rome
,
[
g
](A13880-e10650-b)
g
1.
Cor.
5.16.1.2
.
Corinth
,
[
h
](A13880-e10670-b)
h
Col.
1.7.2.5
.
Colossi
,
[
i
](A13880-e10690-b)
i
Thes.
1.5.12.10
.
ch.
2.3.14
.
Thessalonica
,
[
k
](A13880-e10710-b)
k
1.
Tim.
1.5
Candie
,
and
all
the
Churches
of
the
dispersed
straungers
in
[
l
](A13880-e10730-b)
l
1.
Tit.
5.1.2.3
.
Pontus
,
Galatia
,
Cappadocia
,
Asia
,
and
Bythinia
,
and
generallie
in
all
the
churches
of
the
[
m
](A13880-e10760-b)
m
He.
13.17
Iac.
1.1.5.14
.
1
Co.
16.1.2
Hebrewes
.
Whiche
consent
of
the
Apostles
in
ordering
the
churches
which
they
gathered
togither
,
by
one
vniforme
externall
order
of
Administration
,
in
Ministers
of
the
Worde
,
Elders
,
and
Deacons
,
declareth
that
they
receyued
the
same
from
the
Lord
,
and
by
his
appointement
deliuered
it
to
the
Churches
.
Thus
at
the
first
the
churches
were
setled
,
[
n
](A13880-e10780-b)
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
,
accordinge
to
that
our
Sauiour
had
taught
them
concerning
this
matter
,
&
the
commission
they
were
charged
with
at
his
going
vp
from
them
into
heauen
,
which
was
,
to
make
disciples
,
and
to
teach
them
to
keepe
all
things
that
he
had
commaunded
them
.
In
the
time
next
succeding
the
Apostles
,
the
same
order
in
a
great
part
continued
,
as
may
appeare
by
many
notable
testimonies
in
Jgnatius
,
not
onely
mentioning
and
saluting
in
all
his
Epistles
often
times
the
Ministers
of
the
worde
by
the
name
of
Bishops
,
Elders
,
and
Deacons
:
but
also
earnestly
exhorting
to
the
continuance
and
respect
of
them
as
a
most
necessarie
order
appointed
for
the
preseruation
of
Gods
Church
.
Be
subiect
(
sayeth
he
)
to
the
Bishop
,
meaning
the
Pastour
,
(
as
appeareth
by
the
particular
respect
he
is
said
to
haue
to
that
church
)
as
to
the
Lorde
,
for
he
watcheth
for
your
soules
as
one
that
is
to
giue
his
account
thereof
to
God
,
&c.
Be
subiect
also
(
sayeth
he
)
to
th'
Eldership
,
as
the
Apostles
of
Jesus
Christ
,
and
please
the
Deacons
.
A
litle
after
he
sayth
,
The
Bishop
resembleth
God
vnto
them
,
and
the
Elders
the
assistance
of
God
,
and
colledge
or
bande
of
the
Apostles
of
Christ
(
a
comparison
in
sundrie
other
places
vsed
by
him
)
without
these
an
elect
Church
,
a
holy
assemblie
,
a
Sinagogue
of
Saints
is
not
,
&c.
In
the
same
Epi.
He
that
is
within
the
Church
is
cleane
,
therefore
obeyeth
he
the
Bishop
and
the
Elders
:
but
he
that
is
without
,
doeth
any
thing
without
Bishoppe
,
without
Elders
and
Deacons
,
such
an
one
is
vncleane
:
for
what
is
the
Bishop
,
but
the
follower
of
Christ
:
what
is
the
Presbiterie
or
Eldership
but
a
holy
assemblie
,
Councellours
and
assistantes
of
the
Bishops
:
what
are
the
Deacons
,
but
followers
of
the
Aungelles
,
&c.
He
therefore
that
disobeyeth
these
,
is
surelie
an
Atheist
,
and
vngodlie
,
despising
Christ
and
setting
at
nought
his
ordinance
.
In
his
Epistle
to
the
saintes
at
Tharsus
,
vsing
the
same
exhortation
,
I
loue
them
,
saieth
he
,
as
mine
owne
soule
,
that
obserue
this
good
order
,
and
the
Lord
be
with
them
for
euer
.
To
the
Ephesians
he
saieth
,
The
Presbyterie
is
to
the
Bishop
as
the
string
is
to
the
Harpe
,
as
no
doubt
their
holy
concorde
is
acceptable
to
God
like
the
song
of
the
golden
harpes
,
mentioned
in
the
Reuelation
.
Romane
Empire
,
that
of
long
time
hath
tyrannised
the
Church
of
God
,
Zurich
,
Bearne
,
Shaphonse
,
Sangall
,
Rhetia
,
Millynse
,
&
Bienna
:
there
subscribed
also
the
Churches
of
Geneua
,
and
of
Sauoye
,
Polelande
,
Hungarie
,
and
Scotlande
,
after
a
declaration
of
the
names
of
the
Ministerie
that
are
mentioned
in
the
holy
scriptures
it
is
thus
written
.
But
moreouer
in
the
tymes
which
followed
,
manie
more
names
of
Ministers
of
the
Church
were
brought
in
,
for
some
were
ordayned
Patriarkes
,
other
Archbishops
,
others
Suffragans
,
Metropolitanes
also
and
Archepriestes
,
or
Arch-presbyters
,
also
Subdeacons
,
Acolythes
,
Exorcistes
,
Singers
,
porters
,
and
I
knowe
not
who
els
,
as
Cardinalles
,
Prouostes
,
Priors
,
Fathers
,
and
orders
greater
and
lesse
.
But
of
all
these
we
are
nothinge
carefull
what
they
were
in
times
past
,
or
nowe
are
,
the
doctrine
of
the
Apostles
concerning
Ministers
suffiseth
vs
.
And
a
little
after
in
the
same
confession
,
one
and
equall
power
or
office
was
giuen
to
all
the
Ministers
of
the
Church
.
Surelie
at
the
beginning
the
Bishops
gouerned
the
Church
by
their
common
labour
,
none
preferred
him selfe
before
other
,
or
vsurped
to
him selfe
larger
power
or
dominion
ouer
Bishops
,
for
they
were
mindefull
of
the
Lords
wordes
:
Hee
that
will
be
first
amongst
you
,
let
him
be
your
seruaunt
,
and
so
forth
with
confirmation
of
this
equalitie
amongest
the
Ministers
of
the
Church
,
shewing
this
to
haue
bene
so
amongst
the
Apostles
,
by
Cyprian
and
Jeromes
testimonie
,
affirminge
,
that
the
Bishoppes
are
greater
then
other
Ministers
,
more
by
custome
then
by
the
ordinance
of
God
,
and
that
they
ought
to
rule
the
Church
togither
,
they
adde
these
wordes
,
this
writeth
Ierome
.
Therefore
say
they
,
no
man
can
lawfullie
forbid
vs
to
returne
backe
agayne
to
the
auncient
ordinance
of
the
Church
of
God
,
Nowe
followeth
the
third
and
last
sentence
of
those
which
are
set
downe
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
els-where
then
in
the
holy
worde
of
God
.
For
proofe
whereof
is
alleadged
2.
Tim.
3.
vers.
16.17
.
This
trueth
,
the
Replyer
,
if
hee
agree
with
him selfe
,
in
like
maner
yeeldeth
vnto
,
with
this
condition
,
if
it
be
vnderstoode
,
that
all
generall
or
particular
orders
in
the
externall
gouernement
of
the
church
,
are
either
expreslie
specified
in
Gods
holy
worde
,
or
inclusiuelie
comprehended
in
it
.
This
is
the
substance
of
his
Replie
to
this
point
,
wherein
he
is
to
knowe
that
it
is
not
otherwise
meant
,
but
that
eyther
by
playne
euidence
,
or
necessarie
consequence
,
they
are
to
bee
shewed
to
haue
their
ground
in
the
worde
of
God
,
for
the
substance
therfore
of
this
point
we
are
agreed
.
In
this
place
without
all
maner
of
occasion
offred
him
,
he
falleth
into
the
mention
of
a
booke
which
he
termeth
our
communion
booke
,
and
sayth
to
be
intituled
,
The
forme
of
common
prayers
,
administration
of
the
Sacramentes
,
&c.
agreeable
to
Gods
worde
and
the
vse
of
the
reformed
Churches
.
Such
a
booke
in
deede
bearing
that
tytle
,
there
hath
bin
much
speach
of
,
&
it
is
saide
,
as
it
had
bin
twise
before
,
so
this
last
Parliament
,
nowe
the
thirde
time
,
to
haue
bin
presented
to
that
high
and
Honorable
Court
.
Wherof
because
the
speaches
were
diuers
,
many
haue
bin
in
doubt
what
they
should
iudge
of
it
.
Therefore
I
doubt
not
,
but
that
one
no
better
affected
to
it
then
he
is
,
and
sheweth
him selfe
to
be
,
both
in
calling
it
our
communion
booke
(
meaning
as
it
seemeth
that
it
was
reuisited
and
considered
by
sundrie
faythfull
Ministers
of
the
Gospell
,
and
by
their
meanes
procured
to
be
presented
in
Parliament
)
and
in
his
readines
to
finde
faulte
with
it
without
cause
:
but
he
hath
obserued
some
notable
matter
in
it
,
that
may
stay
the
vncertayne
and
doubtfull
opinions
of
many
concerning
it
,
and
may
certifie
them
vpon
good
and
sufficient
grounde
of
iust
cause
to
disallowe
it
.
The
matter
which
he
noteth
in
it
,
is
,
that
in
the
title
of
it
,
it
is
sayd
to
be
agreeable
to
the
worde
of
God
,
and
the
vse
of
the
reformed
churches
.
And
this
is
all
that
he
noteth
in
it
:
whereby
it
may
seeme
to
be
a
holy
booke
,
and
worthie
to
bee
written
in
letters
of
golde
,
if
it
bee
such
a
one
as
so
ill
an
eye
lookinge
into
it
,
could
finde
nothing
reproueable
in
it
,
but
this
,
that
it
is
agreeable
to
Gods
worde
and
the
vse
of
the
best
reformed
Churches
.
He
might
easilie
finde
as
great
a
stayne
as
this
is
,
in
the
most
orient
pearle
that
euer
came
from
the
Indies
.
Such
a
pearle
was
in
deede
worthie
to
bee
set
in
the
Diademe
of
a
Prince
,
and
meete
to
be
presented
to
so
noble
a
State
,
as
is
the
State
of
that
honourable
assemblie
.
If
there
were
a
Gentleman
in
all
the
lande
,
fearing
God
in
trueth
,
with
singlenes
and
sinceritie
of
harte
,
wise
,
without
cunning
and
deceytfull
practises
,
zealous
of
the
honor
and
seruice
of
God
,
louing
his
Countrey
with
most
tender
affection
&
constant
in
the
trueth
,
with
a
christian
magnanimitie
:
such
a
man
surelie
were
a
personage
qualified
for
such
a
purpose
,
as
to
make
tender
to
the
States
of
a
lande
,
of
such
a
booke
,
as
is
agreable
to
Gods
word
,
and
the
vse
of
the
best
reformed
Churches
.
If
amongest
all
the
Gentlemen
of
a
Countrey
,
there
were
two
,
graced
of
God
with
rare
and
excellent
giftes
,
of
true
pitie
and
zeale
,
of
knowledge
and
vnderstanding
in
other
good
learning
,
and
especiallie
in
the
heauenlie
knowledge
of
diuinitie
,
and
in
it
particularlie
of
the
Discipline
and
spiritual
pollicie
of
the
church
,
and
of
so
gracious
speach
&
vtterance
,
that
the
hearers
might
after
truelie
report
and
saye
of
them
:
Wee
sawe
them
as
men
that
looked
into
the
glorie
of
God
,
and
had
bin
chaunged
into
the
similitude
and
likenes
of
the
Lordes
owne
glorie
:
wee
heard
them
,
as
they
that
seemed
to
vs
to
speake
not
with
the
tongues
of
men
,
but
of
Aungelles
:
for
howe
did
our
hartes
burne
within
vs
,
when
we
hearde
them
so
zealouslie
&
mightilie
pleade
on
the
behalf
of
God
,
and
perswade
the
receyuing
of
a
booke
that
had
all
things
in
it
agreeable
to
Gods
worde
,
and
the
vse
of
the
best
reformed
churches
:
surelie
such
men
were
fitt
aduocates
to
speake
in
a
cause
so
holy
,
and
so
importing
the
honour
of
God
,
and
the
comfort
of
his
people
.
If
there
were
in
the
Ministerie
,
true
and
faithfull
seruauntes
of
God
,
such
as
seeke
not
them selues
,
but
the
thinges
that
belong
to
Christ
Iesus
:
And
if
there
were
of
euerie
Countrie
men
indued
with
pitie
,
knowledge
,
wisedome
,
care
of
the
Church
,
the
flowre
of
a
lande
,
assembled
togither
:
these
were
in
deede
for
such
a
purpose
,
to
laye
their
heades
togither
,
and
to
conferre
,
howe
they
might
with
most
grace
,
set
out
such
a
iewell
,
to
winne
fauor
,
&
to
drawe
loue
wheresoeuer
it
should
be
seene
,
and
especiallie
of
those
who
should
most
of
all
take
pleasure
in
iewelles
of
price
.
For
,
wherein
could
any
mans
giftes
be
better
imployed
,
then
in
recommending
for
publique
prayers
and
administration
of
the
Sacramentes
,
such
a
booke
,
as
is
agreeable
with
the
worde
of
God
,
and
the
vse
of
the
best
reformed
Churches
.
Belike
such
a
booke
mainteyned
not
an
vnlearned
ministerie
,
nor
a
pontificall
Hierarchie
,
which
willinglie
goe
togither
,
and
vpholde
one
another
,
nor
reading
of
Apocripha
rather
then
Canonicall
scriptures
in
the
publique
assemblie
of
the
Church
,
nor
priuate
administration
of
the
Sacra
.
nor
cases
of
necessitie
of
them
,
implying
the
erroneous
doctrine
of
conference
of
grace
by
them
for
the
deede
done
,
nor
the
baptisme
of
women
,
nor
confirmation
,
as
an
ordinance
to
giue
increase
of
grace
,
nor
Bishops
of
a
seuerall
ordination
and
power
from
other
Pastours
,
nor
Deacons
without
anie
charge
of
the
poore
,
nor
power
to
minister
baptisme
without
like
power
to
administer
the
Lordes
supper
,
nor
to
minister
both
without
power
to
preach
,
except
further
licence
be
graunted
:
these
&
such
like
matters
,
no
doubt
,
such
a
booke
could
not
mainteyne
it
being
apparant
,
what
the
worde
of
God
is
herein
,
and
the
vse
of
the
reformed
churches
.
Contrariwise
,
it
must
needes
be
that
such
a
booke
appointeth
that
all
Ministers
of
Sacra
.
should
be
preachers
,
that
preaching
bee
ioyned
alwayes
with
the
ministerie
of
the
Sacramentes
,
and
that
they
be
alwayes
ministred
in
the
publique
assemblie
,
that
they
bee
not
diuided
from
preaching
,
nor
one
from
another
in
the
pastours
calling
,
that
the
Deacons
relieue
the
poore
,
and
the
Eldership
direct
the
causes
of
the
church
:
these
&
other
pointes
like
vnto
them
,
being
declared
in
the
worde
of
God
,
to
be
the
ordinances
of
the
almightie
for
the
guydance
of
his
Church
,
and
this
being
the
vse
of
the
reformed
Churches
,
no
doubt
,
but
they
were
mainteyned
by
a
booke
agreeing
with
them
both
.
Which
being
so
,
what
should
I
say
of
them
,
that
would
endeuor
to
the
vttermost
of
their
power
,
by
all
good
and
duetifull
meanes
,
the
receyuing
of
a
booke
so
fitt
for
the
aduancement
of
the
honour
of
God
,
and
promising
so
great
good
vnto
his
people
:
but
as
it
is
in
the
Psalme
:
Peace
and
prosperitie
be
in
thee
(
ô
Ierusalem
)
thou
citie
of
God
,
and
the
Lord
prosper
those
that
loue
thee
.
Thus
farre
,
haue
I
bin
bolde
,
to
folowe
th'
occasion
offered
me
,
in
mencion
of
a
booke
of
common
prayer
and
administration
of
Sacramentes
,
agreeable
to
Gods
worde
,
and
the
vse
of
the
best
reformed
Churches
.
The
whiche
I
am
,
for
their
sakes
,
who
seeke
all
aduantages
,
to
stirre
vp
the
higher
powers
against
vs
,
truely
and
vnfeynedlie
to
protest
,
that
I
write
not
with
purpose
to
offende
anie
,
God
being
witnes
,
and
least
of
all
,
any
that
are
in
authoritie
.
For
I
bowe
my
face
downe
to
the
grounde
before
them
all
,
of
whom
it
is
saide
,
Ye
are
Gods
,
and
in
all
reuerent
duetie
,
acknowledging
the
most
humble
and
faithfull
duetie
which
I
owe
to
the
great
power
,
that
God
hath
giuen
them
,
to
the
punishing
onely
of
the
euill
doer
:
but
to
the
protection
,
maintenance
and
comfort
of
all
that
doe
well
in
the
lande
:
yea
further
,
as
conscience
and
duetie
bindeth
mee
in
that
respect
,
I
doe
not
cease
to
lift
vp
my
harte
and
my
handes
to
Almightie
GOD
,
day
and
night
for
them
all
,
that
it
maye
please
him
dailie
more
and
more
to
increase
in
them
,
all
the
princelie
giftes
that
their
high
places
and
authoritie
doe
require
:
and
namely
,
that
their
hartes
may
bee
more
enlarged
towardes
this
so
necessarie
a
cause
of
Gods
seruice
,
&
the
comfort
of
his
people
,
which
I
doe
also
as
my
most
straight
bound
and
obligation
requireth
:
especiallie
,
for
our
soueraigne
Ladie
the
Queene
,
that
as
God
in
his
mercie
hath
honoured
hir
right
excellent
Maiestie
,
with
these
honors
:
th'
extinguishing
of
the
fires
wherewith
the
Church
consumed
,
the
ouerthrowe
of
idolatrie
,
and
false
worship
of
God
,
the
establishing
of
the
free
professing
and
preaching
of
the
Gospell
of
Christe
,
the
harbouring
of
exiles
for
the
gospels
sake
,
the
deliuering
of
the
Churches
of
Scotlande
from
captiuitie
,
patronizing
of
the
Churches
of
the
lowe
Countries
,
ayding
and
assisting
of
the
Churches
of
France
,
and
the
comforting
(
in
a
manner
)
of
all
the
Churches
which
professe
the
gospell
,
that
I
say
to
these
so
manie
and
so
highe
and
chiefe
pointes
of
true
honor
,
this
also
may
be
added
,
that
hir
Maiestie
by
Gods
speciall
fauour
,
&
assistance
of
his
holy
Spirit
,
may
establishe
in
this
hir
happie
raigne
,
the
same
order
for
directing
of
the
Church
,
and
publishing
the
gospell
of
saluation
to
all
the
people
within
hir
Dominion
,
which
almightie
GOD
hath
appointed
for
this
purpose
:
to
the
great
aduancement
of
the
honour
of
GOD
,
the
exceeding
ioye
of
all
the
good
people
in
the
lande
,
and
hir
owne
vnspeakeable
comfort
and
glorie
with
God
and
men
.
Thus
,
praying
not
to
be
misconstrued
in
that
I
haue
bin
bold
,
vpon
occasion
,
to
speake
a
little
to
the
incouragement
of
Christian
and
noble
mindes
,
in
godlie
and
duetifull
maner
,
to
sollicite
almightie
God
,
and
th'
authoritie
he
hath
set
ouer
vs
,
in
Syons
sute
,
being
so
necessarie
,
and
so
importinge
the
good
,
both
of
the
Church
and
common
wealth
amongest
vs
,
(
the
happie
estate
whereof
dependeth
vpon
the
fauour
of
God
:
)
I
returne
to
the
Replier
.
To
whom
for
his
replie
of
agreeable
,
I
answere
,
that
agreeable
is
not
that
which
is
contrarie
,
but
whiche
hath
a
correspondence
and
harmonicall
concorde
with
that
wherewith
it
agreeth
.
And
so
is
it
to
be
vnderstood
in
the
place
whereof
he
maketh
question
:
but
such
a
sence
woulde
he
fayne
make
of
agreeable
,
to
saue
all
vpright
in
an
other
place
,
which
yet
will
not
serue
,
for
sundrie
repugnances
&
contrarieties
which
are
there
with
the
word
,
&
with
the
vse
of
the
best
reformed
Churches
.
And
thus
farre
to
his
replie
,
to
the
matter
set
downe
in
the
thirde
part
of
the
foundation
.
Nowe
to
his
replie
to
the
reason
wherewith
it
is
confirmed
:
The
proofe
alleadged
for
this
thirde
point
he
admitteth
not
so
easilie
,
as
the
matter
it selfe
.
Which
being
graunted
to
be
true
,
it
importeth
the
lesse
,
whether
it
be
fitly
proued
by
it
or
no
,
yit
peraduenture
hee
would
better
haue
discerned
of
the
consequence
from
that
place
,
if
he
had
considered
,
the
man
of
God
there
,
to
note
,
not
the
ciuill
Magistrate
,
nor
euery
one
of
the
faithfull
,
but
only
the
Minister
of
the
word
,
as
both
the
terme
it selfe
,
and
the
dueties
of
his
calling
there
mentioned
doe
testifie
.
Whereby
it
is
playne
that
the
wordes
of
the
Apostle
doe
more
particularlie
concerne
matters
of
the
Church
,
then
they
doe
ciuill
pollicie
or
morall
life
,
as
he
obiecteth
.
Nowe
,
it
being
saide
,
that
the
minister
of
the
worde
(
whose
calling
is
the
greatest
in
the
Church
)
is
fullie
and
throughlie
instructed
by
the
holy
scriptures
,
for
euery
duetie
belonging
to
his
office
.
Surelie
the
Elders
and
Deacons
,
whose
charges
are
lesse
,
may
be
taught
by
the
same
what
belongeth
vnto
them
,
and
if
they
furnishe
and
direct
him
,
that
requireth
most
furniture
and
direction
:
surelie
then
,
they
can
not
want
,
that
neede
lesse
.
And
if
all
that
are
of
publike
charge
in
the
Church
,
be
fully
instructed
and
inabled
of
God
for
euerie
parte
and
pointe
of
their
dueties
by
the
holy
scriptures
,
what
one
,
concerning
the
discipline
of
the
Church
,
can
be
saide
,
not
to
be
taught
in
the
word
of
God
:
seeing
the
whole
Discipline
is
administred
by
those
that
beare
publique
charge
in
the
church
.
If
this
proofe
content
him
not
,
he
is
to
be
satisfied
further
in
the
proofes
of
the
seuerall
pointes
which
are
shewed
after
,
to
be
fullie
grounded
vpon
the
worde
of
God
.
In
the
meane
time
this
I
adde
for
his
further
satisfaction
.
It
being
necessarie
to
be
directed
in
these
matters
from
God
,
it
must
needes
be
,
that
God
hath
left
vs
this
direction
in
his
worde
:
otherwise
,
he
must
confesse
,
there
are
necessarie
truthes
,
not
written
in
the
worde
:
but
this
popishe
opinion
of
vnwritten
verities
,
is
worthilie
reiected
of
all
professors
of
the
gospell
long
agoe
.
For
we
can
not
nowe
say
to
anie
as
Dauid
said
to
Abiathar
,
take
the
Ephod
,
For
,
the
naturall
man
,
comprehendeth
not
,
the
spirituall
things
of
God
.
For
which
cause
Moses
,
a
man
otherwise
of
great
giftes
of
nature
and
of
studie
,
as
one
in
whose
face
the
grace
of
God
appeared
,
and
who
had
bin
brought
vp
in
all
the
learning
and
knowledge
of
the
Egiptians
,
and
that
by
such
excellent
masters
and
meanes
,
as
were
meete
for
him
,
that
was
respected
in
his
education
,
as
graund-childe
to
the
King
of
Egipt
:
yet
stoode
he
in
neede
,
to
be
instructed
of
God
,
in
as
small
matters
,
concerning
the
outward
guydance
of
his
church
,
as
are
any
mencioned
in
the
declaration
,
and
much
smaller
.
Further
also
,
the
Apostle
affirmeth
,
that
the
thinges
he
wrote
to
Timothie
,
hee
wrote
them
,
that
he
might
knowe
,
his
naturall
sonne
,
stood
notwithstanding
in
need
to
be
informed
by
writing
from
the
Apostle
,
I
wil
be
sanctified
in
those
that
come
neare
vnto
me
,
&
glorified
in
the
sight
of
all
the
people
:
meaning
thereby
,
that
God
had
forewarned
the
Priestes
,
that
if
they
misbehaued
them selues
in
their
ministerie
,
he
would
glorifie
him selfe
in
their
examplarie
and
grieuous
punishment
.
Which
being
so
,
surelie
the
fault
and
punishement
can
not
be
small
,
nor
to
be
despised
,
if
anie
of
those
who
come
neare
to
the
Lorde
to
stande
and
minister
before
him
,
in
the
time
of
the
gospell
,
shall
misgouerne
them selues
in
their
charge
.
Therefore
,
necessarie
it
is
,
and
that
moste
necessarie
,
that
there
bee
direction
for
them
in
the
worde
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
wee
are
to
searche
the
Scriptures
,
that
we
may
finde
that
order
whiche
is
left
in
them
for
the
guydance
of
the
Church
.
The
first
thing
the
Replyer
reproueth
in
this
section
,
is
,
that
it
is
saide
,
The
gates
of
hell
shall
not
preuayle
against
the
foundation
before
mencioned
.
Who
may
easilie
satisfie
him self
for
this
obiection
,
because
the
meaning
of
the
Declaration
was
not
to
alleadge
those
wordes
,
as
spoken
of
that
it
intreates
of
,
it
being
apparant
to
be
meant
of
the
Church
,
buylded
vpon
the
Prophetes
and
Apostles
,
Christ
Iesus
being
the
foundation-stone
thereof
:
(
somewhat
otherwise
then
he
hath
taken
it
,
who
expoundeth
it
of
Christ
him selfe
)
but
by
these
wordes
,
although
vsed
in
that
place
to
another
ende
,
it
declareth
the
sure
stedfastnes
of
that
doctrine
which
was
a
litle
before
mencioned
,
whiche
being
as
the
declaration
intendeth
,
and
as
it
is
in
deede
,
a
part
of
the
heauenlie
trueth
of
the
worde
of
God
,
whiche
can
not
fayle
in
any
part
of
the
same
:
it
was
trulie
spoken
also
of
the
matter
it
is
applied
vnto
.
Of
the
word
foundation
he
taketh
occasion
to
set
downe
the
1.
Corinth.
3.
ver.
10.11.12.13.14.15
.
where
mencion
is
made
of
the
foundation
Christ
Iesus
,
and
of
buylding
vpon
it
straw
or
stubble
,
which
he
sayth
they
doe
,
that
vrge
anie
outwarde
order
of
ecclesiasticall
gouernement
,
as
matter
of
saluation
.
After
,
where
it
is
saide
in
the
declaration
vpon
former
proofes
,
that
we
ought
therefore
diligentlie
and
reuerentlie
to
searche
the
holy
Scriptures
,
to
finde
what
the
order
is
whiche
GOD
hath
appointed
for
his
Church
:
he
answereth
with
scoffing
&
reprochefull
speaches
,
without
any
iust
matter
of
rebuke
.
And
in
the
ende
of
his
replye
to
this
section
,
because
it
is
said
in
the
declaration
,
we
are
to
search
in
Gods
worde
,
that
order
,
by
which
God
would
haue
his
Church
directed
in
all
thinges
appertayning
to
the
saluation
thereof
.
He
replyeth
,
that
this
were
to
condemne
all
the
Churches
,
where
this
order
hath
not
bin
obserued
:
which
eyther
if
it
be
necessarie
to
saluation
,
could
not
be
the
Churches
of
God
without
it
,
or
if
it
bee
not
necessarie
,
it
is
(
saith
he
)
vnnecessarie
to
saluation
,
&
then
our
Church
may
remayne
,
gouuerned
as
it
is
,
without
either
being
deformed
,
maymed
,
or
no
church
,
as
some
affirme
,
whom
he
nameth
as
in
reproch
.
For
answere
to
these
thinges
,
and
to
begin
where
he
leaueth
,
that
is
,
with
the
persons
he
nameth
,
the
former
of
them
we
acknowledge
,
But
for
the
matter
of
necessitie
,
this
worde
being
taken
as
hath
bin
aboue
declared
a
little
before
in
this
defence
,
it
may
stande
well
inough
togither
,
to
say
as
the
declaration
sayeth
,
that
God
hath
set
downe
in
his
worde
,
an
order
to
direct
his
Church
in
all
things
partayning
to
the
saluation
of
it
,
and
yet
that
some
Churches
may
be
worthilie
acknowledged
the
true
Churches
of
God
,
although
they
haue
not
in
all
pointes
kept
that
order
.
For
all
the
things
in
that
order
,
doe
not
in
like
degree
partayne
to
saluation
:
which
if
they
did
,
his
reason
were
good
,
but
it
being
otherwise
,
fayleth
.
He
him selfe
,
a
little
before
,
acknowledgeth
outward
orders
in
their
degrees
,
as
necessarie
to
edification
:
though
(
sayth
he
)
not
directlie
partayning
to
the
necessitie
of
saluation
,
which
we
agree
to
be
true
in
some
,
but
that
he
addeth
there
,
nor
to
the
necessitie
of
obedience
,
is
not
true
in
such
orders
as
haue
their
particular
grounde
in
the
worde
of
God
:
which
point
because
he
returneth
vnto
agayne
in
this
place
,
and
often
hereafter
,
hee
is
to
vnderstande
his
answere
herein
once
for
all
:
which
is
,
as
hath
bin
partlie
touched
before
,
that
certayne
pointes
of
the
Discipline
,
are
of
necessitie
to
saluation
,
in
such
absolute
degree
of
necessitie
,
as
is
of
any
ordinarie
outward
meanes
.
Of
which
sorte
is
the
ministerie
of
the
worde
,
and
of
the
Sacramentes
,
and
of
the
censures
of
the
Church
,
whiche
are
appointed
for
the
winning
of
th'
offendour
,
and
for
the
sauing
of
his
spirite
in
the
day
of
the
Lorde
,
as
we
are
expreslie
taught
by
our
Sauiour
Christ
in
the
gospell
:
and
by
the
Apostle
Paule
in
the
5.
That
where
vision
or
prophesie
,
that
is
interpretation
of
scriptures
fayleth
,
there
the
people
perisheth
or
is
made
naked
,
who
goeth
about
continuallie
to
seeke
whom
he
may
deuoure
.
In
like
maner
,
because
this
is
the
vse
of
the
censures
to
serue
immediatlie
to
the
recouerie
of
the
sinner
to
repentance
,
that
he
may
be
saued
,
the
office
of
Elders
,
who
are
by
the
ordinance
of
God
,
to
keepe
the
Lords
watch
ouer
the
Church
,
and
to
procure
the
repentance
of
the
sinner
,
is
in
his
place
necessarie
:
which
thing
being
necessarie
,
it
followeth
also
that
other
inferior
meanes
which
serue
herevnto
,
&
without
which
these
holy
offices
can
not
bee
thus
established
,
nor
discharged
,
are
in
their
degree
also
necessarie
.
The
Deacons
office
is
not
so
directlie
tending
to
the
saluation
of
the
soule
,
as
these
are
,
but
rather
regardeth
the
reliefe
of
the
outwarde
necessities
of
the
poore
and
afflicted
of
the
Churche
,
yet
not
without
respect
to
comfort
and
confirme
their
faith
in
him
,
by
whose
holy
ordinance
they
are
so
prouided
for
.
But
being
as
it
is
,
the
ordinance
of
God
,
that
there
should
be
Deacons
in
the
Church
for
such
vses
,
this
office
is
also
of
the
necessitie
of
obedience
.
And
generallie
,
so
are
all
the
offices
and
orders
sett
downe
in
the
Declaration
,
because
they
are
all
ordayned
of
God
,
to
be
kept
for
great
and
necessarie
vse
in
the
church
,
to
the
ende
of
the
world
:
as
it
is
to
be
iustified
in
their
seuerall
places
,
when
we
come
vnto
them
.
So
as
this
is
brieflie
that
we
affirme
herein
,
that
sundrie
pointes
of
the
matters
of
the
ecclesiasticall
pollicie
set
downe
in
the
Declaration
,
are
directlie
partayning
to
saluation
,
and
in
that
respect
necessarie
:
and
both
they
and
all
the
rest
,
are
by
the
appointment
and
ordinance
of
God
,
to
be
continued
in
the
Church
,
and
in
the
necessitie
of
obedience
,
they
are
all
likewise
necessarie
.
Yet
where
this
order
appointed
of
God
is
not
kept
,
by
reason
of
ignorance
,
and
wante
of
due
information
of
the
will
of
God
,
or
meanes
to
performe
it
,
or
of
humane
infirmitie
,
such
as
flesh
and
blood
is
subiect
vnto
:
it
followeth
not
,
that
they
are
therefore
no
church
of
God
.
The
holy
ordinances
of
God
,
were
horribly
profaned
by
the
sonnes
of
Elie
:
He
tooke
our
infirmities
and
bare
our
diseases
vpon
him
:
Make
straight
steppes
vnto
your
feete
,
that
that
which
is
halting
be
not
turned
out
of
the
way
,
but
may
bee
healed
rather
.
And
howe
long
(
sayeth
Elias
to
Israel
)
doe
you
halte
betweene
two
:
Jf
God
be
God
,
followe
him
,
and
if
Baal
be
god
,
followe
him
.
I
adde
further
,
which
toucheth
the
matter
yet
more
neare
.
The
Apostle
compareth
the
Church
vnto
a
body
,
There
remayneth
yet
to
aunswere
his
misapplying
of
the
wordes
of
the
Apostle
in
the
3.
of
the
former
epist.
to
the
Corinthians
,
concerning
the
laying
of
stubble
and
strawe
vppon
the
foundation
,
which
he
sayth
is
done
by
those
,
who
holding
Christ
,
and
the
doctrine
of
the
Gospell
,
will
vrge
a
necessitie
of
the
outward
regiment
of
the
Church
in
all
Ecclesiasticall
matters
.
Wherein
howe
iustlie
hee
chargeth
such
as
seeke
a
further
reformation
of
our
charge
,
may
appeare
by
that
whiche
hath
bin
sayde
alreadie
,
and
is
further
to
be
made
playne
by
the
rest
of
this
treatise
:
Wherin
euery
parte
of
the
doctrine
set
downe
in
the
declaration
being
sufficienlie
proued
by
the
worde
of
God
,
the
day
will
witnes
for
vs
,
that
wee
haue
layde
vpon
the
most
riche
and
precious
foundation
,
nothinge
but
fine
golde
of
Ophir
,
and
siluer
refined
seuen
times
in
the
furnace
.
On
the
other
parte
,
the
same
light
will
make
manifest
their
worke
,
that
vpon
Christ
the
corner
stone
,
layde
in
Syon
,
elect
,
and
precious
,
laye
thinges
altogither
vnsuteable
to
it
,
matter
of
no
value
,
and
whose
ende
is
to
bee
consumed
with
fire
.
Of
this
sorte
is
the
administration
of
holy
thinges
,
as
Baptisme
,
and
the
censures
of
the
Church
,
by
Women
,
&
lay
men
,
such
as
are
Chauncelours
,
Commissaries
,
Officialls
,
and
such
like
,
the
confusion
of
both
powers
ecclesiasticall
and
ciuill
,
in
persons
called
to
the
ministerie
and
preaching
of
the
worde
of
God
.
In
Ecclesiasticall
matters
so
immoderate
a
power
,
as
that
one
man
at
his
pleasure
should
make
Ministers
,
should
giue
out
,
and
call
in
agayne
,
licenses
to
preache
,
should
suspende
,
excommunicate
,
and
doe
what
he
list
in
the
church
which
is
the
house
of
the
liuing
God
.
Of
like
sorte
are
confirmation
,
with
laying
on
of
handes
,
in
signe
of
grace
increased
:
the
crosse
in
baptisme
,
in
signe
of
seruing
like
a
good
soldiour
of
Christ
:
the
wearing
and
bearing
in
publike
administration
,
of
Albe
,
Surplesse
,
Coape
,
pastorall
staffe
,
commonlie
called
the
Crosier
staffe
.
These
,
and
a
number
of
such
like
,
&
worse
then
some
of
these
,
which
some
laye
vpon
the
foundation
if
they
be
their
golde
&
siluer
,
it
may
be
well
said
nowe
as
was
sometime
:
The
golde
of
Syon
is
turned
into
drosse
,
&
hir
fine
siluer
is
like
the
base
cure
,
which
a
man
being
abused
shall
laye
vp
for
a
time
vnder
many
lockes
,
and
esteeme
it
as
some
great
treasure
,
but
after
discouering
th'
abuse
,
he
will
cast
awaye
in
displeasure
and
indignation
with
the
drosse
of
the
furnace
.
The
Lorde
burne
out
the
drosse
till
it
be
pure
,
and
take
away
all
the
base
mettall
,
but
with
the
fire
of
his
gracious
worde
,
if
it
please
him
:
and
not
with
that
the
Prophete
speaketh
of
,
that
the
Iudges
of
Syon
may
bee
restored
as
at
the
first
,
and
their
Councellours
as
in
the
beginning
,
and
it
renowmed
for
a
faithfull
Citie
,
Esai
.
1.25.26
.
Thus
much
may
suffise
to
haue
sayde
to
this
Section
of
his
Replye
.
For
I
leaue
his
iestes
and
scoffes
to
him selfe
to
consider
of
,
with
remembrance
that
the
Apostle
sayeth
,
These
are
thinges
not
seemelie
,
and
reckoneth
this
pleasaunt
humour
amongst
a
number
of
other
things
,
whereof
all
professours
of
the
Gospell
,
and
much
more
the
Preachers
of
it
,
shoulde
bee
ashamed
.
The
Replyer
to
the
firste
of
these
places
taketh
this
exception
,
that
it
is
impertinentlie
alleadged
,
and
that
it
toucheth
not
the
question
in
hande
:
whereof
hee
rendreth
his
reason
,
for
that
the
thinge
spoken
of
in
that
place
,
is
diuerse
altogither
from
the
matter
to
bee
proued
:
because
the
proofe
(
as
hee
supposeth
)
is
to
bee
made
of
orders
,
prescribed
and
sett
forth
,
concerninge
ecclesiasticall
gouuernement
,
for
the
Churche
to
bee
directed
by
in
all
thinges
,
and
the
matter
whiche
the
Apostle
speaketh
of
,
is
of
giftes
and
functions
,
the
ende
whereof
is
referred
to
vnitie
in
doctrine
of
faith
,
and
to
holy
and
honest
conuersation
of
lyfe
,
not
to
the
externall
orders
of
the
Churches
Ecclesiasticall
gouernement
.
This
is
the
effecte
of
his
Replie
to
this
point
.
Wherein
hee
hath
fayled
,
in
makinge
diuerse
those
thinges
,
that
are
of
great
agreement
togither
.
For
,
the
purpose
pretended
,
is
to
shewe
,
what
that
order
is
,
that
the
holy
Scriptures
declare
,
our
Sauiour
Christe
to
haue
appointed
for
the
guydance
of
his
Church
.
Nowe
,
to
performe
this
,
there
is
proofe
made
,
of
all
the
Church
offices
of
publique
charge
,
that
are
appointed
of
our
Sauiour
Christ
,
for
the
directing
of
his
people
.
Whiche
proofe
if
it
bee
sufficient
,
as
it
is
,
to
shewe
that
the
Ministerie
of
those
that
are
appointed
for
the
preachinge
of
the
worde
,
both
Pastours
,
and
Teachers
,
and
also
of
other
seruinge
for
other
necessarie
vses
,
that
is
,
both
of
Elders
,
ordayned
and
appointed
for
the
care
of
honest
and
godlie
lyfe
and
manners
,
and
of
Deacons
,
instituted
for
the
necessitie
and
reliefe
of
the
poore
and
needie
,
is
appointed
to
bee
in
the
Church
:
then
is
all
the
pollicie
and
the
Discipline
of
the
Church
sufficientlie
proued
.
For
this
being
the
ordinance
of
our
Sauiour
Christ
,
as
it
is
proued
by
these
places
,
that
there
should
be
Pastours
,
Teachers
,
Elders
,
or
Gouernors
and
Deacons
in
the
Churche
,
the
whole
Discipline
of
the
Church
standing
in
nothing
els
,
but
the
due
calling
of
them
to
such
charge
,
and
the
execution
of
such
dueties
,
after
they
be
called
,
as
belong
therevnto
:
it
is
euident
,
that
the
whole
order
which
concerneth
the
externall
and
outwarde
guyding
of
the
Church
,
is
hereby
plainlie
shewed
what
it
is
,
and
that
it
is
ordayned
by
the
Lorde
.
Where
the
question
were
of
a
king
gone
to
a
farre
countrey
,
whether
he
had
left
anie
certayne
forme
of
policie
for
the
regiment
of
his
kingdome
in
his
absence
,
what
playner
proofe
could
be
made
,
that
hee
had
lefte
certayne
order
for
their
gouernement
in
his
absence
then
if
it
could
be
shewed
by
authentike
and
sufficient
recordes
,
vnder
his
hande
and
great
seale
,
that
hee
had
appointed
Magistrates
for
the
mannaging
of
state
causes
,
and
other
,
for
due
execution
of
iustice
amongst
his
people
.
But
this
doeth
the
Declaration
in
the
proofes
alleadged
.
For
,
the
question
being
,
whether
our
Sauiour
Christ
haue
set
anie
certayne
order
for
the
guyding
and
directing
of
his
Church
till
his
comming
againe
:
the
Declaration
answereth
,
that
he
hath
:
because
he
hath
ordayned
Ministers
of
the
word
,
Pastours
,
and
Teachers
,
for
procuring
the
aduancement
of
the
faith
of
the
Church
:
Elders
for
the
censure
of
their
conuersation
and
life
,
and
Deacons
for
the
comfort
of
the
poore
and
afflicted
.
Therefore
I
take
it
,
this
allegation
is
most
pertinent
,
and
fitteth
so
neare
the
matter
,
as
the
Replier
can
not
by
this
pretence
,
nor
by
anie
other
remoue
it
.
But
the
cause
of
this
errour
of
his
,
to
take
that
to
be
from
the
matter
,
that
is
so
neare
vnto
it
,
seemeth
to
bee
,
the
abusing
of
him selfe
in
th'
ambiguitie
of
the
word
orders
.
So
as
where
the
Declaration
vndertaketh
to
shewe
a
certayne
order
to
be
left
by
our
Sauiour
Christ
for
th'
administring
of
all
ecclesiasticall
matters
,
the
Replyer
belike
looketh
,
here
should
be
shewed
,
some
orders
for
things
indifferent
.
For
this
place
(
sayeth
he
)
referreth
all
to
vnitie
in
doctrine
of
faith
,
&
to
holy
conuersation
of
life
,
and
not
to
th'
externall
orders
of
the
Churches
ecclesiasticall
gouernement
.
Whereby
he
sheweth
,
that
he
looked
not
to
heare
proofe
of
anie
matters
that
are
referred
to
faith
or
life
,
but
to
other
externall
orders
:
and
what
can
they
be
,
but
of
things
indifferent
.
Whiche
yet
,
that
they
may
remayne
indifferent
,
could
haue
no
order
appointed
by
our
Sauiour
Christ
,
for
then
should
they
bee
no
more
indifferent
:
the
commaundement
of
our
Sauior
binding
to
a
necessarie
obedience
to
doe
that
which
he
should
command
,
so
as
this
exception
can
not
serue
.
For
what
orders
may
more
clearely
proue
,
our
Sauiour
Christe
to
haue
taken
order
for
the
gouerning
of
his
Church
in
all
ecclesiasticall
matters
,
then
they
,
which
are
referred
to
doctrine
and
maners
.
Is
there
anie
matter
ecclesiasticall
,
that
is
not
referred
to
one
of
these
?
And
if
this
place
shewe
th'
order
he
hath
set
,
for
all
things
referred
either
to
faith
of
doctrine
or
conuersation
of
life
:
surely
it
proueth
a
certen
order
for
all
ecclesiasticall
matters
.
Which
if
the
Replyer
will
denie
to
followe
,
yet
is
it
to
be
remembred
,
that
he
plainlie
confesseth
here
,
that
the
place
alleadged
,
is
referred
to
matters
of
vnitie
in
doctrine
of
fayth
,
and
to
holy
conuersation
of
life
.
Whereof
,
whosoeuer
he
denie
it
,
I
doubt
not
but
euery
indifferent
and
aduised
Reader
will
easilie
discerne
,
that
hereby
he
hath
graunted
the
whole
cause
,
except
he
shew
some
ecclesiasticall
matter
,
that
is
not
referred
to
one
of
these
.
Another
shift
he
hath
,
but
it
is
such
,
as
he
dareth
not
trust
vnto
him selfe
,
and
yet
seemeth
to
point
other
to
vse
it
,
if
they
lift
.
Whiche
is
,
that
he
sayeth
,
th'
Apostle
there
speaketh
of
giftes
and
functions
,
meaning
,
as
I
thinke
,
construing
his
meaning
out
of
other
places
,
and
to
his
best
aduantage
,
that
this
place
concerneth
not
anie
kindes
of
offices
or
charges
,
but
of
giftes
&
functions
in
the
Church
.
For
,
in
his
speach
,
he
taketh
these
two
wordes
for
one
thing
,
as
after
shal
apeare
,
grounding
him selfe
herein
as
it
seemeth
vpon
that
which
is
sayde
in
the
same
place
,
that
Christ
,
being
ascended
,
gaue
giftes
vnto
men
,
some
Apostles
,
and
so
forth
.
But
if
this
misleade
him
,
he
is
to
vnderstande
,
that
these
may
wel
stande
togither
,
that
they
may
be
offices
,
and
yet
giftes
.
When
a
King
graunteth
a
Charter
to
a
people
,
to
be
a
corporation
and
a
Citie
,
and
setteth
officers
amongst
them
for
their
good
gouernement
,
are
not
such
offices
the
Princes
giftes
,
and
yet
offices
too
?
Wee
reade
of
Paules
knowledge
,
wisedome
,
diligence
in
preaching
,
sufferings
for
the
Gospell
,
of
his
tongues
,
of
his
power
to
worke
miracles
,
and
many
such
like
excellent
graces
,
worthie
an
Apostle
of
Christ
Iesus
.
When
the
Lord
,
gaue
vs
Gentils
,
such
a
Teacher
,
&
appointed
his
name
to
be
brought
vnto
vs
in
that
vessell
of
golde
,
enriched
with
so
many
goodlie
graces
of
god
,
more
precious
then
anie
iewell
,
bestowed
he
no
gift
vpon
vs
?
It
is
manifest
that
greater
giftes
haue
not
bin
giuen
to
men
,
then
were
these
offices
whereof
the
Apostle
speaketh
.
Therefore
,
howe
soeuer
hee
point
another
to
it
,
he
did
well
not
to
trust
to
much
to
this
shift
him selfe
.
Therefore
,
notwithstanding
there
appeare
not
anie
such
order
giuen
for
ceremonies
,
as
,
what
stuffe
,
what
fashion
,
what
colour
,
this
or
that
garment
should
be
on
,
on
which
side
of
the
church
the
Minister
should
stande
in
his
ministration
,
North
or
South
,
nor
such
like
:
yet
,
this
is
manifest
,
euen
by
the
Replyers
owne
confession
,
that
orders
necessarie
for
the
church
,
to
vnitie
in
like
precious
faith
of
the
same
holy
doctrine
and
good
conuersation
,
by
,
and
in
obedience
to
that
doctrine
,
by
the
ministerie
temporarie
of
Apostles
,
Prophetes
,
and
Euangelistes
,
and
perpetuall
,
of
Pastours
and
Teachers
,
are
established
by
our
Sauiour
Christ
.
To
the
other
place
,
alleadged
by
the
declaration
,
which
is
the
12.
of
the
former
epist.
to
the
Corinthes
,
hee
taketh
the
same
exceptions
.
Wherein
,
confessing
,
as
he
must
needes
,
expresse
mention
of
gouernours
,
yet
,
he
would
not
haue
this
neither
to
be
to
the
purpose
,
because
(
sayeth
hee
)
here
is
mencion
of
Gouernours
,
but
what
kinde
of
gouernours
:
and
whether
anie
more
gouuernours
then
the
rest
,
here
mentioned
,
or
by
what
kinde
of
gouernement
they
are
to
direct
the
Church
,
it
is
not
sayde
.
True
it
is
,
for
all
things
are
not
spoken
in
euerie
place
:
but
here
appeareth
,
that
there
are
Gouernours
appointed
for
the
Church
.
Which
being
so
,
it
necessarilie
followeth
,
that
there
is
a
gouernement
left
vnto
the
Church
.
For
his
seconde
question
,
the
name
of
gouernours
peculiarlie
giuen
to
these
,
sheweth
that
they
are
rather
appointed
for
gouernement
,
then
the
rest
:
which
being
from
God
,
it
is
plaine
,
the
gouernement
must
be
,
according
to
his
worde
:
whiche
is
aunswere
to
another
of
his
questions
.
For
his
other
question
,
which
gouernours
are
here
meant
,
Master
Beza
sayeth
,
By
gouernours
,
are
meant
the
Elders
,
who
had
the
charge
to
see
this
ecclesiasticall
Discipline
kept
and
obserued
.
But
,
to
satisfie
him
,
not
with
authoritie
but
with
proofe
and
reason
,
he
is
to
consider
,
that
,
as
gouernours
are
here
only
named
,
without
further
mention
of
their
office
,
or
maner
of
gouernement
,
so
are
also
Apostles
,
Prophetes
,
Doctors
,
and
other
like
giftes
and
offices
.
For
the
purpose
of
the
Apostle
is
here
,
to
exhort
,
to
such
a
vse
of
all
the
giftes
and
ministeries
and
powers
bestowed
vppon
the
Church
(
for
all
these
are
generallie
named
in
the
beginning
of
the
chapter
)
as
might
most
further
loue
,
edification
,
and
good
order
in
the
church
:
whiche
being
the
purpose
of
the
Apostle
in
this
place
,
he
was
not
to
stande
vppon
euery
seuerall
gift
,
ministerie
,
and
facultie
to
shewe
what
they
were
,
and
to
declare
whatsoeuer
might
be
saide
of
them
.
This
had
bin
wholy
from
the
matter
he
intended
,
So
as
,
it
suffiseth
him
to
name
onely
the
things
,
to
the
right
vse
whereof
hee
exhorteth
.
For
,
the
things
them selues
were
sufficiently
knowen
by
their
names
,
to
those
to
whom
he
wrote
,
and
needed
no
further
discourse
to
make
them
vnderstande
him
.
If
a
letter
were
directed
to
a
Citie
in
the
behalfe
of
their
Prince
,
whiche
declaring
to
them
,
that
the
offices
and
powers
they
haue
,
the
Mayor
,
Aldermen
,
Sheriffes
,
and
such
like
,
they
are
graunted
and
giuen
them
,
by
free
donation
and
by
charter
from
the
Prince
,
and
that
therefore
they
are
not
to
abuse
their
places
,
to
the
oppressing
or
enuying
one
of
another
,
but
to
the
furtherance
of
the
seruice
of
their
Lorde
,
and
the
mutuall
benefite
&
ayde
one
of
another
,
which
were
the
endes
,
for
whiche
those
priuiledges
&
honours
haue
bin
bestowed
vpon
them
:
no
Man
of
the
citie
could
doubt
at
that
time
,
who
were
meant
by
the
Mayor
,
Sheriffes
,
and
other
Officers
named
in
the
letter
,
notwithstanding
the
office
of
the
Mayor
and
the
rest
were
not
layd
out
wherein
they
stoode
,
and
what
dueties
belonged
vnto
them
,
with
such
like
matters
,
but
by
their
names
would
easilie
vnderstand
what
offices
were
meant
.
But
if
many
yeres
after
,
the
gouernement
of
the
citie
being
altered
,
and
the
state
of
it
oppressed
and
tyrannised
by
ambitious
men
,
who
by
still
and
soft
motions
had
cunninglie
turned
all
the
course
of
it
,
ere
they
were
espied
:
the
Citizens
,
in
the
time
of
a
gracious
Prince
,
should
sue
to
haue
their
Charter
renewed
againe
,
and
alleadge
,
that
they
had
of
auncient
time
such
Officers
,
A
Mayor
,
Sheriffes
,
and
such
like
,
in
their
Corporation
,
prouing
it
,
amongest
other
Recordes
,
by
such
a
letter
,
in
the
Reigne
of
such
a
King
sent
vnto
them
:
then
in
deede
might
grow
question
,
what
offices
were
noted
by
those
names
,
and
what
their
gouernement
and
office
had
bin
in
times
past
.
Which
,
being
so
doubted
of
,
could
no
way
more
readilie
be
aunswered
,
then
by
auncient
Rolles
,
Charters
and
Recordes
of
that
age
,
shewing
,
in
such
a
time
,
a
Mayor
lawfullie
,
by
vertue
of
his
office
,
to
haue
done
such
and
such
things
.
Whereby
it
might
appeare
what
maner
of
office
that
had
bin
.
This
case
is
as
like
ours
here
in
question
of
Pastours
,
Teachers
,
Elders
and
Deacons
,
as
any
mans
countenance
may
bee
like
another
.
For
the
Churche
,
as
the
Citie
of
GOD
,
had
offices
sometimes
bestowed
vppon
it
,
which
Christ
IESVS
the
King
thereof
,
had
giuen
it
,
soone
after
his
ascension
into
heauen
,
at
the
time
of
his
Coronation
,
and
entringe
into
the
possession
of
his
kingdome
:
whiche
offices
it
enioyed
for
a
season
,
but
afterwarde
was
subtely
oppressed
and
tyrannised
by
those
,
who
shoulde
moste
of
all
and
chieflie
haue
preserued
the
libertie
thereof
.
But
nowe
,
the
Citizens
of
Sion
with
vs
,
discerninge
of
the
gracious
Prince
,
and
tyme
,
that
GOD
hath
giuen
,
make
their
sute
,
for
renewinge
their
Charter
agayne
:
and
that
the
offices
whiche
by
our
Sauior
Christe
,
were
of
auncient
time
graunted
to
the
Church
,
may
bee
restored
.
In
whiche
sute
,
to
shewe
that
such
offices
were
sometymes
in
the
churche
,
wee
shewe
this
Recorde
of
the
Apostle
:
who
,
exhorting
all
to
vse
their
giftes
and
offices
,
whiche
they
haue
receyued
of
one
GOD
,
one
Lorde
,
and
one
Spirite
,
to
the
honour
of
the
same
one
Lorde
that
gaue
them
,
and
their
owne
mutuall
helpe
and
comforte
,
namelie
,
the
giftes
and
offices
whiche
had
bene
bestowed
vppon
them
.
Wherein
,
we
finding
Gouuernours
named
,
shewe
it
for
good
euidence
,
that
this
was
an
office
and
gifte
amongest
the
reste
,
whiche
was
graunted
to
the
Church
,
and
therefore
praye
that
wee
may
haue
it
restored
agayne
.
Nowe
,
to
Replye
to
this
,
that
here
is
not
declared
,
what
these
Gouernours
are
in
this
place
mentioned
,
is
no
sufficient
replye
to
vs
,
the
euidence
beinge
full
,
and
stronge
,
for
this
,
that
sometimes
the
Churche
by
the
gifte
of
our
Sauiour
Christ
,
had
gouernours
.
But
whereas
it
is
demaunded
,
what
gouernours
these
were
,
and
what
office
is
noted
by
this
name
,
wee
aunswere
,
that
the
office
of
Elders
is
noted
by
it
.
For
proofe
whereof
,
we
shewe
the
monumentes
and
writinges
of
that
time
.
Whereby
it
appeareth
,
that
this
name
was
peculiarlie
giuen
to
those
,
who
are
in
other
places
called
Elders
,
to
whome
,
belonged
,
the
power
of
gouuernement
:
whereby
,
in
this
place
,
they
are
noted
.
This
appeareth
in
the
12.
Chapter
to
the
Romanes
,
where
they
are
called
[
proistamenoi
,
]
that
is
,
suche
as
were
set
ouer
the
Church
,
for
the
guydinge
and
directing
of
it
:
and
in
the
fifte
of
the
former
Epistle
vnto
Timothie
,
they
are
likewise
named
[
Presbyteroi
,
]
that
is
,
Elders
.
To
the
whiche
Elders
,
togyther
with
the
Ministers
of
the
worde
,
(
makinge
the
whole
assemblie
of
the
Eldershippe
)
is
giuen
,
that
power
,
that
is
chiefest
,
and
most
principall
in
the
Church
is
committed
to
them
,
as
of
imposing
and
laying
on
of
handes
,
vpon
such
as
are
ordeyned
for
the
ministerie
of
the
worde
,
to
binde
and
to
loose
the
sinner
,
to
locke
him
vppe
in
the
Lordes
prison
,
or
to
let
him
out
,
and
restore
him
into
the
libertie
of
the
sonnes
of
God
,
as
he
may
be
repentaunt
or
vnrepentant
.
Thus
,
this
place
serueth
to
prooue
that
,
fitlie
,
which
he
denieth
,
that
is
,
the
office
of
Elders
,
or
gouernours
in
the
Church
,
and
besides
,
(
which
the
Replier
hath
taken
no
heede
to
)
the
office
of
Deacons
also
,
who
are
noted
by
the
name
of
helpers
,
as
Master
Beza
plainlie
expoundeth
it
,
saying
by
helpers
he
noteth
th'
office
of
Deacons
,
and
as
may
be
shewed
,
by
like
proofe
,
as
hath
bin
made
of
the
office
of
Elders
.
Thus
haue
we
the
whole
Discipline
,
proued
by
these
places
,
the
first
,
shewing
the
offices
of
the
Ministerie
of
the
worde
Pastours
and
Teachers
:
the
other
,
the
rest
of
the
publique
charges
,
that
is
,
Elders
and
Deacons
:
In
the
due
vocation
to
which
offices
,
&
execution
of
the
same
,
the
whole
pollicie
,
order
and
gouernement
of
the
Church
consisteth
.
Which
,
if
anie
man
can
not
,
or
will
not
see
,
wee
are
to
leaue
him
,
to
him
,
that
openeth
the
eyes
of
the
blinde
,
and
shutteth
vp
theirs
,
who
seeinge
will
not
see
,
and
so
proceede
to
that
which
followeth
.
After
the
firste
point
of
the
Discipline
or
pollicie
of
the
Church
,
which
is
,
that
there
are
appointed
of
our
Sauiour
Christ
,
some
to
haue
care
of
others
,
and
to
beare
publike
office
and
charge
in
the
Church
,
the
Declaration
addeth
this
,
agreeing
alike
to
all
the
guydes
and
seruauntes
of
the
church
,
that
,
they
are
to
be
ordayned
,
to
th'
attendance
and
seruice
of
some
particular
Church
,
wherein
they
are
to
exercise
and
execute
that
office
,
which
they
are
to
be
appointed
vnto
:
as
countries
,
cities
,
or
Townes
may
bee
best
diuided
for
the
purpose
:
Which
is
proued
by
these
two
places
of
Scripture
,
Act.
14.23
.
and
Titus
1.5
.
which
the
Replyer
maketh
the
next
section
.
A
part
of
his
Replie
to
it
,
is
spent
in
seeking
out
the
meaning
of
the
Declaration
.
Whereof
yet
,
in
the
ende
,
by
the
sute
of
the
matter
,
and
coherence
of
the
wordes
,
as
he
sayeth
,
hee
resolueth
,
as
he
might
haue
done
,
if
it
had
pleased
him
,
at
the
first
,
what
the
Declaration
intendeth
,
and
iudgeth
rightlie
of
the
meaning
of
it
in
parte
:
but
in
some
other
goeth
as
farre
from
it
,
as
if
he
were
disposed
to
goe
out
of
his
way
,
when
hee
might
see
it
lye
straight
before
him
.
For
hee
gathereth
,
that
some
of
those
,
who
are
to
haue
charge
in
the
Church
,
should
be
set
ouer
whole
Countries
,
some
other
ouer
Cities
,
&
some
ouer
Townes
.
Wherein
it
is
not
harde
to
guesse
what
ledde
him
,
in
this
place
,
as
it
doeth
in
manie
other
,
out
of
the
waye
:
but
,
hardlie
is
he
like
to
finde
such
a
Bishoprike
,
or
Archbishoprike
,
as
he
would
haue
,
let
him
seeke
it
as
long
as
he
will
in
the
Declaration
:
The
wordes
whereof
are
very
playne
to
the
contrarie
.
For
,
it
is
sayd
,
that
they
all
that
haue
any
charge
or
Ministerie
in
the
Church
,
should
be
distributed
and
limited
,
for
execution
thereof
,
to
certen
places
or
particular
churches
.
It
is
added
there
in
deede
,
that
they
should
be
so
distributed
,
according
to
the
diuision
of
Regions
,
Cities
,
&
Townes
,
but
meaning
nothing
les
,
then
as
the
Replyer
would
gather
,
that
some
should
be
set
ouer
whole
countries
,
as
Diocesses
,
and
Prouinces
.
Which
appeareth
in
that
it
affirmeth
directlie
the
contrarie
,
that
is
,
that
they
are
to
serue
particular
Churches
or
Parishes
.
As
for
that
there
is
added
,
according
to
the
diuision
of
Regions
,
Cities
,
&
Townes
,
it
hath
this
sence
,
that
the
particular
Churches
or
Parishes
are
to
be
diuided
,
according
to
the
diuisions
of
Countries
,
Cities
,
and
Townes
,
that
is
,
that
according
as
there
may
be
more
or
fewer
particular
Churches
in
one
towne
,
citie
or
countrey
by
a
conuenient
distribution
of
them
,
so
fitte
men
should
bee
ordayned
to
those
callings
or
Ministeries
,
more
or
fewer
,
as
the
vse
&
seruice
of
the
particular
Churches
in
them
should
require
,
til
all
might
be
sufficientlie
furnished
.
And
,
this
is
it
,
that
the
Declaration
sayth
,
order
and
necessitie
requireth
.
So
as
the
Replier
hath
wholy
mistaken
his
marke
,
and
the
matter
,
in
this
place
yet
laboureth
he
to
persuade
him self
,
that
he
hath
found
the
right
sense
by
the
places
quoted
for
proofe
of
this
doctrine
.
Wherein
it
appeareth
,
howe
hardlie
a
man
shall
finde
way
againe
,
that
hath
once
lost
it
.
For
the
14.
of
the
Actes
,
he
sayeth
confirmeth
directlie
his
sense
,
but
sheweth
no
reason
howe
any
man
but
him selfe
can
so
gather
of
it
,
whereas
it
most
plainlie
teacheth
the
contrarie
,
it
being
there
saide
,
that
the
Elders
were
ordayned
in
euerie
particular
Church
,
church
by
Church
.
Therefore
not
finding
any
reason
to
proue
his
sense
,
he
turneth
him selfe
to
another
matter
,
of
election
and
ordination
in
whose
power
they
should
be
.
Whiche
,
because
it
belongeth
to
an
other
place
,
where
he
promiseth
to
alledge
this
proofe
againe
,
I
referre
the
answere
to
the
same
.
The
other
example
,
he
sayeth
,
doeth
most
apparantlie
confirme
the
same
his
construction
,
taking
holde
of
that
it
is
sayde
,
Paule
left
Titus
in
Creta
to
ordayne
Elders
:
for
whiche
belike
hee
thought
it
to
be
alleadged
,
which
is
not
so
,
but
for
the
other
wordes
following
,
of
Elders
to
be
appointed
in
euery
Citie
,
citie
by
citie
.
As
for
the
Bishoprike
of
Creta
,
or
rather
Archbishopricke
,
as
he
liketh
better
to
terme
it
after
,
that
he
would
gather
out
of
this
place
,
and
the
subscription
of
that
Epistle
,
because
it
is
impertinent
to
this
place
,
and
that
he
promiseth
not
to
let
this
holde
of
a
Bishopricke
or
Archbishopricke
goe
thus
,
but
to
take
better
holde
of
it
in
another
place
:
I
thinke
good
to
let
him
alone
,
till
he
haue
taken
his
sure
holde
,
that
he
doe
not
complayne
that
he
was
taken
at
an
aduantage
.
Thus
we
haue
nothing
in
this
Section
,
but
impertinences
&
ouersightes
,
which
are
too
many
and
to
grosse
,
though
no
man
but
him selfe
had
looked
to
this
busines
,
and
none
other
,
had
regarded
a
defence
that
concerneth
the
whole
Hierarchie
and
their
Iurisdiction
.
The
next
point
,
set
downe
in
the
Declaration
,
is
,
of
the
sundrie
kindes
of
Ministerie
,
that
are
in
the
Church
.
This
,
the
replyer
diuideth
into
three
Sections
:
whereof
the
first
propoundeth
the
number
of
all
such
ministeries
,
as
haue
at
any
time
bin
in
the
Church
of
Christe
,
the
seconde
proueth
some
of
them
to
haue
bin
temporarie
and
ordayned
to
continue
but
for
a
season
,
and
the
thirde
concludeth
,
which
are
perpetuall
,
and
appointed
to
abide
for
euer
.
To
the
first
parte
,
the
only
replie
that
is
made
,
is
,
that
more
offices
and
giftes
then
are
named
in
the
Declaration
,
haue
bin
in
the
Church
.
Wherevpon
he
concludeth
nothinge
to
the
present
matter
,
but
resteth
contented
with
this
,
that
he
haue
anie
thing
,
wherein
to
reproue
the
declaration
.
But
,
what
iust
cause
of
reproofe
he
hath
,
may
be
considered
by
his
reason
.
His
reason
is
,
that
the
number
of
giftes
and
offices
,
reckoned
vp
in
the
Declaration
,
agreeth
not
with
the
texte
,
wherein
there
are
more
named
.
If
this
were
true
,
it
importeth
smallie
the
matter
in
question
,
except
they
be
of
other
sorte
&
kinde
then
these
are
of
,
which
are
mentioned
.
But
howe
proueth
he
more
?
In
the
12.
to
the
Romanes
,
sayeth
he
,
there
are
reckoned
seauen
by
the
Apostle
,
whereof
he
rendreth
no
reason
in
this
place
,
where
it
had
bin
fittest
:
but
in
his
Replye
to
the
next
section
,
sheweth
howe
he
would
rayse
vp
sixe
out
of
that
,
wherein
he
seemeth
to
haue
forgotten
hee
had
before
reckoned
seauen
.
Of
the
sixe
he
taketh
foure
,
which
the
Declaration
noteth
,
that
is
,
Pastours
,
Teachers
,
Elders
,
and
Deacons
:
the
other
two
he
maketh
office
,
and
shewer
of
mercie
.
But
for
office
,
he
is
to
vnderstande
,
it
is
there
no
name
of
anie
speciall
charge
,
but
a
generall
name
,
comprehendinge
vnder
it
two
speciall
kindes
of
Ministeries
whiche
are
not
Prophetes
,
that
is
,
Gouernours
,
and
Deacons
.
For
,
as
Prophesie
is
in
that
place
the
generall
name
to
contayne
the
two
offices
of
the
Ministerie
of
the
word
:
so
is
the
name
of
office
,
or
,
as
the
Apostle
there
calleth
it
Deaconshippe
,
a
generall
,
to
the
other
speciall
charges
,
which
deale
not
with
the
Ministerie
of
the
worde
.
So
as
he
might
as
well
haue
reckoned
prophesie
as
office
or
Deaconshippe
,
and
haue
had
his
whole
number
of
seauen
.
But
,
there
is
no
cause
,
for
the
reason
I
haue
shewed
,
why
he
should
alleadge
eyther
of
them
both
.
The
other
which
he
bringeth
in
,
to
make
vp
his
account
of
sixe
,
is
of
those
that
shewe
mercie
,
who
did
beare
no
seueral
office
,
but
were
such
of
the
Deacons
,
as
regarded
especiallie
those
poore
ones
,
that
beside
their
pouertie
,
were
also
in
some
affliction
,
by
sicknes
or
other
like
miserie
.
Thus
can
there
not
bee
founde
in
this
place
,
any
more
speciall
and
seuerall
kindes
of
offices
,
then
onely
the
Pastour
,
noted
by
the
name
of
Exhorter
,
the
Teacher
,
the
Elder
,
called
Gouernour
or
Ouerseer
,
and
Deacon
termed
Distributor
.
The
next
place
,
alleadged
for
the
proofe
of
these
offices
set
downe
in
the
Declaration
,
is
,
1.
Corint.
12.
vers.
28.
Wherein
,
because
he
findeth
not
,
besides
the
other
,
named
in
the
other
places
,
quoted
in
the
Declaration
,
but
onely
three
,
which
are
there
also
mentioned
,
that
is
,
the
giftes
of
healing
,
of
powers
or
miracles
,
and
of
tongues
,
hee
sayeth
,
that
beginning
at
the
8.
verse
of
that
chapter
,
hee
findeth
nine
more
which
were
not
before
named
in
the
12.
to
the
Roman
.
and
in
the
1.
Cor.
12.28
.
two
or
three
,
not
before
mencioned
,
and
in
the
4.
to
the
Ephesians
,
4.
or
5.
more
,
and
so
sayeth
he
there
are
more
,
then
as
many
more
agayne
as
are
reckoned
in
the
Declaration
to
bee
founde
,
euen
in
these
places
:
besides
those
that
are
mentioned
in
the
other
.
In
which
Replye
hee
did
warilie
not
to
name
them
,
as
he
did
in
the
12.
to
the
Romanes
,
which
he
taketh
to
be
mencioned
by
the
Apostle
,
and
pretermitted
in
the
Declaration
.
For
them
hee
might
soone
haue
bin
aunswered
,
as
he
hath
bin
of
the
other
:
that
eyther
he
mistaketh
generalls
for
specials
,
or
maketh
a
difference
of
sundrie
kindes
of
offices
where
none
is
.
Nowe
therefore
,
till
he
shewe
what
they
are
,
this
may
suffise
him
for
answere
.
In
the
next
Section
the
Declaration
hauing
alreadie
sayde
,
that
the
giftes
&
offices
giuen
to
the
church
were
these
,
Apostles
,
Prophetes
,
Euangelistes
,
giftes
of
healing
,
of
miracles
,
of
tongues
,
Pastours
,
Teachers
,
Elders
,
and
Deacons
,
proceedeth
to
shewe
which
of
these
were
temporarie
,
and
giuen
but
for
to
continue
a
certayne
time
:
and
whiche
were
perpetuall
,
to
remayne
for
euer
.
Of
the
former
sorte
are
shewed
to
haue
bin
the
sixe
here
first
named
,
which
is
proued
by
the
ceasinge
of
the
giftes
,
and
the
vse
of
those
offices
:
both
which
ceasing
manifestlie
declare
,
that
such
offices
were
but
to
continue
by
the
ordinance
of
God
for
a
ceason
.
These
are
the
generall
reasons
,
which
in
the
handling
of
the
particulars
are
inforced
by
sundrie
other
proofes
,
agreeing
to
the
speciall
offices
of
the
Apostles
,
Euangelistes
,
and
the
rest
.
The
first
matter
he
excepteth
against
here
,
is
,
that
such
offices
and
giftes
as
haue
bin
saide
to
be
but
temporarie
,
and
to
haue
ceassed
since
the
time
of
the
primitiue
Church
,
were
not
such
,
neyther
haue
ceassed
,
but
haue
bin
since
that
time
,
and
some
(
sayeth
he
,
returninge
to
this
point
againe
,
after
he
had
left
it
)
are
yet
remayning
.
For
instance
of
that
he
speaketh
of
here
in
this
place
,
hee
nameth
power
to
worke
miracles
,
which
diuers
(
sayeth
hee
)
of
the
papistes
had
:
he
nameth
also
the
gift
of
speaking
strange
tongues
,
without
studie
,
which
one
Anthonie
(
he
saieth
)
was
indued
with
,
&c.
Of
prophecie
whiche
diuers
had
amongest
the
Fathers
,
the
Papistes
and
vs
,
which
is
much
more
true
,
of
the
gift
of
healing
.
For
answere
to
this
(
I
say
)
he
needed
to
haue
shewed
good
authoritie
for
these
matters
,
our
credulitie
being
not
so
great
,
as
vpon
his
bare
worde
,
to
beleeue
matters
so
straunge
,
and
almost
incredible
.
But
I
suppose
he
thought
he
should
bring
small
credit
and
honour
to
his
proofe
,
by
alleadging
his
Authours
.
For
,
what
other
Authour
coulde
hee
name
vs
,
for
popish
miracles
,
but
the
lying
Legende
,
as
it
is
commonly
and
truely
named
,
A
booke
(
as
one
worthily
saide
of
it
)
whose
authour
was
of
an
yron
face
,
and
a
leaden
harte
,
that
is
,
a
foolish
and
an
impudent
man
.
And
for
the
rest
,
what
other
authour
but
eyther
the
same
,
or
some
at
least
,
in
some
pointes
,
as
fabulous
,
and
of
as
little
trueth
as
that
,
except
per
aduenture
of
the
gift
of
prophecie
,
he
may
shewe
some
extraordinarie
example
or
two
,
which
toucheth
not
the
poynt
handled
in
the
Declaration
,
which
is
,
that
these
giftes
were
neither
ordinarie
nor
perpetuall
.
His
seconde
obiection
to
this
parte
is
,
that
there
were
more
giftes
in
the
primitiue
Church
,
then
are
named
in
the
Declaration
:
a
matter
which
he
hath
bin
about
to
proue
before
,
and
nowe
returneth
vnto
agayne
,
whiche
yet
if
he
could
proue
,
might
peraduenture
shewe
,
that
there
are
more
giftes
ceased
,
then
are
mentioned
in
the
Declaration
,
but
that
there
are
anie
more
perpetuall
,
then
are
mentioned
by
it
,
or
that
anie
of
those
are
ceased
,
whiche
are
there
sayde
to
remayne
for
euer
,
it
proueth
not
.
But
let
vs
see
,
howe
he
proueth
this
:
In
the
12.
to
the
Romanes
(
sayeth
he
)
there
are
two
more
named
,
that
is
,
office
and
shewing
of
mercie
,
this
hath
bin
aunswered
alreadie
before
.
Further
in
the
1.
Corin.
the
12.
Chap.
he
mooueth
many
questions
to
little
purpose
.
For
aunswere
to
all
which
he
is
to
vnderstande
,
that
th'
Apostle
mentioneth
not
anie
giftes
here
,
that
are
peculiar
giftes
,
whereof
the
question
is
,
but
such
as
eyther
are
named
agayne
in
the
28.
verse
,
or
are
conteyned
vnder
some
of
them
,
or
of
the
same
sorte
and
kinde
that
they
are
of
.
So
the
gift
of
knowledge
and
wisedome
,
though
nowe
giuen
by
ordinarie
meanes
of
studie
,
is
that
,
whiche
belongeth
to
the
Pastours
and
Teachers
,
whose
office
being
perpetuall
,
the
gifte
also
continueth
.
Faith
is
not
anie
peculiar
gifte
,
but
common
to
all
the
Church
,
and
therefore
not
to
this
question
:
The
gift
of
miracles
is
named
in
the
other
place
,
so
is
prophecie
&
tongues
,
which
here
as
a
general
contayneth
also
vnder
it
the
interpretation
of
them
here
mentioned
,
as
the
power
of
miracles
doth
the
gift
of
discerning
spirites
:
which
may
satisfie
him
for
this
matter
of
the
offices
,
which
haue
ceassed
,
and
haue
no
further
vse
in
the
Church
.
Whereof
,
hee
confessing
some
reason
to
haue
bin
rendred
by
the
Declaration
,
demaundeth
,
what
is
alleadged
,
for
the
perpetuitie
of
those
,
that
are
sayd
to
continue
:
none
,
sayeth
he
but
this
,
that
eyther
they
are
temporarie
,
or
perpetuall
,
but
not
temporarie
,
therefore
perpetuall
.
Whiche
reason
,
hee
graunteth
to
be
good
,
if
the
partes
were
good
,
meaning
,
as
it
seemeth
,
that
,
that
sentence
,
wherein
it
is
sayde
,
they
are
not
temporarie
,
wanteth
proofe
.
Whereof
,
he
might
easilie
discerne
the
proofe
,
seeing
it
was
sayde
,
that
the
temporarie
ceassed
,
because
the
giftes
necessarie
for
the
execution
of
them
is
ceassed
,
and
for
that
the
vse
of
them
is
gone
.
If
then
,
there
bee
perpetuall
and
necessarie
vse
of
these
offices
in
the
Church
,
and
that
,
the
giftes
whereby
men
may
bee
inabled
,
for
the
due
performance
of
such
charges
,
doe
yet
,
and
shall
still
continue
:
then
it
is
playne
,
that
these
and
theis
onely
,
of
all
the
offices
,
giuen
at
anie
time
to
the
Churche
,
are
perpetuall
,
and
to
remayne
for
euer
.
But
it
is
true
,
that
the
vse
of
all
and
euerie
one
of
these
foure
offices
is
necessarie
for
the
Church
,
and
the
giftes
are
yet
giuen
by
ordinarie
meanes
,
whereby
men
may
be
inabled
for
them
,
which
is
not
so
any
other
.
Therefore
these
,
and
these
onely
are
perpetuall
.
The
necessarie
vse
of
the
most
of
these
offices
,
I
thinke
,
I
shall
not
neede
to
labour
much
to
prooue
.
For
it
is
manifest
,
and
as
I
take
it
,
without
question
betweene
vs
,
that
the
callinge
of
Pastoures
is
necessarie
,
as
without
whiche
,
the
Church
is
as
a
flocke
of
sheepe
without
a
shephearde
.
Whiche
,
if
it
were
denied
,
might
bee
proued
by
the
dueties
of
his
callinge
,
and
the
indisposition
of
men
to
godlines
,
through
the
corruption
of
nature
.
For
men
beinge
stubburne
and
disobedient
by
nature
,
are
to
bee
feared
with
the
terrour
of
Gods
heauie
iudgement
,
threatned
to
sinners
,
that
they
may
yeelde
obedience
vnto
his
holy
commaundements
.
We
are
slowe
to
euery
thing
that
is
good
,
euen
after
we
haue
receyued
some
measure
of
grace
:
and
therefore
need
exhortation
,
to
stirre
vs
vp
to
a
cherefulnes
and
readines
to
doe
the
will
of
God
.
In
afflictions
we
are
often
cast
downe
aboue
measure
:
and
therefore
neede
the
comfort
and
consolation
of
the
Scriptures
,
to
giue
vs
hope
.
The
same
may
be
saide
,
of
an
infinite
number
of
other
our
infirmities
,
according
to
the
condition
and
qualitie
,
whereof
we
neede
to
haue
the
word
of
GOD
applyed
vnto
vs
.
Which
application
belonging
to
the
Pastours
duetie
,
it
is
playne
,
there
is
most
necessarie
vse
of
his
office
and
seruice
in
all
ages
,
and
therefore
perpetuall
,
and
to
continue
for
euer
.
The
administration
of
the
Sacramentes
being
the
ordinance
of
God
,
and
a
duetie
which
the
Pastour
is
charged
with
,
doeth
in
like
maner
declare
,
that
office
to
bee
most
necessarie
.
But
,
this
I
thinke
will
not
be
denied
.
Of
the
Teachers
office
,
there
is
more
question
made
:
yet
the
Replyer
,
howsoeuer
at
some
other
times
,
he
affirme
the
contrarie
,
in
the
62.
page
of
his
replie
,
sayeth
expreslie
,
Teachers
are
alwayes
necessarie
for
the
instruction
of
doctrine
and
documentes
of
life
.
And
agayne
,
in
the
page
67.
graunteth
perpetuitie
of
teaching
.
But
,
if
he
will
construe
his
meaning
to
bee
in
these
wordes
,
not
,
of
that
particular
office
that
we
affirme
,
which
standeth
in
doctrine
,
but
generallie
of
the
Ministerie
,
and
of
the
Pastours
office
:
yet
is
it
to
be
noted
,
that
he
graunteth
,
enforced
by
the
cleare
trueth
thereof
,
that
the
teaching
of
doctrine
,
and
documents
of
life
,
is
necessarie
.
But
this
is
the
speciall
office
that
the
Apostle
declareth
,
to
belong
to
the
Teacher
.
Moreouer
,
the
necessitie
of
teaching
is
to
be
argued
,
by
the
ignorance
which
is
naturall
in
vs
.
For
the
remedie
and
helpe
whereof
there
is
neede
of
a
Teacher
,
who
may
especiallie
regarde
,
the
bringing
of
the
people
to
the
true
knowledge
of
God
,
and
the
vnderstanding
of
his
will
.
Which
ignorance
,
wherein
all
men
are
borne
,
being
in
daunger
to
be
increased
,
by
sundrie
meanes
,
which
may
drawe
men
from
heauenly
wisedome
,
yea
though
hir
messengers
cease
not
to
call
in
the
highest
stretes
&
places
of
the
Citie
,
as
by
the
cares
and
pleasures
of
this
life
:
likewise
also
by
the
deceytes
of
erroures
,
through
the
manifolde
practises
of
Sathan
,
and
his
instrumentes
,
and
by
many
other
occasions
:
the
necessitie
hereof
is
the
more
playne
and
euident
.
For
,
so
long
as
men
are
subiect
,
to
these
things
,
it
must
be
confessed
,
that
they
can
not
be
,
without
fit
meanes
,
for
the
remedie
hereof
:
or
,
that
the
Churche
is
miserablie
destituted
,
if
it
want
helpes
,
which
are
needfull
.
Nowe
the
giftes
,
needfull
for
eyther
of
these
callinges
,
are
the
worde
,
or
speache
of
wisedome
and
knowledge
,
as
th'
Apostle
nameth
them
,
which
experience
teacheth
,
to
be
giuen
by
ordinarie
meanes
.
Therefore
,
the
necessitie
and
perpetuitie
of
these
two
ministeries
,
besides
the
authorities
of
the
scriptures
,
whereon
they
are
grounded
,
is
to
bee
acknowledged
,
for
the
reasons
mentioned
.
The
necessitie
of
the
Deacons
likewise
appeareth
in
that
it
is
sayd
:
You
shall
haue
alwayes
the
poore
with
you
.
For
,
the
institution
of
Deacons
,
being
for
the
comfort
and
succour
of
the
poore
,
and
such
as
are
in
miserie
,
so
long
,
as
there
continewe
such
in
the
Church
,
which
wil
be
to
the
ende
of
the
worlde
:
There
must
needes
be
,
vse
of
the
helpe
,
and
seruice
,
of
the
Deacons
,
who
may
relieuet
hem
.
But
,
of
this
publique
Ministerie
and
charge
,
the
necessitie
and
perpetuitie
of
it
,
the
Replyer
seemeth
to
make
no
great
question
,
or
rather
to
confesse
it
.
The
great
question
is
,
of
the
Elders
,
concerning
whom
it
is
to
be
considered
,
that
they
are
appointed
in
their
speciall
charge
,
to
keepe
good
watche
ouer
the
life
and
conuersation
of
the
people
:
to
see
what
fruite
they
yeelde
of
the
teachinge
,
exhortations
,
and
such
like
dueties
which
are
done
to
them
,
by
the
Ministers
of
the
worde
:
to
the
ende
,
that
they
being
well
instructed
,
of
the
proceeding
,
staye
,
or
slyding
backe
of
anie
,
may
the
more
fitlie
applye
them
selues
and
their
labours
,
for
their
instruction
and
stirring
vp
,
to
goe
forwardes
in
the
wayes
of
the
Lorde
.
Likewise
also
they
are
to
vnderstande
,
what
offences
arise
in
the
Congregation
,
that
order
may
be
taken
for
them
,
as
appertayneth
,
These
,
&
such
like
dueties
,
are
incident
into
the
charge
of
the
Elders
,
as
may
appeare
by
the
places
,
where
mention
is
made
of
them
,
and
namelie
by
the
12.
to
the
Romanes
,
and
the
5.
of
the
first
epistle
to
Timothie
,
wherein
being
termed
Elders
,
and
Ouer-seers
,
or
Gouernours
,
and
expreslie
shutte
out
from
the
ministerie
of
the
worde
:
it
appeareth
,
their
charge
standeth
in
matters
of
life
and
conuersation
:
there
being
no
other
thing
but
doctrine
or
life
,
whereof
there
should
be
Ouer-seers
or
Gouuernours
.
Nowe
,
as
they
haue
these
dueties
,
especiallie
lying
vppon
them
,
so
,
as
necessarie
partes
of
the
Seniorie
or
Eldershippe
,
they
haue
power
,
to
deale
in
the
chiefest
matters
,
belonging
to
the
Church
:
as
,
in
the
censures
,
and
in
the
calling
of
the
Ministers
of
the
worde
,
and
in
making
constitutions
and
orders
meete
for
the
Church
whereof
they
are
Elders
:
whiche
dueties
are
shewed
to
belong
vnto
them
,
both
by
auncient
presidentes
of
th'
elders
,
that
Were
of
the
Sinagogues
of
the
Iewes
,
and
by
expresse
places
of
the
newe
Testament
,
where
,
these
things
are
attributed
vnto
them
:
namelie
in
the
18.
of
Mat.
the
15.
of
the
Actes
,
and
the
4.
of
the
second
epistle
vnto
Tim.
Whiche
being
so
,
the
necessitie
of
this
calling
in
the
Church
,
must
needes
be
exceeding
great
.
For
otherwise
,
what
shall
become
of
these
dueties
,
which
are
so
necessarie
in
the
Church
:
it
being
not
lawfull
to
haue
them
done
,
by
anie
other
,
then
such
as
God
hath
appointed
for
that
purpose
.
Thus
the
necessitie
and
perpetuitie
of
these
offices
,
doe
appeare
.
But
,
if
this
doe
not
suffice
,
let
him
looke
vpon
the
28.
of
the
Gospell
,
written
by
the
Euangelist
Matthewe
,
and
the
6.
of
the
former
Epist.
to
Tim.
In
the
former
of
these
two
places
,
it
is
thus
written
,
18.19
.
and
20.
vers
.
Iesus
came
and
spake
vnto
them
,
saying
,
All
power
is
giuen
me
in
heauen
and
in
earth
:
goe
therefore
,
and
teache
all
Nations
baptizing
them
in
the
Name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
Teachinge
them
to
obserue
all
things
what
soeuer
I
haue
commaunded
you
,
and
loe
,
I
am
with
you
alway
vnto
the
ende
of
the
world
,
Amen
.
Wherein
the
time
when
our
Sauiour
spake
this
,
is
to
be
considered
:
which
was
,
after
his
resurrection
,
and
vpon
his
ascension
into
heauen
,
after
he
had
40.
dayes
long
,
as
it
is
written
in
the
first
of
the
Actes
,
instructed
his
Disciples
of
such
thinges
,
as
concerned
his
kingdome
.
Whereinto
it
can
not
be
denied
,
but
the
whole
pollicie
and
Discipline
of
the
Church
belongeth
,
conteyning
the
lawes
and
statutes
of
our
Sauiour
,
for
the
calling
of
any
,
to
charge
,
in
his
Church
,
and
,
the
due
execution
of
the
same
.
For
as
the
lawes
of
a
kingdome
,
appointing
all
the
officers
of
the
Crowne
,
and
all
other
inferior
Magistrates
,
with
declaration
of
the
order
of
their
calling
,
the
dueties
of
their
places
,
and
the
maner
of
proceedinge
,
in
the
execution
of
the
same
,
can
not
be
denied
,
to
belong
,
to
the
state
of
that
kingdome
:
no
more
can
the
Discipline
be
sayde
,
not
to
pertayne
to
the
spirituall
kingdome
of
Christ
.
Otherwise
,
the
greatest
,
and
most
weightie
matters
that
are
done
by
his
authoritie
,
shal
be
sayde
,
not
to
belong
to
his
kingdome
:
as
,
to
appoint
and
execute
publique
charges
,
to
censure
,
to
excommunicate
,
and
such
like
.
In
a
temporall
and
earthlie
kingdome
,
it
would
be
an
absurd
thing
,
in
the
iudgement
of
all
men
of
vnderstanding
,
to
saye
,
the
appointing
of
Magistrates
,
their
number
,
the
boundes
&
limitations
of
their
power
,
their
order
to
proceede
by
,
to
the
casting
of
subiectes
into
prison
,
&
the
putting
of
them
to
death
:
did
nothing
belong
to
the
state
of
a
kingdome
,
whereas
in
deede
,
these
are
principall
effectes
of
the
power
and
authoritie
of
the
King
,
and
most
naturallie
,
and
essentiallie
belonging
to
the
state
of
his
kingdome
.
So
can
it
not
be
lesse
absurde
,
to
denie
the
like
,
to
pertayne
to
the
power
and
kingdome
of
our
Sauiour
Christ
.
For
the
Ministers
of
the
worde
,
the
Elders
appointed
for
ouersight
,
and
the
Deacons
for
the
poore
,
are
the
officers
whiche
our
Sauiour
Christ
hath
ordeyned
,
to
guyde
the
Church
vnder
his
authoritie
,
the
censures
are
the
punishementes
of
his
disobedient
subiectes
,
separation
from
the
Lordes
table
,
as
commaundement
out
of
his
presence
to
warde
,
excommunication
as
sentence
of
death
.
Wherefore
,
it
must
needes
be
,
that
the
appointing
of
the
number
,
and
kindes
of
publike
charges
in
the
Church
,
the
limiting
of
their
power
,
the
order
,
for
their
proceeding
to
separation
from
the
Lords
table
,
and
to
excommunication
,
must
needes
be
,
things
belonging
to
the
kingdome
of
our
Sauior
Christ
.
Which
being
(
as
I
thinke
it
must
needs
be
)
confessed
,
then
it
followeth
,
that
our
Sauiour
Christ
within
those
40.
dayes
,
next
before
his
ascension
into
heauen
,
wherin
,
as
the
Euangelist
Luke
sayeth
,
he
instructed
his
Disciples
,
of
those
things
,
that
belong
to
his
kingdome
,
informed
them
what
publike
functions
he
appointed
for
the
gouernance
of
the
Church
,
how
many
,
and
of
what
power
euery
one
should
be
,
and
in
what
order
,
and
vpon
what
causes
,
they
should
proceede
to
excommunication
,
and
the
other
censures
.
Whiche
graunted
,
as
in
any
sounde
iudgement
it
can
not
bee
denied
,
then
consequentlie
these
are
also
of
the
things
which
our
Sauiour
Christ
commaunded
the
Apostles
,
to
teache
such
to
obserue
,
as
they
should
make
Disciples
.
Further
,
it
may
appeare
,
that
our
Sauiour
Christ
,
in
these
wordes
,
teache
them
,
to
obserue
all
things
,
which
I
haue
commaunded
you
,
comprehendeth
also
the
policie
of
the
Church
,
by
the
order
of
the
matters
,
here
mentioned
by
the
Euangelist
.
For
,
it
is
sayde
,
that
our
Sauiour
first
speaking
of
his
fulnes
of
power
,
whiche
hee
had
giuen
him
in
heauen
and
earth
,
to
assure
them
,
that
hee
had
authoritie
to
commaunde
them
,
to
doe
these
things
,
and
abilitie
to
assiste
and
prosper
them
,
in
so
doing
:
Firste
,
charged
them
,
to
preache
the
worde
,
then
,
to
minister
the
Sacramentes
(
for
that
is
expreslie
saide
of
the
one
,
is
of
like
to
bee
gathered
of
the
other
in
this
respect
)
and
in
the
ende
,
to
teach
the
Disciples
to
obserue
all
things
,
that
he
had
commaunded
.
Which
tenor
and
course
of
speache
,
sheweth
,
that
he
spake
to
them
,
of
the
Discipline
.
For
,
besides
the
ministerie
of
the
worde
,
and
of
the
Sacramentes
,
what
other
thinges
are
there
belonging
to
the
kingdome
of
Christ
,
but
the
Discipline
.
This
being
then
thus
sufficientlie
proued
,
that
the
Discipline
of
the
Church
,
is
a
part
,
at
the
least
,
of
those
things
,
which
our
Sauiour
Christ
,
in
this
place
,
is
saide
to
haue
commaunded
his
Apostles
to
teache
their
Disciples
,
to
obserue
:
I
proceede
further
,
to
shewe
the
perpetuitie
of
these
foresaide
publique
charges
of
the
Church
,
which
is
the
thing
I
haue
in
hande
.
The
Euangelist
sayeth
,
that
our
Sauiour
added
to
his
former
charge
and
commaundement
,
a
most
comfortable
promise
,
saying
,
Beholde
I
am
with
you
alwayes
,
to
the
finishinge
of
the
worlde
.
Which
wordes
can
not
be
vnderstood
,
of
the
Apostles
onely
,
because
they
,
as
it
is
saide
of
Dauid
,
after
they
had
serued
their
tyme
,
they
died
.
Whereby
it
is
of
necessitie
to
be
vnderstoode
,
that
our
Sauiour
promiseth
,
to
bee
with
them
,
for
their
time
,
&
after
also
with
such
,
as
by
their
doctrine
should
be
his
Disciples
,
to
the
ende
of
the
worlde
.
Nowe
,
to
bee
with
them
is
a
promise
of
prospering
,
and
blessing
to
his
Church
,
the
ministerie
of
such
holy
thinges
,
as
hee
had
commaunded
them
,
to
teache
the
Disciples
to
obserue
.
Which
may
appeare
by
the
Euangelist
Marke
,
who
declaring
the
performance
of
this
promise
to
the
Apostles
,
sayeth
,
That
they
went
and
preached
,
the
Lord
working
with
them
,
and
confirming
the
worde
by
signes
that
followed
.
The
meaning
therefore
of
the
promise
is
,
that
the
Lord
would
blesse
the
Ministerie
of
the
worde
,
th'
administration
of
the
Sacramentes
,
and
the
obseruation
of
the
Discipline
which
hee
had
deliuered
them
to
the
good
of
his
church
,
in
their
handes
for
their
time
,
in
such
sort
,
as
the
qualitie
of
their
Apostolicall
calling
did
require
,
in
extraordinarie
giftes
and
assistance
:
and
after
,
in
the
handes
of
such
,
as
should
be
apointed
for
the
ordinarie
seruice
of
his
people
,
according
as
their
ordinarie
functions
should
neede
,
euen
to
the
ende
of
the
world
.
Which
can
not
be
,
if
the
offices
he
appointed
,
were
but
temporarie
,
and
not
perpetuall
.
Therefore
,
I
conclude
,
that
the
ministerie
of
the
worde
by
Pastours
and
Teachers
,
the
ouersight
of
the
church
,
by
Elders
,
th'
attendance
of
the
poore
by
Deacons
,
being
the
necessarie
and
ordinarie
functions
and
offices
which
our
Sauiour
hath
instituted
and
ordained
in
his
Church
,
and
hauing
promise
of
blessing
from
the
Lorde
in
their
due
administration
to
the
ende
of
the
worlde
,
they
are
also
perpetuall
,
and
to
continue
for
euer
:
which
may
bee
further
also
confirmed
in
that
our
Sauior
,
in
the
18.
of
Matthewe
declareth
the
effect
of
this
promise
to
belong
particularlie
,
to
the
execution
of
the
Discipline
.
For
there
our
Sauiour
appointing
a
proceeding
for
the
remedie
of
offences
,
sayeth
:
And
if
he
refuse
to
heare
them
,
tell
it
vnto
the
Church
:
and
if
he
refuse
to
heare
the
Church
also
,
let
him
be
vnto
thee
as
an
heathen
man
and
as
a
publicane
.
Verilie
I
say
vnto
you
,
Whatsoeuer
ye
binde
on
earth
,
shal
be
bounde
in
heauen
:
and
whatsoeuer
yee
loose
on
earth
,
shal
be
loosed
in
heauen
.
Agayne
,
Verilie
I
saye
vnto
you
,
that
if
two
of
you
shall
agree
in
earth
vppon
anie
thing
,
whatsoeuer
they
shall
desire
,
it
shal
be
giuen
them
of
my
Father
which
is
in
heauen
.
For
where
two
or
three
are
gathered
togither
in
my
Name
,
there
am
I
in
the
middes
of
them
.
Whereby
,
as
it
is
manifest
that
the
execution
&
Discipline
is
of
the
things
which
our
Sauiour
hath
commaunded
,
who
saieth
expreslie
,
tell
the
Church
,
so
is
it
plaine
,
to
be
within
this
promise
,
of
his
presence
&
assistance
,
directlie
promising
,
that
when
they
shall
meete
togither
in
his
name
,
that
is
,
by
his
authoritie
,
for
such
purpose
,
and
call
vpon
him
,
he
wil
be
in
the
middest
of
them
,
&
authorize
their
due
proceedings
:
binding
and
loosing
in
heauen
,
that
which
vpon
earth
they
shall
so
do
,
according
to
his
appointment
.
Moreouer
,
for
further
proofe
of
the
perpetuitie
of
these
foresaide
publike
functions
in
the
Church
,
it
is
playne
,
that
the
Apostle
writing
to
Timothy
,
to
teache
him
howe
to
behaue
him selfe
in
the
Church
,
which
is
the
house
of
the
liuing
God
:
instructeth
him
,
of
all
these
offices
,
that
is
,
of
the
Ministers
of
the
worde
,
both
Pastours
&
Teachers
,
and
of
the
Elders
and
Deacons
.
For
the
Ministers
of
the
worde
,
it
is
cleare
,
in
that
he
requireth
in
euery
one
to
bee
called
to
that
ministerie
an
abilitie
to
teache
,
which
is
,
as
hee
expoundeth
it
to
Titus
,
to
deliuer
sound
,
that
is
holy
&
true
doctrine
.
That
both
kindes
of
Ministers
are
heere
to
be
vnderstood
,
may
appeare
by
this
,
that
the
Apostles
rules
there
,
are
generall
of
all
the
Ministers
of
the
worde
,
as
his
indifinite
speach
in
a
generall
matter
declareth
.
But
Pastours
and
Teachers
also
are
the
ordinarie
officers
appointed
for
the
ministerie
of
the
worde
,
to
the
Church
,
as
appeareth
by
the
12.
to
the
Roman
.
Therefore
,
both
Pastours
&
Teachers
are
comprehended
there
,
by
the
Apostle
.
Further
,
it
will
not
bee
denied
,
but
that
this
speach
in
the
1.
to
Tit.
is
of
the
same
ministers
,
which
he
speaketh
of
here
,
but
there
he
noteth
both
kindes
,
as
it
may
apeare
by
mention
of
exhortation
,
the
special
propertie
of
the
Pastor
,
&
of
conuiction
,
a
peculiar
part
of
th'
office
of
the
Teacher
:
therfore
in
the
place
mentioned
to
Tim.
both
kindes
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
proue
:
The
Elders
office
is
an
ordinary
office
in
the
Church
,
as
appeareth
in
the
12.
to
the
Rom
,
&
in
the
5.
of
this
epist.
where
it
is
playnlie
noted
,
that
there
are
Elders
(
which
name
particularly
is
neuer
giuen
to
such
as
by
their
proper
name
are
called
Deacons
)
for
direction
of
the
Church
,
who
deale
not
with
the
Ministerie
of
the
word
,
as
if
the
Apostle
had
said
,
but
only
with
the
ouersight
of
conuersation
.
If
it
be
so
,
then
in
an
instruction
whiche
th'
Apostle
would
giue
to
Timothy
,
how
to
behaue
him selfe
in
all
matters
of
charge
in
the
church
,
they
can
not
be
pretermitted
.
But
they
can
not
be
here
conteined
vnder
the
name
of
Bishops
,
because
teaching
is
required
of
them
,
which
belongeth
not
to
the
Elders
,
as
is
declared
in
the
5.
chap.
following
.
Therefore
it
must
needes
be
they
are
to
be
vnderstood
vnder
the
name
of
Deacons
.
Moreouer
in
so
generall
an
instruction
for
ordering
the
house
of
God
,
it
is
to
be
confessed
that
in
these
two
names
of
Bishops
&
Deacons
,
the
Apostle
comprehendeth
al
the
offices
of
the
church
as
in
the
1.
to
the
Phil.
ver.
1.
Paul
and
Timothy
the
seruants
of
Iesus
Christ
to
all
the
Saints
,
in
Christ
Jesus
whiche
are
at
Philippi
,
with
the
Bishops
&
Deacons
:
and
in
the
12.
to
the
Rom:
But
he
conteyneth
not
Elders
vnder
Bishops
,
for
the
reason
alleadged
therfore
vnder
Deacons
:
And
to
make
all
playne
,
in
the
12.
to
the
Rom.
the
Apostle
conteyning
all
the
functions
vnder
Prophets
&
Deacons
,
diuideth
Prophets
into
exhorters
&
teachers
,
and
Deacons
into
Elders
&
distributers
:
expreslie
noting
,
when
the
name
of
Deacon
is
opposed
to
another
name
,
conteyning
the
Ministers
of
the
word
,
and
is
taken
generally
for
all
the
offices
,
not
dealing
with
the
Ministery
of
the
word
,
that
th'
elders
are
conteyned
vnder
this
name
.
Furthermore
,
in
the
5.
cha.
of
this
epist.
he
maketh
mention
of
Elders
that
haue
ouersight
ouer
the
congregation
,
both
in
things
that
concerne
the
worde
,
and
also
of
other
thinges
besides
the
worde
,
whiche
must
needes
bee
of
conuersation
and
lyfe
,
there
being
nothing
but
these
two
,
doctrine
,
and
life
,
whereof
generall
direction
and
care
should
bee
taken
.
Being
then
expreslie
named
by
the
Apostle
in
the
aforesaide
5.
Chapter
,
as
one
kinde
of
publike
charge
in
the
Church
,
it
can
not
be
,
that
the
Apostle
forgot
,
or
pretermitted
this
kinde
in
the
third
going
before
,
where
he
giueth
rules
for
the
qualifications
,
requisite
in
euery
one
that
should
be
called
to
publique
charge
in
the
Church
.
But
in
the
name
of
Bishopps
they
can
not
be
vnderstoode
,
for
the
propertie
of
teaching
required
in
them
,
which
is
not
so
in
the
Elders
,
as
it
is
in
the
5.
chapter
:
therefore
they
are
comprehended
vnder
the
general
name
of
Deacons
.
Howsoeuer
it
be
,
yet
can
it
not
be
denied
,
that
Elders
are
named
in
the
5.
chap.
as
a
kinde
of
publike
charge
in
the
Church
.
Nowe
I
adde
,
that
the
instructions
whiche
the
Apostle
had
giuen
to
Timothy
,
concerning
the
ministerie
of
the
worde
,
both
Pastours
and
Teachers
,
vnder
the
name
of
Bishops
,
and
concerning
Elders
and
Deacons
,
partly
vnder
the
name
of
Deacon
,
common
to
them
both
,
&
particularly
by
the
name
of
Elder
,
touching
such
as
are
so
speciallie
called
,
are
perpetuall
and
to
be
followed
,
&
kept
without
default
in
any
part
,
to
the
glorious
comming
againe
of
Christ
to
iudgement
.
For
proofe
whereof
,
I
rehearse
the
very
wordes
of
the
Apostle
:
I
charge
thee
in
the
sight
of
God
who
quickeneth
all
things
,
&
before
Iesus
Christ
,
which
vnder
Pontius
Pilate
professed
a
worthie
profession
,
That
thou
keepe
these
commaundements
without
spot
and
vnrebukeable
,
vntill
the
appearing
of
our
Lord
JESVS
Christ
.
Which
in
due
time
he
shall
shewe
,
that
is
blessed
and
Prince
onely
the
King
of
Kings
,
and
Lord
of
Lordes
,
who
onely
hath
immortalitie
and
dwelleth
in
the
light
that
none
can
attaine
vnto
,
whom
neuer
man
sawe
,
vnto
whom
be
honor
and
power
euerlasting
.
Amen
.
I
am
not
ignorant
what
exceptions
are
taken
to
this
place
,
but
the
answere
to
them
,
cleareth
all
such
doubtes
.
So
as
I
doubt
not
but
the
indifferent
Reader
,
consideringe
the
reasons
on
all
partes
,
will
finde
,
that
this
so
earnest
charge
and
obtestation
is
to
be
extended
to
all
the
pointes
of
that
Epistle
.
Especiallie
concerning
the
ordering
of
the
Church
.
For
whiche
ende
,
as
the
Apostle
plainlie
declareth
,
that
he
wrote
it
,
so
hauing
finished
his
instructions
concerning
that
matter
,
sealeth
them
vp
with
such
a
seale
,
as
declareth
,
that
hee
,
whiche
shall
offende
against
them
,
shall
sinne
against
the
commaundement
of
the
Lord
of
life
,
&
against
the
example
of
the
lord
Iesus
,
both
whose
vengeance
&
punishment
,
he
is
to
feare
,
at
the
glorious
comming
of
the
lord
againe
to
iudgement
.
And
again
,
if
any
man
for
the
duetiful
keeping
of
those
commandementes
shall
suffer
,
yea
though
it
be
to
death
,
he
is
to
be
assured
,
to
receyue
his
life
againe
of
the
Commaunder
of
these
things
,
who
quickeneth
the
dead
,
and
following
the
example
of
that
worthie
profession
made
by
our
Sauiour
Christ
,
is
to
receyue
immortalitie
and
honour
for
euer
,
at
his
glorious
appearinge
,
which
shal
be
as
certainlie
performed
,
as
he
(
in
whose
name
these
things
are
denounced
and
promised
)
is
the
blessed
and
onely
Prince
,
King
of
Kings
,
Lorde
of
Lordes
,
onely
immortall
,
to
whom
belongeth
honour
and
strength
euerlasting
,
Amen
.
Thus
the
perpetuitie
of
these
offices
is
proued
by
these
reasons
and
authorities
:
I
would
to
God
,
the
necessarie
&
perpetuall
vse
of
them
,
were
not
also
manifest
,
by
the
wofull
and
lamentable
experience
of
such
Churches
,
as
doe
want
them
:
according
as
their
wantes
are
,
eyther
of
all
,
or
of
some
,
in
part
or
altogither
.
Of
the
ignorance
of
the
people
,
in
things
concerning
godlines
and
religion
,
what
other
cause
can
be
assigned
it
,
but
that
they
wante
godly
learned
Ministers
of
the
worde
amongst
them
.
Teachers
to
instruct
them
in
sounde
&
holy
doctrine
,
and
Pastours
to
exhort
them
according
to
it
.
If
it
be
,
life
euerlasting
to
knowe
the
onely
true
God
,
Thus
farre
haue
I
laboured
to
shewe
,
the
necessarie
and
perpetuall
vse
of
the
offices
of
the
Ministers
of
the
worde
,
both
Pastours
and
Teachers
,
of
Elders
also
and
of
Deacons
.
Wherwith
I
would
ende
the
aunswere
to
this
section
,
but
that
heere
is
offred
an
occasion
to
speake
a
worde
or
twoo
more
,
to
an
other
matter
in
it
.
The
Declaration
shewing
,
that
God
withdrawing
th'
extraordinarie
giftes
of
healing
,
and
such
like
,
hath
withall
shewed
that
the
offices
depending
vpon
those
giftes
,
should
cease
:
rebuketh
it
as
a
vanitie
in
the
papistes
to
keepe
still
,
Exorcistes
and
extreeme
Vnction
,
and
to
speake
with
straunge
tongues
,
which
they
haue
not
by
inspiration
,
and
that
without
any
interpretation
,
which
is
expreslie
forbidden
.
The
Replyer
,
letting
passe
the
rebuke
,
for
the
two
former
pointes
,
for
the
third
sayeth
he
,
belie
not
the
Diuell
.
Their
fault
was
not
,
that
they
spake
with
straunge
tongues
,
which
they
had
not
by
inspiration
,
for
if
they
had
not
had
them
by
inspiration
,
and
yet
had
they
vnderstoode
them
,
and
the
people
also
,
then
had
this
bin
no
fault
,
except
in
speaking
faultie
matter
.
These
are
the
Replyers
wordes
:
wherein
he
hath
little
cause
to
vse
this
homely
prouerbe
against
the
Declaration
.
For
it
reporteth
not
vntrulie
of
them
,
but
chargeth
them
with
vanitie
,
for
doing
that
,
which
they
doe
in
deede
.
So
as
,
if
there
be
anie
fault
here
,
it
is
not
in
speaking
vntruely
of
them
,
but
,
in
making
that
whiche
is
truelie
sayde
they
doe
,
to
be
a
fault
which
is
none
.
But
this
was
onely
a
quarell
picked
to
mainteyne
speaking
of
Latin
in
the
pulpit
,
which
the
Replyer
thought
to
be
a
litle
touched
,
in
that
the
Papistes
are
charged
with
vanitie
for
speaking
with
tongues
,
whiche
they
had
not
by
inspiration
.
Which
if
it
be
,
for
that
cause
a
vanitie
in
them
,
then
the
replier
thought
,
it
would
be
gathered
,
to
be
as
vayne
a
thing
in
anie
other
,
that
hauing
not
the
gifte
by
inspiration
no
more
then
they
,
but
onely
by
studie
and
ordinarie
meanes
,
yet
doe
vse
,
to
vtter
sentences
in
Latine
and
other
tongues
:
but
commonlie
in
Latin
,
for
it
is
not
euery
mans
gift
to
vnderstand
greeke
and
Hebrewe
,
which
he
had
good
reason
in
deede
to
suppose
.
But
howe
doeth
he
answere
the
Declaration
,
which
resteth
vppon
this
reson
,
why
it
should
be
a
vanitie
in
them
,
namely
,
bicause
they
haue
that
tongue
by
studie
and
not
by
inspiration
.
Which
is
,
as
if
it
had
bin
more
at
large
saide
,
that
being
an
extraordinarie
gift
,
there
might
be
yet
some
vse
for
the
miracle
,
to
giue
credite
and
doe
honour
to
that
doctrine
,
which
such
a
beleeuer
did
professe
:
but
for
a
man
that
had
bin
trayned
vp
in
schoole
all
his
life
,
and
had
spent
many
yeares
in
the
Vniuersitie
,
to
speake
Latine
in
his
sermon
,
as
if
it
were
a
miracle
for
a
man
,
in
twentie
or
thirtie
yeares
so
bestowed
,
to
speake
of
him selfe
,
or
repeate
out
of
other
,
a
fewe
sentences
in
Latine
:
could
haue
no
such
grace
,
nor
vse
,
no
nor
any
good
vse
,
but
onely
sheweth
the
vanitie
and
follie
of
the
partie
that
so
speaketh
.
To
this
reason
he
maketh
no
aunswere
,
but
onely
sayeth
,
it
was
no
fault
in
them
,
(
although
they
had
them
not
by
inspiration
,
if
both
they
and
the
people
vnderstoode
them
)
to
speake
with
straunge
tongues
.
But
it
is
not
ynough
for
him
to
saye
so
,
with
a
bare
worde
,
he
had
neede
to
haue
shewed
,
some
good
reason
,
to
mainteyne
it
,
the
argument
of
the
Declaration
being
so
strong
to
the
contrarie
as
it
is
.
Hee
coulde
not
also
be
ignorant
,
that
th'
Apostle
reproueth
this
ostentation
in
those
of
Corinth
,
who
yet
had
it
by
extraordinarie
gift
,
as
a
childishe
follie
in
them
,
saying
:
Brethren
,
be
not
children
in
vnderstanding
:
howe
much
more
then
is
it
worthie
of
that
reproofe
in
such
,
I
speake
tongues
(
sayeth
the
Apostle
in
the
same
place
)
more
then
all
you
doe
,
yet
had
I
rather
speake
in
the
Church
fiue
wordes
to
instruct
other
with
them
,
then
a
thousande
in
a
strange
tongue
.
Wherein
the
modestie
of
the
Apostle
,
and
his
care
of
edifying
of
the
Church
appeareth
.
To
which
purpose
also
,
he
sayeth
in
another
place
,
That
he
regarded
not
to
bee
esteemed
to
knowe
any
thing
amongst
them
,
but
Iesus
Christ
,
and
him
crucified
.
The
contrarie
therefore
is
,
not
to
seeke
(
as
a
man
ought
to
doe
)
the
honour
onely
of
Christ
,
and
the
edification
of
his
Church
,
but
sauoureth
of
fleshe
and
blood
.
For
as
it
is
well
obserued
by
Maister
Caluin
,
of
worthie
memorie
,
the
Apostles
voluntarie
absteyning
from
speaking
with
tongues
,
That
part
in
the
declaration
which
is
made
the
next
section
,
is
the
conclusion
,
inferred
of
the
former
reason
,
that
only
Pastours
,
Teachers
,
Elders
,
and
Deacons
remayne
and
are
to
continue
to
the
ende
,
all
other
offices
being
ceased
,
whiche
were
of
speciall
vse
,
for
a
certaine
tyme
,
and
of
extraordinarie
giftes
for
performance
of
them
.
Wherevpon
is
inferred
,
that
it
is
needles
,
and
vnlawfull
,
to
institute
anewe
any
other
ministeries
or
charges
in
the
Church
,
beside
the
aforesayde
offices
,
which
are
recommended
by
the
institution
of
God
,
&
the
practise
both
of
the
primitiue
church
,
&
the
best
reformed
in
this
age
,
with
the
fruits
of
them
in
furthering
of
the
gospel
amongst
them
,
&
the
want
of
the
like
with
vs
for
default
of
the
same
.
Vpon
this
section
the
Replier
hath
written
a
long
discourse
,
not
only
examining
this
matters
conteyned
in
it
,
and
speaking
to
that
purpose
,
but
descanting
in
a
maner
vpon
euery
word
,
tedious
for
extrauagant
matters
,
&
points
impertinent
,
to
the
question
in
hand
.
Also
for
tautologies
&
repetitions
,
&
much
idle
speache
,
lengthned
out
with
three
or
foure
of
Aesopes
fables
,
and
such
like
conceytes
,
as
serued
the
pleasant
humour
he
is
giuen
vnto
.
Which
length
of
handling
matters
had
bin
well
bestowed
,
before
he
came
to
the
conclusion
,
in
replying
with
sound
&
forcible
reasons
,
to
the
points
debated
.
But
seeing
it
is
otherwise
,
I
am
to
praye
the
readers
pacience
,
while
I
make
that
answere
,
that
is
necessarie
,
which
I
will
doe
as
shortly
as
I
can
,
that
I
abuse
not
the
Reader
,
nor
wearie
my selfe
with
following
one
,
that
will
not
keepe
his
way
.
In
the
wordes
of
the
conclusion
,
to
the
number
of
foure
publique
charges
of
the
Church
,
he
opposeth
contrarie
testimonies
:
the
first
whereof
is
,
of
a
godly
Sermon
,
vpon
the
twelft
to
the
Romanes
,
whiche
,
sayeth
he
,
nameth
fiue
.
For
answere
he
is
to
vnderstande
,
that
the
fift
,
mentioned
both
there
,
&
by
that
Apostle
,
is
comprehended
vnder
one
of
these
foure
,
that
is
,
vnder
the
Deacons
.
For
they
that
shewe
mercie
are
such
of
the
Deacons
,
as
regarde
and
looke
to
the
sicke
and
afflicted
with
like
miserie
,
needing
their
helpe
.
The
next
,
is
of
the
Scottish
booke
of
common
prayers
,
out
of
which
he
would
gather
,
that
Teachers
are
Doctors
,
as
they
are
called
there
,
into
no
necessarie
function
in
the
Church
:
because
it
is
sayde
there
,
concerning
Teachers
or
Doctours
in
this
manner
:
We
are
not
ignorant
,
that
there
is
a
fourth
kinde
of
Ministers
left
vnto
the
Church
of
Church
,
which
is
also
verie
profitable
where
time
and
place
doeth
permitte
:
because
it
is
sayde
here
,
to
be
very
profitable
,
where
time
and
place
doeth
permit
,
hee
gathereth
,
there
is
no
necessitie
of
this
office
in
the
Church
,
which
is
no
good
argument
.
For
the
same
agreeth
to
all
the
outwarde
pollicie
of
the
Christe
,
and
may
be
saide
of
it
,
and
yet
not
take
away
the
necessity
of
it
,
where
it
may
conueniently
be
had
.
The
Sacraments
are
left
to
the
church
by
our
Sauiour
Christ
,
and
are
very
profitable
where
time
and
place
doe
permit
.
So
was
Circumcision
the
ordinance
of
God
,
and
verie
profitable
in
like
maner
,
but
sometime
time
&
place
permitted
not
to
haue
it
,
as
in
the
desert
.
No
more
doe
they
permitte
sometime
the
Sacramentes
to
be
ministred
,
which
are
ordayned
by
our
Sauiour
Christe
,
as
in
some
grieuous
persecution
,
yet
are
they
the
perpetuall
ordinances
of
the
Lorde
,
though
not
simplie
and
absolutelie
necessarie
to
saluation
:
yet
so
necessarie
,
as
the
contempt
and
wilfull
neglect
of
them
is
damnable
.
Therfore
this
speech
nothing
impugneth
the
ministerie
of
the
Teacher
in
the
church
.
Nay
contrariwise
,
it
greatlie
confirmeth
both
this
&
the
rest
.
For
,
teaching
this
office
,
it
acknowledgeth
it
very
profitable
,
and
left
by
our
Sauiour
Christ
,
vnto
his
Church
,
&
to
be
one
of
those
foure
which
are
left
,
the
other
three
being
Pastors
Elders
&
Deacons
.
Wherby
,
as
this
charge
,
so
al
the
rest
,
are
plainly
confirmed
to
be
very
profitable
,
and
to
be
left
by
Christ
to
his
church
for
their
edification
&
spiritual
profit
.
Which
booke
being
th'
only
booke
authorised
for
publike
prayer
in
Scotland
,
and
taken
as
he
saieth
,
from
the
Englishe
Church
at
Geneua
:
so
carying
with
it
also
th'
allowance
of
the
chosen
companie
of
our
countrie-men
,
then
suffring
for
the
Gospell
,
and
of
the
Church
of
Geneua
:
I
doubt
not
,
but
so
graue
a
testimonie
,
with
any
godly
wise
Man
,
will
carie
more
credite
and
authoritie
with
it
,
to
perswade
men
of
th'
ordinance
of
God
in
this
behalfe
,
then
not
only
all
the
iestes
wherewith
the
Replyer
scoffeth
at
them
,
but
then
his
most
colourable
reasons
shal
be
able
to
preuayle
to
the
contrarie
.
Because
there
are
foure
speciall
publike
charges
mentioned
by
the
Declaration
(
which
is
acknowledged
also
by
the
Churches
of
Scotlande
,
of
Geneua
,
and
of
such
of
Englande
,
as
were
there
for
the
Gospell
)
as
this
testimonie
declareth
,
and
by
the
Churches
of
Fraunce
,
and
the
lowe
Countries
,
(
as
hath
bin
shewed
,
especiallie
in
that
kind
of
th'
Elders
office
,
which
is
most
impugned
)
the
Replyer
calleth
them
a
Tetrarchie
,
and
maketh
no
ende
of
this
vnsauorie
iesting
speache
,
forgetting
th'
exhortation
(
as
it
seemeth
)
whiche
sayeth
,
Let
your
spirit
be
gracious
,
seasoned
with
salte
,
giuing
grace
and
edification
to
the
hearers
.
But
vnfitlie
hath
he
sought
out
this
name
for
them
out
of
the
Arches
.
For
the
Scripture
,
whose
speach
we
are
to
followe
,
termeth
them
not
by
names
carying
shewe
of
worldly
rule
and
lordly
commaundement
,
which
are
giuen
to
Magistrates
,
but
termeth
them
offices
,
ministeries
,
seruices
,
charges
,
functions
,
and
such
like
,
and
their
worke
,
not
to
rule
and
commaunde
,
but
to
serue
,
to
guyde
,
leade
,
ouersee
,
direct
,
&
such
like
.
These
are
also
our
ordinarie
termes
of
them
,
wherein
we
rest
,
&
leaue
all
names
of
Arches
,
for
the
Hierarchie
,
and
degenerate
Ministerie
,
to
whom
they
agree
.
Vpon
this
supposed
difference
of
the
Scotish
Church
,
he
taketh
occasion
to
enter
into
a
discreete
and
likely
comparison
of
Pastours
,
Elders
and
Deacons
,
with
the
Triumuirate
,
so
called
of
Antonius
Lepidus
,
and
Augustus
,
who
in
the
ende
drewe
all
to
him selfe
.
Whereby
he
would
breede
a
suspition
,
of
some
secrete
mischiefe
,
in
mainteyninge
the
ministeries
of
these
foure
publicke
charges
.
Whereof
I
can
not
see
,
what
other
gounde
he
can
haue
,
then
that
he
hopeth
,
belike
,
by
so
bolde
a
calumniation
,
somewhat
may
cleaue
,
at
the
least
,
in
mindes
apt
for
the
purpose
.
What
hath
come
of
this
order
in
the
Churches
where
it
is
receyued
,
but
the
right
seruice
of
God
,
sinceritie
of
faith
,
good
examples
,
diligent
preaching
,
due
administring
of
the
Sacramentes
,
moderate
seueritie
in
censuring
offences
:
finallie
,
the
honour
of
God
,
of
our
Sauiour
Christ
,
of
his
Gospell
,
&
of
the
Church
?
He
might
more
iustlie
feare
this
,
in
the
base
ministerie
,
that
hath
left
the
preaching
of
the
Gospell
,
and
embraced
this
present
worlde
.
For
,
what
is
all
that
degenerate
Hierarchie
,
but
the
image
of
the
beast
,
spoken
of
in
the
Reuelation
,
Augustus
Caesar
the
Emperour
,
and
such
as
succeeded
him
:
the
Cardinals
are
the
image
of
those
,
by
whose
helpe
he
had
oppressed
the
former
state
of
the
Romanes
,
and
continued
his
tyrannie
ouer
it
,
parting
the
spoyle
with
them
:
Archbi
hops
,
and
Bishops
,
other
Magistrates
of
Prouinces
and
Countries
.
Which
,
as
it
began
,
in
like
maner
,
with
oppressing
the
onely
lawfull
pollicie
and
administration
of
the
church
,
so
the
end
of
it
hath
bin
the
most
proude
and
ambitious
tyrannie
,
that
euer
was
in
the
worlde
.
From
this
the
Replier
passeth
to
that
which
is
inferred
vppon
the
conclusion
,
that
is
,
that
because
these
only
are
appointed
of
God
,
it
is
not
lawfull
for
men
to
ordayne
any
other
besides
these
.
In
his
replye
to
this
,
after
he
hath
played
a
little
(
as
he
is
often
wont
to
doe
)
with
the
lawlesse
&
needles
pointes
,
and
demaunded
againe
warrant
for
these
foure
publike
charges
of
the
Church
,
that
wee
may
haue
our
quietus
est
of
him
,
and
such
like
pleasantnes
of
speache
:
he
repeateth
againe
,
a
reason
before
alleadged
,
Why
these
foresaid
functions
are
not
therefore
to
be
esteemed
perpetuall
,
because
they
were
ordayned
of
God
.
His
reason
is
,
that
the
Priesthoode
of
the
Law
,
&
the
hie
charges
of
Apostles
,
Euangelistes
,
and
Prophetes
,
were
also
of
God
,
and
yet
not
perpetuall
.
But
he
should
remember
,
the
conclusion
riseth
not
of
this
only
,
that
these
offices
of
Pastours
,
Teachers
,
Elders
and
Deacons
were
sometime
appointed
of
God
:
but
that
they
were
appointed
for
the
certaine
standing
and
ordinarie
offices
of
the
Church
,
to
abide
for
euer
.
Shewe
this
(
sayeth
he
)
and
forthwith
we
yeelde
.
It
hath
bene
alreadie
shewed
,
and
yet
he
yeeldeth
not
,
for
it
hath
bin
proued
,
that
,
whereas
these
are
of
the
giftes
bestowed
by
our
Sauiour
on
the
Church
,
all
the
rest
were
extraordinarie
,
&
but
for
a
time
,
as
appeareth
by
their
vse
and
the
giftes
agreing
to
such
offices
.
But
both
the
vse
and
the
gift
,
agreeing
to
these
foure
,
is
for
all
times
,
and
giuen
of
GOD
by
ordinarie
meanes
,
and
therefore
these
,
and
these
onely
are
perpetuall
.
The
vse
of
the
Teacher
,
is
to
teache
true
religion
and
doctrine
:
of
the
Pastor
,
to
applie
the
doctrine
by
exhortation
,
reprehension
,
consolation
,
and
such
other
meanes
as
may
serue
most
fitte
for
th'
edification
,
and
as
the
occasions
of
the
Church
require
.
Elders
are
to
looke
to
th'
obedience
and
practise
of
the
same
in
the
life
of
the
people
:
and
they
altogither
,
to
guyde
the
publique
assemblies
in
a
reuerend
order
,
and
to
carie
the
care
of
the
state
of
the
Church
,
to
call
and
dismisse
,
to
and
from
publique
charge
in
it
by
due
order
,
&
to
censure
offendours
according
as
their
offence
is
to
be
censured
.
Finallie
,
the
Deacons
are
to
relieue
the
poore
and
in
miserie
.
These
being
(
I
say
)
the
vses
of
these
charges
,
it
is
playne
,
they
are
no
extraordinarie
things
,
for
whiche
they
are
appointed
,
but
necessarie
and
perpetuall
:
therefore
the
offices
which
God
hath
ordayned
for
such
vses
,
must
needes
be
esteemed
alike
,
perpetuall
and
necessarie
.
The
same
is
to
be
saide
of
their
giftes
which
are
all
such
,
as
God
giueth
vnto
men
,
by
ordinarie
meanes
.
But
,
such
,
are
none
of
the
other
offices
,
neither
for
their
vse
,
nor
for
their
giftes
:
and
therefore
these
,
and
onely
these
,
are
necessarie
and
to
continue
for
euer
.
Further
also
,
the
Apostles
,
setting
by
them selues
,
and
by
the
Euangelistes
,
these
functions
amongest
the
Churches
,
doe
plainly
declare
,
they
did
it
in
this
regarde
,
that
whereas
neither
they
nor
the
Euangelistes
,
for
the
dueties
of
their
callings
,
could
tarie
still
with
any
one
particular
church
,
these
should
be
their
guides
,
to
continue
and
remaine
with
them
for
euer
.
Vpon
these
,
and
such
like
reasons
declared
afore
,
the
conclusion
groweth
and
not
barelie
vpon
this
,
that
they
were
sometimes
ordayned
of
God
.
Thus
passeth
he
forwarde
(
yet
so
as
he
looketh
backe
againe
)
to
an
amplification
of
the
conclusion
,
wherein
,
the
declaration
,
gathereth
togither
,
certaine
principall
reasons
,
confirming
these
offices
,
as
of
the
Authour
&
preseruers
of
them
,
with
the
good
fruite
that
followeth
where
they
are
established
,
and
the
contrarie
,
where
they
are
not
.
The
firste
reason
hee
denieth
,
but
standeth
not
much
vpon
it
.
The
seconde
,
of
the
Churches
exercising
this
Discipline
is
of
two
partes
,
whereof
the
firste
is
of
the
primitiue
&
pure
Church
enlarged
by
note
of
the
time
it
continued
it
it
,
which
is
,
till
the
misterie
of
iniquitie
,
working
a
way
for
Antichristes
pride
and
presumption
,
changed
Gods
ordinance
,
and
so
brought
in
all
kinde
of
false
doctrine
and
confusion
.
To
these
wordes
he
taketh
manie
exceptions
,
and
first
scorneth
at
it
,
that
the
primitiue
churche
(
which
he
him selfe
calleth
that
time
while
the
Apostles
liued
)
is
named
the
pure
Church
:
and
replyeth
to
it
,
that
it
was
not
very
pure
soone
after
the
Apostles
.
Which
is
a
replie
of
no
value
.
For
it
suffiseth
for
the
matter
in
hande
,
that
it
was
exercised
by
the
Apostolicall
Churches
,
which
are
called
pure
,
not
in
regarde
of
obedience
in
life
,
but
of
that
order
,
for
the
guyding
of
the
Church
,
which
by
the
Apostles
was
deliuered
vnto
them
.
We
acknowledge
that
no
assembly
of
men
,
yea
that
no
particular
man
,
is
,
or
can
be
,
or
euer
was
(
the
Lorde
him selfe
onely
excepted
)
free
from
all
charge
of
sinne
in
the
sight
of
God
,
according
as
it
is
saide
,
There
is
not
one
that
doeth
good
,
no
not
one
.
And
agayne
,
Jf
thou
Lorde
shouldest
looke
narrowlie
what
is
done
amisse
,
no
flesh
should
be
iustified
in
thy
sight
.
Yea
further
,
We
acknowledge
all
to
be
borne
in
sinne
,
and
by
nature
children
of
wrath
,
and
not
ceasing
continuallie
to
transgresse
from
the
mothers
wombe
:
and
beleue
to
be
saued
[
‡
](A13880-e13150-b)
‡
Rom.
3.24
freely
by
grace
,
and
onely
by
the
redemption
,
that
is
in
Christ
Jesus
.
This
(
I
say
)
we
acknowledge
,
notwithstanding
that
thorough
the
same
grace
(
according
to
the
measure
of
the
gift
thereof
,
in
the
dutie
of
thankefulnes
which
we
owe
as
the
Lords
redeemed
)
we
endeuour
to
walke
in
a
good
conscience
without
offence
,
and
to
approoue
our
vnfayened
desyre
of
obedience
and
well-doing
in
all
things
,
both
to
God
and
Man
.
This
I
haue
thought
good
to
professe
,
because
the
Replyer
,
by
a
scornfull
obseruation
of
pure
Church
,
would
cast
vppon
all
such
as
desire
a
further
reformation
of
our
Church
,
an
infamous
spot
of
puritanisme
.
A
name
which
some
popish
or
Samaritane
priest
well
content
that
poperie
and
the
Gospell
be
ioyned
togither
,
as
they
were
sometime
,
But
Moses
was
faithfull
in
all
the
house
of
God
,
and
did
all
things
according
to
the
paterne
whiche
was
shewed
him
.
For
hee
was
faithefull
,
not
onely
in
the
things
that
concerned
the
holiest
place
of
the
house
of
God
,
or
the
Sanctuarie
next
vnto
it
,
but
also
in
the
outwarde
Sanctuarie
or
court
,
yea
in
the
things
of
the
lowest
Court
of
the
Lordes
house
.
Neither
thought
he
it
inough
,
(
as
many
doe
nowe
)
to
regarde
onely
the
principall
things
,
as
the
Arke
of
Couenaunt
,
wherin
were
the
two
tables
of
the
Lawe
,
and
other
precious
&
holy
memorialles
of
the
noble
actes
of
God
,
Ezekiah
,
Jehoshaphat
,
and
others
reestablished
,
after
that
through
the
wantes
of
all
degrees
,
and
speciallie
of
the
Priestes
,
it
had
bin
decayed
.
The
Apostle
testifieth
in
one
place
that
which
is
to
be
extended
alike
to
all
the
rest
of
his
Ministerie
,
That
he
had
receyued
of
the
Lorde
that
which
he
deliuered
to
the
Church
.
And
in
another
place
:
Jf
there
bee
amongest
you
a
Prophete
or
spirituall
man
,
let
him
acknowledge
that
the
thinges
I
write
vnto
you
,
are
the
commaundements
of
the
Lorde
:
and
sayeth
of
him selfe
,
that
which
agreeth
to
th'
other
Apostles
,
that
is
,
That
the
Lorde
of
mercie
had
giuen
to
him
to
be
faithfull
,
and
so
accounted
him
,
and
they
were
all
true
witnesses
of
Iesus
Christ
.
Whereby
it
can
not
be
doubted
,
but
th'
order
which
they
taught
the
Churches
to
keepe
,
for
maintenance
of
the
faith
,
exercises
,
and
obedience
of
the
Gospell
amongst
them
,
being
as
perfect
and
pure
,
as
that
which
the
same
Lord
had
shewed
to
Moses
in
the
mountaine
,
and
the
Apostles
being
as
faithfull
as
Moses
,
it
can
not
bee
doubted
,
I
saye
,
but
that
the
Churches
in
regard
of
that
administration
and
pollicie
,
were
pure
and
perfect
.
And
not
onely
in
their
time
(
as
in
the
former
had
bin
in
the
time
of
Moses
and
Joshua
,
)
but
also
in
the
time
of
such
as
with
them
had
gouerned
the
church
and
seene
the
mightie
hande
of
God
working
with
them
in
the
aduancement
of
the
Gospell
,
as
the
like
had
bin
before
in
the
Elders
that
ouerliued
the
noble
worthie
Ioshua
.
Whiche
being
so
,
I
can
see
no
cause
,
the
same
order
being
left
vs
from
point
to
point
,
in
their
holy
writinges
:
but
that
the
Tabernacle
of
Dauid
being
fallen
downe
,
the
ruines
of
it
,
may
be
reedified
,
and
all
the
strength
and
beautie
of
the
house
of
God
in
that
behalfe
restored
againe
:
if
there
be
that
religion
,
vertue
,
and
zeale
,
which
ought
to
be
in
those
,
at
whose
handes
the
Lord
doeth
require
it
.
And
thus
much
to
shew
what
is
meant
by
the
primitiue
and
pure
church
,
and
withall
that
there
may
be
a
pure
church
,
in
regarde
of
the
order
for
directing
&
guyding
of
all
ecclesiasticall
matters
,
notwithstanding
the
corruption
of
the
nature
of
man
be
such
,
as
were
the
order
most
perfect
,
yet
wil
administer
and
execute
it
with
many
humane
infirmities
.
But
then
the
rule
it selfe
can
not
be
blamed
,
but
onlie
they
,
that
by
their
owne
faulte
,
are
not
willinglie
ruled
by
it
.
From
this
reason
,
that
these
ministeries
haue
bin
retayned
in
the
primitiue
church
,
he
proceedeth
to
the
note
of
the
continuance
of
it
in
the
same
,
which
is
saide
by
the
Declaration
to
haue
bin
,
till
the
ministerie
of
iniquitie
,
working
a
way
for
Antichrists
pride
&
presumption
,
chaunged
Gods
ordinance
,
and
brought
in
all
kinde
of
false
doctrine
&
confusion
.
Nay
,
who
there
,
maisters
mine
,
not
so
sayth
the
Replier
(
such
is
his
vain
,
that
I
say
no
more
)
according
to
which
,
dallying
a
whyle
about
the
sence
,
he
resolueth
that
if
it
had
bin
such
,
till
the
misterie
of
iniquitie
began
to
worke
a
way
,
&c.
the
Declaration
had
kept
better
within
boundes
.
This
doubt
of
the
sence
might
haue
bin
spared
,
it
being
not
hard
for
him
,
at
the
firste
,
to
haue
conceyued
it
so
,
as
he
did
at
the
last
,
this
being
the
playn
sense
,
that
till
such
time
,
as
Sathan
began
to
make
a
way
to
the
kingdome
of
Antichrist
,
&
to
all
kinde
of
false
doctrine
and
confusion
,
this
order
continued
.
For
the
pride
of
that
kingdome
of
Antichrist
being
so
great
,
as
it
is
this
day
,
and
hath
bin
now
for
many
ages
,
and
the
false
doctrines
&
confusions
being
so
many
,
as
they
haue
bin
now
a
long
time
,
this
kingdome
could
not
be
set
vp
in
one
day
,
nor
al
the
abhominable
superstitions
and
idolatries
of
it
brought
in
vpon
a
suddain
,
all
the
holy
ordinances
of
god
in
the
whole
order
of
the
church
being
against
it
.
Therefore
,
these
,
one
after
another
,
and
by
litle
and
little
,
(
that
the
fraude
might
not
appeare
)
were
chaunged
and
altered
,
that
by
such
proceeding
,
it
might
bee
easilie
ouercome
in
the
end
:
which
at
the
beginning
,
if
it
had
bin
openly
&
at
once
attempted
,
could
not
haue
bin
conquered
by
any
violence
.
As
in
the
siege
of
a
strong
citie
,
the
enimie
entreth
not
at
first
and
at
once
into
the
gates
,
but
by
mines
&
batteries
ouerthroweth
some
principall
bulwarkes
,
&
places
of
defence
to
the
citie
,
&
offence
to
them
,
that
so
he
may
after
the
more
quietly
scale
the
walles
,
or
force
the
gates
therof
.
So
the
citie
of
God
,
being
fortified
by
the
rules
of
discipline
,
as
with
walles
,
towres
,
&
bullewarks
:
the
enimie
first
sought
how
by
his
pioners
&
ordinance
to
cast
down
some
of
the
principall
strengthes
,
one
after
another
,
before
he
could
enter
it
&
seate
him self
in
the
middst
of
the
temple
of
God
.
And
as
where
a
citie
is
well
policied
&
gouerned
,
hauing
good
▪
and
wholsome
lawes
&
statutes
for
the
ruling
of
it
,
and
worthy
Magistrates
,
that
gouerne
wisely
and
iustly
according
to
the
same
.
If
any
man
would
oppresse
such
a
state
,
and
make
him selfe
maister
of
it
,
in
vaine
should
he
attempt
to
doe
it
,
whyle
those
lawes
and
Magistrates
doe
continue
:
And
therefore
would
corrupte
firste
some
of
the
Magistrates
,
by
degrees
,
and
then
afterwarde
,
worke
such
alteration
in
the
lawes
,
as
might
be
lest
sensible
,
that
by
such
meanes
he
might
in
the
ende
,
by
his
subtle
and
cunninge
practises
,
attayne
to
that
tyrannous
rule
,
which
if
he
should
make
shew
of
in
the
beginning
,
he
could
not
doe
by
any
force
:
euen
so
hath
Sathan
by
his
secrete
and
sutle
meanes
and
practises
,
seeking
to
tyrannise
the
citie
of
God
,
first
corrupted
such
as
were
of
speciall
trust
in
it
,
and
had
greatest
charges
committed
to
them
,
and
after
by
their
meanes
altered
by
litle
and
litle
,
the
orders
and
lawes
of
the
Citie
,
in
such
sorte
,
as
at
the
last
he
set
vp
the
kingdome
of
Antichrist
,
and
brought
in
all
kinde
of
false
doctrine
and
confusion
.
When
Iulius
Caesar
purposed
to
oppresse
the
state
of
Rome
,
he
vsed
many
preparations
and
meanes
vnto
it
,
whiche
were
not
easie
to
be
discerned
,
yea
such
as
might
seeme
to
be
great
stayes
to
the
preseruation
of
it
.
His
greatnes
rising
by
alliances
and
employmentes
abroade
the
encreasing
of
his
forces
,
the
dispensing
with
home
lawes
in
his
respect
,
the
continuance
of
his
Dictatorship
,
and
such
like
,
were
in
apparance
the
meanes
to
vpholde
and
mainteyne
the
state
of
Rome
,
and
some
of
them
might
haue
bin
so
in
deede
,
if
they
had
bin
bestowed
vpon
a
subiect
faithfull
and
loyall
.
But
in
an
ambitious
mind
they
so
increased
his
greatnes
and
his
strength
,
as
the
state
it selfe
became
to
weake
for
him
.
Such
a
tree
as
Daniel
had
shewed
vnto
him
in
a
vision
to
represent
the
kingdome
of
Nebuchadnezzar
,
After
also
,
that
Emperours
&
Kings
began
to
be
Christians
,
and
they
to
growe
in
fauor
with
them
,
and
to
receyue
so
great
giftes
and
honours
of
them
,
as
to
beare
the
port
and
state
of
worldlie
Princes
,
and
to
meddle
with
ciuill
causes
,
and
mannage
the
state
,
growing
thereby
not
only
to
neglect
,
but
euen
to
despise
the
hye
and
most
holy
seruice
of
God
,
the
preaching
of
the
Gospell
:
after
all
this
(
I
say
)
what
remayned
,
but
that
the
most
ambitious
of
the
foure
Patriarkes
should
by
practise
with
some
mightie
Potentate
,
set
his
foote
vpon
the
heads
of
th'
other
Patriarkes
,
and
rayse
him selfe
into
the
seate
&
chaire
of
Antichrist
.
Which
,
notwithstanding
two
of
them
,
who
were
seated
in
the
two
chiefe
Cities
of
the
East
and
West
Empire
,
Constantinople
and
Rome
,
did
striue
togither
for
a
whyle
:
yet
in
the
ende
the
Bishop
of
Rome
preuayled
,
being
Bishoppe
of
that
citie
,
which
had
bin
Lady
of
all
the
Earth
for
a
longer
time
,
and
hauing
fitter
occasions
seruing
to
it
,
as
first
of
th'
absence
,
the
Emperours
,
after
by
meanes
of
the
decay
of
the
Empire
in
the
East
,
and
of
his
more
ambitious
diligence
,
who
had
diuers
ways
attempted
it
before
,
&
especially
because
it
was
prepared
for
him
that
was
placed
in
the
Citie
that
standeth
vpon
seauen
hilles
.
Which
was
brought
to
passe
by
practise
with
Zimri
the
murtherer
of
his
Lorde
and
Maister
,
that
is
with
Phocas
the
murderer
of
Mauritius
the
Emperour
,
by
whose
fauour
the
name
and
title
of
vniuersall
Bishop
was
obteyned
.
After
whiche
time
,
the
Bishops
of
that
seate
,
by
wicked
practises
,
and
cunning
meanes
,
setting
th'
Imperiall
Crowne
vppon
whose
head
it
seemed
good
to
them
,
increased
them selues
exceedinglie
,
by
the
donation
of
Pepin
,
and
others
,
in
ritches
,
lands
,
temporalties
,
and
in
worldlie
Dominions
and
state
.
Whereby
enlarging
their
power
in
church
matters
,
and
nourishing
parasites
for
the
purpose
,
at
the
last
,
not
onely
by
temporal
power
,
but
by
yoke
of
conscience
,
vnder
pretence
of
Peeters
primacie
,
giuen
to
him
by
our
Sauiour
,
and
of
succession
to
Peeter
:
this
man
of
sinne
,
seated
him selfe
in
the
middest
of
the
temple
of
God
,
that
is
,
of
that
people
whiche
sometimes
had
bin
the
temple
of
God
,
and
exalted
him selfe
aboue
all
that
is
worshipped
or
called
God
.
Loe
,
the
seate
of
all
abhominations
,
It
is
to
be
remembred
here
,
first
,
howe
litle
reckoninge
hee
hath
made
of
the
proofes
alleadged
for
th'
office
of
Elders
,
the
which
yet
are
such
,
as
that
the
holy
Scriptures
make
mention
of
such
an
office
to
haue
bin
in
the
Church
in
those
times
,
&
declare
to
what
vse
it
serued
,
and
that
there
were
such
appointed
in
all
the
churches
of
the
Apostles
:
who
,
to
them
and
to
the
Ministers
of
the
worde
committed
the
standing
and
ordinarie
care
ouer
the
churches
.
Which
proofes
being
so
smallie
accounted
of
by
the
Replier
,
as
they
are
,
we
are
vndoubtedlie
to
haue
from
him
,
sufficient
and
strong
argumentes
,
authenticall
recordes
and
authorities
,
playne
and
cleare
euidences
,
for
anie
matter
he
will
vndertake
to
prooue
.
But
especiallie
,
as
his
issue
is
greater
,
so
his
euidences
are
to
be
clearer
,
&
the
higher
th'
offices
are
in
dignitie
and
power
aboue
the
office
of
Elders
,
of
so
much
more
certaine
and
chiefe
authoritie
are
his
rolles
to
be
,
and
his
pleas
mightie
and
forcible
,
seeinge
there
are
great
royalties
and
regalites
belonging
to
those
offices
,
whose
patentes
he
would
iustifie
.
The
first
entrance
into
his
proofe
,
is
such
in
deede
.
For
he
pleadeth
the
donation
of
god
,
the
writing
and
instrument
of
our
Sauiour
Christe
,
signed
with
the
great
seale
of
Heauen
and
Earth
,
the
power
whereof
the
Lorde
declareth
to
be
giuen
vnto
him
.
Which
if
it
be
so
,
surely
then
could
these
offices
neither
receyue
any
chaung
,
nor
consequentlie
,
the
chaunge
of
them
,
bee
any
way
to
Antichristes
pride
.
But
let
vs
heare
what
his
reasons
are
:
A
man
would
thinke
,
breaking
so
often
and
so
violentlie
into
this
cause
,
that
from
Moses
,
throughout
all
the
Prophetes
,
he
would
shew
vs
this
matter
,
and
after
by
the
whole
colledge
of
th'
Apostles
,
as
by
a
cloudde
of
witnesses
without
all
exception
,
he
woulde
haue
oppressed
for
euer
,
all
that
dare
say
(
as
he
speaketh
)
that
these
offices
of
Bishops
and
Archbishops
,
In
the
primitiue
Churche
(
sayeth
the
Replier
)
Titus
was
made
an
Archbishoppe
,
and
had
many
other
Bishops
vnder
his
gouernement
.
If
it
be
demaunded
by
whom
hee
was
created
,
this
was
(
sayeth
hee
)
Saint
Paules
acte
,
whose
acte
no
doubt
was
approued
of
God
him selfe
.
No
doubt
in
deede
,
but
what
that
Apostle
and
the
rest
did
,
concerninge
a
setled
order
to
gouerne
the
Church
by
in
all
time
to
come
,
but
it
was
the
acte
of
God
him selfe
.
But
if
Archbishops
bee
instituted
of
God
in
the
Church
,
I
demaunde
,
whether
this
institution
be
alterable
or
no
,
and
whether
Princes
,
or
the
Church
,
aduising
of
some
other
order
which
they
shall
thinke
better
,
may
put
downe
the
Archbishop
,
and
set
vp
an
officer
of
another
kinde
for
that
purpose
.
If
they
may
,
then
is
the
wisedome
of
God
subiect
to
the
will
of
man
,
and
they
made
wiser
then
hee
,
who
is
onely
wise
,
who
taketh
wise
men
in
their
wyles
,
confoundeth
them
by
those
whom
they
esteeme
as
simple
,
There
are
Bishoppes
,
who
,
notwithstanding
peraduenture
they
can
bee
as
well
content
to
suffer
him
to
perswade
that
their
authoritie
is
from
GOD
,
as
the
Bishop
of
Rome
is
,
that
some
doe
the
like
for
him
,
yet
in
them selues
,
will
scorne
this
simplicitie
,
as
knowing
vndoubtedly
(
whiche
they
haue
also
confessed
)
that
they
holde
onely
of
the
donation
of
Princes
,
and
by
ciuill
statutes
,
that
power
and
authoritie
whiche
they
exercise
.
But
to
returne
to
his
reproofe
.
Howe
maye
it
appeare
,
that
Paule
,
whose
acte
no
doubt
(
as
he
sayeth
)
was
approoued
by
GOD
him selfe
,
did
create
Titus
an
Archebishop
.
It
is
a
maruell
that
hee
beginneth
with
an
Archbishop
,
whereas
good
order
would
haue
required
hee
should
first
haue
prooued
the
instituting
of
a
Bishop
ouer
other
Pastours
,
ere
hee
had
come
to
shewe
an
Archebishop
ouer
Bishoppes
.
But
,
to
take
it
as
it
hath
pleased
him
to
deliuer
it
,
whereby
maye
it
appeare
,
that
Titus
was
made
an
Archebishop
,
and
exercised
(
as
hee
sayeth
)
Arch-episcopall
iurisdiction
?
For
proofe
hee
referreth
him selfe
to
another
place
,
sayinge
,
wee
haue
seene
this
partlie
alreadie
.
We
are
therefore
to
returne
to
the
place
where
hee
spake
of
this
before
,
and
to
looke
what
is
to
be
seene
there
.
In
that
place
,
which
is
(
as
I
take
it
)
in
the
pages
64.
and
65.
hee
sayeth
what
ecclesiasticall
office
Titus
had
,
the
verie
subscription
of
Saint
Paules
epistle
vnto
him
doeth
declare
,
being
this
to
Titus
the
firste
elected
Bishop
of
the
Church
of
the
Cretenses
.
This
is
the
Recorde
he
bringeth
out
to
prooue
the
office
of
an
Archbishop
.
Wherein
yet
,
it
is
apparant
,
that
here
is
no
mention
at
all
,
neyther
of
the
office
,
nor
of
the
name
of
an
Archbishop
.
It
is
sayde
in
deede
,
that
Titus
was
first
elected
Bishop
of
the
Church
of
Candie
,
but
of
his
Archiepiscopall
iurisdiction
,
or
name
,
here
is
no
worde
.
If
our
profes
for
the
offices
we
affirme
to
be
necessarie
and
perpetuall
in
the
Church
,
were
not
more
pregnaunt
then
this
,
and
if
when
we
vndertake
to
prooue
a
Pastour
,
we
should
bring
out
euidences
for
a
Teacher
,
the
nexte
officer
in
the
Churche
vnto
him
,
or
if
when
we
would
prooue
a
Teacher
,
we
should
shewe
proofe
for
an
Elder
,
who
is
next
him
,
or
pretendinge
to
prooue
the
function
of
Elders
,
should
alleadge
testimonies
that
doe
concerne
Deacons
,
as
the
Replyer
heere
goinge
aboute
to
shewe
and
prooue
an
Archebishoppe
,
bringeth
a
place
that
speaketh
onely
of
a
Bishop
,
who
in
his
Hierarchie
is
next
in
place
and
dignitie
to
the
Archbishop
:
such
proofes
were
worthie
all
the
scornes
,
wherewith
he
hath
vnworthily
,
and
without
cause
,
scorned
the
sounde
and
sufficient
testimonies
produced
for
euery
publique
charge
and
office
in
the
Church
.
But
yet
if
he
come
so
neare
it
as
the
office
of
a
Bishop
▪
such
as
he
pretendeth
to
mainteyne
,
though
hee
finde
not
th'
Archbishoprike
he
seeketh
,
yet
if
he
get
a
Bishoprike
,
at
Paules
handes
,
his
labour
in
seeking
is
largely
recompenced
.
What
force
therefore
this
euidence
may
be
of
,
for
a
Bishop
,
let
vs
examine
.
In
the
ende
of
the
Epistle
vnto
Titus
,
where
copies
of
greatest
credite
haue
onely
this
clause
,
the
Epistle
to
Titus
is
finished
,
some
other
haue
this
addition
whiche
he
produceth
,
which
yet
,
neyther
the
Syrian
,
nor
the
olde
Latine
interpreter
,
doe
reade
.
Wherevppon
Master
Beza
,
the
best
interpretour
of
the
newe
Testament
,
sayeth
,
That
this
is
a
playne
forgerie
.
For
further
proofe
he
addeth
three
reasons
,
one
from
the
mention
of
a
Bishop
in
this
subscription
,
wheras
(
sayeth
he
)
that
tyrannie
of
the
Episcopall
degree
had
not
yet
forceably
entred
into
the
Church
.
So
as
the
difference
of
the
time
sheweth
,
this
could
not
bee
Paules
writing
,
nor
bee
truely
sayde
of
Titus
,
in
whose
life
time
,
and
longe
after
,
no
such
office
was
knowen
in
the
Church
.
Another
,
is
from
the
diuers
office
of
Titus
,
which
was
of
an
Euangelist
,
the
nature
whereof
is
wholy
repugnant
to
a
Bishop
:
that
being
not
to
staye
in
any
place
,
but
to
followe
the
Apostles
,
and
by
their
direction
to
order
the
Churches
:
and
the
Bishops
beinge
to
sitte
still
,
and
to
ouersee
onely
his
owne
circuit
.
The
thirde
,
is
a
playne
contradiction
to
the
vndoubted
writing
of
the
Apostle
,
subscribed
in
deede
with
his
owne
hande
,
for
so
he
signed
all
his
letters
to
preuent
all
fraudulent
and
deceytfull
practises
of
attributing
to
him
that
which
was
not
his
,
whiche
contradiction
appeareth
thus
:
Towarde
the
ende
of
this
Epistle
to
Titus
,
the
Apostle
sayeth
,
Endeuour
to
come
to
me
to
Nicopolis
,
for
there
I
haue
determined
to
winter
.
In
whice
verse
it
is
to
be
noted
,
that
the
Apostle
sayeth
not
,
for
here
I
haue
purposed
to
winter
,
which
he
should
haue
done
if
hee
had
bin
at
Nicopolis
,
when
he
wrote
this
:
But
,
I
haue
purposed
to
winter
there
,
as
being
in
another
place
at
the
writing
of
his
letter
,
and
declaring
his
purpose
to
goe
from
the
same
vnto
Nicopolis
,
where
he
meant
to
tarie
the
winter
.
A
knight
of
the
Post
,
euen
suche
another
as
the
Bishop
of
Roomes
proctours
would
haue
proued
his
vsurpation
and
vniust
authoritie
by
,
if
the
Fathers
of
that
time
in
Africke
had
not
discouered
his
fraude
and
follie
.
Thus
we
see
,
what
cause
he
hath
to
breake
so
often
into
this
matter
,
for
any
thing
he
can
prooue
by
this
euidence
.
But
if
this
fayle
him
to
proue
Bishops
and
Archbishops
to
haue
bin
in
the
primitiue
Church
,
he
hath
another
sure
argument
that
can
not
disappoint
him
.
There
were
Pastours
and
Teachers
in
the
primitiue
church
,
the
Declaration
sayeth
,
Elders
also
and
Deacons
,
but
sayeth
the
Replier
,
the
office
of
a
Bishop
or
Archbishop
is
in
substance
the
office
of
a
Pastour
or
Teacher
,
so
as
Bishoppes
or
Archbishops
in
the
substance
of
their
office
are
Pastours
or
Teachers
in
the
Church
,
and
as
hee
addeth
in
the
next
page
before
,
such
as
haue
bin
Deacons
too
.
For
answere
herevnto
,
I
denie
,
that
they
are
either
Pastors
or
Teachers
:
for
the
reasons
folowing
.
Such
offices
as
may
not
be
executed
by
vertue
of
the
forme
of
ordination
of
Pastors
and
Teachers
,
but
require
another
forme
of
ordination
diuerse
from
it
,
doe
themselues
differ
in
substance
from
the
offices
of
Pastours
and
Teachers
.
For
thus
the
Apostle
to
the
Hebrewes
,
But
the
offices
of
Bishops
and
Archbishops
,
are
such
,
as
by
vertue
of
that
calling
of
Pastours
and
Teachers
,
can
not
be
exercised
,
but
require
a
further
particular
forme
of
ordination
,
diuers
from
the
other
,
as
appeareth
by
the
booke
of
their
consecration
.
Therefore
the
offices
of
Bishops
and
Archbishops
,
are
in
substance
diuerse
from
the
offices
of
Pastours
and
Teachers
.
Agayne
,
All
Pastours
and
Teachers
are
by
bonde
of
their
office
and
calling
to
preache
the
worde
with
all
faithfull
diligence
,
But
Bishops
and
Archbishops
stande
not
bounde
by
bond
of
their
calling
to
preache
it
,
for
which
cause
either
they
leaue
it
altogither
,
or
preache
seldome
,
and
vpon
high
and
solemne
dayes
,
and
then
onely
at
their
pleasure
,
when
they
preach
,
and
not
by
any
bond
of
their
calling
.
Therefore
,
Bishops
and
Archbishops
are
not
in
their
offices
Pastours
and
Teachers
.
Further
,
all
offices
that
are
the
same
in
substance
,
are
of
like
and
equall
power
.
Therefore
if
the
offices
of
Bishops
&
Archbishops
be
the
same
in
substance
with
Pastours
and
Teachers
,
then
is
their
power
one
and
equall
with
theirs
:
at
the
least
in
Ministerie
of
spirituall
grace
,
as
also
in
worde
they
pretende
them
to
be
.
That
they
are
not
equall
,
appeareth
in
that
,
no
Pastour
nor
Teacher
may
doe
sundrie
thinges
,
which
are
esteemed
by
them selues
to
be
,
and
some
of
them
in
deede
are
in
their
due
administration
,
ministeries
of
spirituall
grace
.
For
Confirmation
is
saide
to
be
a
meanes
of
increase
of
spirituall
grace
and
strength
.
Absolution
is
a
ministerie
of
spirituall
grace
,
as
testifying
,
and
assuring
the
absolued
,
in
the
worde
of
the
great
King
of
Kings
,
that
his
sinnes
are
forgiuen
him
.
Ordination
to
the
Ministerie
,
is
also
a
ministerie
of
spirituall
grace
,
not
onely
in
regarde
of
the
office
,
but
also
of
the
encrease
of
grace
bestowed
vpon
such
as
are
duelie
ordayned
to
it
,
the
Lorde
him selfe
authour
of
the
calling
,
giuing
according
to
his
promise
,
to
such
as
in
faith
thereof
,
and
in
obedience
to
his
good
pleasure
,
yeelde
vnto
it
such
increase
of
grace
as
the
newe
charge
by
the
will
of
God
layde
vpon
him
,
and
vndertaken
in
hope
of
Gods
assistance
doeth
require
.
In
all
which
ministeries
Pastours
and
Teachers
whom
yet
GOD
putteth
in
trust
with
the
worde
and
message
of
reconciliation
and
life
,
and
with
his
holy
Sacramentes
,
the
seales
of
God
to
giue
further
assurance
of
the
same
,
may
not
deale
by
vertue
of
such
their
calling
,
but
onely
Bishops
and
Archbishops
.
Therefore
their
power
and
ministerie
being
so
diuers
,
th'
offices
them selues
must
needes
also
differ
.
Moreouer
,
all
Pastours
and
Teachers
are
to
be
ordained
to
the
attendance
vpon
a
certen
particular
Church
and
congregation
or
Parishe
,
as
we
vse
most
to
call
it
.
For
so
the
Apostles
Paule
and
Barnabas
did
,
and
the
rest
:
Nowe
the
Deaconshippe
hee
speaketh
of
,
which
they
haue
had
,
is
no
such
matter
,
but
a
meere
humane
institution
,
a
degree
to
priesthoode
,
a
power
to
baptise
,
and
reade
the
publique
Litargie
,
without
power
to
minister
the
Lordes
Supper
,
or
to
preach
by
vertue
of
that
calling
,
and
is
nothing
like
the
ordinance
of
GOD
for
the
reliefe
of
the
poore
.
Therefore
,
euen
that
also
is
not
trew
,
whiche
the
Replier
saieth
that
they
haue
bin
Deacons
too
.
In
deede
,
they
haue
come
by
the
Deacons
bagge
,
and
got
into
their
hands
that
which
by
th'
ordinance
of
God
and
the
auncient
commons
of
the
Church
,
should
be
distributed
by
the
Deacons
,
to
the
comfort
of
the
poore
.
Which
the
Christian
Magistrate
is
in
all
duetie
to
God
to
require
at
their
handes
,
&
to
restore
to
the
former
right
vse
againe
,
as
he
is
,
other
partes
of
their
liuings
,
and
namelie
that
which
ought
to
be
the
liuing
of
the
Pastors
&
Teachers
,
which
attende
vpon
the
seruice
of
the
people
,
in
teaching
and
instructing
them
in
true
religion
:
whose
liutngs
being
taken
away
and
cast
into
those
seas
would
be
restored
againe
:
that
the
people
giuing
their
goods
to
be
taught
in
the
knowledge
of
God
,
&
not
able
to
giue
any
more
,
do
not
perishe
,
for
wante
of
teaching
,
but
may
receyue
the
fruite
of
this
their
liberalitie
.
But
this
,
because
I
haue
not
further
occasion
in
this
place
,
I
forbeare
to
debate
at
large
,
onely
by
occasion
of
their
Deaconshippe
,
I
haue
in
a
word
noted
their
iust
dealing
as
with
the
poore
and
the
Deacons
,
so
also
with
the
Pastors
and
Teachers
,
&
with
all
the
people
of
God
.
Whereby
appeareth
that
howsoeuer
they
are
transformed
&
now
are
neither
Pastours
,
Teachers
,
Elders
nor
Deacons
,
yet
(
sauing
the
worke
and
labour
of
these
callings
in
preaching
vnto
the
people
,
and
watching
ouer
them
,
with
the
Lordes
watche
,
and
seruing
the
necessities
of
the
poore
)
they
haue
wholy
deuoured
them
all
.
All
the
power
,
authoritie
and
liuing
,
both
of
Pastours
,
Teachers
and
Deacons
,
yea
and
the
treasure
of
the
poore
also
,
being
possessed
and
enioyed
by
them
.
Thus
haue
I
answered
his
two
reasons
alleadged
to
proue
Bishops
and
Archbishops
to
haue
bin
in
the
primitiue
Church
.
In
this
place
,
affirming
them
to
be
in
their
office
and
kinde
of
ministerie
,
Pastours
and
Teachers
,
yet
,
saith
he
,
sith
he
is
the
ordainer
,
or
ordinarie
of
them
,
and
ouerseer
both
of
them
&
the
people
,
he
is
in
dignitie
of
another
office
,
and
kinde
of
ministerie
different
from
them
.
For
answere
wherevnto
he
is
to
vnderstande
,
that
the
worde
of
God
giueth
not
this
authoritie
to
a
Bishop
,
to
be
ouerseer
of
the
people
,
and
also
of
their
Pastours
and
Teachers
,
nor
to
any
one
man
bearing
ecclesiasticall
office
,
to
be
the
ordainer
,
or
the
ordinarie
,
as
he
speaketh
of
the
Ministers
of
the
worde
.
As
touching
the
firste
,
of
ouersight
,
the
worde
Ouerseer
,
or
as
we
call
it
Bishop
,
Where
two
or
three
are
gathered
togither
in
my
name
,
there
am
I
amongst
them
and
in
the
middest
of
them
,
saith
the
Lorde
.
Whereby
it
is
playne
,
Nowe
followeth
his
conclusion
which
is
as
glorious
&
triumphant
,
as
his
premisses
haue
bin
weake
and
slender
.
And
shall
we
nowe
(
sayeth
the
Replyer
)
dare
to
say
that
this
office
of
Bishop
and
Archbishop
did
worke
a
waye
to
Antichristes
pride
,
and
so
forth
,
with
sundrie
amplifications
of
the
matter
.
Whereof
the
first
is
,
that
it
is
his
iudgement
(
and
he
sayeth
he
liketh
his
iudgement
the
better
,
because
Saint
Paul
was
of
the
same
minde
)
these
offices
were
the
best
way
to
haue
stayed
&
repressed
Antichristes
pride
,
if
sayeth
hee
(
referring
to
Princes
their
supreme
gouuernement
)
they
had
accordinge
to
Gods
worde
directed
their
Consistories
,
Synodes
and
Councells
in
all
matters
which
are
commonly
called
ecclesiasticall
.
This
is
his
first
amplification
,
wherein
he
giueth
the
direction
of
all
matters
ecclesiasticall
to
Bishops
and
Archbishops
.
Hee
addeth
in
deede
,
according
to
Gods
worde
,
placing
it
doubtfullie
,
that
it
may
be
taken
either
that
their
offices
are
according
to
Gods
worde
:
or
that
they
should
in
them
,
carie
them selues
according
to
Gods
worde
:
But
whether
of
both
it
be
,
importeth
not
:
for
,
according
to
Gods
worde
,
there
is
no
such
office
in
the
Church
as
I
haue
shewed
alreadie
,
and
being
no
suche
office
,
what
interest
can
they
haue
whyle
they
continue
such
,
either
to
direct
,
or
to
haue
any
place
at
all
in
such
Synodes
and
Councells
.
So
farre
of
is
it
,
if
the
matter
may
bee
ordered
by
Gods
worde
,
that
they
should
cary
all
matters
ecclesiasticall
.
The
Princes
prerogatiue
is
notwithstanding
heere
reserued
,
which
dependeth
not
vppon
his
reseruation
,
but
hath
other
such
certaine
title
to
claime
by
,
as
the
Princes
are
not
to
bee
beholding
to
their
Prelates
for
reseruing
them
their
supreme
gouernement
as
of
almes
for
them
.
Another
point
is
,
that
not
these
offices
,
but
the
encroching
of
th'
Archbishop
of
Rome
ouer
all
other
Bishops
and
Archebishops
was
the
breaking
of
Gods
ordinance
and
the
way
to
Antichristes
pride
.
Adoni-bezek
,
as
we
reade
in
the
first
of
the
booke
of
Judges
,
cut
of
the
fingers
and
toes
of
24.
Kings
,
and
put
them
vnder
his
table
at
his
feete
to
geather
the
crommes
that
fell
from
his
table
,
and
the
same
iudgement
after
fell
vppon
him
.
Euen
so
some
Pastours
cast
downe
all
other
Pastors
&
officers
of
the
church
within
a
Citie
or
Dioces
vnder
them
.
After
amongest
Bishops
some
dealt
with
his
companions
as
they
had
done
with
theirs
,
and
became
Archbishops
,
and
subdued
all
the
Bishops
in
a
Prouince
,
Countrey
or
Region
vnder
them
.
Nowe
,
if
amongst
Archbishops
,
there
rose
vp
one
to
recompence
them
agayne
the
wrong
they
had
done
to
their
fellowe-Bishops
(
if
yet
it
may
be
called
wrong
,
where
at
the
firste
there
was
no
right
)
what
great
cause
haue
they
to
complayne
.
When
Bishops
and
Archbishops
cut
of
as
it
were
the
handes
and
feete
of
their
fellowes
,
and
cast
them
vnder
them
,
to
geather
the
crommes
that
fell
from
them
,
did
not
they
teache
other
by
their
example
to
doe
the
like
also
to
them
?
Yea
but
(
sayeth
he
)
the
Archbishop
of
Roome
would
be
higher
then
all
his
fellowes
,
and
be
Bishop
ouer
the
whole
Church
,
to
represent
Christ
.
This
was
in
deede
the
highest
steppe
,
and
euen
the
footestoole
of
the
seate
of
Antichrist
.
But
,
howe
mounted
hee
thus
hye
,
to
come
so
neare
such
a
seate
of
pride
,
was
not
this
way
made
by
sundrie
steppes
before
,
ere
he
came
at
the
highest
,
and
was
he
not
nearer
and
in
greater
possibilitie
of
it
,
being
a
Bishop
with
many
other
,
then
if
there
had
bin
none
such
but
all
Pastours
like
the
elect
Angells
had
kept
their
original
?
For
as
it
was
not
possible
for
a
man
to
lift
vp
his
foote
from
the
ground
to
any
hye
seate
farre
aboue
his
reach
,
but
must
goe
to
it
by
staires
and
degrees
from
one
to
another
,
till
hee
come
to
the
highest
:
So
did
Sathan
in
his
misterie
of
iniquitie
make
these
staires
for
the
mounting
of
Antichrist
:
whereby
at
the
last
,
he
setled
him
as
amongst
the
starres
.
But
this
he
seemeth
to
note
as
vnlawfull
.
And
no
doubt
it
is
so
.
But
,
so
were
also
the
other
,
according
to
their
degrees
,
which
he
would
haue
to
be
esteemed
lawefull
But
if
the
case
were
such
,
as
Christian
Princes
did
all
receyue
the
Gospell
,
and
that
a
generall
Councell
were
helde
,
and
to
be
continued
,
or
renewed
,
as
occasion
should
require
,
and
Christian
Princes
by
consent
should
appoint
a
moderator
for
direction
of
the
Aecumenicall
Councells
,
and
name
him
Pope
,
or
giue
him
some
other
title
,
noting
his
employment
greater
then
of
anie
Bishop
or
Archbishop
,
who
are
but
,
by
the
Replyers
owne
rule
,
to
direct
their
Synodes
and
Councells
of
their
Diocesses
and
Prouinces
:
what
exception
could
the
Replier
take
vnto
this
,
why
they
might
not
so
doe
?
After
they
had
made
this
first
ouverture
,
what
can
he
alleadge
why
they
might
not
,
in
regarde
of
vsing
him
to
such
purpose
,
free
him
from
the
seruice
of
any
particular
Congregation
that
he
might
wholly
attende
vppon
the
generall
causes
of
the
Church
?
And
because
wealth
,
honour
,
and
authoritie
may
giue
him
the
more
credit
,
and
for
that
Monarchie
is
the
best
kind
of
gouernement
,
and
most
easie
and
readie
for
all
men
,
who
best
vnderstande
in
it
,
their
busines
requiringe
,
to
whom
to
goe
,
and
where
to
seeke
their
remedie
:
what
reason
can
he
bring
why
it
should
not
bee
lawfull
for
them
all
to
doe
herein
,
by
common
consent
in
all
Christendome
,
that
whiche
is
done
in
some
,
by
any
one
soueraign
Prince
in
his
kingdome
.
Or
,
if
without
all
these
,
circumstances
the
Princes
nowe
professing
the
gospel
,
should
agree
that
the
Archbishop
of
Coleyn
one
of
the
Princes
Electors
,
or
any
other
should
haue
,
vse
&
exercise
ouer
all
the
Churches
of
the
Gospel
,
in
what
kingdome
of
the
christian
world
soeuer
,
the
same
supreame
power
&
authoritie
in
all
causes
ecclesiasticall
that
euer
the
Pope
had
,
or
exercised
,
and
should
proceede
by
the
same
course
and
order
of
the
Cannon
lawe
,
as
the
Archbishop
of
Roome
doeth
with
one
onely
promise
,
of
disanulling
&
abolishing
all
such
Cannons
as
are
repugnant
to
the
lawe
of
God
:
what
could
the
Replier
alleadge
,
why
eyther
the
Archbishop
of
Colleyne
,
or
any
other
Archbishop
,
or
Bishop
,
might
not
by
such
consent
,
be
made
a
Protestant
Pope
,
and
an
vniuersall
Bishop
ouer
all
the
Churches
of
the
Gospell
,
as
the
Archbishop
of
Rome
by
like
consent
of
the
Kings
supporters
of
the
Keyes
and
armes
of
Antichrist
,
is
esteemed
Pope
,
and
vniuersall
Bishop
ouer
all
Ecclesiastical
causes
within
all
their
Dominions
.
What
reason
can
he
make
,
why
Princes
should
not
so
consent
,
or
what
aduyse
would
he
giue
,
if
any
Bishop
or
Archbishop
of
his
acquaintance
,
were
the
man
vppon
whom
they
should
like
to
bestowe
this
honour
,
from
Episcopall
or
Archiepiscopall
iurisdiction
,
to
aduaunce
him
to
Papall
Supremacie
?
What
a
faithfull
Pastour
should
doe
in
such
a
case
,
is
not
harde
to
say
.
For
it
is
cleare
,
that
they
should
doe
as
our
Sauior
Christ
did
,
Daniell
,
Your
giftes
(
ô
Kings
)
keepe
to
your selues
,
and
bestowe
your
regalities
and
honours
vpon
some
other
:
The
thirde
hath
no
maner
of
reasonable
coherence
with
anie
thinge
that
goeth
before
,
and
is
so
absurde
in
sence
,
as
sometime
,
I
doubted
,
the
Replyer
coulde
not
bee
so
grosselie
ouerseene
,
as
to
haue
written
it
in
his
originall
,
so
as
by
print
it
is
deliuered
vnto
vs
:
but
thus
it
is
printed
.
For
els
(
that
is
,
except
as
he
would
fayne
haue
prooued
a
little
before
,
the
breach
of
the
office
of
Bi
hops
and
Archbishoppes
were
the
way
to
bring
in
Antichrist
and
not
their
office
)
why
might
they
not
as
well
saye
that
Christes
vniuersall
Bishopricke
or
Archbishopricke
did
worke
a
way
to
Antichrists
pride
and
presumption
,
because
he
pretendeth
,
vsurpeth
,
and
abuseth
that
kinde
of
ministerie
which
is
due
and
proper
only
to
Christ
.
Christ
is
called
a
stone
of
offence
,
if
Christe
then
had
not
bin
the
stone
,
none
had
stumbled
at
him
.
Nay
then
if
there
were
no
Christ
,
there
could
be
no
Antichrist
:
if
there
had
bin
no
Archbishop
,
then
the
Archbishop
of
Rome
had
not
bene
Pope
(
for
so
I
thinke
he
would
haue
saide
although
his
words
be
otherwise
)
.
And
if
there
were
no
vse
,
there
were
no
abuse
of
any
thing
.
Thus
farre
the
Replyer
:
wherein
to
passe
by
some
speeches
that
can
haue
no
good
sense
,
and
the
absurditie
of
this
inference
,
and
that
of
all
comparisons
of
thinges
in
heauen
and
in
earth
none
could
fitte
him
for
this
purpose
but
one
,
taken
from
our
Sauiour
Christ
.
I
will
onely
answere
the
effect
of
his
reason
.
The
Declaration
intendeth
not
,
by
saying
that
the
chaunge
of
Gods
ordinance
made
a
way
to
the
pride
of
Antichrist
,
to
say
,
that
for
this
reason
the
office
of
Bishops
and
Archbishops
(
in
whom
I
thinke
he
rightlie
gathereth
it
was
meant
the
ordinance
of
God
was
chaunged
,
as
it
was
in
deede
,
)
made
way
to
Antichrist
,
because
,
if
there
had
neuer
bin
any
Bishoppe
or
Archbishop
,
then
an
Archbishop
of
Roome
had
neuer
bin
Pope
.
This
is
not
the
reason
,
whiche
the
Declaration
intendeth
,
but
the
reason
is
manifest
in
this
,
that
by
such
meanes
there
was
made
a
chaunge
of
Gods
ordinance
,
namely
by
bringing
in
such
offices
into
the
Church
.
And
then
in
departing
so
farre
from
the
originall
institution
of
Pastoures
,
as
that
one
came
to
take
vpon
him
the
charge
&
gouernement
of
thirtie
thousande
,
or
fourtie
thousande
Churches
or
more
these
chaunges
of
Gods
ordinance
,
which
were
made
in
bringing
in
these
offices
of
Bishops
and
Archbishoppes
into
the
Church
,
made
way
to
Antichrist
to
come
to
his
seate
.
For
as
the
lower
steppes
helpe
a
man
to
come
from
one
to
another
,
till
he
come
to
the
highest
,
and
the
higher
euery
degree
is
,
the
nearer
it
aduaunceth
him
to
the
top
:
So
euery
staire
that
went
from
the
Lords
ordinance
made
way
to
other
,
and
the
hye
degrees
of
Bishop
and
Archbishop
,
brought
the
man
of
sinne
very
neare
his
seate
wherein
he
was
to
sitte
downe
and
boast
him selfe
against
God
.
In
euery
lawfull
trade
of
lyfe
,
there
are
sundrie
degrees
of
preferrement
,
whereof
euery
one
maketh
way
to
other
,
so
is
it
in
the
vnlawfull
and
Antichristian
Papacie
.
The
inferiour
degrees
which
Sathan
had
procured
in
his
misterie
of
iniquitie
,
did
all
helpe
to
aduance
that
sinfull
man
to
the
throne
of
iniquitie
.
Whereby
appeareth
,
that
the
very
offices
of
Bishops
&
Archbishops
made
way
to
that
presumption
,
and
in
what
maner
.
Yet
doeth
the
Replyer
enforce
this
proofe
so
farre
,
as
that
he
would
haue
these
offices
to
haue
bin
and
yet
to
be
the
greatest
impedimentes
to
the
Popes
rysing
in
times
past
and
to
his
present
greatnes
.
Whereof
hee
alleadgeth
no
other
reason
,
but
that
the
Archbishop
of
Carthage
detecting
his
forgeries
,
kept
him
short
in
Affrike
,
&
the
Archbishop
of
Rauenna
kept
him
long
tackling
.
The
first
whereof
is
not
true
,
for
neither
was
there
at
that
time
he
noteth
,
any
such
Archbishop
,
as
since
haue
bin
&
nowe
are
in
the
church
,
neyther
was
that
he
meaneth
detected
by
any
one
,
but
by
the
Fathers
of
the
Councell
.
As
for
Rauenna
,
not
he
onely
,
but
many
other
Archbishops
and
Bishops
,
the
Abbots
,
Priours
,
Colledges
,
namely
the
Colledge
of
Sorbone
haue
had
contention
with
the
Bishop
of
Rome
some
before
he
was
growen
to
the
Popedome
,
and
some
in
the
middest
of
his
pride
:
So
as
,
if
Contention
with
that
sea
,
be
a
iustification
of
their
callings
,
that
haue
contended
with
him
,
schooles
of
errour
,
and
sinkes
of
impietie
,
and
most
vnlawfull
places
and
functions
may
bee
iustified
.
This
is
yet
enforced
further
,
by
comparison
with
the
order
set
downe
for
the
guyding
of
the
Church
in
the
Declaration
,
as
lesse
able
to
holde
out
that
pride
,
then
these
his
offices
are
.
In
deede
,
if
a
man
should
esteeme
these
thinges
by
fleshe
and
bloud
,
the
enuie
and
ielousie
that
Bishops
&
Archbishops
may
haue
of
the
rysing
and
greatnes
one
of
another
,
and
their
worldly
meanes
,
by
fauour
,
wealth
,
authoritie
,
and
such
like
,
to
impeach
and
hinder
their
growing
,
might
in
that
respect
be
a
greater
impediment
.
But
,
the
continuance
in
the
ordinance
of
God
,
had
bin
without
all
comparison
the
stronger
meane
,
if
we
measure
these
thinges
as
they
ought
to
bee
measured
.
The
Lorde
by
the
weake
things
whiche
hee
hath
chosen
,
Here
is
added
an
impertinent
matter
,
that
Archbishops
nor
Bishops
haue
not
brought
in
all
kinde
of
false
doctrine
,
although
some
Archeheretikes
haue
bin
Archbishops
,
as
Nestorius
was
.
For
so
sayeth
he
,
also
were
sundrie
that
were
Presbiters
,
Priestes
,
or
Elders
,
and
Doctors
.
A
needles
point
to
touche
,
as
the
rest
which
hee
hath
debated
in
this
cause
:
the
Declaration
not
charging
any
at
all
by
name
in
this
place
,
eyther
Bishops
or
Archbishops
,
nor
by
any
iust
collection
,
but
in
as
much
as
in
their
offices
the
ordinance
of
God
was
changed
,
whereby
way
was
made
for
Antichrist
,
who
brought
in
all
kinde
of
false
doctrine
and
confusion
.
Not
content
thus
to
answere
for
them
whom
no
man
impleaded
,
he
entreth
againe
into
comparison
betweene
the
offices
of
Bishop
and
Archebishop
,
and
the
order
set
downe
in
the
Declaration
,
for
the
direction
of
the
Church
:
affirming
this
to
be
more
meete
,
as
being
of
more
learned
men
.
Wherein
to
graunt
where
more
are
learned
,
there
would
be
harder
passage
for
false
doctrine
,
he
vtterly
mistaketh
the
matter
to
thinke
that
where
that
order
he
disliketh
,
should
,
or
doeth
take
place
,
that
there
the
directours
of
Church
matters
,
are
,
or
would
be
vnlearned
.
The
nature
of
the
order
it selfe
,
which
admitteth
no
Minister
but
learned
,
nor
any
decision
of
waight
,
but
by
aduyse
of
many
,
&
with
appointed
conferences
and
Synodes
of
learned
men
for
such
purposes
:
besides
the
assurance
of
Gods
fauourable
blessing
of
his
owne
ordinance
,
&
the
experience
of
the
Synodes
of
the
reformed
Churches
,
the
comparison
of
their
iudgementes
,
Cannons
,
and
other
constitutions
,
with
the
like
of
the
other
in
any
part
,
beareth
witnesse
,
whether
the
wante
of
learning
and
pietie
both
,
must
needes
be
greater
in
it
,
then
in
the
other
.
Hitherto
of
the
primitiue
Churches
preseruing
and
maintayning
the
order
set
downe
in
the
Declaration
.
Nowe
followeth
the
like
of
the
best
reformed
Churches
of
this
age
.
In
the
Replye
wherevnto
,
here
is
an
occasion
taken
to
enter
into
the
whole
cause
a-newe
,
by
making
question
,
whether
the
order
nowe
restored
in
the
Churches
rightly
reformed
,
bee
the
same
,
that
was
exercised
in
the
primitiue
Churche
.
Against
which
poynt
he
bringeth
litle
other
reason
,
then
he
alleadged
before
.
But
ere
he
come
to
the
repetition
of
those
arguments
,
he
findeth
great
faulte
,
that
the
Declaration
vseth
this
speach
,
that
this
order
is
restored
in
al
rightly
reformed
churches
.
This
title
and
name
,
he
chargeth
with
open
slaunder
of
many
true
Christian
,
&
godly
reformed
churches
besides
ours
,
for
these
are
his
words
.
Wherevpon
,
after
his
maner
,
he
reasoneth
thus
,
sporting
him self
,
if
not
rightly
reformed
(
saith
he
)
then
wrong
fully
,
&
so
not
reformed
but
deformed
,
as
hauing
driuen
out
one
Deuill
by
another
,
and
remooued
one
deformitie
to
establishe
another
.
Would
a
man
haue
looked
for
such
a
replye
to
this
worde
?
but
to
pacifie
his
offence
taken
against
right
,
he
is
to
vnderstande
,
that
such
Churches
are
here
sayde
to
bee
rightlie
reformed
,
which
are
so
,
both
in
doctrine
and
in
the
order
of
the
Church
.
In
which
respect
,
would
to
God
,
all
the
Churches
professing
the
Gospell
were
reformed
.
But
it
is
playne
,
that
notwithstanding
they
be
all
in
most
and
the
principallest
poyntes
of
doctrine
,
yet
some
there
are
,
not
reformed
in
some
poyntes
of
doctrine
,
and
more
,
not
in
the
Euangelicall
pollicie
,
and
Discipline
of
the
Church
.
Because
,
hee
onely
toucheth
this
poynt
,
I
am
not
willing
neyther
to
stande
longer
vppon
it
.
But
,
if
hee
consider
well
with
him selfe
,
the
state
of
all
the
Churches
of
the
Gospell
,
I
thinke
(
as
bolde
as
hee
is
,
to
bolster
vppe
thinges
that
neede
further
reformation
)
yet
he
will
not
take
vpon
him
to
mainteyne
,
that
in
all
thinges
,
all
such
Churches
are
rightly
reformed
.
Before
he
cometh
to
his
reasons
to
prooue
the
order
of
the
primitiue
Church
not
restored
,
hee
forestalleth
the
argument
of
the
Declaration
,
before
he
come
at
it
,
taken
from
the
benefite
growing
to
the
reformed
Churches
by
this
order
,
and
the
contrarie
losse
to
others
without
it
.
But
there
is
no
cause
to
staye
vpon
his
replie
to
it
,
this
matter
being
after
fullie
and
at
large
debated
by
him
,
where
shall
be
aunswered
what
soeuer
he
hath
materiall
to
this
poynt
:
and
because
there
is
little
or
nothing
here
worth
the
answering
,
most
of
this
speach
being
spent
in
a
tale
or
two
out
of
Aesope
,
Of
a
Dogge
and
a
Foxe
,
with
much
gybing
and
iesting
vppon
the
same
,
matters
fitter
for
some
other
stage
then
he
is
nowe
vpon
.
For
nowe
he
is
vppon
a
Theatre
where
men
and
Angells
looke
vppon
him
:
yea
the
Lorde
blessed
for
euer
,
Amen
.
And
where
the
Church
especiallie
amongst
vs
,
attende
to
heare
of
him
,
whether
it
be
in
good
state
,
such
as
may
promise
the
continuance
,
and
the
increase
of
the
blessing
of
God
vpon
vs
,
or
in
an
euill
estate
and
such
as
may
threaten
the
wrath
of
God
,
and
such
grieuous
punishmentes
as
in
his
anger
he
chastiseth
the
disobediences
of
his
people
with
,
if
being
warned
and
called
vpon
to
reforme
them
,
they
doe
not
redresse
nor
amende
them
.
Whiche
presence
,
and
expectation
,
requireth
a
farre
other
speache
and
style
then
is
here
vsed
.
Therefore
,
I
wishe
he
may
take
this
warning
,
hereafter
to
leaue
this
kinde
of
speache
,
except
hee
will
occupie
him selfe
with
making
playes
,
as
he
was
wont
to
doe
:
but
if
he
will
deale
with
matters
of
grauitie
and
diuinitie
,
to
intreate
grauilie
of
them
,
and
as
becommeth
a
Diuine
.
Nowe
let
vs
come
to
his
reasons
.
Hee
argueth
that
the
order
of
the
primitiue
Church
is
not
restored
nowe
in
the
best
reformed
Churces
:
for
his
first
reason
,
hee
alleadgeth
,
that
the
offices
of
Apostles
and
such
like
are
not
restored
.
Wherein
,
knowing
his
answere
to
be
readie
,
that
it
is
to
be
vnderstoode
of
that
order
which
was
setled
in
the
primitiue
church
to
continue
,
these
being
but
temporarie
and
extraordinarie
,
he
maketh
him selfe
this
answere
,
and
then
replyeth
to
it
,
that
so
were
also
the
Elders
whose
office
is
restored
,
or
if
it
bee
otherwise
,
that
they
were
to
remayne
alwayes
,
why
then
did
they
not
alwayes
continue
,
but
haue
ceased
so
many
yeres
,
till
they
were
nowe
in
this
age
restored
agayne
.
Wherevnto
it
is
to
bee
answered
,
as
he
partlie
teacheth
,
that
most
of
the
principall
poyntes
of
the
doctrine
were
not
knowen
,
in
the
publike
ministerie
of
the
Church
for
many
yeares
,
at
the
least
,
not
so
,
as
all
partes
might
take
knowledge
of
it
.
I
am
not
ignorant
that
there
are
many
notable
testimonies
that
in
all
ages
,
the
trueth
of
Religion
,
was
through
the
goodnes
of
God
made
knowen
to
some
,
and
so
was
it
also
(
I
doubt
not
)
in
the
matters
of
the
Discipline
of
the
Church
.
But
as
in
the
most
publike
and
apparant
visible
Churches
,
in
all
partes
,
the
holy
doctrine
it selfe
ceased
,
and
the
true
worship
of
God
was
turned
into
superstition
and
idolatrie
.
So
in
the
order
and
guydance
of
the
churche
,
the
right
meanes
and
onely
lawfull
instituted
and
ordayned
of
God
ceased
in
them
.
This
yet
doeth
not
satisfie
the
replyer
,
because
he
sayth
of
the
rest
,
Pastours
,
Teachers
,
&
Deacons
,
we
are
able
to
shewe
that
there
were
in
all
ages
,
good
&
badde
,
why
then
should
not
the
like
bee
shewed
of
the
Elder
,
if
it
were
alike
perpetuall
.
In
which
replye
,
it
is
by
the
way
to
be
obserued
,
that
he
acknowledgeth
the
perpetuitie
of
the
Teachers
office
,
and
so
good
witnesse
to
warrant
it
.
For
the
continuance
of
these
in
the
church
,
he
did
wel
to
shuffle
good
and
badde
togither
.
But
,
lawfull
Pastours
,
Teachers
,
and
Deacons
,
such
as
our
Sauiour
appointed
to
be
in
his
church
,
where
will
hee
shewe
them
to
haue
continued
,
I
doubt
not
,
but
he
will
alleadge
the
popishe
Priestes
,
Doctours
,
and
Deacons
:
but
he
is
to
remember
,
that
hee
set
downe
in
an
other
place
,
that
the
Churche
of
Roome
doeth
ouerthrowe
the
foundation
,
whiche
hee
declareth
to
bee
Christ
IESVS
in
an
other
place
,
without
whom
neither
can
any
particular
man
bee
saued
,
nor
anie
assembly
bee
the
visible
Churche
of
Christ
.
And
if
the
church
of
Roome
haue
not
bene
for
many
yeeres
a
trewe
visible
Church
of
Christ
,
then
could
not
the
priestes
and
other
their
Cleargie-men
be
true
and
lawfull
Pastors
or
officers
in
any
place
of
the
Church
.
This
hee
thinketh
to
take
away
with
sayinge
,
good
and
badde
.
In
deede
,
if
their
euill
had
bene
onely
in
lyfe
,
or
in
some
one
principall
point
of
doctrine
,
it
were
something
hee
saide
.
But
,
their
defect
was
in
the
very
calling
.
For
Christ
being
the
dore
,
and
GOD
that
openeth
to
the
Pastours
that
enter
by
it
,
and
all
that
enter
otherwise
,
are
theeues
and
murderers
.
What
reckoning
can
bee
made
of
their
callinge
to
bee
lawfull
,
since
the
time
that
the
doctrine
of
saluation
by
Christe
IESVS
,
and
by
faith
in
him
onely
was
condemned
.
But
to
deale
more
easilie
with
them
,
and
not
to
bringe
them
to
the
triall
of
the
worde
which
they
are
in
no
sorte
able
to
endure
,
and
to
iudge
them
by
the
Cannons
:
amongest
so
many
as
they
were
,
where
can
hee
shewe
anye
,
for
many
yeeres
togyther
,
lawefully
called
,
accordinge
to
the
best
Cannons
:
whereby
a
dewe
examination
of
learning
and
lyfe
going
before
,
the
free
consent
of
the
Church
,
whom
it
concerneth
,
and
ordination
or
layinge
on
of
handes
by
those
to
whom
it
appertayneth
is
so
required
,
as
if
default
bee
made
eyther
in
the
examination
,
or
election
,
the
whole
action
is
disanulled
and
made
voyde
.
Nowe
,
if
the
Symoniacall
compactes
and
bargaynes
the
brybes
to
procure
fauour
for
benefices
,
the
buyings
of
aduousons
and
resignations
,
whiche
are
generall
mischiefes
in
the
popishe
Church
(
And
I
would
to
God
it
might
be
sayde
they
are
only
there
)
and
the
agreede
&
authorized
default
of
due
election
in
all
,
be
compared
with
these
Cannons
:
it
wil
be
founde
,
that
for
many
yeares
,
no
one
of
their
Priestes
hath
bene
by
those
Cannons
lawfully
called
.
But
if
the
manner
of
calling
them
were
lawfull
,
howe
vnlike
are
the
offices
and
functions
exercised
with
them
,
to
those
which
our
Sauiour
hath
appointed
.
Their
Priestes
are
ordayned
not
to
preache
the
Gospell
,
or
to
any
other
duetie
of
a
true
Pastour
,
but
to
offer
vppe
Christ
in
sacrifice
for
the
liuing
and
for
the
dead
.
Teachers
they
haue
none
at
all
,
but
schoole
Doctours
,
and
created
by
the
Popes
writte
,
which
is
nothinge
like
the
Teacher
of
the
Church
set
in
it
by
our
Sauiour
Christe
for
the
worke
of
the
ministerie
.
A
Deacon
,
by
the
first
institution
should
be
the
disposer
of
the
liberalitie
and
bountie
of
the
Church
,
bestowed
for
the
reliefe
of
the
poore
,
such
as
are
in
miserie
:
whereof
no
shadowe
appeareth
in
their
Deacons
,
and
I
woulde
this
were
onely
trewe
of
theirs
.
Whereby
appeareth
,
that
in
the
Romish
Church
,
if
he
meane
that
,
as
I
take
it
,
hee
must
needes
doe
,
he
shall
not
finde
in
it
,
for
many
yeares
,
any
lawfull
Pastour
,
Teacher
,
or
Deacon
,
neyther
by
the
worde
of
God
,
nor
by
the
better
Cannons
that
haue
bin
made
concerning
their
calling
:
yet
nowe
the
thirde
time
the
Replyer
helping
him selfe
with
good
and
bad
,
tagge
ana
ragge
,
mainteyneth
,
that
Pastours
,
Teachers
,
and
Deacons
,
haue
alwayes
continued
in
the
churche
:
that
by
such
pretence
,
he
might
seeme
to
saye
somewhat
agaynst
the
Elders
office
,
because
,
as
hee
sayeth
,
it
did
not
so
continewe
.
But
I
haue
alreadie
shewed
,
this
was
no
continuance
of
the
holy
ministeries
which
our
Sauiour
ordayned
,
but
other
humane
deuyses
and
creatures
of
Popes
,
Archbishops
,
and
Bishops
.
Which
yet
,
if
it
doe
not
content
him
,
I
may
saye
further
,
that
this
office
of
Elder
,
continued
in
suche
sorte
,
as
he
affirmeth
the
other
to
haue
done
.
For
,
what
were
the
Ciuilians
,
Doctours
,
and
Proctours
,
Chauncelors
,
Commissaries
,
Officialls
,
and
the
rest
of
that
traffique
,
Officers
,
and
Retaylers
to
the
great
Marchaunts
of
soules
,
Archbishopps
and
Bishods
:
who
,
notwithstanding
they
were
lay
men
,
did
administer
the
censures
of
the
Church
without
any
due
and
ordinarie
ecclesiasticall
calling
in
deede
at
the
appointment
onely
of
their
Lordes
and
Maisters
the
Bishops
,
to
a
foule
profanation
of
the
holy
censure
of
the
Church
:
whether
it
bee
done
in
Babylon
or
in
Syon
.
For
this
iniquitie
also
is
to
be
founde
euen
in
the
Church
of
God
.
Yet
,
in
their
administration
,
the
office
of
the
Elder
,
is
as
much
,
and
a
great
deale
more
to
bee
seene
,
then
true
and
lawfull
Pastours
,
Teachers
,
and
Deacons
appeare
to
haue
continued
in
such
tagge
and
ragge
,
as
were
in
the
popishe
church
.
But
,
the
trueth
is
,
that
all
Euangelicall
charges
,
and
the
Gospell
it selfe
,
was
deteyned
in
vnrighteousnes
,
and
the
free
,
right
,
and
originall
,
nature
,
vse
and
benefite
of
these
offices
ceased
and
was
interrupted
for
a
time
,
as
the
like
hath
come
to
passe
in
other
such
wastes
and
desolations
of
the
Church
,
as
in
the
time
of
some
of
the
Iudges
,
in
the
raigne
of
Manasses
,
and
in
the
captiuitie
,
the
ordinarie
offices
and
dueties
were
interrupted
,
and
God
extraordinarily
preserued
his
people
.
All
these
things
were
for
a
time
,
de
facto
,
&
not
de
iure
,
and
when
he
hath
done
,
replyeth
to
it
with
an
idle
question
,
if
they
were
once
,
where
they
haue
bin
hidden
or
banished
all
this
whyle
?
or
if
they
were
dead
and
buried
,
&c.
not
worth
anie
answere
.
Another
reason
why
the
order
vsed
in
the
primitiue
Church
should
not
be
restored
nowe
in
the
reformed
Churches
,
is
because
they
haue
no
Bishops
nor
Archbishops
,
whom
he
affirmeth
to
haue
bin
in
that
time
,
yea
and
ordayned
by
the
Apostles
to
haue
authoritie
ouer
them
,
in
the
Regions
and
Cities
limited
to
them
.
Whiche
superiour
and
olde
standardes
to
displace
(
sayeth
hee
)
to
bring
in
yonge
and
inferiour
Seignours
,
as
they
,
who
hauing
seene
the
olde
temple
did
also
see
,
the
laying
of
the
foundation
of
the
newe
:
So
would
it
make
a
mans
harte
throbbe
and
bleede
,
to
see
howe
the
beautie
of
the
Church
is
vaded
,
hir
ornamentes
spoyled
,
her
body
haled
,
vnder
pretence
of
reforming
.
This
argument
needeth
no
long
aunswere
to
it
,
hauing
bin
sufficientlie
shewed
before
,
that
it
is
a
vanitie
to
thinke
,
that
such
offices
,
as
Archbishops
and
Bishops
nowe
beare
ouer
the
Churches
,
and
the
Ministers
of
the
same
,
to
haue
bin
in
that
time
.
Here
it
may
suffice
,
as
it
is
but
affirmed
with
a
word
of
his
,
without
any
maner
of
profe
,
so
to
denie
it
with
another
,
vpon
the
reasons
before
alledged
.
As
for
his
weeping
to
see
the
old
standards
pulled
downe
,
and
the
Church
spoyled
of
her
ornamentes
,
if
hee
meane
hereby
the
manours
and
royalties
that
are
in
other
mens
handes
,
whom
can
he
blame
for
it
more
then
such
,
as
care
not
howe
the
successours
doe
,
so
they
may
aspire
to
the
dignitie
they
couetouslie
and
ambitiouslie
seeke
and
labour
for
.
If
hee
meane
not
those
braunches
,
but
the
trees
them selues
,
from
whence
they
growe
:
let
him
consider
the
bitter
fruite
they
haue
borne
,
and
the
vnwholesome
shadowe
they
haue
cast
,
from
the
first
roote
they
tooke
,
and
especiallie
of
late
:
he
shall
haue
no
cause
to
weepe
to
see
the
axe
making
readie
to
be
layde
to
their
rootes
.
His
harte
should
rather
bleede
to
see
,
in
the
garden
of
God
,
anie
trees
,
wherein
vncleane
birdes
make
their
nestes
,
and
vncleane
beastes
take
their
reast
,
and
from
whence
the
cleane
are
driuen
for
feare
of
annoyance
,
and
which
suffer
no
fruite
or
heauenly
plante
to
growe
vnder
them
,
or
neare
vnto
them
.
Then
would
he
praye
with
the
watchmen
of
whome
Daniell
writeth
,
Cut
downe
(
ô
Lorde
)
these
great
and
noysome
trees
,
whiche
are
strong
to
euill
and
not
to
good
.
Many
a
fayre
tree
hath
the
Lorde
plucked
vp
,
and
,
in
time
,
it
is
to
bee
hoped
,
that
he
will
doe
the
like
to
these
,
For
our
Sauiour
hath
saide
:
Euerie
plante
that
my
heauenly
Father
hath
not
planted
,
shal
be
rooted
vp
.
Hitherto
in
this
section
the
Replyer
hath
discoursed
of
the
former
sorte
of
reasons
of
this
section
,
which
is
of
the
causes
confirming
the
order
set
downe
in
the
Declaration
.
Nowe
he
proceedeth
to
the
other
argument
remayning
,
which
is
of
the
great
fruite
and
benefite
of
this
order
in
the
Churches
which
haue
receyued
it
,
and
the
want
of
the
same
in
suche
as
haue
not
yet
restored
it
agayne
.
Wherein
,
first
scanning
vppon
all
,
he
denyeth
the
order
of
the
primitiue
Church
to
bee
restored
in
all
,
&
alleadgeth
for
reason
the
differences
amongest
them
in
one
point
or
other
,
of
order
,
office
,
discipline
,
ryte
or
ceremonie
.
Of
all
which
,
or
any
of
them
,
hee
giueth
no
one
instance
.
After
repeating
this
agayne
,
in
mention
of
the
Scottishe
Church
,
he
asketh
,
whether
their
gouernement
and
order
,
their
making
of
officers
,
and
their
administration
of
Sacramentes
,
and
booke
of
common
prayers
,
bee
all
one
with
the
booke
which
hath
bin
nowe
three
times
exhibited
in
Parliament
.
With
this
repetition
,
hauing
gotten
the
aduauntage
to
make
mention
of
a
booke
of
common
prayer
:
here
hee
resteth
and
taketh
this
one
example
for
all
,
to
shewe
the
differences
amongest
the
reformed
Churches
.
Which
he
would
shewe
by
affirminge
of
differences
betweene
the
Scottishe
booke
of
common
prayer
,
and
the
booke
presented
in
Parliament
written
,
&
the
same
printed
at
Middelborough
,
at
London
,
and
at
Scotlande
,
aboue
three
hundred
differences
,
being
a
booke
little
bigger
then
an
Almanacke
.
All
which
pointes
,
if
they
were
true
,
what
reformed
Churches
are
these
that
differ
one
from
another
,
which
he
vndertooke
to
prooue
.
The
Scottish
Church
is
one
,
trewe
,
but
where
is
the
other
,
from
which
it
differeth
,
except
the
other
bee
the
booke
presented
written
in
Parliament
in
Englande
he
nameth
none
.
But
concerning
the
bookes
,
if
they
haue
so
many
differences
,
why
did
he
not
note
,
at
the
least
,
some
two
or
three
of
the
principall
.
It
is
not
possible
almost
,
for
a
man
to
write
out
one
and
the
same
copye
oftentymes
,
or
to
print
it
,
but
that
there
will
bee
some
sentence
,
clause
,
worde
,
syllable
,
letter
,
tytle
,
or
distinction
changed
.
If
the
differences
had
bin
materiall
,
notwithstanding
it
were
neuer
so
impertinent
,
I
doubt
not
,
but
hauing
fallen
into
the
mention
of
it
,
hee
would
haue
taken
payne
to
haue
noted
some
of
the
principall
printed
copies
of
that
which
was
written
and
presented
,
he
nameth
three
,
whiche
should
be
printed
in
three
sundrie
Countries
,
Englande
,
Scotlande
,
and
the
lowe
Countries
,
a
matter
of
as
much
vntrueth
,
as
the
rest
of
his
replies
.
As
for
the
bignes
of
the
booke
of
common
prayer
presented
in
Parliament
,
which
he
,
to
disgrace
it
,
sayeth
,
was
the
bignes
of
an
Almanacke
.
I
knowe
not
of
what
bignes
he
may
haue
seene
some
Almanacke
,
for
all
are
not
of
one
equall
bignes
,
but
if
he
would
iustlie
haue
founde
faulte
with
that
booke
,
for
being
too
little
,
he
should
haue
noted
that
it
had
wanted
some
poynt
necessarie
to
be
in
such
a
booke
,
eyther
for
publique
prayers
,
or
for
administration
of
Sacramentes
,
or
any
such
like
matter
.
But
if
it
haue
all
such
things
in
it
at
large
,
there
is
no
faulte
iustly
to
bee
founde
with
the
smallnes
of
it
.
It
might
easilie
haue
bin
greater
,
if
it
had
bin
stuffed
with
impertinent
matters
nothing
belonging
to
the
Ministers
office
,
nor
warrantable
by
the
worde
of
God
,
as
with
orders
for
priuate
administrations
of
the
Sacramentes
,
Churching
of
Women
,
Buryall
seruice
,
Confirmation
,
making
of
Priestes
and
Deacons
,
Bishops
and
Archbishops
with
a
number
of
other
such
like
.
But
these
,
and
such
like
,
being
matters
neyther
warranted
by
the
worde
,
nor
sette
down
in
the
auncient
Lyturgies
bearing
the
names
of
Iames
the
Apostle
,
of
Chrisostome
,
and
of
Basile
,
nor
in
the
Liturgie
of
the
reformed
Churges
,
it
seemeth
there
was
no
cause
to
make
it
bigger
with
such
stuffe
.
A
little
point
of
a
Diamond
is
more
worth
then
a
great
deale
of
such
siluer
as
wee
had
at
the
beginning
of
her
Maiesties
raigne
,
and
nowe
(
to
hir
highnes
immortalll
prayse
,
and
enriching
of
all
the
subiectes
,
with
out
anie
offence
for
the
innouation
,
and
to
the
great
contentement
of
all
men
)
is
made
finer
,
and
brought
to
the
ancient
standard
appointed
by
lawe
.
Bookes
,
and
namely
of
this
vse
,
are
not
to
be
wayed
at
the
Kings
beame
,
where
they
waighe
packes
and
vessels
of
great
bulke
and
quantitie
,
but
in
golden
waightes
and
ballances
,
where
things
of
pryce
and
valewe
are
vsed
to
be
wayed
.
A
masse
of
owre
and
an
ingotte
of
siluer
or
golde
,
are
greater
before
they
come
to
the
furnace
,
but
after
the
fyre
hath
tried
and
refined
them
,
from
drosse
&
base
mettall
,
the
body
of
it
is
not
so
great
,
yet
is
it
more
ritch
and
precious
,
then
it
was
before
.
In
like
maner
,
that
little
booke
,
if
it
haue
bin
well
purged
and
tryed
,
and
oftentymes
refined
in
the
Lordes
furnace
,
by
workemen
of
skill
,
and
faithefull
in
their
seruice
,
notwithstanding
it
be
but
litle
,
yet
may
be
much
more
worth
then
some
other
of
greater
bignes
and
embased
with
much
allay
.
No
man
findeth
faulte
nowe
that
a
shilling
is
neere
as
little
as
a
slyp-tester
was
at
the
beginninge
of
hir
Maiesties
raigne
,
but
rather
acknowledged
herein
that
hir
Maiestie
hath
deserued
all
humble
thankes
of
all
hir
subiects
,
with
most
faithfull
duetie
and
seruice
,
to
her
highnes
great
prayse
and
honour
.
Oh
that
it
might
please
GOD
,
in
whose
hande
the
hartes
of
Princes
are
,
as
the
Bardge
is
in
the
Bardgmans
,
to
turne
whither
he
will
,
to
turne
this
Royall
Bardge
of
her
Maiesties
harte
,
towarde
the
Lordes
sanctuarie
,
to
consider
well
all
things
in
it
,
and
to
touche
the
golde
and
siluer
of
it
(
which
ought
to
be
ritchest
as
the
sicle
of
the
Sanctuarie
also
was
wont
to
be
)
and
finding
it
,
besides
all
the
abhominable
drosse
that
her
Maiestie
through
the
goodnes
of
God
hath
taken
from
it
,
to
holde
yet
much
allay
and
base
mettall
:
to
commaunde
it
to
be
tryed
and
refyned
yet
seuen
times
in
the
fire
,
till
all
the
siluer
and
golde
in
it
,
and
the
treasure
belonging
to
it
,
should
be
fine
&
precious
,
and
answerable
to
the
standarde
ordayned
by
the
lawe
of
God
,
and
the
Temple
of
the
Lorde
in
a
spirituall
maner
,
riche
and
royall
as
in
the
dayes
of
Salomon
.
Surely
,
if
the
Lord
should
vouchsafe
so
to
blesse
vs
,
much
lesse
cause
should
any
man
haue
to
quarrell
at
the
small
quantitie
of
the
booke
of
common
prayer
or
any
other
pieces
of
the
holy
treasure
and
vessells
of
the
Sanctuarie
being
incomparably
enriched
in
estimation
and
pryce
,
but
rather
should
haue
more
iust
cause
then
for
crying
,
Downe
the
bace
money
,
and
enritching
our
coyne
according
to
a
standarde
appointed
by
the
lawes
of
the
Realme
,
to
acknowledge
with
all
humble
thankes
and
increase
of
most
duetifull
loue
and
allegance
,
a
care
so
Princely
,
so
Christian
,
so
agreeing
with
the
like
presidents
of
her
right
noble
Ancetours
,
hir
Highnes
Father
and
Brother
,
of
worthie
memorie
,
and
hir
owne
religious
&
most
honourable
beginnings
,
to
the
exceeding
great
encrease
of
the
honour
of
Almightie
God
,
hir
Maiesties
immortall
prayse
with
God
and
men
,
and
the
vnspeakeable
reioycing
and
comfort
of
many
thousandes
of
her
most
loyall
and
duetifull
subiectes
.
Therefore
it
is
not
the
smallnes
of
that
booke
that
can
disgrace
it
,
seeinge
that
commeth
of
the
taking
away
of
manie
vnnecessarie
partes
,
and
seeing
that
it
conteyneth
all
such
partes
in
it
,
as
are
necessarie
and
lyke
to
haue
bin
in
any
Liturgie
reported
to
haue
bin
within
any
time
of
fiue
hundred
yeares
after
Christ
,
or
are
nowe
founde
to
bee
vsed
in
anie
of
the
reformed
Churches
.
And
thus
much
vppon
the
occasion
here
offred
of
this
booke
.
Agayne
hauing
thus
answered
the
Replie
to
these
wordes
,
all
rightly
reformed
churches
,
I
am
now
to
proceede
to
the
examination
of
his
exceptions
,
to
the
frute
alledged
by
the
declaration
to
come
of
this
order
of
discipline
prescribed
in
the
word
,
&
the
want
of
the
like
where
it
is
not
receiued
.
The
declaration
herein
saith
,
that
the
foresaid
order
is
now
restored
againe
in
all
rightly
reformed
churches
with
such
daily
encrease
&
glory
of
the
kingdome
of
Christe
,
&
suppression
of
the
tyrannie
of
Sathan
,
that
the
only
experience
of
it
,
might
be
a
sufficient
persuasion
to
vs
to
leaue
this
disordred
state
of
ours
,
wherein
we
haue
so
long
labored
with
so
litle
profit
.
The
reply
to
this
,
beginneth
with
a
tale
out
of
Aesops
fables
,
of
an
Asse
loden
with
salt
,
which
is
vnsauorie
,
I
dout
not
to
the
discrete
reader
,
howsoeuer
he
wold
make
it
tast
with
his
moral
.
I
wishe
he
did
as
well
consider
Balaams
asse
&
the
reproof
wherwith
the
dumbe
beast
,
speaking
with
mans
voyce
,
What
things
soeuer
are
true
,
reuerend
,
iust
,
pure
,
amiable
,
commendable
,
if
there
be
any
vertue
,
or
any
praise
thinke
of
these
things
:
&
doe
these
things
,
which
ye
haue
learned
,
receyued
,
heard
&
seene
in
me
,
&
the
God
of
peace
be
with
you
.
Whiche
rule
not
being
of
particular
persons
onely
,
but
extending
it self
also
to
the
Churches
,
as
concerning
here
,
as
well
the
body
of
the
Church
of
the
Philippians
,
as
any
speciall
member
in
it
,
declareth
,
that
Churches
are
bounde
to
followe
the
good
examples
of
other
Churches
.
To
the
Corinthes
the
Apostle
saieth
,
in
a
matter
that
concerned
a
part
of
the
gouernement
of
the
Church
:
Jf
any
seeme
to
be
contentious
,
we
haue
no
such
custome
,
nor
the
Churches
of
God
.
Which
I
thinke
,
leauing
the
consideration
of
it
to
the
christian
Reader
,
because
it
is
commonly
taken
otherwyse
,
may
carie
this
sense
,
that
besides
all
the
former
reasons
which
he
had
vsed
in
that
matter
,
they
should
alleadge
to
such
as
were
contentious
,
his
contrarie
custome
,
and
the
contrarie
custome
&
example
of
the
Churches
:
meaning
,
that
both
hee
in
his
person
,
and
also
all
the
Churches
,
so
vsed
that
order
of
an
outwarde
decencie
in
the
presence
of
the
publike
ecclesiasticall
assemblie
,
whereof
he
there
speaketh
as
he
willed
the
Church
of
Corinth
for
to
vse
it
.
In
like
maner
doeth
hee
presse
them
with
the
examples
of
the
Churches
in
another
poynt
of
Discipline
,
alleadging
the
same
,
as
binding
them
to
correct
and
reforme
their
abuses
,
by
the
example
of
the
good
order
in
such
pointes
which
was
vsed
in
other
churches
.
Came
the
worde
of
God
(
sayeth
the
Apostle
)
from
you
,
or
,
is
it
come
to
you
onely
?
By
which
wordes
,
the
Apostle
presseth
them
,
as
constrayned
by
contrarie
example
of
the
churches
,
to
reforme
their
disorders
,
except
they
would
be
singular
,
and
esteeme
them selues
onely
wise
.
Wherein
it
is
also
to
bee
obserued
,
that
the
first
sayeth
,
Came
the
worde
of
GOD
from
you
,
for
notinge
hereby
the
Church
of
Jerusalem
,
planted
by
t'haduyse
and
counsel
of
the
Apostles
,
he
declareth
,
that
other
Churches
were
to
cast
their
eyes
,
as
vpon
all
the
churches
that
were
at
that
time
,
to
conforme
them selues
like
vnto
them
:
so
especially
that
they
were
to
haue
care
to
be
like
the
church
of
Jerusalem
.
From
which
church
,
as
the
worde
of
God
came
,
(
as
it
was
sayde
,
The
Lawe
should
come
out
of
Syon
,
and
the
worde
of
God
from
Ierusalem
,
Jewrie
:
So
I
haue
appoynted
in
all
the
Churches
of
Galatia
.
Nowe
,
the
holy
storie
reporteth
,
that
the
Apostles
them
selues
,
and
by
the
Euangelistes
,
setled
the
Churches
,
in
an
ordinarie
course
wherein
they
were
to
continue
,
after
their
departure
from
them
.
Whiche
,
for
what
cause
all
should
not
bee
bounde
vnto
,
I
see
no
sufficient
reason
that
can
be
alleadged
.
For
,
the
reasons
for
which
such
order
was
giuen
to
them
,
were
the
same
for
which
we
haue
no
lesse
neede
of
that
order
then
they
had
.
There
were
ordayned
Teachers
in
the
ptimitiue
Church
,
because
men
are
by
nature
ignoraunt
of
the
will
of
God
.
Pastours
or
Exhorters
,
because
by
nature
men
are
disobedient
and
rebellious
,
euen
to
the
knowen
will
of
God
.
Elders
as
watchmen
of
the
Citie
of
God
,
because
there
are
daungers
without
,
&
daungers
within
,
Last
of
all
,
Deacons
were
ordayned
,
because
wee
are
to
haue
the
poore
alwayes
with
vs
,
and
because
that
God
naming
him selfe
the
Father
and
the
protector
of
the
poore
,
and
enioyning
his
people
to
haue
care
of
them
.
This
ought
principallie
to
appeare
,
in
the
publique
assemblies
of
Gods
people
gathered
togither
in
his
name
.
Of
all
which
poyntes
,
and
of
the
rest
of
the
Discipline
of
the
Church
,
what
one
is
there
,
that
wee
,
for
the
same
reason
haue
not
neede
of
,
as
well
as
they
?
and
therefore
stande
bounde
to
conforme
our selues
to
their
example
.
Which
being
constantlie
and
vniuersally
practised
and
vsed
in
all
the
primitiue
Churches
by
order
from
the
Apostles
,
&
for
reasons
which
concerne
vs
,
as
much
as
they
did
them
,
is
sufficient
to
proue
that
such
examples
of
the
primitiue
Churche
doe
binde
all
later
churches
,
although
wee
had
no
worde
of
commaundement
otherwyse
to
constrayne
vs
.
But
,
because
he
resteth
vpon
this
poynt
,
to
see
commaundements
for
these
thinges
,
let
him
consider
that
which
followeth
.
The
generall
doctrines
of
the
Apostles
,
whiche
they
taught
the
Churches
to
obserue
,
doe
so
commaunde
the
churches
,
as
in
duetie
and
obedience
of
God
they
are
to
obey
them
:
according
as
it
is
sayde
,
He
that
heareth
you
,
heareth
mee
,
and
hee
that
despiseth
you
,
or
your
doctrine
,
despiseth
me
.
But
the
Discipline
of
the
Church
is
a
part
of
the
doctrine
of
the
Apostles
,
whiche
in
generall
appeareth
by
the
12.
to
the
Romanes
,
&
the
Epistles
to
Timothy
and
Titus
,
and
in
particular
,
in
the
seuerall
members
and
braunches
of
it
,
shall
god
willing
hereafter
appeare
.
Therefore
,
it
is
playne
,
to
be
necessarie
by
the
Law
and
commaundement
of
Christ
,
that
the
churches
keepe
that
discipline
which
was
deliuered
them
by
the
instruction
and
doctrine
of
the
Apostles
.
Further
,
it
is
a
playne
commaundement
of
our
Sauiour
Christ
,
Tell
the
Church
.
Agayne
,
our
Sauiour
is
sayde
,
with
charge
and
commaundement
,
that
they
should
be
obserued
,
This
sayeth
the
Lorde
,
This
I
haue
receyued
of
the
Lorde
,
and
these
are
the
commaundements
of
the
Lorde
,
with
such
like
speaches
.
Which
,
being
not
alwayes
spoken
of
the
most
weightie
and
principall
pointes
of
the
Discipline
,
sufficientlie
shewe
,
that
which
is
spoken
of
them
to
belong
to
other
,
which
are
greater
then
they
,
or
like
vnto
them
.
And
thus
much
to
his
demurre
vpon
the
poynt
of
the
lawe
.
Nowe
proceedeth
he
to
the
effectes
and
fruites
of
this
Discipline
,
mentioned
by
the
Declaration
,
to
be
seene
in
the
churches
where
it
is
established
,
and
not
to
be
seene
where
it
is
not
receyued
.
Concerning
the
first
poynt
,
he
maketh
instance
of
the
troubles
of
the
reformed
Churches
,
and
supposeth
,
they
would
say
Amen
to
him
,
wishing
therein
,
as
he
speaketh
,
good
lucke
,
and
that
their
case
were
no
better
then
ours
,
on
condition
it
were
no
worse
:
which
speach
is
smallie
to
the
purpose
.
For
,
the
fruites
of
the
Discipline
,
noted
by
the
Declaration
are
these
,
the
encrease
of
the
kingdome
and
glorie
of
Christ
,
and
suppression
of
the
tyrannie
of
Sathan
:
which
is
not
disprooued
by
this
reason
,
that
they
are
persecuted
for
the
Gospell
,
&
in
troubles
,
but
rather
confirmed
.
For
when
was
euer
the
kingdome
of
Christ
more
encreased
,
&
in
greater
glorie
,
then
in
time
of
persecution
?
This
glorie
is
in
deede
spirituall
and
not
worldlie
,
but
yet
so
truely
glorious
in
the
sight
of
God
&
his
Angells
,
as
all
the
glorie
of
this
life
is
not
to
be
compared
to
it
.
The
triall
of
faith
(
sayeth
the
Apostle
Peter
)
is
much
more
precious
then
of
golde
that
perisheth
.
Agayne
it
is
sayde
,
That
golde
and
siluer
,
and
precious
stones
,
yea
all
maner
of
ritches
are
not
to
be
compared
with
wisedome
and
the
true
knowledge
of
God
.
That
the
feare
of
God
doeth
more
grace
those
that
are
adorned
with
it
,
then
brooches
or
chaynes
,
carcants
,
or
bracelettes
,
or
any
other
ornamentes
.
The
like
the
Apostle
Peter
affirmeth
of
a
meeke
and
quiet
spirite
.
The
kingdome
of
heauen
(
sayeth
our
Sauiour
)
is
like
the
fielde
which
had
a
hidden
treasure
in
it
,
a
veyne
,
and
a
myne
of
golde
,
for
purchasing
whereof
,
a
man
solde
all
that
he
had
,
that
he
might
make
that
fielde
his
owne
.
And
agayne
,
It
is
like
a
pearle
orient
,
Beholde
I
will
lay
thy
stones
with
carbuncle
,
and
thy
foundation
with
Saphires
:
And
I
will
make
thy
windowes
with
Emeraudes
,
and
thy
gates
shining
stones
,
and
all
thy
borders
of
pleasaunt
stones
,
Esay
.
54.
ver.
11.12
.
In
the
Reuelation
thus
:
Hee
shewed
me
the
great
Citie
,
holy
Jerusalem
,
descending
out
of
heauen
from
God
,
hauing
the
glorie
of
God
,
and
her
shining
was
like
vnto
a
stone
most
precious
,
as
a
Jasper
stone
,
cleare
as
Christall
.
And
had
a
great
Wall
and
highe
,
and
had
twelue
gates
,
and
at
the
gates
twelue
Angells
,
and
the
names
writ
ten
,
which
are
the
twelue
Tribes
of
the
children
of
Israel
,
&c.
And
the
buylding
of
the
wall
of
it
was
of
Jasper
,
and
the
Citie
was
pure
golde
like
vnto
cleare
glasse
.
And
the
foundations
of
the
wall
of
the
Citie
were
garnished
with
all
maner
of
precious
stones
,
the
first
foundation
was
Jasper
,
the
seconde
of
Saphire
,
the
thirde
of
a
Chalcedonie
,
the
fourth
of
an
Eneraude
,
the
fift
of
a
Sardonix
,
the
sixt
of
a
Sardius
,
the
seuenth
of
a
Chrysolite
:
the
eight
of
a
Beryll
,
the
ninth
of
a
Topaze
:
the
tenth
of
a
Chrysoprasus
:
the
eleuenth
,
of
a
Iacinth
:
the
twelfth
an
Amethist
.
And
the
twelue
gates
were
twelue
pearles
,
&
euery
gate
is
of
one
pearle
,
and
the
streete
of
the
Citie
is
pure
golde
,
as
shining
glasse
,
Apocalip.
21.
ver.
10
11.12
.
&c.
18.19.20.21
.
By
all
which
places
it
appeareth
that
the
glorie
of
the
kingdome
of
Christ
,
is
not
in
outwarde
things
,
but
the
glorie
of
his
kingdome
is
in
the
conquest
of
sinne
,
and
of
Sathan
,
it
is
in
the
preaching
of
his
worde
,
the
ministerie
of
his
Sacramentes
and
Discipline
,
it
is
in
fayth
,
in
the
knowledge
&
feare
of
God
,
in
the
obedience
,
constancie
,
&
pacience
of
his
saintes
.
These
are
not
in
deede
orient
pearles
of
the
East
Indies
,
but
pearles
of
heauen
,
and
golde
and
siluer
out
of
the
Lordes
own
treasurie
.
And
in
this
respect
,
Daniel
in
the
Lyons
denne
,
Tiberius
Caesar
,
vnder
whose
debite
he
was
crucified
,
or
of
any
other
profane
Prince
,
yea
than
the
crowne
of
Salomon
(
a
most
wyse
,
and
at
that
time
,
Doe
yee
thinke
,
(
sayeth
our
Sauiour
,
that
I
came
to
bring
peace
into
the
worlde
,
J
tell
you
nay
but
a
sworde
.
And
agayne
,
I
came
to
set
the
worlde
on
fire
,
and
howe
am
I
in
payne
till
it
bee
kindled
.
Not
that
his
doctrine
is
of
it selfe
ennemie
to
outwarde
peace
,
Glorie
to
God
,
and
Peace
vppon
earth
,
&
in
the
Prophete
,
That
daye
they
shall
turne
their
speares
into
sythes
,
and
their
swordes
into
spades
.
And
agayne
,
That
the
Lambe
shall
without
hurte
lye
with
the
wolfe
,
and
the
chylde
playe
with
the
serpent
,
and
that
in
all
the
mountayne
of
the
Lorde
there
shal
be
no
warre
.
The
most
precious
blood
of
our
Sauiour
Christ
the
sonne
of
GOD
,
was
also
spilt
,
and
shedde
as
water
,
which
was
worthie
to
haue
bene
receyued
by
Angells
in
vessells
of
golde
,
and
his
body
cast
downe
to
the
grounde
,
but
not
without
great
increase
of
his
kingdome
and
glorie
:
for
his
blood
became
as
the
foure
springes
that
went
out
of
Eden
,
to
water
all
the
earth
,
&
his
body
after
it
was
cast
,
When
did
Sathan
full
like
the
lightening
from
heauen
,
Then
was
there
but
one
hart
,
&
one
soule
of
the
multitude
of
those
that
beleeued
.
Then
the
kingdome
of
Christ
so
increased
,
as
in
some
one
day
three
thousand
were
adioyned
to
the
Congregation
.
The
like
in
a
degree
may
be
said
of
the
times
ensuinge
,
Memorable
is
that
rare
,
but
right
christian
example
of
Theodosius
the
Emperour
,
publikelie
humbling
him selfe
vnder
the
hande
of
God
,
&
professing
his
repentance
,
for
his
bloudie
commaundement
,
and
the
cruell
execution
done
according
to
it
.
A
president
well
worthie
so
Christian
a
Prince
,
the
honour
of
the
Discipline
,
yea
and
of
the
whole
church
of
that
age
.
Such
Theodosians
haue
the
reformed
Churches
of
this
age
to
speake
of
,
to
the
high
honor
of
Almightie
God
,
&
his
onely
begotten
sonne
Christ
Iesus
King
of
Kings
.
Wherein
a
Prince
of
bloud
Royall
,
and
by
birth
within
a
steppe
or
two
to
one
of
the
greatest
Kingdomes
of
these
partes
of
the
world
,
and
for
Princely
giftes
worthy
to
haue
borne
a
Scepter
in
his
hande
and
a
Dyademe
vpon
his
heade
,
when
as
another
Dauid
,
he
had
bin
ouerthrowen
by
Sathan
,
and
committed
things
for
which
the
Name
of
God
was
euill
spoken
of
:
endured
to
heare
the
seruant
of
God
(
as
Dauid
did
Nathan
)
to
rebuke
him
,
and
lamenting
his
offence
openly
before
the
publike
assemblie
of
the
Church
,
desired
pardon
of
God
,
and
reioyced
heauen
and
earth
,
men
and
Angels
with
his
conuersion
from
sinne
to
the
obedience
of
the
liuing
God
,
blessed
for
euer
,
Amen
.
Whose
christian
president
,
both
a
crowned
King
,
and
also
a
worthie
sonne
of
that
noble
Father
,
haue
followed
,
after
that
by
terrour
of
as
barbarous
crueltie
,
as
hath
bin
committed
in
any
age
,
they
had
done
otherwyse
then
Daniell
and
the
young
Princes
brought
vp
with
him
,
did
,
in
a
case
not
vnlike
to
theirs
,
what
should
I
rehearse
other
examples
of
that
pietie
and
honour
of
those
Churches
,
which
might
make
an
infidell
and
vnbeleeuer
fall
down
on
his
face
,
and
confesse
,
His
meaning
was
not
that
in
them
Christ
sitteth
glorious
is
Salomon
in
his
regall
Throne
,
with
John
and
James
like
great
Princes
sitting
the
one
at
his
right
hande
,
But
yet
,
all
the
Churches
thus
reformed
are
not
in
like
sort
as
these
are
trauelled
and
pursued
:
but
through
the
goodnes
of
God
,
some
of
them
haue
enioyed
peace
and
quietnes
for
some
tyme
,
and
in
it
yeelde
the
like
obedience
and
honour
to
God
.
So
as
the
Replyer
can
not
obiect
continuall
warres
and
troubles
vnto
them
all
.
But
of
the
state
of
the
reformed
churches
,
this
may
suffice
.
The
wante
of
like
happie
fruite
in
our
Church
,
for
wante
of
like
obedience
in
all
partes
of
the
Gospell
,
the
Declaration
noteth
after
this
,
saying
,
that
the
former
might
be
a
sufficient
persuasion
to
vs
to
leaue
this
disordered
state
of
ours
,
wherein
we
haue
laboured
so
long
with
so
little
profite
,
and
to
imbrace
that
most
beautifull
order
of
ecclesiasticall
regiment
whiche
God
so
manifestlie
doeth
blesse
&
prosper
in
our
neighbours
handes
.
At
these
wordes
the
Replyer
is
so
mooued
and
disquieted
,
as
he
wanted
but
Saules
speare
to
haue
nayled
Dauid
to
the
wall
.
But
I
will
proue
if
Dauids
harpe
may
quiet
and
pacifie
him
agayne
.
Our
ecclesiasticall
state
and
policie
(
of
which
onely
,
it
is
as
cleare
as
the
light
,
that
the
Declaration
speaketh
and
of
no
other
,
howsoeuer
he
would
wrest
it
)
is
blamed
in
deede
as
disordered
.
But
,
there
are
rebukes
that
are
profitable
,
and
of
necessarie
and
excellent
vse
,
to
those
who
are
so
rebuked
.
The
Prophete
Dauid
hauing
prayed
to
God
,
that
he
would
not
suffer
his
minde
to
be
enclined
to
any
euill
thing
,
to
practise
matters
by
wickednes
,
with
the
workemen
of
iniquitie
,
yea
,
&
that
he
might
not
be
taken
as
with
a
bayte
with
their
pleasant
things
:
addeth
further
thus
,
Let
the
righteous
strike
mee
,
it
shal
be
a
kindnes
,
and
reprooue
me
,
it
shal
be
a
most
excellent
oyntement
:
let
him
not
keepe
it
from
mine
head
,
the
more
he
shall
doe
it
,
the
more
shall
my
prayer
be
for
them
in
their
euills
.
By
that
he
haue
well
hearkened
to
this
,
and
considered
of
it
,
I
hope
he
will
not
be
so
highly
offended
,
for
one
worde
,
that
soundeth
not
to
his
liking
.
Likewise
Salomon
sayeth
,
The
woundes
of
a
friende
are
better
then
the
kisses
of
an
enimie
.
It
is
alwayes
lawfull
to
blame
that
which
is
blame
worthie
,
so
the
reproofe
proceede
from
the
zeale
of
God
,
and
loue
of
those
who
are
reproued
.
The
Prophetes
who
most
sharpely
reproued
all
estates
of
the
people
,
and
namely
the
priestes
were
they
whose
lippes
were
fined
from
earthlie
corruption
,
and
sett
on
fyre
with
the
coales
of
the
Lordes
altar
by
an
Angell
of
heauen
,
and
whose
mouth
was
sanctified
of
God
.
Heare
the
word
of
the
Lorde
(
sayeth
Esay
)
yee
leaders
or
Princes
of
Sodome
,
and
hearken
to
the
doctrine
of
God
,
ô
ye
people
of
Gomorrah
:
What
haue
I
to
doe
with
the
multitude
of
your
sacrifices
,
saith
the
lord
?
I
am
full
of
the
burnt
offringes
of
the
Rammes
,
and
of
the
fatte
of
the
fed
beastes
,
and
I
desire
not
the
bloud
of
Bullockes
nor
of
lambes
nor
of
goates
.
And
agayne
,
Their
watchmen
are
all
blinde
,
they
haue
no
knowledge
,
they
are
all
dumbe
dogges
,
they
can
not
barke
,
they
lye
and
sleepe
,
and
delyte
in
sleeping
.
I
will
giue
their
wiues
vnto
others
,
and
their
fieldes
to
them
that
shall
possesse
them
:
for
euery
one
from
the
least
euen
to
the
greatest
is
giuen
to
couetousnes
,
and
from
the
Prophete
euen
vnto
the
Priest
,
euerie
one
dealeth
falselie
.
For
they
haue
healed
the
hurt
of
the
doughter
of
my
people
with
sweete
wordes
,
saying
,
Peace
,
peace
,
when
there
is
no
peace
.
Were
they
ashamed
when
they
had
committed
abhomination
?
Nay
,
they
were
not
ashamed
,
neyther
could
they
haue
any
shame
,
therefore
shall
they
fall
among
the
stayne
,
when
I
shall
visite
them
,
they
shal
be
cast
downe
,
saieth
the
Lorde
.
If
it
be
obiected
that
these
Prophetes
might
liue
in
some
wicked
Kings
dayes
,
wherein
the
holy
worship
of
God
was
wholy
suppressed
,
and
superstition
only
&
Idolatrie
tooke
place
:
I
answere
:
that
they
exercised
in
deede
their
Propheticall
office
&
ministerie
in
diuers
kings
times
,
whereof
though
some
were
wicked
,
yet
some
also
were
godlie
,
and
ouerthrewe
idolatrie
,
and
sett
vp
the
true
worship
of
GOD
,
yea
some
of
them
,
namely
Iosiah
and
Ezeckiah
,
were
the
two
rarest
Princes
for
pietie
and
zeale
that
euer
after
Dauid
were
kings
ouer
that
people
:
yet
did
no
honest
man
(
much
les
any
true
Prophete
)
esteeme
their
most
iust
reproofe
of
the
iniquitie
of
all
states
,
to
be
iniurious
or
derogatorie
to
the
honor
of
those
noble
Kings
,
no
nor
anie
of
the
Priests
that
did
their
duties
.
They
were
in
deede
hereby
warned
,
as
by
the
voyce
of
God
,
to
looke
to
such
enormities
,
and
to
see
them
reformed
,
otherwyse
,
they
were
to
feele
as
they
were
threatened
with
the
wrath
of
God
,
who
would
require
it
at
their
handes
,
if
for
default
of
employing
the
authoritie
,
whiche
GOD
for
such
purpose
had
giuen
them
,
notorious
transgressions
,
chieflie
in
things
belonginge
to
the
seruice
of
God
,
were
not
redressed
:
yet
did
those
Prophetes
honour
and
loue
their
Church
,
their
Countrey
,
their
Princes
,
and
all
estates
of
the
people
,
as
we
doe
,
(
the
Lord
bearing
witnes
to
vs
,
that
we
speake
the
trueth
)
and
as
wee
ought
to
honour
,
all
lawfull
authoritie
and
power
,
in
the
common
wealth
or
in
the
church
.
In
deed
they
had
not
sworne
Canonicall
obedience
to
any
of
their
Priests
,
as
the
Replyer
sayth
,
peraduenture
some
of
vs
haue
done
,
for
this
is
an
othe
whiche
God
neuer
commaunded
,
and
howsoeuer
it
be
suffered
,
if
it
might
be
duely
examined
,
would
be
founde
meete
and
necessarie
to
be
reformed
,
both
in
regarde
of
God
,
&
of
the
crown
and
dignitie
of
the
Prince
.
But
to
returne
to
my
former
purpose
,
howe
deare
were
the
Churches
of
Corinth
,
of
Galatia
,
and
other
places
to
the
Apostle
Paule
,
who
loued
them
to
liue
and
dye
with
them
,
to
deale
vnto
them
not
the
Gospell
of
Christ
onely
but
euen
his
owne
soule
,
yet
howe
sharpely
doeth
he
rebuke
them
?
Was
he
therefore
their
enimie
because
he
did
so
,
and
tolde
them
the
trueth
?
In
the
Reuelation
Iohn
writeth
by
commaundement
to
the
Churches
of
Asia
,
without
derogation
to
anie
thing
that
was
in
good
state
amongst
them
,
yea
to
the
commendation
of
that
which
was
such
,
but
yet
so
sharpely
reprouing
them
for
certayne
enormities
that
were
amongst
them
,
as
that
he
threatneth
the
remouing
of
their
golden
Candlesticke
,
and
the
goodly
light
of
the
Gospell
of
Christ
whiche
shined
amongest
them
.
If
then
the
writer
of
the
Declaration
haue
rebuked
in
a
worde
the
disorder
of
the
policie
and
Discipline
of
our
Church
,
in
that
good
sorte
that
is
meete
,
or
if
any
of
vs
doe
the
like
,
are
we
therefore
(
as
the
Replier
woulde
haue
vs
)
not
thankfull
nor
faithfull
Ministers
to
God
,
or
not
louing
and
obedient
subiectes
?
We
may
(
I
hope
)
truly
professe
,
that
we
both
feare
God
,
and
honour
the
Prince
,
and
loue
his
Church
amongst
vs
,
and
are
faithfull
and
obedient
according
to
Gods
word
vnto
both
.
But
the
feare
of
God
,
our
most
bounden
duetie
to
our
dread
soueraigne
Ladie
the
Queene
,
&
our
zealous
loue
to
our
Church
doe
constrayne
vs
,
to
rebuke
that
which
is
reproueable
by
Gods
worde
:
not
to
dishonour
our
church
,
or
any
whom
the
state
thereof
may
concerne
,
but
to
procure
the
further
reformation
of
it
,
and
thereby
to
encrease
the
honour
of
it
incomparably
more
then
euer
heretofore
,
both
with
God
,
and
in
all
the
Churches
.
I
would
to
God
we
had
cause
to
saye
with
the
Apostle
,
We
reioyce
to
see
the
stayednes
of
your
faith
,
and
the
order
that
is
amongest
you
.
I
would
to
God
we
might
say
,
it
were
without
spot
or
wrinckle
,
and
might
truely
speake
of
it
all
the
most
honourable
thinges
that
are
spoken
of
the
Church
of
God
,
and
saye
,
Jt
is
cleare
as
the
morning
,
fayre
as
the
Moone
,
pure
as
the
Sunne
,
and
that
what
els
Salomon
according
to
his
wisedome
in
his
excellent
Song
commendeth
the
Church
by
,
or
any
other
of
the
Prophetes
,
or
whatsoeuer
the
Apostles
doe
prayse
any
of
the
churches
for
,
might
be
verified
of
it
.
This
should
be
our
comfort
and
our
ioye
,
our
honour
and
our
crowne
.
And
therfore
doe
we
not
cease
by
earnest
prayer
and
most
humble
sute
to
God
,
and
to
the
authoritie
which
he
hath
set
ouer
vs
,
and
by
all
dutie
agreeable
to
our
callinge
,
to
procure
the
increase
of
the
good
and
honour
of
it
with
all
power
.
But
it
being
subiect
to
a
curse
,
to
call
euill
good
,
and
iustly
reprooued
in
former
times
,
to
say
all
is
well
,
where
GOD
is
displeased
with
many
things
that
are
not
well
,
but
neede
most
speedie
reformation
;
conscience
to
God
,
and
louing
duetie
towarde
the
Church
seeme
to
haue
moued
the
authour
of
the
Declaration
,
to
note
that
disordre
which
he
esteemed
to
bee
in
the
state
of
our
church
,
&
ought
to
enforce
vs
to
do
the
like
vpon
iust
occasion
.
If
all
things
be
ordered
according
to
the
worde
of
God
in
our
Church
,
then
surely
was
the
authour
of
the
Declaration
deceyued
in
iudgement
,
but
in
affection
and
purpose
of
hart
committed
nothing
against
it
.
But
I
demaunde
,
If
by
the
worde
of
God
,
vnlearned
men
of
all
occupations
and
trades
,
be
sufficient
Ministers
to
take
charge
of
the
holy
thinges
,
of
Gods
worde
and
Sacramentes
,
and
of
the
soules
of
the
people
.
Is
the
state
of
the
Church
well
ordered
,
whiche
hauing
the
fauourable
countenance
of
a
gratious
Queene
according
to
the
promise
,
Queenes
shal
be
thy
nurses
,
and
great
peace
,
large
reuenewes
for
maintenance
of
learning
,
the
benefite
of
Scholes
&
Colledges
,
houses
of
noble
foundations
for
students
,
two
so
famous
Vniuersities
,
of
long
time
,
for
men
of
excellent
abilitie
in
all
good
knowledge
:
&
all
these
helpes
now
almost
30
yeares
togither
without
intermission
or
interruption
,
besides
the
former
time
of
king
Edward
of
noble
memorie
,
and
yet
notwithstanding
all
these
is
so
vnfurnished
of
sufficient
and
able
godly
learned
men
,
as
that
by
farre
the
greater
part
of
it
should
be
in
the
hands
of
an
insufficient
&
vnlerned
ministerie
without
any
maner
of
competent
abilitie
to
expound
the
word
of
god
,
without
diuinitie
,
without
science
,
without
art
(
other
then
such
as
they
were
prentises
at
)
&
in
a
great
part
without
both
pietie
&
religion
.
Doeth
the
word
of
God
allow
,
that
men
called
to
the
ministerie
may
take
ciuill
callings
,
to
deale
by
offices
in
causes
of
state
&
iustice
,
or
to
forsake
the
charge
of
particular
congregations
in
seruing
them
in
the
greatest
&
highest
seruice
of
preaching
the
gospell
to
them
,
to
rule
ouer
the
churches
&
ministers
of
a
whole
Diocesse
?
Is
it
good
order
,
allowable
by
Gods
word
,
to
make
a
number
of
ministers
at
once
,
whereof
no
one
is
called
or
desired
to
any
particular
Congregation
,
but
must
seke
&
sue
for
places
after
,
where
to
bestow
them selues
?
Dispensations
&
faculties
for
non
residents
,
&
pluralitie
of
benefices
,
&
a
court
of
faculties
for
sundrie
like
purposes
,
can
it
be
iustified
to
be
good
order
by
the
worde
of
God
?
Doeth
the
worde
of
God
giue
power
to
any
one
man
vnder
heauen
,
to
make
Ministers
alone
,
at
his
pleasure
to
graunt
licence
to
preache
,
and
to
call
it
in
agayne
at
his
owne
pleasure
,
to
suspende
,
to
release
,
to
excommunicate
,
to
absolue
,
and
all
as
seemeth
good
to
him selfe
?
The
same
worde
alloweth
not
for
good
order
,
that
Sacramentes
should
be
administred
priuatelie
by
anie
,
much
les
that
it
be
so
by
priuate
men
,
and
least
of
all
by
women
.
Nor
that
they
be
publiquely
ministred
without
preaching
of
the
word
.
It
approueth
not
such
cases
of
necessitie
as
enforce
these
things
,
nor
the
doctrine
of
conference
of
grace
by
them
for
the
worke
wrought
.
To
make
that
inequalitie
of
the
Sacramentes
,
that
one
should
haue
power
to
minister
Baptisme
that
should
not
haue
power
to
administer
the
Lordes
Supper
,
&
another
power
to
administer
both
:
yet
not
to
preache
,
and
another
to
doe
all
three
being
the
sacred
and
hye
ordinances
of
God
,
and
yet
not
to
confirme
children
,
can
not
be
shewed
to
be
the
orders
or
ordinances
of
God
.
In
like
maner
can
it
not
be
shewed
by
the
worde
of
God
,
that
Chauncelours
,
Commissaries
,
and
such
Officers
of
Bishops
and
Archdeacons
,
should
deale
with
the
censures
of
the
Church
,
hauing
no
maner
of
lawfull
ecclesiasticall
callinqe
vnto
it
,
nor
that
excommunication
is
to
be
for
pecuniarie
causes
and
payementes
of
registres
,
fees
,
or
such
like
.
But
what
doe
I
reckon
particulars
,
whereas
,
if
the
Cannon
law
be
the
rule
for
church-gouernement
,
the
abuses
must
needes
be
infinite
.
If
these
disorders
bee
in
the
reformed
Churches
,
notwithstanding
their
wante
of
all
outwarde
meanes
,
and
the
heauie
displeasure
of
their
Princes
,
and
the
whote
and
fierie
persecutions
wherewith
they
are
pursued
,
whiche
yet
were
a
time
of
tolleration
and
bearing
with
thinges
amisse
,
if
there
were
any
,
their
state
were
to
be
helde
disordered
,
and
to
neede
reformation
,
for
feare
of
the
most
iust
wrath
and
indignation
of
God
to
fall
vpon
them
.
But
if
all
these
and
such
like
matters
be
well
ordered
in
them
,
and
the
same
farre
otherwyse
in
our
Church
,
notwithstandinge
all
the
meanes
and
helpes
to
haue
procured
the
good
ordering
of
them
,
much
more
conuenientlie
then
with
them
:
is
the
Declaration
to
be
blamed
,
for
exhorting
to
leaue
such
a
disorder
,
and
to
receyue
that
order
which
is
according
to
God
?
Nowe
as
the
glorie
and
kingdome
of
Christ
is
highly
aduaunced
and
increased
where
this
obedience
is
giuen
to
him
,
to
order
his
house
accordinge
to
his
will
whose
it
is
,
so
on
the
other
parte
,
there
must
needes
be
so
much
wanting
of
the
glorie
&
increase
thereof
,
where
that
obedience
is
not
yeelded
to
him
.
Which
would
to
God
it
were
otherwise
,
and
that
the
enormities
of
all
sortes
did
not
shewe
the
want
of
that
glorie
of
Christes
kingdome
,
that
would
bee
if
his
orders
were
obeyed
,
nor
the
exceeding
great
apostasie
&
falling
awaye
from
God
to
Atheisme
,
Epicurisme
,
and
profanenes
,
and
namelie
the
multitudes
of
recusantes
of
late
yeres
so
greatlie
increased
,
did
not
shewe
how
smallie
the
glorie
of
the
kingdome
of
Christ
doeth
increase
amongest
vs
.
As
for
our
peace
and
other
blessinges
whereof
the
Replier
speaketh
,
it
is
in
deede
to
be
acknowledged
to
the
high
honour
of
Almightie
God
,
that
neyther
at
this
present
is
any
Nation
vnder
heauen
so
blessed
in
all
respectes
,
nor
hath
this
Lande
bin
so
at
any
time
heretofore
.
The
Lorde
make
vs
thankfull
for
all
his
ritche
mercies
bestowed
vpon
vs
,
and
continew
with
great
increases
all
the
prosperitie
and
happie
estate
of
our
Lande
&
people
.
But
that
he
sayeth
,
we
are
so
blessed
aboue
all
other
churches
,
euen
in
this
estate
of
ecclesiasticall
gouuernement
established
,
soundeth
,
as
if
he
would
haue
one
ecclesiasticall
estate
,
to
be
taken
to
be
the
cause
of
all
these
blessings
.
Some
attribute
the
cause
hereof
to
the
troubles
of
our
neighbours
,
and
some
to
the
gratious
gouernement
of
hir
excellent
Maiestie
,
and
the
great
wisedome
of
the
right
Honourable
of
hir
Counsell
,
Diuines
(
as
it
best
agreeth
with
their
profession
,
yet
with
due
honour
of
all
the
noble
instrumentes
of
this
grace
,
as
euerie
one
hath
deserued
)
to
the
prouident
and
watchfull
care
of
Almightie
God
ouer
vs
,
in
giuing
all
the
good
meanes
of
this
our
estate
which
we
enioye
,
and
many
times
by
extraordinarie
fauours
,
discouering
the
secrete
practises
of
our
enimies
,
and
working
in
deede
(
as
the
Replyer
sayeth
)
wonderfully
and
graciouslie
for
vs
.
But
,
no
man
yet
that
euer
I
heard
of
,
before
this
,
attributed
this
honour
to
Archdeacons
and
Archbishops
,
to
Chauncelours
and
Bishops
to
Commissaries
and
Officialls
,
or
the
rest
of
that
trayne
.
This
is
a
garlande
would
not
become
those
heades
in
anie
sorte
,
let
them
weare
it
to
their
great
honour
that
haue
deserued
it
.
Is
it
for
that
that
they
are
the
Officers
which
God
hath
set
in
his
Churche
,
and
therefore
doeth
powre
his
blessing
vppon
his
owne
ordinance
?
It
hath
bin
alreadie
shewed
what
agrement
they
haue
with
the
worde
,
and
from
what
originall
they
proceeded
.
If
it
be
sayde
notwithstanding
they
be
of
mans
creation
and
appointement
,
yet
they
may
bee
employed
in
such
affaires
,
as
might
procure
this
blessing
to
the
state
:
let
it
bee
considered
wherein
they
haue
bin
occupied
since
her
Maiesties
raigne
,
&
it
will
easilie
appeare
,
howe
farre
it
is
of
that
they
should
haue
any
parte
of
this
honour
.
If
there
were
a
commission
graunted
,
to
examine
what
hath
bin
done
by
these
officers
,
and
their
Courtes
,
for
these
nine
and
twentie
yeares
,
what
good
they
haue
done
,
and
on
th'
other
part
what
insufficient
Ministers
they
haue
made
,
what
godly
learned
Ministers
they
haue
put
to
silence
,
and
depriued
of
their
benefices
,
and
other
places
of
ministerie
,
what
ceremonies
&
subscriptions
they
haue
vrged
:
what
constitutions
and
articles
they
haue
set
out
,
and
sworne
men
to
present
,
what
conuocations
and
scenes
they
haue
kept
,
what
faculties
and
dispensations
they
haue
graunted
and
taken
,
what
censures
,
suspensions
,
&
excommunications
,
they
haue
set
forth
,
howe
manie
,
of
what
sorte
,
and
for
what
causes
,
they
haue
cast
into
prisons
,
howe
long
,
and
in
what
prisons
and
order
they
haue
kept
them
there
,
what
oppressions
and
extortions
haue
bin
committed
,
what
couering
and
cloakinge
of
fowle
and
shamefull
matters
,
with
a
number
of
such
like
.
I
doubt
not
,
but
all
men
,
that
indifferentlie
considered
these
things
,
would
be
constrayned
to
say
:
It
is
the
mercie
of
the
Lorde
that
wee
are
not
consumed
,
that
the
enimie
hath
not
entred
into
the
gates
of
Ierusalem
,
euen
for
the
sinnes
of
the
Prophetes
,
and
for
the
iniquities
of
the
Priestes
.
There
are
a
number
no
doubt
within
the
lande
that
feare
God
vnfeynedlie
,
his
Name
be
praysed
for
it
.
There
are
also
some
faithfull
seruauntes
of
God
,
that
kneele
before
him
day
and
night
,
to
be
mercifull
vnto
vs
,
and
to
continue
his
gratious
fauour
towardes
vs
,
the
chariots
and
horsemen
of
Israell
in
deede
.
There
are
also
a
great
number
of
godly
straungers
,
that
haue
left
their
countries
,
to
serue
God
,
where
they
maye
bee
suffered
to
serue
him
as
he
hath
commaunded
,
by
whom
he
hath
set
vp
before
all
the
people
of
the
lande
,
a
goodly
president
and
example
of
that
reformation
whiche
wee
ought
to
proceede
forwarde
vnto
,
for
whose
sake
the
Lorde
may
bee
mercifull
to
vs
,
till
he
haue
made
readie
some
other
place
to
lodge
them
in
,
or
opened
their
owne
countrey
for
them
,
to
returne
vnto
agayne
.
But
,
which
is
principall
,
the
Lorde
for
his
owne
Names
sake
,
and
the
prayse
of
his
mercie
,
vouchsafeth
thus
to
blesse
vs
,
that
by
his
benefites
hee
might
prouoke
vs
to
that
further
duetie
,
of
reformation
of
the
Church
,
and
obedience
to
his
worde
,
which
he
requireth
.
These
and
such
like
causes
of
this
our
present
happie
estate
,
might
haue
bene
noted
,
if
he
would
needes
inquire
into
that
matter
.
As
for
that
which
he
alleadgeth
to
bee
the
cause
of
these
blessinges
,
is
so
farre
of
from
being
any
cause
of
them
,
as
contrariwise
,
it
ceaseth
not
to
prouoke
the
fierie
wrath
of
God
,
to
lighten
&
thunder
,
vpon
all
the
state
of
the
lande
and
people
,
till
hee
haue
consumed
both
,
as
being
the
very
roote
and
cause
of
the
ignorance
of
God
that
is
in
the
lande
,
the
nurse
and
cherisher
of
recusantes
and
obstinate
papistes
,
and
other
heretiques
,
and
in
a
word
,
of
all
the
great
iniquities
and
abhominations
that
are
committed
within
the
kingdome
.
And
thus
farre
in
answere
to
his
reply
to
the
conclusion
,
wherein
the
Declaration
vppon
former
reasons
,
concluded
foure
,
and
onely
foure
ecclesiasticall
offices
,
namelie
of
Pastours
,
Teachers
,
Elders
,
and
Deacons
,
to
be
appointed
of
God
for
the
ordinarie
guydance
of
particular
Churches
.
This
conclusion
is
enlarged
by
the
Declaration
,
with
an
answere
to
such
as
might
thinke
,
in
such
a
treatise
of
the
gouernement
of
the
Church
,
the
first
poynt
should
be
,
to
speake
of
the
Magistrate
.
Which
answere
is
,
that
because
the
purpose
of
the
writer
is
to
treate
of
ecclesiasticall
gouernement
,
and
that
ciuill
Magistrates
are
not
ecclesiasticall
officers
,
but
ouerseers
set
ouer
them
to
mainteyne
them
in
the
due
execution
of
their
charges
,
and
to
punish
them
ciuillie
,
if
they
offende
:
therefore
it
semed
more
pertinent
to
the
matter
in
hande
,
to
speake
first
of
ecclesiasticall
officers
,
and
then
of
the
supreme
authoritie
of
the
Soueraigne
ouer
them
all
.
The
Replie
to
this
section
is
the
most
impertinent
and
tedious
that
may
be
.
For
differing
nothing
from
the
Declaration
in
opinion
of
any
matter
here
directlie
set
downe
,
yet
standeth
he
playing
in
a
maner
,
vpon
euery
worde
.
A
man
would
thinke
the
second
person
,
in
charge
of
soules
,
in
a
whole
diocesse
,
as
he
reckoneth
him selfe
to
be
,
and
hauing
it
,
may
bee
,
some
particular
charge
.
Besides
,
if
he
would
needes
leaue
all
to
attende
vppon
his
busines
,
yet
should
haue
bent
him selfe
to
handle
onely
materiall
poyntes
,
and
that
as
soundlie
,
pithilie
and
brieflie
,
as
he
could
,
that
hauing
finished
it
,
hee
might
haue
returned
to
his
charges
agayne
,
that
Sathan
,
who
goeth
about
continuallie
like
a
roaring
Lyon
,
seeking
whome
hee
may
deuoure
,
haue
no
more
aduantage
of
his
absence
from
his
flocke
,
then
the
worke
he
hath
set
him selfe
vnto
of
necessitie
might
require
.
But
to
see
him
thus
discourse
vpon
euerie
seconde
or
thirde
worde
,
and
to
playe
and
sport
him selfe
,
as
if
he
were
at
great
leysure
,
and
had
as
little
to
doe
as
one
that
should
playe
with
a
feather
:
may
shewe
howe
easilie
men
of
his
coate
,
beare
the
burden
of
the
Church
.
But
,
howsoeuer
his
leysure
serue
,
if
he
can
not
employe
it
better
then
in
so
friuoulous
trifles
,
as
in
great
part
hee
wasteth
the
time
withall
,
I
thinke
it
meete
,
both
for
mine
owne
regarde
,
&
for
the
Readers
,
not
to
stande
vppon
aunswering
euery
idle
discourse
,
but
onely
that
,
which
of
all
his
speache
may
carie
the
greatest
shewe
of
obiection
,
to
any
substantiall
poynt
of
the
Declaration
.
For
,
hauing
alreadie
hitherto
at
large
debated
these
matters
whiche
he
often
returneth
vnto
,
as
principall
things
in
his
replie
,
and
stopt
as
it
were
the
springes
and
fountaynes
of
all
his
treatise
,
at
laysure
,
and
carefully
,
from
the
beginning
to
this
place
:
the
particuler
poyntes
,
&
litle
streames
that
flowe
from
them
,
wil
be
more
easilie
dammed
vp
.
Nowe
therefore
to
come
to
his
replye
to
this
section
,
whereas
it
is
saide
by
the
Declaration
,
as
by
way
of
an
obiection
.
But
while
we
speake
of
ecclesiasticall
gouernement
,
it
may
bee
thought
that
we
should
first
treate
of
the
supreme
authoritie
of
Christian
Princes
,
and
so
forth
.
The
Replyer
after
he
hath
played
with
the
worde
,
whyle
,
discourseth
vpon
the
wordes
Ecclesiasticall
gouernement
.
Wherein
he
first
answereth
for
hir
Maiestie
to
the
papistes
,
and
then
sheweth
what
hee
taketh
the
Supremacie
to
be
,
which
is
recognised
by
statute
to
be
in
hir
Maiestie
.
Of
which
poyntes
neyther
the
one
nor
the
other
belongeth
any
thing
to
the
matter
in
hande
.
For
touching
the
first
,
there
is
in
these
wordes
of
the
Declaration
,
no
manner
of
occasion
to
speake
of
the
papistes
,
except
he
take
it
of
the
words
,
ecclesiasticall
gouernement
,
and
for
the
seconde
,
concerning
the
exposition
of
a
statute
,
it
is
fitter
for
a
Reader
in
a
house
of
Court
,
or
for
Iudges
vpon
the
benche
to
speake
of
,
then
for
Diuines
.
Another
poynt
of
as
little
valewe
,
and
as
vnsutable
to
the
matter
of
this
sentence
,
is
that
he
sayeth
,
the
Declaration
attributeth
amisse
ecclesiasticall
gouuernement
to
Elders
,
except
it
be
intended
by
ecclesiasticall
,
that
which
any
way
belongeth
to
the
church
.
By
which
reckoning
he
would
gather
,
that
Wydowes
are
also
church-gouernours
,
and
that
the
Declaration
would
haue
women
ecclesiasticall
persons
and
gouernours
.
Aunswere
to
that
he
sayeth
of
the
Elder
he
nedeth
none
,
alleadging
no
reason
,
and
th'
authoritie
of
the
Apostle
calling
them
Gouernours
,
is
so
weightie
for
it
,
as
if
he
had
put
all
the
reasons
hee
could
alleadge
into
the
counterballance
,
they
would
way
no
maner
of
weight
against
it
.
That
which
he
speaketh
of
Wydowes
,
First
,
hee
demaundeth
whether
the
Prince
be
one
of
those
foure
,
and
if
no
,
because
they
are
all
ecclesiasticall
officers
,
and
the
Prince
not
,
but
a
supreme
Gouuernour
,
yet
howe
can
they
direct
all
causes
and
the
Prince
bee
supreme
Gouuernour
,
except
there
be
some
quircke
founde
out
betwene
direction
and
gouernement
.
And
then
they
directing
,
and
the
Prince
gouerning
,
according
to
their
direction
,
they
giue
the
name
to
the
Prince
,
and
keepe
the
power
to
them
selues
,
as
the
Pope
of
Roome
dealeth
with
the
Emperour
,
whiche
were
but
a
mockerie
.
But
if
they
truely
and
vnfaynedly
acknowledge
Princes
supreame
Gouernours
in
all
ecclesiasticall
causes
,
then
stoupe
gallant
:
all
these
foure
estates
are
topsie turnie
ouerturned
.
And
then
why
yeelde
they
not
to
the
ecclesiasticall
gouernement
,
by
such
authoritie
established
.
And
if
they
haue
the
first
degree
in
dignitie
,
why
may
they
not
haue
the
first
place
in
the
treatise
,
except
the
last
place
be
greatest
with
them
in
power
as
in
Parliament
the
voyce
of
the
Prince
.
And
then
a
Gods
name
proceede
on
,
let
them
say
as
the
Gentlemen-Vshers
doe
before
Princes
:
On
afore
my
Lordes
,
let
all
these
foure
estates
take
their
places
before
,
because
these
our
learned
discoursers
so
assigne
them
.
We
will
not
striue
about
the
roome
,
so
the
right
bee
reserued
,
yet
no
reason
to
the
contrarie
,
but
that
they
should
first
haue
intreated
of
the
supreme
authoritie
of
Princes
,
and
after
of
the
rest
,
that
so
it
might
haue
bin
perceyued
,
whether
they
had
encroched
vpon
their
power
or
no.
And
this
,
me
thinketh
,
had
bin
a
better
order
then
where
all
are
placed
,
to
saye
,
Your
Maiestie
is
come
late
,
these
foure
are
your
Senyours
,
you
are
but
their
punyes
,
be
content
,
you
must
take
that
whiche
is
left
.
And
thus
farre
vpon
the
sundrie
wordes
,
and
partes
of
the
first
sentence
,
conteyning
the
obiection
,
which
is
answered
.
To
books
which
are
full
of
such
matter
as
this
is
,
may
it
be
fitlie
applyed
that
Salomon
sayeth
,
There
is
no
ende
of
making
them
,
and
that
they
are
a
wearines
to
the
fleshe
.
Reprooue
with
all
authoritie
,
and
with
a
reuerend
grauitie
.
If
there
had
bin
any
such
thing
in
the
Declaration
,
it
would
haue
bin
soundlie
&
with
sufficient
arguments
disproued
by
the
word
of
God
,
and
those
argumentes
would
haue
bin
layde
forth
in
a
graue
reuerende
maner
,
seemely
to
the
callinge
of
the
persons
who
counterpleade
one
another
,
and
agreeable
to
the
action
in
hande
,
which
concerneth
serious
&
waightie
poynts
of
duetie
to
God
,
and
the
chiefest
Magistrates
he
hath
set
ouer
men
,
and
especiallie
as
might
bee
seemelie
before
the
Lorde
him selfe
,
and
all
his
Church
,
before
whom
these
matters
are
debated
:
without
regarde
of
all
which
due
considerations
,
as
he
hath
trifled
vpon
the
wordes
of
this
sentence
,
so
doeth
hee
likewise
vpon
the
wordes
of
the
next
following
.
Wherein
because
it
were
a
tedious
idlenes
to
followe
him
from
poynt
to
poynt
:
I
will
brieflie
aunswere
the
effect
of
all
this
part
of
his
treatise
which
he
hath
caused
to
be
set
vp
on
the
toppe
of
the
pages
in
a
diuers
lettre
,
that
it
might
be
in
the
eye
of
the
Reader
,
in
these
wordes
,
The
Princes
supreme
authoritie
slaundered
.
Mine
aunswere
wherevnto
is
this
,
that
the
wordes
of
the
Declaration
are
so
cleare
and
playne
,
as
no
man
of
sound
witt
or
perfect
sense
can
gather
that
it
attributeth
to
hir
Maiestie
,
any
thing
eyther
disagreeing
from
hir
high
Honour
and
dignitie
,
or
vnseemelie
for
a
most
loyall
and
duetifull
subiect
to
vtter
.
For
it
is
sayde
onely
in
the
Declaration
,
that
ignoraunt
persons
,
who
thinke
all
things
in
the
ecclesiasticall
state
ought
to
be
disposed
by
the
absolute
power
of
the
ciuill
Magistrate
,
may
suppose
that
a
treatise
of
ecclesiasticall
gouernement
,
should
begin
with
the
power
of
the
Soueraigne
.
In
whiche
wordes
,
malice
it selfe
,
can
not
with
any
colour
finde
,
howe
this
should
attribute
any
thing
inconuenient
to
hir
excellent
Maiestie
:
of
whose
Royall
person
,
state
,
power
,
and
dignitie
,
the
Declaration
in
all
places
,
and
vpon
all
occasions
speaketh
so
duetifullie
&
reuerentlie
,
that
except
by
the
witnesses
whiche
sayde
,
We
hearde
this
man
saye
,
I
can
pull
downe
the
temple
of
God
,
and
rayse
it
vp
agayne
in
three
dayes
,
or
as
honest
men
as
they
,
the
Declaration
could
neuer
be
charged
vppon
these
wordes
,
to
speake
any
thing
of
hir
Maiesties
power
,
that
is
not
godlie
or
not
seemelie
.
Th'
obiection
whiche
is
made
in
the
Declaration
that
the
Treatise
should
begin
to
treate
,
firste
of
the
power
of
the
ciuill
Magistrate
,
is
set
out
,
by
noting
those
,
to
whome
this
maye
so
appeare
,
namelie
,
ignoraunt
menne
that
thinke
all
ecclesiasticall
matters
should
depend
vpon
the
absolute
power
of
the
Prince
.
Which
poynt
is
enlarged
by
opposing
to
them
,
other
which
are
more
moderate
in
that
behalfe
,
and
referre
onely
indifferent
matters
to
the
Prince
,
whom
yet
it
reckoneth
not
indifferent
persons
in
this
behalfe
,
because
they
would
haue
that
without
anie
further
inquirie
to
be
helde
indifferent
,
that
the
Magistrate
or
them selues
shall
account
so
to
be
.
Nowe
the
Replyer
passeth
on
to
the
other
,
whom
the
Declaration
esteemeth
more
reasonable
then
the
former
,
in
that
they
giue
onely
indifferent
thinges
to
the
Soueraigne
Magistrate
,
if
they
did
rightly
iudge
what
were
indifferent
.
This
sentence
is
as
sore
racked
by
the
Replyer
,
as
euer
was
anie
innocent
Christian
man
by
the
Fathers
of
the
holy
house
of
Inquisition
,
or
such
as
were
by
them
appointed
for
their
torturing
.
No
part
that
hath
not
felt
the
waight
of
his
plummets
,
no
ioynt
that
he
hath
not
vexed
and
strayned
.
The
ende
and
scope
of
this
whole
sentence
he
would
haue
to
be
,
to
giue
colome
to
the
wrong
done
to
the
highest
Magistrate
,
for
not
treating
first
of
his
soueraigne
power
.
Wherein
it
appeareth
,
that
neither
there
was
,
nor
in
reason
could
be
ment
,
any
wrong
to
the
high
power
of
Soueraignes
.
For
in
all
places
where
occasion
serueth
,
no
writing
can
be
more
reuerend
,
in
speaking
of
that
soueraingtie
appointed
of
God
,
then
the
Declaration
is
.
And
the
order
to
be
vsed
by
any
authour
,
is
not
to
begin
to
treate
first
of
that
which
is
the
chiefest
and
hyghest
poynt
of
his
treatise
,
but
to
begin
with
that
which
is
most
single
in
his
nature
,
and
most
common
to
all
that
followeth
:
that
so
hee
may
by
his
degrees
,
and
due
proceeding
,
come
at
length
to
that
which
is
more
principall
.
As
in
Grammer
a
sentence
is
more
worthy
then
a
syllable
,
or
a
letter
,
and
in
Logike
a
Syllogisme
then
a
sentence
or
single
argument
,
yet
the
Grammarian
beginneth
not
with
his
Syntaxis
,
but
first
with
the
partes
of
a
worde
,
which
are
his
letters
,
and
syllables
,
and
so
proceedeth
to
the
generall
kindes
,
and
after
to
the
more
speciall
,
and
particular
,
till
at
last
he
haue
declared
all
thinges
agreeing
to
seuerall
and
single
wordes
,
and
then
considereth
of
wordes
ioyned
and
framed
togither
in
a
sentence
.
So
the
Logician
beginneth
with
his
argumentes
seuerallie
and
by
them selues
considered
,
then
after
of
sentences
,
wherein
such
arguments
are
first
ioyned
togither
,
then
of
Syllogismes
,
wherein
sentences
,
last
of
all
of
the
methode
of
whole
Treatises
,
wherein
all
these
sundry
things
are
examined
.
Which
order
,
as
nature
and
skill
teache
to
be
the
onely
way
for
a
man
to
teach
any
thing
in
best
order
,
and
to
most
vse
of
his
Readers
or
hearers
.
And
before
this
time
,
was
there
neuer
,
I
thinke
,
such
an
exception
taken
against
it
,
by
any
man
professing
learninge
,
as
the
Replier
doeth
take
,
to
charge
this
methode
with
some
degree
of
lesae
Maiestie
,
and
of
treason
.
Aristarchus
they
say
,
when
he
founde
a
faulte
in
Homer
,
would
marke
it
with
his
penne
,
and
Phalaris
the
tyrant
for
as
litle
faultes
,
would
put
men
to
great
tortures
.
If
there
had
bin
in
deede
a
faulte
in
the
Methode
,
I
perceyue
the
Replyer
would
not
be
content
as
Aristarchus
,
to
make
a
note
of
it
with
his
pen
,
but
would
bring
a
question
of
Methode
to
the
barre
at
the
Kings
bench
,
and
arrayne
it
of
high
treason
,
and
doe
as
cruell
execution
for
such
an
offence
,
as
Phalaris
was
wont
to
doe
for
as
little
.
But
if
he
be
neuer
so
earnestly
affected
to
pursue
a
fault
in
Logike
,
with
fire
and
sworde
,
yet
it
were
great
reason
,
he
firste
vnderstoode
what
good
order
and
methode
were
,
before
hee
condemned
a
man
of
treason
,
for
the
order
of
his
treatise
:
but
of
this
I
shal
be
forced
,
by
his
tantologyes
and
vaine
repetitions
,
to
speake
agayn
.
After
the
deprauing
of
the
generall
ende
&
scope
of
this
sentence
,
he
proceedeth
to
the
particular
vexing
of
sundrie
partes
and
wordes
of
it
,
which
that
it
may
bee
better
vnderstoode
,
is
here
set
downe
as
it
is
in
the
Declaration
.
Others
there
bee
,
with
more
colour
of
reason
that
referre
onely
indifferent
matters
to
the
disposition
of
Princes
:
but
in
determining
indifferent
matters
,
they
shewe
them selues
not
to
bee
indifferent
Judges
.
For
whatsoeuer
shall
please
the
ciuill
Magistrate
or
them selues
to
call
or
count
indifferent
,
it
muste
bee
so
holden
of
all
men
without
any
further
inquirie
.
But
of
the
supreme
authoritie
of
Christian
Princes
in
ecclesiasticall
causes
,
howe
farre
it
extendeth
by
the
worde
of
God
,
we
shall
haue
better
occasion
to
intreate
hereafter
,
when
we
haue
described
the
ecclesiasticall
state
.
Here
he
first
standeth
vppon
the
worde
others
,
with
much
tryfling
and
toying
,
seeking
who
these
others
may
be
,
which
in
generall
hee
may
playnely
perceyue
by
the
declaration
of
their
opinion
,
that
is
,
that
those
others
are
such
as
holde
the
opinion
there
declared
.
Next
he
examineth
these
wordes
with
more
colour
of
reason
,
then
these
wordes
,
of
indifferent
matters
.
Whereof
he
would
enforce
the
Declaration
to
affirme
,
such
others
,
to
leaue
all
indifferent
matters
to
the
onely
disposition
of
Princes
at
their
pleasure
.
Wherevnto
hee
replyeth
,
that
no
good
Prince
doeth
without
aduyse
of
their
counsell
determine
of
matters
:
notwithstanding
,
he
affirmeth
the
authoritie
and
lyfe
of
such
decrees
,
to
lye
onely
in
the
Princes
disposition
.
For
Salomon
him selfe
had
his
counsell
:
yet
sheweth
he
not
by
anie
sufficient
authoritie
or
reason
,
that
Salomon
,
or
anie
of
the
godly
and
vertuous
Kings
of
Iuda
,
determined
by
aduyse
of
their
counsell
,
and
commaunded
anie
such
matters
of
the
Ministers
apparell
,
or
any
order
,
gouernement
,
ryte
,
or
ceremonie
in
the
Church
,
or
what
the
Replyer
may
thinke
to
bee
most
indifferent
in
that
kinde
.
Whiche
had
bin
very
fitte
for
him
to
haue
done
,
the
matter
being
of
no
small
importance
,
which
he
also
setteth
out
to
the
vttermost
,
saying
:
That
it
is
this
day
a
great
question
,
and
toucheth
the
matter
to
the
quicke
,
what
the
authoritie
of
Christian
Princes
is
,
in
the
disposition
of
indifferent
matters
.
Why
then
did
not
he
,
if
hee
would
gage
thus
deepe
into
this
vessell
,
as
to
affirme
all
indifferent
things
to
be
,
as
touching
power
and
authoritie
,
meerlie
at
the
disposition
of
the
Prince
,
alleadge
vs
some
authoritie
of
the
Prophetes
or
Apostles
,
or
some
auncient
President
and
example
of
Dauid
or
Salomon
,
or
some
other
of
the
godly
zealous
Princes
and
Kings
of
Iuda
?
But
it
was
not
because
he
would
like
a
graue
and
sounde
Diuine
resolue
his
Reader
of
this
poynt
,
but
for
that
,
as
he
sayeth
,
it
toucheth
the
quicke
,
and
might
serue
him
,
to
bring
some
man
to
question
of
his
life
,
as
denying
the
Supremacie
,
that
he
vrgeth
so
much
this
matter
.
Which
yet
as
hir
Maiestie
hath
not
at
any
time
so
pursued
,
so
is
it
to
be
hoped
,
hir
gracious
disposition
,
to
religion
and
iustice
,
will
not
suffer
hir
hereafter
to
pursue
,
how
clamorouslie
soeuer
such
aduocates
of
iniustice
,
shall
crye
out
,
that
it
toucheth
the
supremacie
.
For
so
long
as
it
is
acknowledged
,
with
all
duetifull
and
godlie
reuerence
,
of
her
Maiesties
Soueraigne
authoritie
,
that
the
same
power
belongeth
to
hir
highnes
Royall
state
,
Crowne
and
dignitie
,
that
at
this
time
any
soueraigne
Prince
vpon
the
earth
doeth
lawfullie
exercise
ouer
his
people
,
or
any
of
the
Kings
of
Iuda
euer
enioyed
in
their
time
by
the
word
of
God
:
although
it
bee
denied
that
that
fulnes
of
power
which
the
Pope
most
vnlawfully
vsurped
in
things
,
eyther
contrarie
to
the
commaundements
of
Amightie
God
,
or
peculiar
to
our
Sauiour
Christ
,
can
bee
lawfullie
chalenged
by
any
Christian
Prince
:
Religion
and
Iustice
will
aunswere
in
such
case
that
this
is
no
more
,
Giue
to
God
that
which
is
Gods
,
and
to
Caesar
that
which
is
due
to
Caesar
.
The
Replyer
here
,
rayseth
great
expectation
,
in
his
reader
,
to
looke
for
some
resolution
,
by
the
Declaration
,
concerning
this
question
,
what
the
power
of
the
soueraigne
Magistrate
is
in
matters
indifferent
:
affirming
this
case
to
be
moued
by
the
Declaration
,
and
therefore
to
haue
bin
thorowlie
aunswered
,
being
so
important
,
which
is
nothing
so
.
For
the
Declaration
nameth
no
such
case
nor
question
,
as
to
enter
into
the
debating
of
that
matter
,
whiche
would
bee
heere
wholy
out
of
place
:
but
by
the
way
,
and
vpon
such
occasion
as
hath
bene
declared
,
maketh
mention
of
some
vn-indifferent
mens
opinions
,
concerning
the
power
of
Princes
in
indifferent
matters
.
A
vsuall
thing
in
all
good
writers
,
and
allowed
by
all
men
of
sounde
reason
and
iudgement
,
by
occasion
to
touche
a
matter
,
without
being
bounde
thereby
,
to
enter
into
the
discourse
of
it
.
But
if
he
were
so
desirous
to
haue
this
matter
treated
of
,
why
did
not
he
take
this
occasion
,
to
shewe
vs
,
by
the
word
of
god
,
what
the
power
of
christian
Princes
is
in
such
cases
,
and
to
prooue
,
by
sufficient
and
strong
authorities
,
and
other
reasons
,
that
the
ordinarie
guyding
of
the
Churche
in
matters
indifferent
,
as
well
as
in
all
other
,
is
not
lefte
of
our
Sauiour
Christe
to
ecclesiasticall
officers
,
that
is
,
neyther
to
the
particular
assemblie
of
Elders
,
for
a
particular
Church
,
nor
for
more
,
to
a
more
generall
,
nor
for
the
Church
of
a
nation
,
to
a
lawfull
Nationall
Synode
.
He
should
haue
shewed
vs
by
like
proofe
,
that
the
Christian
soueraigne
Magistrate
,
receyueth
increase
of
ciuill
power
ouer
the
Church
,
by
reason
of
his
Christian
profession
and
fayth
.
Then
should
hee
haue
prooued
,
that
if
anie
of
the
Princes
whiche
are
Heathen
,
were
by
the
mightie
worke
of
GOD
,
conuerted
to
the
obedience
of
the
faith
of
Christ
,
hee
should
not
onely
thereby
stande
charged
to
honour
God
with
the
lawfull
and
holy
vse
of
that
ciuill
power
whiche
hee
had
before
his
conuersion
,
applying
it
nowe
to
the
maintenance
of
Gods
true
seruice
and
seruauntes
,
protecting
and
comforting
them
in
well
doing
,
as
farre
as
his
ciuill
power
and
authoritie
may
doe
it
,
and
enforcinge
by
the
same
power
all
men
to
that
which
by
the
same
holy
religion
is
duetifull
for
them
to
doe
,
as
all
other
men
are
in
like
case
to
vse
their
giftes
of
vnderstandinge
,
knowledge
,
counsell
,
wisedome
,
power
and
authoritie
,
or
what
soeuer
,
when
they
haue
found
fauour
of
GOD
to
bee
conuerted
to
the
precious
faith
of
our
Sauiour
Christ
:
but
that
togither
with
the
fayth
,
hee
receyueth
,
besides
the
charge
of
the
holy
vse
of
the
power
whiche
hee
had
whyle
hee
was
yet
in
his
paganisme
,
a
further
increase
of
power
whereby
hee
may
in
matters
appertayninge
to
Religion
,
appoynte
and
ordayne
of
all
thinges
indifferent
,
so
as
the
assemblies
of
Elders
,
and
Synodes
,
Prouinciall
,
and
Nationall
,
are
to
leese
that
authoritie
in
such
cases
before
exercised
by
them
,
and
to
render
it
vppe
to
that
power
,
as
of
right
and
duetie
belonging
to
it
.
But
leauing
the
proofe
of
all
,
or
any
of
these
poyntes
,
hee
complayneth
,
that
by
any
occasion
this
matter
was
once
mentioned
by
the
Declaration
,
except
it
had
bin
thoroughlie
debated
:
yet
,
least
he
should
leese
all
his
labour
in
sifting
and
winnowing
like
wheate
these
wordes
of
the
Declaration
,
hee
laboureth
to
gayne
some
allowance
from
it
of
this
poynt
.
Which
is
,
that
indifferent
matters
are
to
bee
reserued
onely
to
the
disposition
of
Princes
,
which
he
would
enforce
in
this
maner
.
The
Declaration
,
as
hath
bin
sayde
,
setting
out
the
obiection
of
treating
in
the
firste
place
of
the
soueraigne
power
of
Christian
Princes
,
with
two
sortes
of
men
and
opinions
,
that
may
seeme
to
require
the
same
,
the
firste
,
whiche
referre
all
Religion
to
that
power
,
and
the
other
more
reasonable
,
which
referre
onely
indifferent
matters
to
their
disposition
:
addeth
,
that
these
men
haue
more
colour
of
reason
then
the
other
,
but
yet
are
not
indifferent
Iudges
,
in
determining
what
is
indifferent
.
Here
vppon
would
hee
gather
,
that
the
Declaration
acknowledgeth
this
latter
poynte
for
trewe
,
if
they
whiche
mainteyne
it
iudged
rightlie
of
indifferencie
.
Wherein
,
he
is
to
consider
,
that
the
worde
but
,
whiche
hee
would
ground
vppon
,
is
not
to
bee
referred
to
the
allowance
of
their
opinion
,
but
to
the
qualifying
of
their
former
commendation
,
as
if
it
had
bene
sayde
,
in
referring
onely
indifferent
matters
to
Princes
they
are
more
reasonable
,
but
in
determining
what
is
indifferent
,
they
are
also
to
bee
blamed
:
vpon
that
the
declaration
sayth
,
they
are
not
indifferent
Iudges
,
in
determining
what
is
indifferent
,
the
Replyer
asketh
howe
they
can
bee
anie
Iudges
at
all
,
if
the
disposition
of
such
things
bee
referred
onely
to
the
disposition
of
the
Prince
.
Wherein
,
he
taketh
that
graunted
by
the
Declaration
,
whiche
is
not
graunted
,
and
discerneth
not
the
word
iudges
to
be
taken
here
not
in
his
proper
signification
,
but
to
be
spoken
as
by
similitude
&
comparison
:
in
which
sense
many
a
weake
chaplaine
may
be
said
to
take
vpon
him
to
iudge
of
indifferent
&
not
indifferent
,
and
of
other
waightier
matters
of
Religion
,
whereof
hee
vnderstand
th
no
more
,
then
to
reade
within
a
booke
of
them
,
that
which
is
layde
before
him
.
In
which
place
the
Declaration
is
charged
also
as
going
about
to
take
awaye
from
the
Prince
,
some
right
that
iustlie
appertayneth
to
the
Crowne
,
wholy
without
anie
other
reason
but
this
,
that
the
cause
debated
by
it
,
might
partake
with
our
Sauiour
Christ
in
that
respect
,
as
in
other
,
whereof
it
is
saide
,
I
payd
or
was
charged
with
that
,
which
I
neuer
tooke
.
For
sauing
of
the
Prince
from
whiche
wrong
the
Replyer
verie
soberlie
,
sayeth
hee
dare
hazarde
thus
farre
of
all
good
Christian
Princes
,
and
will
presume
by
hir
Maiesties
leaue
,
to
giue
warrant
for
our
most
gracious
Soueraigne
that
she
will
not
abuse
hir
authoritie
,
nor
hath
done
,
nor
would
mainteyne
or
allowe
them
that
so
doe
,
if
any
doe
so
.
What
a
needles
palpable
flatterie
is
this
?
Doeth
the
Declaration
call
any
Princes
vsing
their
authoritie
,
into
question
?
If
it
doe
,
shewe
in
what
wordes
:
if
not
,
why
doeth
he
take
vpon
him
to
mainteyne
that
,
which
the
Declaration
no
where
depraueth
:
but
,
as
is
meete
in
all
Christian
duetie
speaketh
reuerentlie
and
duetifully
of
it
,
where
any
occasion
serueth
for
that
purpose
:
yet
against
all
good
reason
and
modestie
,
the
Replyer
concludeth
this
section
,
noting
it
also
in
the
margent
,
least
any
man
should
not
attentiuely
take
heede
to
it
,
that
hir
Maiesties
right
and
doings
are
vnworthilie
defaced
.
Neith
r
contented
with
this
,
he
followeth
this
matter
still
in
his
replie
to
the
next
sentence
,
wherein
he
noteth
a
want
of
reuerence
and
duetie
that
the
Declaration
vseth
this
terme
of
ciuill
Magistrate
,
which
is
a
worde
both
in
Scripture
,
and
all
good
writers
,
and
dailie
speache
commonly
vsed
,
and
he
him selfe
vseth
in
this
his
replie
oftentimes
more
homely
,
&
more
vnfitting
,
then
this
is
a
great
deale
:
yet
is
this
,
being
spoken
generallie
,
as
in
a
generall
treatise
and
doctrine
,
increased
&
aggreeued
by
circumstances
from
the
person
of
hir
Maiestie
,
and
also
of
those
whom
he
supposeth
to
haue
bin
authours
of
that
treatise
,
or
for
whose
sakes
it
was
published
,
whom
he
exhorteth
to
humble
confession
of
their
fault
,
and
crauing
pardon
for
so
great
offence
committed
against
hir
Maiesties
Royall
state
and
dignitie
,
as
in
the
generalitie
of
the
ciuile
Magistrate
,
he
supposeth
the
Declaration
here
to
haue
fallen
into
.
For
euicting
whereof
,
he
taketh
vppon
him
to
pleade
for
the
Declaration
,
and
to
speake
what
might
be
saide
in
the
iust
defence
thereof
,
and
after
counterpleadeth
him selfe
agayne
,
enforcing
such
poyntes
as
he
thinketh
to
bee
somewhat
worth
,
to
charge
the
Declaration
in
some
degree
with
offence
of
highest
nature
:
as
if
the
tyrannous
vsurpation
of
the
Pope
were
noted
in
that
sacred
soueraigne
power
by
the
declaration
,
and
as
if
such
excuse
in
that
behalfe
,
as
hee
can
affourde
it
,
were
but
like
the
pretence
of
rebels
,
who
notwithstanding
they
seeke
the
subuersion
of
the
highest
estates
,
yet
pretende
but
to
blame
some
neare
vnto
them
.
Loe
the
discreete
wordes
and
charitable
spirit
of
the
Replyer
.
In
deede
I
perceyue
if
he
might
appoynt
the
writer
of
the
Declaration
his
atturney
,
his
learned
counsel
,
and
his
Iudges
,
or
might
be
all
this
him selfe
to
him
,
he
were
like
to
receyue
such
sentence
,
as
a
whole
court
of
iniustice
might
afforde
.
For
by
the
title
set
vpon
the
toppe
of
sundrie
pages
togither
,
which
is
,
The
Prince
slaundred
,
and
sundrie
other
like
speaches
in
his
margent
,
and
in
his
text
,
to
like
purpose
:
it
appeareth
what
sentence
he
were
like
to
giue
in
this
matter
.
Of
which
crime
if
there
hath
neuer
bin
founde
any
guylt
,
nay
anie
colour
or
shadowe
of
a
colour
,
in
any
of
those
,
in
whose
names
the
Declaration
is
published
,
no
more
then
was
in
Naboth
,
who
was
most
innocent
,
although
he
were
charged
with
like
offence
:
then
what
may
the
Replyer
differ
from
one
of
Nabothes
witnesses
,
who
deposed
against
him
,
that
hee
had
spoken
euill
of
the
king
.
Many
such
also
were
there
that
misinformed
of
Dauid
,
of
whom
he
often
complayneth
in
the
Psalmes
.
But
Ionathan
his
brother
,
what
pleaseth
them
:
after
,
for
these
,
of
all
men
,
and
last
of
all
,
vppon
these
,
without
all
further
inquirie
,
naming
many
idle
questions
,
and
pulling
harde
to
strayne
this
to
reache
to
all
politike
matters
.
The
effect
wherevnto
he
tendeth
,
is
,
that
nothing
is
vrged
for
indifferent
amongst
vs
,
that
is
not
indifferent
,
and
that
things
being
once
so
established
as
they
are
,
all
men
should
rest
in
such
determination
without
further
question
.
Which
things
he
is
content
barelie
to
affirme
,
but
it
may
appeare
by
the
petition
presented
to
the
Conuocation
house
for
resolution
,
that
sundrie
godlie
learned
and
faithfull
Ministers
,
not
finding
many
poyntes
so
cleare
as
they
are
made
in
this
place
,
desired
to
be
resolued
vpon
what
good
warrant
of
the
worde
of
God
,
they
might
reade
in
their
publique
ministerie
,
Apocrypha
bookes
for
Canonicall
Scripture
,
and
that
for
this
respect
,
as
more
edifying
the
church
then
some
Canonicall
,
like
assurance
they
desired
to
haue
for
to
reade
sundry
most
euident
&
apparant
abuses
of
the
holy
Scripture
,
directlie
in
sense
and
in
wordes
contrarie
to
the
text
.
Likewise
also
how
as
indifferent
or
not
repugnant
to
the
word
,
they
might
holde
the
reading
ministerie
,
the
exercise
of
ciuill
power
in
the
Bishops
,
and
their
so
large
and
immoderate
power
in
causes
ecclesiasticall
,
and
their
forsaking
the
worke
of
their
calling
,
and
the
seruice
of
particular
Congregations
,
the
iustifying
of
baptisme
by
Women
,
cases
of
necessitie
for
priuate
administration
of
them
,
rytes
misticall
,
and
with
signification
of
doctrine
,
besides
those
which
are
instituted
of
our
Sauior
Christ
,
an
office
of
Deacon
without
all
charge
of
the
poore
,
and
for
reading
of
diuine
seruice
,
and
ministring
only
the
one
Sacrament
of
Baptisme
.
Of
these
and
many
other
like
pointes
debated
at
large
both
in
that
petition
,
and
in
the
first
part
of
this
defence
,
they
desired
to
bee
resolued
vpon
what
grounde
of
Gods
holy
worde
they
might
holde
them
indifferent
,
or
not
repugnant
to
the
word
of
god
.
And
yet
without
any
aunswere
to
their
peticion
,
without
any
warrant
of
the
Lawe
,
eyther
of
God
,
or
man
:
A
subscription
is
vrged
vpon
them
,
not
onely
as
the
Replyer
setteth
it
down
,
but
as
it
liketh
him
,
whose
it
is
,
though
it
beare
neither
his
image
nor
superscription
,
and
sometime
in
this
forme
,
to
promise
faithfullie
by
it
,
neyther
priuatelie
nor
publiquelie
,
directlie
nor
indirectlie
,
to
depraue
,
reprooue
,
or
reprehende
anye
gouernement
,
order
,
ryte
or
ceremonie
established
,
&c.
What
cause
therefore
the
Declaration
hath
to
esteeme
some
not
indifferent
in
shewing
what
is
indifferent
,
appeareth
by
these
Articles
.
Now
whereas
secondlie
he
would
haue
no
inquirie
of
things
established
,
let
him
shewe
eyther
that
all
thinges
established
once
by
authoritie
,
are
well
established
,
and
ought
without
anie
question
to
be
receyued
of
all
:
or
els
he
must
needes
leaue
it
to
the
Church
and
to
all
the
people
of
God
,
to
examine
and
trye
orders
setled
and
established
by
authoritie
.
But
the
former
can
not
be
prooued
by
any
sufficient
or
likely
reason
.
For
that
were
to
continue
poperie
and
paganisme
,
and
euery
false
worship
amongst
men
for
euer
.
And
to
enforce
men
so
without
all
inquire
to
receyue
what
soeuer
religion
,
or
matter
in
religion
,
is
ordeined
by
the
ciuill
Magistrate
:
were
to
make
euerie
state
established
,
as
abhominable
an
idoll
,
as
was
the
golden
Image
of
Nebuchadnezzar
,
and
exalteth
Princes
of
the
earth
,
aboue
the
heauenly
King
,
blessed
for
euer
.
Therefore
,
he
must
needes
leaue
it
free
to
the
people
of
God
,
to
consider
of
the
ordinances
of
authoritie
.
Which
being
lawfull
,
as
it
is
,
and
not
lawfull
onely
but
also
duetifull
and
necessarie
,
then
,
in
case
that
any
,
eyther
of
the
Ministerie
,
or
other
calling
,
shal
discouer
any
thing
to
haue
bin
otherwyse
decreed
then
by
Gods
worde
appertayneth
,
it
must
needes
be
graunted
,
that
such
in
a
reuerent
&
duetiful
maner
may
offer
the
consideration
of
it
to
the
higher
powers
:
that
reuisiting
their
owne
former
actes
vppon
further
knowledge
of
the
will
of
God
,
they
may
amende
and
reforme
whatsoeuer
by
the
worde
they
shall
discerne
necessarie
to
be
reformed
.
And
thus
farre
to
the
effect
of
the
rest
of
his
discourse
vppon
the
sundrie
wordes
of
this
sentence
.
The
laste
sentence
of
this
section
,
wherein
the
Declaration
referreth
ouer
the
intreatinge
of
the
Supremacie
till
that
be
declared
that
concerneth
Ecclesiasticall
officers
,
the
Replyer
,
after
hauing
played
withall
a
whyle
,
and
sought
to
make
him selfe
and
his
friendes
merye
with
vnseasoned
iesting
speache
,
without
any
grace
of
edification
,
or
matter
worthie
answere
,
passeth
on
to
the
next
section
.
In
that
parte
which
he
maketh
the
next
section
,
the
Declaration
first
affirmeth
it
not
needfull
nor
agreeable
to
good
order
of
teaching
,
to
begin
in
that
treatise
:
First
,
with
the
Soueraigntie
of
Princes
,
and
after
argueth
it
,
by
reason
that
that
the
Church
was
perfect
in
all
hir
regiment
,
when
no
Princes
were
Christians
,
and
at
this
day
is
in
good
estate
,
where
it
hath
small
fauour
of
them
.
Wherevpon
it
concludeth
,
that
the
regiment
of
the
church
dependeth
not
vppon
the
authoritie
of
Princes
,
but
vpon
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
confortable
ayde
of
christian
Magistrates
so
yet
it
may
continue
or
preuayle
against
the
aduersaries
of
it
,
without
that
helpe
.
For
the
church
receiueth
helpe
of
the
same
to
proceede
more
peaceably
and
profitably
,
but
receyueth
all
hir
authoritie
immediatly
of
god
.
The
Replier
beginneth
with
the
first
of
these
sentences
,
wherein
it
is
affirmed
,
to
be
neither
needfull
nor
orderly
,
in
teaching
,
to
begin
to
intreate
of
the
supremacie
,
in
a
discourse
of
this
nature
that
the
Declaration
is
of
.
And
in
this
sentence
,
he
firste
vndertaketh
to
reprooue
that
it
is
sayde
not
to
be
needfull
.
Wherevnto
he
entreth
with
an
vntrueth
,
affirming
the
Declaration
to
haue
alreadie
alleadged
for
one
cause
of
this
order
,
to
bee
,
least
the
opinion
of
such
as
giue
the
disposition
of
all
Religon
,
or
at
least
of
all
indifferent
matters
in
religion
to
Princes
,
might
be
otherwise
fauoured
:
whereas
the
Declaration
made
not
mention
in
anie
sorte
,
of
those
opinions
for
that
purpose
,
but
to
take
occasion
from
them
,
to
satisfie
all
men
,
concerning
the
order
followed
in
that
treatise
.
His
reply
to
that
the
Declaration
saith
,
it
is
not
needfull
to
begin
with
the
Supremacie
,
is
in
effect
of
no
valewe
,
but
yeeldeth
to
the
iudgement
of
the
declaration
.
For
the
Replier
confesseth
in
playn
termes
,
it
is
not
needful
as
of
necessitie
,
&
after
alledging
Peter
the
Apostle
speaking
first
of
Magistrates
,
sayth
likewise
,
that
that
order
is
not
so
needful
neyther
that
it
should
prescribe
.
Which
if
it
be
so
,
what
a
friuolous
reply
is
this
,
when
confessing
that
to
be
true
which
is
said
,
yit
he
resteth
not
in
it
,
but
will
reply
to
it
,
and
say
somewhat
to
disproue
it
.
The
colour
he
shadoweth
this
withall
is
,
that
notwithstanding
he
graunt
it
not
needefull
as
in
necessitie
,
yet
that
it
should
bee
needfull
for
conuenience
,
duetie
,
reuerence
to
the
Prince
,
and
to
auoyde
suspition
both
of
the
Prince
and
others
,
the
rather
for
the
prophecie
of
the
Apostle
Paule
,
2.
Timothie
3.
and
the
experience
of
such
in
the
Papistes
and
Anabaptistes
.
Wherevpon
he
concludeth
,
that
in
a
treatise
of
the
gouernement
of
the
Church
,
next
after
Iesus
Christ
,
the
christian
Princes
power
should
be
spoken
of
.
Which
conclusion
,
he
renforceth
with
the
example
of
the
Apostle
Peter
,
settinge
out
firste
,
dueties
to
Magistrates
,
and
after
to
Husbandes
,
Wyues
,
&c.
Which
argument
is
increased
by
this
,
that
if
the
Apostles
at
any
time
did
so
,
when
Princes
were
not
Christians
,
much
more
ought
it
nowe
to
be
done
,
when
they
are
Christians
,
and
in
possession
of
their
Supremacie
.
This
is
the
effect
of
his
allegations
,
the
rest
is
but
sporting
with
like
sounde
of
needfull
and
heedfull
,
and
needles
and
deedles
,
and
a
difference
of
his
owne
making
,
betweene
needefull
and
necessarie
,
with
such
like
toyes
.
As
for
his
allegations
,
if
it
were
needfull
for
the
reasons
he
alleadgeth
,
it
were
in
deede
needfull
to
keepe
such
order
.
But
we
denie
that
eyther
conuenience
,
duetie
,
reuerence
of
Princes
,
care
to
auoyde
suspicion
of
the
faultes
prophecied
to
abounde
in
the
latter
time
,
the
example
of
them
in
Papistes
or
Anabaptistes
,
or
the
president
of
Peeter
bindeth
herevnto
.
If
it
doe
,
then
all
they
whiche
haue
not
kept
that
order
,
which
Peter
doeth
in
that
place
,
haue
offended
against
all
these
thinges
,
which
were
most
absurde
to
acknowledge
.
For
of
the
good
Writers
that
haue
written
of
the
Church
,
how
many
keepe
a
diuers
order
from
this
.
Surelie
so
many
,
as
I
thinke
I
may
truelie
saye
,
not
one
that
followeth
this
order
,
which
for
so
many
respectes
he
holdeth
needefull
to
bee
followed
.
And
to
attaint
so
reuerende
a
companie
as
there
is
of
these
,
who
haue
written
of
these
matters
,
of
such
a
number
of
the
crymes
he
noteth
,
I
thinke
no
Iurie
in
Englande
woulde
doe
it
,
except
he
take
them
of
the
Hierarchie
,
&
of
their
Doctours
,
Proctours
,
Registers
,
and
Sumners
.
The
triall
of
our
duetie
and
allegeance
to
the
Prince
standeth
not
vppon
this
,
whether
in
our
bookes
we
first
speake
of
the
Supremacie
.
Our
seruice
of
hir
Maiestie
in
the
places
wherevnto
wee
are
called
,
and
our
readines
to
serue
hir
,
not
with
our
trauell
onely
,
but
with
our
goods
and
with
our
liues
,
with
our
children
&
with
our
friendes
,
doeth
and
will
so
testifie
of
our
most
duetifull
loue
and
loyall
deuotion
to
hir
Highnes
:
as
for
a
poynt
of
Logike
,
what
order
and
methode
we
keepe
in
our
bookes
,
we
feare
no
preiudice
of
it
,
neyther
with
our
gratious
Soueraign
,
nor
with
any
other
,
that
haue
but
as
smal
a
sparke
of
heauenlie
grace
,
as
the
least
starre
in
heauen
seemeth
to
be
.
For
the
crymes
of
the
latter
age
noted
by
the
Apostle
,
and
the
accomplishment
of
that
prophecie
in
the
papistes
and
Anabaptistes
,
they
could
giue
the
authour
of
the
Declaration
,
nor
those
in
whose
names
it
is
published
,
any
iust
cause
to
haue
kept
the
order
he
liketh
better
.
Not
onely
for
that
,
if
there
were
cause
of
suspition
of
such
thinges
,
this
is
a
poore
aduyse
of
his
,
for
the
taking
of
it
away
:
but
especially
because
they
,
whom
this
his
speach
concerneth
,
may
truely
say
,
I
hope
,
God
and
man
bearing
them
witnesse
herein
,
that
they
speake
the
trueth
,
that
they
are
as
free
from
these
crymes
,
as
the
whitest
Surplesse
or
Rochet
that
he
may
be
boldest
to
boast
of
.
Pieters
example
is
to
small
purpose
alleadged
,
as
is
all
the
rest
of
this
speach
,
he
him selfe
confessing
it
not
to
prescribe
.
Whiche
if
he
did
not
confesse
,
were
to
be
euicted
from
him
by
manie
contrarie
examples
,
both
of
Prophetes
and
Apostles
.
Whereof
I
will
take
at
this
time
,
but
one
or
two
for
all
,
and
such
as
may
fitte
best
that
he
alleadgeth
.
The
Apostle
Peter
in
the
same
exhortation
he
speaketh
of
passinge
from
publike
dueties
to
domesticall
and
priuate
,
beginneth
firste
with
the
dueties
of
seruauntes
,
and
then
proceedeth
to
the
dueties
of
maisters
.
And
after
in
the
Chapter
following
,
firste
with
the
dueties
of
Wyues
,
&
then
of
Husbandes
.
Whereby
appeareth
that
his
owne
example
,
proueth
directlie
against
him
,
that
the
order
of
speache
is
not
needefull
to
be
,
according
to
the
worthines
of
the
persons
.
Likewise
,
the
Apostle
Paule
,
in
the
like
argument
,
Nowe
whereas
he
would
enforce
an
argument
,
that
if
the
Apostles
did
thus
sometimes
when
Princes
were
not
Christians
,
much
more
ought
it
to
be
done
nowe
by
vs
they
beinge
Christians
,
and
in
possession
of
this
supremacie
:
this
may
be
of
his
refuse
,
that
he
serueth
vs
now
,
For
it
is
nothing
worth
.
For
it
importeth
not
the
honour
or
authoritie
of
the
Prince
one
grayne
,
in
what
place
of
a
treatise
,
their
estate
and
power
bee
spoken
of
.
Therefore
,
well
might
hee
haue
spared
him selfe
,
and
the
Reader
and
the
Defendant
of
the
Lordes
right
in
his
kingdome
,
the
good
time
that
might
haue
bene
better
bestowed
,
then
about
this
vayne
and
friuolous
cauill
.
The
vnreasonable
grossenes
whereof
is
so
much
the
more
apparaunt
in
this
,
that
the
Declaration
followeth
in
this
order
the
Apostle
Saint
Paule
steppe
by
steppe
,
who
after
that
in
the
twelft
Chapter
of
his
Epistle
to
the
Romanes
,
hee
had
spoken
of
all
the
officers
of
the
Church
in
the
beginning
of
the
thirtienth
,
intreateth
of
Magistrates
,
and
the
dueties
whiche
are
due
vnto
them
.
This
therefore
may
suffice
him
,
for
needefull
.
Nowe
is
it
to
be
considered
,
what
good
reasons
he
hath
to
oppose
to
the
Declaration
,
saying
also
,
that
it
is
not
agreeable
to
good
order
of
teaching
,
to
beginne
firste
with
this
matter
.
But
for
reason
,
hee
falleth
to
a
reproche
of
ambition
,
which
he
setteth
out
by
comparison
of
our
old
popish
Archbishops
striuing
for
places
.
In
deede
many
a
bitter
and
bloudy
bickering
hath
bin
amongst
the
Bishops
and
Archbishops
,
whom
he
mainteyneth
.
Canturburie
striuing
with
London
and
Yorke
,
for
the
hiest
roome
,
and
many
such
like
ambitious
quarrels
,
which
hee
had
no
cause
here
to
mention
,
but
that
he
would
euen
with
his
owne
losse
and
hinderance
of
the
cause
he
dealeth
in
,
rayse
some
suspition
of
the
offices
appointed
of
God
.
For
how
soeuer
he
adde
for
caution
,
that
this
was
amongst
popishe
Archbishops
,
yet
could
he
not
without
disgrace
of
that
grace
whiche
hee
speaketh
of
a
little
after
,
note
their
seates
to
haue
bene
the
seates
of
fierie
contentions
,
for
ambitious
roomes
.
It
is
not
an
vnconsecrate
palle
that
can
sanctifie
a
man
,
but
that
protestant
Archbishops
may
bee
by
their
own
faulte
,
through
the
iudgement
of
God
,
as
wel
heires
to
these
disgraces
,
as
to
the
graces
they
succeede
them
in
.
Hauing
made
a
doubt
,
that
ambition
should
haue
bin
the
reason
of
the
order
of
the
Declaration
,
he
increaseth
it
by
this
,
that
the
Ministers
which
seeke
a
further
reformation
of
our
church
,
can
not
abyde
these
names
of
grace
,
of
honor
,
&
of
lords
.
Whiche
were
a
iust
reprofe
,
if
they
did
either
in
deed
or
word
take
that
vppon
them
,
which
they
dislike
in
other
,
but
the
order
of
the
declaration
,
in
speaking
first
of
ecclesiasticall
officers
,
&
then
of
the
ciuill
Magistrate
is
farre
from
any
colour
of
that
suspition
.
As
for
not
abyding
,
as
he
speaketh
of
these
names
,
no
man
is
so
ignorant
,
but
knoweth
these
termes
to
be
lawful
,
&
greater
then
these
too
,
if
they
be
lawfully
vsed
,
as
when
they
are
giuen
to
those
of
the
ciuill
state
according
to
their
degree
.
But
for
ecclesiastical
persons
,
which
are
not
greater
then
Apostles
,
as
none
are
,
our
Sauiour
Christ
hath
expreslie
forbidden
,
that
it
should
be
so
with
them
,
saying
That
Princes
are
called
gracious
lords
,
but
it
shall
not
be
so
with
you
,
but
he
that
wil
be
greatest
amongst
you
,
let
him
be
your
seruant
.
Whereby
he
teacheth
,
that
the
greatnes
of
a
Minister
standeth
not
in
the
vsurpinge
of
Princelie
titles
,
but
in
his
greatest
laboures
and
seruices
of
God
and
of
his
people
.
Which
thing
the
Apostle
Paul
well
vnderstoode
when
as
arguing
this
greatnes
hee
sayeth
,
In
labours
more
aboundant
,
in
perill
often
,
and
so
forth
.
That
which
is
high
and
glorious
before
men
,
is
abhominable
vnto
God
.
The
rest
of
this
section
concerning
that
Kings
,
Queenes
,
and
Emperours
must
backare
,
and
come
after
the
ministerie
,
is
a
matter
that
hath
bin
founde
in
some
of
the
graces
of
the
Hierarchy
,
examples
Thomas
Becket
,
the
proude
Archbishop
of
Canturburie
,
and
in
his
holines
(
most
vnworthilie
so
called
)
next
aboue
them
,
but
neuer
any
shadowe
of
it
,
in
any
faythfull
Minister
and
Preacher
of
Gods
worde
.
Nowe
followeth
to
aunswere
his
replie
to
the
reason
of
the
Declaration
,
why
to
treate
first
of
the
Magistrates
power
in
a
treatise
of
ecclesiasticall
gouernement
is
neyther
needfull
nor
agreeable
to
good
order
.
Which
reason
is
,
because
the
church
hath
stoode
in
the
primitiue
age
of
it
without
them
.
It
doeth
so
at
this
day
in
some
places
,
and
may
doe
so
hereafter
:
wherevppon
it
is
concluded
,
that
the
regiment
of
it
dependeth
not
vpon
Princes
authoritie
,
but
vpon
the
ordinance
of
God
,
and
consequentlie
,
that
in
such
a
treatise
it
should
not
be
needfull
to
treate
first
of
them
.
The
Replyers
first
quarell
at
this
is
,
that
the
reason
is
not
playne
because
it
is
not
in
forme
.
For
aunswere
wherevnto
he
is
to
vnderstande
that
hee
shall
seldome
find
in
any
good
Writer
a
Sillogisme
or
reason
in
his
full
parts
and
forme
layde
out
according
to
the
exact
rules
of
logike
.
The
cause
whereof
is
,
that
the
writer
supposeth
,
his
Reader
of
so
much
vnderstanding
,
that
if
any
one
part
be
wantinge
hee
may
easilie
be
able
to
supplie
it
out
of
the
rest
.
When
children
are
first
taught
to
reade
,
they
are
holpen
with
a
fescue
,
which
is
after
taken
from
them
,
when
they
are
growen
more
perfect
.
So
in
Logike
for
the
helpe
of
children
rude
and
ignorant
,
euerie
part
is
layde
out
at
full
,
and
in
his
order
,
when
they
are
growen
to
vnderstanding
it
is
presumed
they
are
able
if
any
part
be
misplaced
,
as
it
is
in
the
best
writers
,
more
oft
then
otherwise
,
or
wanting
,
by
themselues
to
discerne
it
,
and
put
it
in
such
order
as
it
ought
to
be
in
.
But
because
he
would
haue
it
so
,
thus
is
the
reason
in
his
perfect
forme
.
Jt
is
neyther
needfull
nor
agreeable
to
good
order
,
to
treate
first
in
a
treatise
of
the
gouernement
of
the
Church
,
of
that
power
,
without
helpe
whereof
the
Church
hath
bin
gouerned
in
times
past
,
is
gouerned
at
this
present
in
diuers
places
,
and
many
bee
so
hereafter
.
But
the
power
of
soueraigne
Princes
is
such
,
Therefore
it
is
neyther
needfull
nor
agreeable
to
good
order
in
a
treatise
of
Church-gouernement
,
first
to
treate
of
their
power
in
the
Church
.
Another
quarrell
is
,
that
the
question
is
not
betweene
the
Church
and
Princes
whether
were
first
,
but
betweene
ecclesiasticall
officers
(
which
he
in
his
play-stile
calleth
Tetrarkes
)
&
Princes
,
and
so
not
betweene
the
whole
&
a
part
,
but
betwene
one
part
and
another
.
And
then
(
sayeth
he
)
if
in
an
anatomie
a
man
would
first
treate
of
the
head
,
and
after
of
other
partes
:
or
in
description
of
a
house
speake
firste
of
the
roofe
,
or
that
which
was
buylded
last
,
he
might
orderly
doe
so
.
Wherein
it
appeareth
,
a
man
had
neede
firste
to
haue
reade
and
expounded
the
Declaration
to
him
,
if
his
sense
be
no
readier
to
conceyue
that
which
is
written
,
and
so
plainlie
layde
before
him
.
For
the
reason
of
the
Declaration
being
such
as
hath
bin
shewed
what
an
impertinent
sense
hath
he
deuised
,
making
the
reason
so
as
that
for
the
first
sentence
of
it
he
supposeth
this
.
That
which
is
in
the
regiment
of
it
was
perfect
,
before
other
is
to
be
treated
on
before
.
In
deede
of
such
a
proposition
,
no
other
conclusion
could
be
inferred
,
but
such
as
hee
maketh
that
is
that
the
Church
is
to
be
treated
on
,
before
he
speake
of
the
power
of
Princes
,
which
were
nothing
,
to
prooue
that
which
the
Declaration
intended
.
Yet
as
if
hee
had
gathered
this
skilfully
and
like
a
good
Logician
,
which
it
is
like
he
eyther
neuer
thorowly
learned
,
or
hath
forgotten
many
yeares
agone
.
He
standeth
a
long
time
vppon
examining
the
trueth
of
it
.
In
which
rouing
although
he
be
a
myle
from
his
marke
,
yet
I
see
I
must
eyther
followe
him
or
giue
him
ouer
.
First
hee
sayeth
,
that
vnder
the
name
of
the
Church
,
it
is
set
downe
in
this
proposition
,
that
the
fowre
ecclesiasticall
offices
of
Pastors
,
Teachers
,
Elders
,
and
Deacons
,
were
before
the
Church
:
this
is
the
first
poynt
he
sayeth
is
included
in
this
sentence
.
The
next
poynt
he
toucheth
,
is
the
multiplicitie
and
manifold
significations
of
prioritie
,
which
is
time
,
nature
,
order
or
honour
and
cause
,
as
he
addeth
after
vppon
better
remembrance
.
Hauing
made
him selfe
this
way
he
beginneth
to
examine
which
of
these
wayes
th'
ecclesiasticall
officers
of
the
Church
should
be
before
Princes
in
the
opinion
of
the
Declaration
,
&
graunteth
that
in
time
they
were
before
,
but
denyeth
that
in
a
treatise
that
should
be
alwayes
first
,
which
is
firste
in
time
:
his
reasons
for
it
,
are
these
.
Though
Moses
did
so
,
describing
the
maner
how
things
began
in
the
creation
,
yet
we
are
not
tyed
to
this
order
,
this
is
an
obiection
against
him selfe
,
whereto
he
maketh
a
slender
answere
.
Caluin
beginneth
with
the
knowledge
of
man
,
&
so
ascendeth
to
the
knowledge
of
God
:
If
this
example
be
regarded
by
him
,
then
why
doeth
he
charge
the
Declaration
with
treason
,
for
not
treating
first
of
Princes
,
when
as
Caluin
,
whose
example
he
setteth
for
a
president
,
and
not
without
cause
,
was
bolde
to
treate
first
of
man
and
after
of
GOD
,
which
in
his
diuinitie
must
needes
be
blasphemie
,
if
the
other
be
treason
.
A
thirde
reason
that
Paule
teacheth
not
the
Romanes
amisse
,
saying
,
that
the
inuisible
things
of
God
beinge
vnderstood
by
his
workes
through
the
creation
of
the
worlde
are
seene
,
that
is
,
both
his
eternall
power
and
godhead
.
Wherby
he
meaneth
that
although
God
were
before
things
created
,
yet
he
teacheth
them
not
amisse
to
knowe
God
by
his
works
.
Wherein
he
hath
forgotten
that
he
vndertooke
to
proue
that
in
a
treatise
,
that
which
is
first
in
time
,
ought
not
alway
to
bee
first
in
place
.
Which
if
he
had
shewed
in
the
Epistle
to
the
Romanes
to
haue
bin
obserued
,
although
it
were
nothing
to
the
Declaration
,
yet
had
hee
hit
his
marke
that
he
hath
chosen
to
roue
at
.
But
in
bringing
vs
for
an
example
of
a
whole
treatise
,
not
halfe
a
treatise
,
no
nor
one
whole
chapter
,
nor
half
a
chapter
,
but
one
single
sentence
,
he
is
farre
from
his
owne
marke
he
shot
at
.
Such
an
other
example
of
a
sentence
out
of
the
fourth
to
the
Ephesians
he
alleadgeth
:
whereto
this
aunswere
serueth
.
Last
of
all
that
the
declaration
maketh
Elders
before
Apostles
,
&
yet
place
Apostles
after
in
the
treatise
,
which
were
nothing
to
his
owne
purpose
if
it
were
trewe
.
But
that
Elders
in
the
Church
of
Christ
are
sayde
by
the
declaration
,
to
haue
bin
before
Apostles
,
is
not
trewe
.
This
is
his
discourse
of
time
,
fitter
as
a
great
deale
of
the
rest
for
some
homely
vse
,
then
to
spende
good
time
about
.
His
next
poynt
concerneth
prioritie
of
honour
,
wherein
he
reasoneth
wholy
against
him selfe
,
and
for
the
Declaration
.
For
his
discourse
of
it
is
to
this
effect
,
that
that
which
is
before
other
in
honour
,
ought
not
alwayes
to
be
treated
on
before
,
but
may
be
handled
first
or
last
,
notwithstanding
the
preeminence
of
honour
,
which
he
examplifieth
in
treatises
of
morall
and
naturall
philosophy
,
and
which
is
aboue
all
,
in
God
,
of
whom
he
saith
,
that
although
he
bee
afore
all
things
in
time
,
in
honour
and
in
all
respectes
,
yet
firste
or
last
may
be
treated
vpon
by
good
order
of
teaching
.
Which
if
it
be
trewe
,
why
draweth
he
the
Declaration
to
the
Kinges
benche
,
and
enditeth
it
of
treason
,
onely
for
that
the
first
place
of
that
treatise
,
is
not
of
the
power
of
soueraign
Princes
in
ecclesiasticall
matters
?
If
it
be
no
treason
against
God
,
but
good
order
to
treate
of
him
first
or
last
,
is
it
treason
so
to
treate
of
earthly
and
mortall
Princes
?
O
more
then
palpable
flatterie
!
The
Lord
so
direct
all
christian
Princes
,
and
chiefly
our
soueraine
Lady
the
Queene
,
to
be
so
farre
from
aduauncing
those
,
that
shal
thus
lift
vp
any
flesh
&
bloud
,
aboue
the
liuing
&
immortall
god
,
as
that
contrariwise
they
may
seuerily
punish
those
that
shall
dare
to
speake
or
write
things
,
for
pleasing
of
them
,
that
are
so
vnmete
to
be
spoken
and
written
of
the
hiest
Maiestie
.
This
shall
be
the
honour
of
Christian
Princes
,
to
endure
no
such
thing
to
be
attributed
vnto
them
,
but
to
prouide
that
God
may
be
honoured
aboue
all
things
,
to
whom
onely
all
glorie
and
honour
appertayneth
.
His
conclusion
of
this
parte
should
haue
bin
that
thinges
are
not
necessarie
to
be
treated
vpon
according
to
their
worthines
and
honour
,
but
hauinge
forgot
him selfe
agayne
,
he
falleth
vpon
the
former
poynt
alreadie
dispatched
of
the
prioritie
of
the
time
.
The
reason
whereof
seemeth
to
be
,
that
by
such
errour
he
might
yet
vent
a
newe
argument
concerning
the
necessitie
of
treating
first
of
that
which
is
first
in
time
,
which
is
that
this
is
the
papistes
argument
for
traditions
.
For
(
sayeth
he
)
they
saye
,
that
the
word
was
deliuered
by
tradition
,
before
it
was
written
,
and
therefore
of
no
lesse
authoritie
.
If
any
man
may
make
a
chayne
of
sande
and
cause
it
to
hange
by
linkes
togither
,
he
may
happilie
make
some
coherence
of
this
argument
,
with
the
matter
he
is
in
hande
to
prooue
.
All
the
helpe
he
giueth
the
Reader
to
discerne
howe
this
is
to
bee
applyed
to
his
purpose
is
this
:
The
papistes
encroch
from
the
time
to
authoritie
as
our
brethren
here
doe
.
Where
doe
the
brethren
so
?
We
are
brethren
with
him
in
a
maner
at
euery
worde
,
but
yet
we
are
with
him
like
papistes
,
like
Anabaptistes
,
vnduetifull
to
Princes
,
nay
traytours
to
them
,
and
what
not
?
Such
brethren
had
Joseph
,
who
deuised
to
kill
him
,
The
sonnes
of
my
mother
were
angry
against
me
,
It
were
to
be
wished
you
were
more
naturall
brethren
then
you
are
.
But
for
the
matter
,
where
&
in
what
wordes
doeth
the
Declaration
gather
any
such
thing
,
not
a
little
that
soundeth
that
way
.
In
deede
he
will
needes
force
vpon
them
,
that
they
gather
so
,
because
they
saye
,
that
the
Church
was
perfect
in
all
hir
regiment
,
before
there
were
any
Christian
Princes
.
But
what
authoritie
is
collected
from
this
?
yet
if
it
had
bin
so
,
is
euery
argument
proouing
a
thing
to
bee
better
,
because
it
is
order
,
a
popish
argument
.
Doeth
not
our
Sauiour
reason
thus
when
he
sayeth
,
It
was
not
so
from
the
beginning
,
but
in
the
beginning
it
was
thus
.
And
the
Apostle
to
the
Galathians
directlie
reasoneth
thus
from
the
time
,
saying
,
that
the
Lawe
which
was
giuen
450.
yeares
after
the
promise
,
could
not
make
it
voyde
and
of
none
effect
.
The
places
of
arguments
are
as
the
light
of
heauen
and
the
water
of
the
riuer
,
common
to
all
,
whereof
some
vse
them
to
lawfull
and
good
vses
,
and
some
vnlawfull
&
vngodly
.
If
anie
hereticke
haue
reasoned
from
the
causes
,
shall
therefore
the
arthodoxe
and
sounde
in
faith
bee
barred
from
vsing
at
time
an
argument
from
the
causes
.
This
is
as
simple
a
poynt
in
diuinitie
,
as
he
hath
handled
all
this
whyle
in
Logike
,
concerning
the
methode
and
order
of
a
treatise
.
If
wee
vse
their
argumentes
to
the
same
purpose
,
let
him
disproue
it
,
which
yet
he
and
whosoeuer
taketh
in
hande
the
defence
of
the
Hierarchie
,
must
needs
doe
.
For
all
their
principal
reasons
to
proue
Bi
hops
and
Archbishops
,
are
the
same
that
Turrianus
and
other
popish
writers
alleadge
for
the
Popes
supremacie
,
as
in
deede
they
must
stande
or
fall
togither
.
Thus
at
the
last
hath
he
done
with
the
question
of
methode
&
order
of
a
treatise
,
whereby
it
appeareth
,
(
for
all
his
double
order
of
Synthesis
and
Analysis
)
that
hee
vnderstandeth
little
more
of
it
,
then
to
sweepe
things
togither
,
to
make
a
heape
of
them
.
Now
followeth
his
examination
of
this
sentence
of
the
declaration
,
that
the
Church
of
God
was
perfect
in
all
hir
regiment
,
before
there
was
any
Christian
Prince
.
This
hee
sayeth
is
not
trewe
.
For
proofe
whereof
hee
taketh
a
double
course
.
First
,
admitting
that
there
were
then
no
Christian
Princes
,
and
so
denyeth
he
that
the
Church
was
then
perfect
in
all
hir
regiment
without
them
,
vnderstanding
it
of
the
ordinarie
externall
regiment
,
and
not
of
the
temporary
&
extraordinarie
supplyes
of
Apostles
and
such
like
,
His
reason
for
this
repeated
infinitely
in
sundrie
confused
questions
shufled
,
according
to
his
methode
togither
,
is
in
effect
but
this
,
that
then
there
shold
ryse
no
benefite
nor
commoditie
to
the
church
by
Princes
,
receyuing
the
faith
of
Christ
.
I
answere
,
that
this
argument
foloweth
not
:
for
the
benefit
may
be
exceeding
great
,
as
it
is
in
deede
in
euery
respect
,
when
Princes
become
according
to
the
Prophete
,
Nurses
and
Fosterfathers
to
the
Church
:
although
the
Church
without
them
be
saide
to
be
perfect
in
all
hir
outwarde
and
ordinarie
regiment
.
And
firste
what
reason
he
may
haue
to
denie
the
ordinarie
externall
regiment
of
the
Church
of
Christ
to
haue
bin
and
to
be
perfect
in
it selfe
before
there
were
any
Princes
Christian
,
let
him
consider
of
this
that
followeth
.
That
ordinarie
externall
regiment
of
the
Church
is
perfect
,
which
proceedeth
from
our
Sauiour
Christ
as
Mediatour
.
For
in
that
respect
he
is
sayde
to
be
our
Lorde
and
to
be
the
head
of
his
Church
,
and
to
haue
receyued
all
power
both
in
heauen
and
earth
.
Nowe
he
that
is
a
Lorde
gouerneth
sufficientlie
and
perfectlie
his
seruauntes
,
and
the
heade
ruleth
the
body
,
especiallie
being
such
a
one
as
hath
all
power
.
But
that
ordinarie
externall
regiment
of
the
Church
whiche
is
meerely
ecclesiasticall
,
and
consisteth
in
th'
offices
of
such
onlie
as
are
ecclesiasticall
officers
,
proceedeth
from
our
Sauiour
Christ
as
Mediatour
:
For
the
administration
of
the
Church
,
tending
to
bring
all
things
subiect
vnto
God
,
and
which
shall
be
giuen
vp
in
th'
end
,
that
God
may
bee
all
in
all
,
proceedeth
from
him
only
as
Mediatour
and
not
as
God
,
blessed
for
euer
,
in
which
respect
he
abydeth
for
euer
.
Therefore
the
ordinarie
externall
regiment
of
the
church
,
which
is
meerely
ecclesiasticall
,
and
consisteth
in
the
offices
of
such
onely
as
are
ecclesiasticall
officers
is
a
perfect
,
ordinarie
,
and
externall
regiment
of
the
Church
.
The
power
of
Magistrates
dependeth
in
deede
also
vpon
him
,
but
in
regarde
of
his
Deitie
and
Godhead
,
and
not
of
the
dispensation
that
was
committed
vnto
him
for
our
redemption
.
Further
,
euery
thing
is
then
perfect
in
his
owne
nature
being
seuerallie
considered
,
when
it
consisteth
of
all
the
partes
that
are
naturall
,
necessarie
,
proper
,
and
essentiall
vnto
it
,
and
requireth
not
to
the
making
of
it
perfect
in
his
kinde
any
thing
not
necessarie
nor
essentiall
to
it
,
but
of
another
and
diuers
nature
.
So
euery
creature
in
his
owne
nature
,
is
perfect
when
it
hath
all
such
partes
and
properties
,
as
are
necessarie
&
naturall
to
it
.
The
heauens
,
&
in
them
the
Sunne
,
the
Moone
,
the
starres
:
In
the
earth
a
Man
,
a
Lyon
,
a
tree
,
and
such
like
,
are
all
perfect
in
their
owne
kinde
,
when
they
are
furnished
with
all
such
partes
as
are
naturall
and
essentiall
to
them
.
To
the
perfection
of
the
world
in
deed
any
one
creature
is
not
inough
,
because
the
world
consisteth
not
of
one
creature
onely
,
nor
of
many
,
but
of
all
,
but
considered
in
it self
euery
thing
is
perfect
when
it
hath
all
things
requisite
to
the
constitution
of
his
owne
nature
:
which
being
so
in
all
other
things
,
muste
needes
be
so
likewise
in
diuerse
societies
,
powers
and
gouernmentes
,
so
as
powers
and
administrations
that
are
diuerse
are
euery
one
perfect
in
their
nature
,
when
they
haue
all
such
things
as
are
requisite
for
their
nature
.
But
the
ciuile
and
ecclesiasticall
societies
,
powers
,
administrations
and
regimentes
,
are
distinct
&
diuerse
one
from
another
.
For
the
ciuile
is
of
God
only
,
it
is
onely
temporall
and
ciuill
:
yea
,
euen
when
they
deale
with
things
ecclesiasticall
,
yet
is
it
but
ciuilly
,
and
is
giuen
by
ciuill
constitutions
.
The
other
is
of
our
Sauiour
Christ
as
mediatour
,
it
is
meerely
ecclesiasticall
&
spirituall
,
&
euen
in
ciuill
things
dealeth
but
in
a
spiritual
maner
,
and
is
bestowed
by
an
ecclesiasticall
maner
of
calling
appointed
by
our
Sauiour
Christ
for
that
purpose
.
Further
also
in
the
time
of
Moses
as
touching
the
ordinarie
gouernement
these
two
powers
were
distinguished
not
only
in
persons
&
families
,
but
in
their
tribes
.
Therefore
being
in
so
many
and
some
other
respectes
so
diuers
,
it
is
playne
that
the
perfection
of
the
one
state
and
power
dependeth
not
vppon
the
other
.
For
the
gouernement
of
a
people
both
in
ciuill
and
ecclesiasticall
matters
in
deede
,
they
are
both
requisite
,
and
the
one
must
needes
concurre
with
the
other
,
and
helpe
to
the
perfection
of
the
other
to
that
same
ende
.
But
for
their
seuerall
natures
,
eyther
of
them
may
be
perfect
in
their
kinde
without
the
other
,
And
whereas
so
many
states
of
the
heathen
and
other
superstitious
kingdomes
haue
bin
and
are
yet
at
this
day
as
perfect
in
their
ciuill
estate
and
gouernement
for
that
whiche
is
essentiall
to
the
same
,
as
any
other
where
the
perfect
ecclesiasticall
regiment
is
receyued
:
Why
of
the
other
part
should
wee
not
esteeme
,
the
ordinarie
regiment
appointed
for
the
church
to
be
perfect
in
it selfe
without
the
ciuill
.
Wereby
it
is
not
to
be
vnderstoode
that
the
ecclesiasticall
gouernement
is
perfect
without
the
ciuill
,
so
as
the
ciuill
Magistrate
should
not
bee
needefull
for
gouernement
of
the
people
,
but
the
ecclesiasticall
so
perfect
,
as
for
all
purposes
,
it
onely
should
be
needfull
.
For
the
power
of
the
Magistrat
is
most
needfull
in
his
kinde
:
although
the
regiment
of
the
Church
be
neuer
so
perfect
,
that
is
as
touching
the
ordinances
and
lawes
whereby
it
should
be
ruled
,
neuer
so
agreeable
to
the
worde
of
god
:
yea
&
although
the
Magistrate
were
not
Christian
,
and
much
more
if
hee
bee
christian
.
Because
the
people
of
God
hauing
bodyes
&
goods
as
well
as
soules
and
spirituall
benefites
,
stande
in
neede
of
a
ciuill
power
to
protect
and
defende
them
with
an
arme
of
fleshe
and
bloud
from
iniuries
in
that
kinde
,
and
to
mainteine
them
for
the
things
that
properlie
concerne
this
life
,
according
to
a
course
agreeable
to
entertayne
&
preserue
the
good
estate
thereof
.
Whiche
is
not
onely
of
men
whose
necessities
enforce
them
herevnto
:
but
it
is
so
th'
ordinance
of
Almightie
God
.
But
for
ecclesiasticall
gouernement
and
th'
administration
of
things
which
belong
to
that
power
,
the
order
appointed
by
our
Sauiour
Christ
is
sufficient
and
perfect
.
This
may
best
appeare
in
the
gouernement
of
the
people
of
God
amongest
the
Iewes
,
wherein
God
him selfe
ordeined
not
onely
both
powers
,
but
appoynted
seuerall
lawes
and
persons
for
th'
administration
of
them
:
both
which
being
of
God
,
and
most
perfect
in
euery
respect
,
it
must
needes
be
confessed
,
that
eyther
was
perfect
in
his
kinde
,
and
for
such
purpose
as
hee
had
appoynted
them
.
To
the
good
gouernement
of
that
people
for
all
purposes
both
powers
were
necessarie
,
and
neyther
the
ciuill
perfect
without
the
ecclesiasticall
,
nor
the
ecclesiasticall
without
the
ciuill
,
but
eyther
of
them
perfect
for
that
end
and
purpose
,
for
which
eyther
was
appointed
of
God
.
Nowe
our
Sauiour
Christ
,
altering
the
forme
of
the
ecclesiasticall
gouernement
,
and
so
much
of
the
ciuile
as
depended
vpon
it
,
or
onely
concerned
that
people
,
is
to
be
thought
to
haue
giuen
as
an
administration
of
his
church
,
no
lesse
perfect
for
like
vse
then
that
was
,
which
before
was
giuen
to
the
Fathers
.
Wherevppon
it
followeth
that
the
ordinarie
ecclesiasticall
gouernement
of
the
Church
was
perfect
before
there
were
any
Princes
become
Christians
.
Moreouer
,
th'
ordinarie
externall
administration
and
regiment
of
the
Churches
is
then
perfect
,
when
all
ordinarie
externall
things
belonging
to
the
Church
haue
their
officers
&
orders
meete
for
the
due
administration
of
them
.
But
the
primitiue
Church
before
there
were
any
soueraigne
Princes
become
Christians
,
had
their
officers
and
orders
meete
for
all
the
ordinarie
and
externall
regiment
of
the
Church
.
For
what
is
belonging
to
the
outward
ordinarie
regiment
of
the
church
.
But
the
ministerie
of
the
worde
,
of
the
Sacramentes
,
of
the
Discipline
,
and
the
reliefe
of
the
poore
.
For
all
whiche
vses
the
primitiue
Church
was
sufficientlie
and
perfectlie
furnished
,
hauing
Pastours
,
Teachers
,
Elders
,
&
Deacons
.
Whereof
as
the
Church
of
Ierusalem
is
a
perfect
president
,
and
the
rest
of
the
Churches
,
planted
by
the
Apostles
:
so
was
namely
that
of
the
Colossians
,
of
whom
the
Apostle
sayeth
,
That
he
reioyced
to
see
the
stayednes
of
their
faith
,
and
the
order
that
was
amongest
them
.
If
it
had
bin
otherwise
,
the
church
for
the
space
of
about
300.
yeares
should
haue
bin
left
vnperfect
,
beinge
without
anie
perfect
ordinarie
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
stande
with
the
wisedome
and
loue
of
our
Sauiour
Christe
towardes
his
church
.
As
it
can
not
stande
with
his
office
of
Mediatour
,
that
to
the
perfection
of
the
outwarde
ordinarie
regiment
of
the
Church
there
should
be
requisite
any
other
officers
then
such
as
he
by
vertue
of
that
office
appointed
,
which
are
only
ecclesiasticall
officers
,
as
hath
bin
saide
,
the
temporall
powers
being
ordayned
by
him
onely
as
God
and
not
depending
of
his
office
of
mediation
and
redemption
of
mankind
.
When
he
did
so
blesse
his
people
as
that
both
the
ciuill
&
ecclesiasticall
gouernement
procedde
immediatly
from
him selfe
:
yet
was
eyther
of
these
perfect
in
their
kinde
,
&
for
such
vse
as
they
were
appointed
without
the
other
,
which
appeared
in
the
ecclesiasticall
regiment
as
in
other
ages
,
so
in
the
times
of
Phineas
and
Jehoiada
.
For
conclusion
of
this
poynt
I
adde
,
that
such
outward
ordinarie
regiment
of
the
Church
must
needes
bee
perfect
as
is
established
according
to
all
the
commaundements
and
ordinances
of
our
Sauiour
Christ
,
and
such
as
sufficeth
for
the
due
,
full
and
perfect
execution
of
them
,
and
whiche
bringeth
these
who
are
gouerned
by
it
,
to
hyest
persecution
,
namelie
to
the
saluation
of
their
soules
.
But
all
these
things
did
the
outwarde
ordinarie
regiment
of
the
primitiue
Church
performe
before
there
were
any
Christian
Princes
.
Therefore
,
before
such
time
the
outwarde
ordinarie
regiment
of
the
Churche
was
perfect
.
Concerning
the
seconde
poynt
,
that
notwithstanding
the
outwarde
ordinarie
regiment
of
the
Church
was
perfect
before
Princes
became
Christians
,
that
followeth
not
therefore
that
the
Church
hath
no
benefite
,
helpe
nor
comfort
by
their
conuersion
to
the
faith
of
Christ
,
but
is
to
bee
acknowledged
,
that
exceeding
great
and
gracious
is
the
fauour
whiche
GOD
doeth
to
his
Church
when
Princes
are
ioyned
to
it
.
The
outwarde
ordinarie
regiment
of
the
Church
for
the
time
of
the
Lawe
(
which
was
shewed
to
Moses
in
the
mount
,
according
to
which
he
was
commaunded
to
see
all
things
performed
,
and
is
saide
to
haue
accomplished
it
accordinglie
)
was
so
perfect
as
proceeding
immediatlie
from
God
wholy
&
onely
perfect
,
could
not
bee
made
any
more
perfect
by
anie
creature
whatsoeuer
.
It
was
perfect
therefore
,
when
that
the
Arke
was
at
Silo
,
in
the
time
of
the
Judges
,
&
after
in
the
time
of
Dauid
,
when
it
was
brought
to
Syon
.
But
yet
can
it
not
bee
saide
,
that
the
Church
receyued
no
increase
of
comfort
by
Salomon
.
For
when
in
steede
of
a
Tabernacle
,
Salomon
had
buylded
a
Temple
of
stone
,
for
the
buylding
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
worke
it
:
although
there
was
nothing
added
to
the
perfection
of
the
paterne
giuen
to
Moses
,
yet
was
the
ioy
and
comfort
of
the
Church
exceedingly
increased
.
In
the
time
of
the
Apostles
,
whyle
the
Church
was
yet
in
Ierusalem
onely
,
the
regiment
established
in
it
was
perfect
,
and
after
when
Churches
began
to
be
settled
amongest
the
Iewes
in
the
lande
of
Jurie
,
and
in
other
partes
before
the
conuersion
of
the
Gentiles
,
the
regiment
outward
and
ordinarie
established
in
them
was
perfect
and
receyued
no
increase
of
perfection
in
it selfe
by
addition
of
all
the
worlde
vnto
the
faith
.
But
yet
infinitely
was
the
ioye
and
comfort
of
Gods
people
increased
by
it
.
For
if
Angells
in
heauen
reioyce
at
the
conuersion
of
one
sinner
,
howe
great
doe
we
thinke
the
ioye
of
heauen
and
earth
,
of
men
and
Angells
must
needes
haue
bin
,
for
the
conuersion
of
the
worlde
.
Neyther
was
it
onely
so
great
an
increase
of
the
comfort
of
the
church
,
but
withall
of
infinite
benefite
and
helpe
.
For
by
this
meanes
,
the
Church
and
the
regiment
established
in
it
obteyned
as
manie
protectours
,
friendes
,
and
mainteyners
of
it
,
as
there
were
soules
amongest
the
Gentiles
,
that
receyued
the
obedience
of
faith
,
who
all
brought
with
them
to
mainteyne
&
honour
the
faith
they
had
receyued
to
the
blessed
hope
of
euerlasting
lyfe
,
all
the
giftes
which
God
had
bestowed
vpon
them
.
The
ritche
their
ritches
and
treasure
,
the
strong
their
strength
,
the
wyse
their
counsell
and
aduyse
,
the
eloquent
their
persuading
speache
,
the
learned
their
knowledge
,
&
the
Magistrates
their
authoritie
.
Whereof
the
Prophetes
foretolde
,
sayinge
:
Reioyce
,
ô
barren
,
that
diddest
not
beare
,
breake
forth
into
ioy
&
reioyce
,
thou
that
diddest
not
trauayle
with
childe
:
for
the
desolate
hath
moe
children
then
the
married
wyfe
,
saith
the
Lorde
.
Enlarge
the
place
of
thy
Tentes
,
and
let
them
spreade
out
the
curtaynes
of
thine
habitations
:
spare
not
,
stretche
out
thy
cordes
,
and
make
fast
thy
stakes
.
For
thou
shalt
increase
on
the
right
hande
and
on
the
left
,
and
thy
seede
shall
possesse
the
Gentiles
,
and
dwell
in
the
desolate
Cities
.
Whereby
it
is
manifest
,
that
the
Gentiles
maruelouslie
increased
the
ioye
of
the
Church
by
their
conuersion
to
the
faith
of
our
Sauiour
Iesus
Christ
,
and
brought
exceeding
great
helpe
,
benefite
,
strength
,
protection
,
defence
,
and
furtherance
to
the
holy
faith
which
they
receyued
,
notwithstanding
that
they
made
no
newe
orders
in
the
Church
,
nor
were
not
to
make
anie
,
but
rested
as
it
was
duetie
in
them
in
that
perfect
order
which
our
Sauiour
Christ
before
had
established
amongest
his
people
.
Wherein
they
caried
them selues
according
to
that
duetie
whiche
the
Proselytes
yeelded
,
and
were
to
yeelde
to
the
auncient
church
and
Synagogue
of
the
Iewes
.
For
if
anie
in
that
time
adioyned
them selues
to
the
people
of
God
to
worship
the
trewe
God
,
as
he
had
declared
it
to
his
people
,
he
would
be
worshipped
.
They
adioyned
them selues
as
members
to
keepe
,
followe
,
and
obeye
the
orders
they
founde
alreadie
,
settled
amongest
his
people
by
the
ordinance
of
Almightie
God
,
and
not
as
maisters
or
Lordes
ouer
the
holy
Religion
they
embraced
,
to
take
away
the
least
curtayne-ring
that
was
mentioned
in
the
Lawe
of
Moses
,
nor
an
inche
of
the
height
,
length
or
breadth
,
the
iust
measure
whereof
was
alreadie
set
downe
,
nor
to
adde
anie
newe
office
,
ryte
,
order
,
or
ceremonie
,
or
to
alter
in
anie
sorte
whatsoeuer
was
accordinge
to
the
Lawe
of
the
Lorde
.
Whiche
is
to
bee
vnderstoode
,
not
onely
of
the
common
people
of
other
countries
that
should
bee
conuerted
to
the
faith
and
religion
of
the
Iewes
,
but
of
the
most
Noble
amongest
them
,
such
as
was
Naaman
the
Syrian
,
vpon
whom
the
King
his
Maister
leaned
when
he
worshipped
his
idoll
:
For
as
no
man
that
him selfe
is
sufficient
for
wisedome
,
and
all
other
respectes
,
taketh
a
seruaunt
into
his
house
,
or
adopteth
him
a
sonne
,
or
being
a
Prince
,
receyueth
a
forreyner
,
and
incorporateth
him
into
his
people
,
by
making
him
free
,
whatsoeuer
qualitie
or
condition
hee
were
of
:
yea
although
hee
were
a
Soueraigne
Prince
and
Gouernour
,
to
alter
anie
order
of
his
house
,
or
anie
lawe
or
statute
in
his
kingdome
,
but
to
enioye
the
comfort
and
benefite
of
his
house
or
kingdome
,
the
orders
and
lawes
thereof
,
such
as
hee
hath
thought
meete
and
conuenient
for
the
gouernement
thereof
:
So
neyther
Cyrus
that
Persian
Emperour
,
nor
Candaces
the
Ethiopian
Queene
,
being
receyued
by
such
profession
of
true
religion
into
the
house
and
kingdome
of
God
,
who
is
onely
wyse
,
and
all
sufficient
to
gouerne
his
owne
,
were
to
alter
any
order
of
Lawe
of
the
same
for
all
their
Princelie
Soueraigntie
,
but
to
keepe
in
their
persons
,
and
to
enforce
their
people
by
their
ciuile
power
to
obserue
all
such
orders
,
lawes
,
and
statutes
,
as
God
had
commaunded
to
be
obserued
in
his
house
and
kingdome
.
For
howe
great
soeuer
their
power
were
,
they
had
a
Lord
paramont
ouer
them
,
in
respect
of
whom
they
were
vassalls
and
seruauntes
,
who
being
compared
with
their
people
,
were
Lords
and
Princes
ouer
them
.
Whiche
appeared
in
those
who
were
not
sinners
,
of
the
Gentiles
,
but
Iewes
by
nature
:
of
whom
when
any
attempted
the
alteration
of
anie
thing
as
diuerse
of
the
Kings
of
Iuda
did
,
namely
Achaz
and
Vzza
,
The
holy
storie
declareth
that
religious
and
noble
Kings
of
Iuda
haue
made
sundrie
ciuill
statutes
to
th'
enforcing
of
all
to
worship
God
in
general
,
and
by
their
power
haue
punished
false
prophetes
and
idolatours
:
haue
commaunded
the
priests
to
doe
such
dueties
,
as
they
stoode
charged
to
performe
,
that
the
true
seruice
of
God
,
might
be
restored
and
established
agayne
amongest
his
people
.
In
which
discourse
allowing
in
some
sorte
the
regiment
of
the
primitiue
Church
perfect
,
because
of
the
Apostles
,
Euangelistes
,
and
Prophetes
,
whom
then
God
gaue
to
the
church
,
he
sayeth
,
those
offices
were
giuen
as
temporarie
aydes
to
supplie
th'
aydes
of
Christian
Princes
,
which
can
not
be
so
in
anie
sorte
.
For
there
is
no
maner
of
proportion
betweene
their
offices
,
the
one
being
for
preaching
the
worde
and
other
such
like
ecclesiasticall
functions
,
th'
other
for
ciuill
gouernement
:
the
one
by
a
spirituall
power
,
the
other
by
a
temporall
,
besides
a
number
of
other
differences
whiche
may
easilie
shewe
the
one
could
in
no
sorte
serue
for
supply
of
the
other
.
Further
,
if
it
had
bin
so
,
then
should
the
Apostles
and
the
rest
of
those
extraordinarie
officers
,
who
he
sayth
were
giuen
for
supplie
of
the
wante
of
the
ordinarie
authoritie
of
Princes
,
they
should
then
haue
continued
about
300.
yeares
longer
then
they
did
,
euen
to
Constantines
time
.
Nay
then
they
should
haue
bene
alwayes
such
to
this
day
,
and
shal
be
to
the
ende
of
the
worlde
in
such
partes
of
the
Church
,
where
the
former
are
enimies
to
Religion
:
otherwise
wanting
both
them
,
and
the
supply
,
the
Church
might
seeme
weakelie
prouided
for
.
But
as
the
noueltie
of
this
poynt
,
nowe
first
deuysed
,
the
vanitie
is
so
easilie
manifest
,
as
I
shall
not
neede
to
tary
longer
vppon
it
.
wherfore
nowe
I
procede
to
that
which
foloweth
in
his
reply
.
Hitherto
the
Replyer
hath
laboured
in
vayne
,
to
shewe
,
that
if
it
were
graunted
that
in
the
primitiue
Church
there
was
yet
no
Prince
become
Christian
,
notwithstanding
the
regiment
of
the
Church
was
not
perfect
before
there
was
any
christian
Prince
.
Nowe
he
pretendeth
to
proceede
further
to
prooue
that
proposition
vntrew
,
which
sayeth
there
was
not
any
christian
Prince
then
.
For
this
vntowardly
hath
hee
set
it
down
:
so
as
it
can
not
be
plainlie
vnderstood
to
what
time
his
then
,
is
to
be
referred
,
and
chaungeth
the
wordes
of
the
declaration
,
whiche
are
these
:
That
all
the
regiment
of
the
Church
was
perfect
before
there
was
any
Christian
Prince
.
Which
proposition
hee
should
haue
vndertaken
to
haue
spoken
to
,
if
he
would
haue
sayde
any
thing
to
the
Declaration
.
But
after
hee
hath
sette
downe
this
proposition
to
him selfe
to
prooue
it
vntrewe
,
that
there
was
not
any
Christian
Prince
then
,
hee
leaueth
the
matter
he
vndertooke
,
and
turneth
asyde
to
another
thing
,
saying
albeit
so
this
be
no
good
argument
,
nor
this
,
nor
this
,
and
so
maketh
three
sundrie
argumentes
of
his
owne
,
as
if
they
were
vsed
by
the
Declaration
,
but
are
not
,
and
denyeth
them
to
be
good
,
which
is
nothing
to
the
matter
he
tooke
in
hande
.
For
if
he
make
a
hundreth
yll
argumentes
,
as
he
hath
done
in
this
booke
,
and
can
more
easilie
doe
them
,
then
make
one
good
one
,
there
is
no
reason
to
charge
the
Declaration
for
such
a
cause
as
he
mainteyneth
.
From
this
he
goeth
to
shewe
that
it
is
not
meete
our
brethren
should
vse
the
same
argumentes
that
the
Anabaptistes
doe
against
Princes
.
Wherein
he
nameth
vs
,
our
brethren
,
as
scorning
vs
.
Whereof
I
knowe
not
what
example
he
may
haue
,
but
of
Ismaell
,
who
is
said
to
haue
scorned
Isaac
:
wherevpon
th'
Apostle
sayeth
:
As
he
that
was
begotten
according
to
the
fleshe
,
persecuted
him
that
was
borne
according
to
the
spirit
,
euen
so
is
it
nowe
.
The
rest
of
that
marginall
note
shewing
whereabout
hee
goeth
,
is
,
that
our
brethren
vse
the
same
argumentes
,
whiche
the
Anabaptistes
doe
against
Princes
.
Which
is
so
doubtfullie
set
downe
,
as
if
he
could
be
content
the
Reader
tooke
it
,
not
onely
that
the
Anabaptistes
vse
argumentes
against
Princes
,
but
also
that
the
Declaration
vseth
the
same
argumentes
against
Princes
.
The
Replier
him selfe
hath
not
so
farre
lost
all
conscience
and
modestie
,
as
to
charge
vs
in
anie
sorte
with
any
part
of
the
damnable
errours
of
the
Anabaptistes
,
but
plainlie
acknowledgeth
that
we
detest
them
,
but
somewhat
he
would
fayne
should
cleaue
vnto
vs
.
And
therefore
would
haue
it
vnderstoode
,
that
we
haue
some
indisposition
against
Princes
,
&
that
we
haue
thus
much
good
liking
of
the
disputations
of
the
Anabaptistes
,
as
to
vse
their
argumentes
against
Princes
.
But
the
Lorde
who
seeth
the
secretes
of
all
hartes
,
knoweth
,
that
in
our
most
inwarde
spirit
we
reuerence
and
honour
Magistracie
,
as
the
holy
and
necessarie
ordinance
of
God
,
euen
amongst
Christians
,
and
yeelde
all
willing
and
cheerfull
obedience
vnto
it
,
euen
for
conscience
sake
of
the
will
of
God
.
Therfore
,
the
accuser
of
our
brethren
him self
,
as
he
is
termed
in
the
reuelation
,
can
not
accuse
vs
with
any
maner
of
colour
of
their
errours
.
As
for
vsing
their
argumentes
,
where
did
euer
the
Anabaptistes
vse
this
argument
,
that
in
a
treatise
of
ecclesiasticall
regiment
,
good
order
requireth
to
speake
first
of
ecclesiasticall
officers
,
before
a
man
treate
of
the
soueraigne
power
of
Princes
,
because
the
Church
was
perfect
in
all
hir
regiment
,
before
there
was
any
Christian
Prince
.
Is
this
any
argument
against
Princes
?
or
doeth
it
weaken
any
thing
at
all
the
power
of
the
Christian
Magistrate
,
that
their
authoritie
be
treated
of
in
a
booke
,
so
as
may
stande
best
with
good
order
?
Where
did
euer
any
Anabaptistes
vse
such
an
argument
?
It
were
flatlie
contrarie
to
their
error
,
to
vse
such
a
one
as
plainlie
implyeth
allowance
of
the
Christian
Magistrate
,
and
standeth
onely
for
a
reason
of
the
order
of
the
treatise
.
But
if
the
Declaration
had
vsed
any
argumentes
of
theirs
,
being
not
to
the
same
ende
,
or
like
purpose
that
they
vsed
them
,
that
is
,
to
disproue
the
necessarie
&
most
lawfull
ordinance
of
God
concerning
Magistrates
,
that
had
not
bin
blame
worthie
.
For
as
hath
bene
saide
,
th'
argumentes
of
Logike
are
as
common
to
good
and
badde
,
as
are
the
rules
of
grammer
:
yea
as
the
Sunne
,
and
the
rayne
,
so
as
if
he
would
haue
vs
forbeare
all
the
argumentes
that
euer
the
Anabaptistes
vsed
,
and
by
consequence
anie
other
heretiques
,
he
may
as
well
forbid
vs
to
vse
the
same
rules
of
grammer
,
yea
the
same
Sunne
,
ayre
,
water
,
and
other
things
necessarie
for
this
life
.
But
howe
standeth
this
with
his
maintenance
of
the
Popish
Hierarchie
and
Iurisdiction
,
&
so
many
popishe
superstitions
as
he
mainteyneth
,
all
whiche
it
were
more
reason
he
should
refuse
,
then
to
haue
common
with
them
and
other
,
things
of
most
necessarie
vse
.
But
it
is
not
for
nothing
that
he
obiecteth
this
,
for
by
this
meanes
hee
hath
gotten
the
aduantage
of
stuffing
his
booke
with
another
mans
labours
.
In
deede
if
it
be
a
faulte
in
a
booke
to
be
little
,
as
hee
scorned
the
booke
of
common
prayer
presented
of
late
in
Parliament
for
being
litle
,
he
hath
founde
a
good
remedie
to
auoyde
that
fault
,
which
is
easilie
auoyded
,
if
one
write
so
many
not
sentences
,
but
pages
and
leaues
as
he
hath
done
out
of
other
mens
bookes
.
The
Authour
he
alleadgeth
is
one
Gellius
,
a
godly
learned
man
,
as
appeareth
by
his
writings
:
but
where
he
saith
,
it
may
seeme
the
declaration
tooke
many
things
out
of
him
,
he
is
greatly
deceyued
,
for
the
declaration
was
written
not
a
fewe
yeres
before
the
booke
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
pietie
&
learning
,
and
be
of
verie
good
and
profitable
vse
vnto
the
Church
,
but
to
the
matter
of
the
declaration
he
sayth
nothing
at
all
.
Therfore
there
is
no
cause
to
make
any
answere
to
him
,
who
speaketh
nothing
against
vs
.
But
if
he
alleadge
him
because
he
otherwyse
expoundeth
a
text
of
scripture
,
then
the
Declaration
doeth
,
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
doeth
:
prouided
,
that
the
sense
be
alwayes
such
,
as
may
stande
with
the
proportion
of
faith
.
So
as
the
declaration
is
no
more
in
that
case
to
be
pressed
with
the
opinion
or
authoritie
of
Gellius
,
then
Gellius
or
any
other
,
is
to
bee
with
his
that
wrote
the
Declaration
.
Which
yet
if
he
will
presse
further
,
the
trueth
is
that
the
declaration
in
the
exposition
of
the
12.
to
the
Romanes
,
&
the
12.
of
the
former
epist.
to
the
Corinthians
,
hath
both
the
trueth
it selfe
to
beare
witnes
to
it
,
and
the
best
writers
of
this
age
.
For
it
is
cleare
,
that
the
worde
Gouernor
in
those
places
noteth
only
ecclesiasticall
officers
,
all
sure
and
circumstances
of
that
place
so
inforcing
it
.
Another
point
he
would
take
of
Gellius
,
is
,
that
he
saith
,
that
Magistracy
and
ministerie
haue
bin
most
nearely
ioyned
togither
,
euen
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
thinke
no
man
of
reason
would
haue
looked
for
,
that
is
,
as
he
noteth
in
the
margent
,
that
the
ciuill
Magistrate
hath
euer
from
the
beginning
bin
ioyned
with
the
ecclesiasticall
ministery
,
intending
thereby
that
then
it
must
needes
haue
bin
so
likewise
in
the
primitiue
Church
.
But
Gellius
his
meaninge
is
so
farre
from
this
,
as
it
may
seeme
hee
hath
bene
cousined
in
it
,
and
giuen
to
light
credite
to
other
that
haue
abused
him
,
or
els
to
haue
vsed
small
eyther
diligence
or
conscience
in
this
collection
.
For
the
purpose
of
Gellius
is
farre
other
in
that
place
,
namely
,
to
shewe
that
Magistracie
and
ecclesiasticall
ministerie
,
are
not
as
the
Anabaptistes
would
haue
it
,
thinges
that
can
not
stande
togither
.
For
(
sayeth
he
)
these
fight
not
betweene
them
selues
,
but
from
the
beginning
were
most
nearily
ioyned
togither
,
although
the
propertie
of
eyther
be
distinguished
in
the
Church
,
as
is
playne
in
the
examples
of
Moses
and
Aaron
.
Wherein
Gellius
godly
and
truelie
proueth
,
that
these
two
ordinances
of
God
are
not
enimies
,
so
that
the
one
should
not
abyde
the
other
,
but
rather
that
from
the
beginning
they
were
of
good
and
friendlie
agreement
,
whiche
is
well
prooued
by
Moses
and
Aaron
,
who
being
brethren
,
and
eyther
of
them
bearing
the
chiefe
office
in
either
state
both
ciuill
and
ecclesiasticall
,
sheweth
a
naturall
and
brotherlie
respect
betweene
these
two
states
,
and
that
naturallie
from
the
beginning
they
haue
mainteined
comforted
&
cherished
one
another
.
This
is
it
onely
which
Gellius
meaneth
there
,
whiche
is
as
farre
from
the
Repliers
collection
,
as
those
two
states
are
sayde
by
Gellius
,
and
are
in
deede
,
neare
one
to
another
,
as
may
appeare
most
euidentlie
by
sundrie
other
circumstances
of
that
place
,
and
the
direct
opposition
of
these
wordes
,
they
fight
not
betweene
them selues
,
to
these
,
but
haue
bin
alwayes
most
nearely
ioyned
togither
,
and
the
adiectiue
there
vsed
in
the
superlatiue
degree
of
comparison
,
in
which
sorte
no
man
speaking
Latin
would
saye
,
that
these
two
had
bin
alwayes
togither
,
but
in
the
positiue
.
To
like
purpose
he
noteth
out
of
another
place
,
a
little
after
in
the
margent
,
the
ciuill
and
ecclesiasticall
power
ioyned
alwayes
in
the
Church
,
and
in
the
texte
of
the
wordes
of
his
translation
,
setteth
downe
in
a
diuerse
letter
these
words
,
haue
alwayes
bin
ioyned
togither
.
Wherevpon
he
gathereth
thus
:
If
it
were
alwayes
ioyned
togither
,
that
is
to
say
,
the
Magistracie
&
ecclesiasticall
ministerie
,
it
was
euen
then
ioyned
when
our
brethren
auouch
that
it
was
not
onely
disioyned
,
but
that
the
one
was
perfect
,
when
the
other
was
not
at
all
.
Wherein
hee
committeth
the
same
grosse
ouersight
that
hee
did
in
the
former
place
.
For
Gellius
in
this
place
gathereth
his
generall
conclusion
of
sundrie
argumentes
alleadged
before
.
Whereof
this
,
hauing
bin
of
the
good
agreement
that
hath
alwayes
bin
in
the
Church
from
the
beginning
betweene
these
two
functions
,
togither
with
the
rest
,
he
reckoneth
vp
this
almost
in
the
same
wordes
,
he
had
set
it
downe
in
before
.
Whiche
seeing
it
can
haue
no
other
sense
in
the
conclusion
,
then
it
had
before
,
it
is
playne
,
no
such
thing
can
bee
gathered
of
it
as
the
Replyer
pretendeth
.
As
impertinent
are
his
other
collections
and
obseruations
out
of
the
same
authour
,
as
that
those
churches
so
much
commended
before
by
the
Declaration
,
are
troubled
with
Anabaptistes
.
His
purpose
was
to
prooue
,
that
there
were
Chrstian
Princes
in
the
primitiue
Church
,
but
how
farre
wyde
roueth
he
from
this
marke
,
in
telling
vs
of
another
matter
,
of
Anabaptistes
.
Of
whom
yet
that
hee
sayeth
is
not
trewe
,
that
the
Churches
commended
before
by
the
Declaration
,
are
the
same
that
are
sayd
by
Gellius
there
,
by
accident
to
be
troubled
with
that
secte
.
But
if
it
were
,
should
that
discommende
their
reformation
according
to
Gods
worde
?
Nay
rather
it
commendeth
them
,
that
they
are
so
amongest
them
,
as
that
they
are
not
hidden
nor
alowed
nor
suffered
so
to
continue
,
but
discouered
and
disprooued
in
worde
and
in
writing
,
and
in
publike
disputation
for
their
recouerie
,
if
it
were
possible
,
or
els
for
the
keeping
of
those
who
are
yet
sincere
not
to
be
seduced
by
them
.
Yet
if
this
must
needes
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
familie
,
no
recusants
,
yea
no
Anabaptistes
nor
Libertines
,
nor
of
anie
other
erronious
secte
amongst
vs
or
could
shewe
in
any
part
of
the
worlde
anie
fielde
of
the
Lordes
,
where
the
Enimie
soweth
not
tares
amongst
the
wheate
,
or
anie
flooore
where
the
wheate
is
not
mingled
with
chaffe
,
and
that
not
onely
in
regarde
of
euil
life
,
but
also
of
erroneous
doctrines
,
according
as
it
was
sayde
to
the
church
of
Corinth
,
there
must
be
heresies
amongst
you
,
that
they
who
are
tryed
and
sounde
in
fayth
,
may
bee
made
manifest
.
His
next
obseruation
out
of
Gellius
is
,
that
the
state
of
the
olde
Testament
and
new
is
all
one
,
which
,
as
Gellius
there
teacheth
,
that
is
,
concerning
the
way
of
iustification
and
the
obedience
to
the
morall
lawe
is
very
trewe
,
but
nothinge
to
the
Replyers
purpose
.
The
next
obseruation
,
which
is
,
that
God
did
by
an
extraordinarie
power
punishe
the
wicked
,
where
the
ordinarie
was
wanting
,
that
is
,
as
he
expoundeth
by
the
Apostles
Peeter
and
Paule
punishe
Ananias
,
Saphyra
,
and
Elymas
,
when
the
chief
and
ordinarie
Magistrates
ouer
them
were
not
Christian
Princes
:
is
not
onely
nothing
for
his
purpose
as
the
former
,
but
directlie
against
him
.
For
him selfe
confesseth
contrarie
to
that
he
pretended
to
proue
in
the
beginning
and
by
a
former
obseruation
out
of
Gellius
,
that
alwayes
the
two
functions
of
Magistracy
and
ministerie
haue
bin
ioyned
in
the
church
,
and
his
collection
vpon
that
.
Therefore
euen
in
that
time
,
when
it
is
denyed
by
the
Declaration
to
haue
bin
so
.
He
nowe
confesseth
that
the
chiefe
and
ordinarie
Magistrates
were
not
then
Christian
Princes
.
If
he
had
not
confessed
it
,
the
trueth
hereof
is
manifest
by
the
Actes
of
the
Apostles
in
Paules
appealing
to
Caesar
,
and
all
the
stories
of
that
age
.
But
his
owne
confession
against
him selfe
,
To
which
purpose
,
although
it
be
in
deede
nothing
to
the
purpose
,
he
noteth
out
of
him
,
that
contrarie
to
the
assertion
of
the
Declaration
,
Gellius
sheweth
,
that
there
were
Magistrates
in
the
time
of
Christ
and
the
Apostles
.
As
if
the
Declaration
denyed
that
the
worlde
was
then
gouuerned
by
Magistrates
,
as
it
hath
alwayes
bin
,
or
that
any
bearinge
any
ciuill
office
receyued
the
fayth
of
Christ
,
and
yet
continued
their
calling
.
Neyther
of
these
is
denyed
by
the
Declaration
,
to
whiche
ende
Gellius
fitlie
alleadgeth
the
examples
of
Cornelius
&
other
:
but
,
the
Declaration
speaketh
expreslie
of
soueraigne
Princes
,
saying
,
But
of
the
supreame
authoritie
of
Christian
Princes
,
and
after
in
the
wordes
which
the
Replier
hath
vndertaken
to
disproue
,
that
the
Church
of
God
was
perfect
in
all
hir
regiment
,
before
there
was
anie
Christian
Prince
.
Yet
of
this
most
impertinent
reply
,
and
of
this
his
so
fruitlesse
labour
this
is
to
be
noted
,
that
he
confesseth
the
question
to
bee
concerning
the
tyme
of
Christ
and
the
Apostles
time
.
In
whose
time
if
he
pretende
any
soueraigne
Prince
to
haue
bin
Christian
,
he
were
worthie
a
better
rewarde
then
he
can
by
any
reason
looke
for
.
But
where
as
he
reprochfully
and
despitefullie
setteth
it
downe
that
Gellius
proceeding
commeth
to
the
Anabaptistes
obiection
of
this
selfe
same
reason
that
our
brethren
in
this
learned
discourse
doe
vrge
,
that
is
,
that
the
Church
of
God
was
perfect
in
all
hir
regiment
before
there
was
any
christian
Prince
.
Beholde
what
wordes
of
Gellius
hee
citeth
to
proue
it
.
But
they
obiect
(
sayeth
Gellius
)
that
in
the
time
of
Christ
and
of
Paule
,
there
was
no
Christian
Magistrate
.
If
this
be
their
obiection
,
howe
is
it
the
selfe
same
reason
that
is
vsed
by
the
Declaration
,
which
speaketh
not
of
all
Magistrates
,
but
onely
of
soueraigne
Princes
.
Further
Gellius
beginneth
his
aunswere
therevnto
thus
,
as
he
him selfe
hath
translated
him
:
The
authoritie
of
the
Magistrate
is
not
therefore
weakened
,
albeit
in
the
time
of
Christ
and
of
Paule
,
Emperours
&
Kings
set
in
high
estate
were
aliens
from
the
faith
.
Could
any
thing
be
spoken
more
directly
against
that
which
he
would
prooue
by
this
testimonie
,
or
more
expresselie
,
for
that
which
the
Declaration
sayeth
,
and
he
would
improue
.
Yet
from
this
page
he
beginneth
to
set
these
wordes
in
the
toppe
of
the
page
,
in
a
diuers
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
whiche
and
the
next
he
hath
,
Christian
Princes
from
the
beginning
.
All
which
conteyne
litle
els
,
but
Gellius
wordes
,
worde
for
worde
translated
.
A
preatie
way
to
make
a
shewe
to
the
state
of
hauing
taken
great
paynes
to
mainteyne
the
ecclesiasticall
gouernement
of
it
.
If
he
can
helpe
him selfe
thus
,
with
stuffing
his
booke
with
other
mens
writings
.
We
haue
heard
how
Gellius
entreth
into
that
discourse
,
playnlie
disauowinge
the
proofe
of
that
,
in
the
very
beginning
,
for
whiche
hee
would
haue
him
speake
.
Vpon
which
place
,
it
serued
wel
for
his
purpose
,
to
make
that
note
in
the
margent
:
but
surely
modestie
and
shamefastnes
neuer
aduysed
him
,
to
set
so
direct
an
vntrueth
so
hye
in
his
booke
,
that
all
men
might
see
it
.
For
in
all
the
rest
of
Gellius
wordes
,
in
so
many
leaues
as
I
haue
noted
,
rehearsed
by
him
,
there
is
no
such
matter
intended
nor
proued
.
Onely
in
naming
such
Magistrates
as
were
called
to
the
faith
of
Christ
,
he
reckoneth
vp
the
[
a
](A13880-e18950-b)
a
Mat.
8.5
.
Centurion
in
the
gospel
,
and
[
b
](A13880-e18970-b)
b
cap.
27.57
Ioseph
of
Arimathea
,
&
[
c
](A13880-e19000-b)
c
Luke
1.3
.
Theophilus
,
to
whom
Luke
dedicateth
his
writing
of
the
Gospell
,
[
d
](A13880-e19030-b)
d
Iohn
3.1
.
Nichodemus
,
[
e
](A13880-e19050-b)
e
Actes
13.7
Sergius
Paulus
,
the
[
f
](A13880-e19070-b)
f
Actes
8.27
Treasurer
of
Candaces
,
&
(
g
)
Captain
Cornelius
,
with
certaine
other
of
Asia
,
of
Rome
,
and
of
Caesars
house
.
Wherein
let
euery
thing
be
enforced
to
the
vtmost
,
yet
will
he
come
short
by
many
degrees
,
of
a
soueraigne
Prince
of
the
faith
of
our
Sauiour
Christ
in
that
tyme
.
Which
principall
purpose
notwithstanding
he
misse
of
,
yet
supposed
he
not
to
leese
his
labour
in
writing
out
so
many
leaues
of
an
other
mans
booke
,
to
stuffe
his
owne
withall
,
&
therefore
hath
scattered
obseruations
as
he
goeth
,
in
the
margent
,
which
,
belike
,
he
thought
the
Reader
should
take
as
admonitions
,
that
such
a
matter
serued
for
him
,
and
made
against
the
Declaration
.
Whereof
one
in
his
margent
is
,
A
Church
without
a
Magistrate
,
neuer
seene
:
whereby
hee
would
seeme
to
giue
his
Reader
to
vnderstande
,
that
Gellius
should
denie
that
euer
there
had
bene
seene
any
Church
,
where
the
people
haue
not
bene
gouerned
by
christian
Magistrates
,
which
is
nothing
the
meaning
of
Gellius
.
For
hee
speaketh
of
Magistrates
in
generall
,
and
the
vse
of
it
in
the
ordinance
of
GOD
,
to
punishe
the
wicked
,
and
to
protect
him
,
that
liueth
according
to
his
duetie
,
what
soeuer
the
Magistrate
bee
in
regarde
of
his
religion
.
And
in
this
sense
denyeth
,
that
euer
there
hath
bene
seene
anie
Church
where
the
people
of
it
haue
not
bene
subiect
to
Magistrates
,
which
is
very
trew
.
For
euen
in
the
time
of
our
Sauiour
Christ
and
the
Apostles
,
the
Empire
of
Roome
flourished
,
and
ruled
in
a
manner
all
the
worlde
,
as
it
is
noted
in
the
thirde
Chapter
of
Saint
Lukes
Gospell
.
And
as
there
were
Magistrates
that
ruled
then
ouer
men
in
all
places
,
so
the
ordinance
of
God
in
Magistracie
,
,
What
soeuer
the
religion
of
the
Magistrates
were
,
was
needfull
and
profitable
vnto
the
Church
.
Whereof
the
reason
is
euident
,
for
that
thereby
,
they
were
oftentimes
in
their
innocencie
deliuered
from
those
who
would
haue
done
them
wrong
,
as
Paule
was
by
appealing
to
Caesar
.
Therefore
,
whereas
hee
noteth
in
the
next
place
,
that
the
godlie
haue
neede
of
the
Magistrate
,
is
likewise
trewe
:
yea
and
the
next
to
it
,
whiche
hee
noteth
out
of
Gellius
,
that
the
vse
of
Magistracie
is
such
,
as
that
it
were
rather
to
bee
wished
there
were
no
common
wealth
without
a
trewe
Christian
Magistrate
,
then
the
Christian
Magistrate
should
be
excluded
from
the
Church
of
God
,
that
is
that
a
christian
bearing
ciuill
office
,
should
therfore
be
cut
of
from
the
church
as
the
Anabaptistes
would
.
For
this
is
plainly
the
meaning
of
Gellius
,
howsoeuer
he
haue
set
downe
the
note
of
his
wordes
shortly
and
obscurely
,
&
fitlie
to
make
the
reader
gather
another
sense
,
as
if
Gellius
meant
to
say
,
rather
,
no
common
wealth
without
a
Christian
Magistrate
,
then
a
Magistrate
excluded
from
the
Church
,
or
not
to
bee
reckoned
an
ecclesiasticall
office
.
But
the
sense
(
as
I
sayde
)
is
playne
.
In
whiche
meaning
also
is
that
written
whereof
hee
maketh
after
this
note
in
the
margent
,
The
Magistrates
office
necessarie
to
the
church
,
not
that
the
Churche
cannot
stande
,
except
the
Magistrate
,
where
the
Church
is
,
bee
of
the
faith
,
but
that
what
soeuer
hee
bee
in
that
respecte
,
his
office
in
the
ordinance
of
GOD
,
is
necessarie
,
and
comfortable
to
the
Churche
.
To
which
ende
Gellius
addeth
for
proofe
in
the
verie
next
wordes
,
otherwise
why
did
Paule
and
Peter
write
of
that
matter
to
the
faithful
that
were
subiect
to
the
discipline
of
Christ
.
For
the
Romanes
to
whom
hee
wrote
,
were
vnder
Nero
,
as
were
also
at
that
time
the
other
.
His
next
note
in
the
margent
vpon
Gellius
his
wordes
is
,
that
certayne
of
the
Prophetes
and
Apostles
exercised
also
the
office
of
the
Magistrate
.
This
is
another
of
his
impertinencies
,
I
might
saye
vntruethes
,
for
heere
Gellius
attributeth
this
no
more
to
the
Apostles
,
then
to
our
Sauiour
Christ
,
who
directlie
said
,
His
kingdome
was
not
of
this
worlde
:
Melchisedech
,
Eli
,
&
Samuell
exercised
both
:
and
the
distinguishing
of
them
,
was
not
for
their
repugnancie
,
but
because
one
man
was
scarse
sufficient
to
exercise
both
.
He
might
thinke
peraduenture
,
the
Reader
might
gather
here
,
something
by
the
way
for
the
maintenance
of
the
confusion
of
both
offices
in
those
that
are
of
the
ministerie
.
But
of
this
there
wil
be
a
fitter
place
to
speake
.
Here
it
may
suffice
to
admonishe
the
Reader
of
the
insufficiencie
whiche
Gellius
noteth
to
be
in
men
for
exercising
of
both
offices
.
For
which
cause
God
did
distinguish
and
seuer
them
to
be
administred
by
diuers
persons
.
Thus
proceedeth
he
on
still
with
Gellius
,
noting
in
the
next
place
the
example
of
Christian
Magistrates
in
Christ
and
the
Apostles
times
.
Whiche
is
that
place
where
Gellius
maketh
mention
of
the
Captaynes
or
Centurions
,
of
Joseph
,
Nicodemus
,
and
such
like
,
wherevnto
I
haue
answered
before
alreadie
.
Nowe
the
Replyer
hauing
fought
a
great
whyle
with
another
mans
weapons
,
and
persuading
him selfe
that
his
owne
right
hande
had
done
valiauntlie
,
beginneth
to
sounde
his
trumpet
as
if
the
victorie
were
his
owne
,
saying
,
thus
wee
see
most
euidently
,
howe
weake
this
reason
is
,
to
witte
,
of
the
perfection
of
the
Churches
regiment
before
there
were
any
christian
Princes
,
and
with
what
a
multitude
of
farre
better
reasons
,
yea
with
a
cloude
of
witnesses
,
it
is
beaten
downe
.
Wherin
he
reioyceth
as
if
a
blinde
man
striking
often
at
a
venture
,
because
he
hath
wearied
him selfe
,
should
triumphe
,
as
if
hee
had
driuen
his
enimie
out
of
the
fielde
.
Yet
hauinge
in
the
middest
of
this
his
blinde
vanitie
some
glymse
that
this
reason
commeth
still
like
an
armed
man
vpon
him
,
hee
holdeth
out
this
bucklar
against
it
,
that
it
auayleth
not
to
saye
,
they
were
no
Emperours
.
For
(
sayeth
he
)
it
euicteth
the
cause
sufficientlie
,
that
they
were
Princes
,
or
at
least
any
kinde
of
Magistrates
.
In
deede
,
if
it
may
suffice
,
to
shewe
that
any
Magistrates
in
the
time
of
our
Sauiour
Christ
receyued
the
faith
of
the
Gospell
,
he
hath
wonne
his
spurres
,
and
is
worthie
if
not
to
bee
knighted
,
yet
Bishopped
,
which
I
thinke
he
had
rather
be
.
But
the
question
is
onely
of
soueraigne
Princes
,
whether
any
such
were
Christians
in
that
time
.
Whiche
his
cloude
of
witnesses
vanishing
away
like
a
cloude
,
or
as
a
cloude
without
water
,
driuen
about
with
euery
winde
,
hath
not
bin
able
to
doe
for
him
.
Yet
is
he
not
satisfied
thus
to
leaue
the
matter
,
but
obiecteth
against
him selfe
,
that
those
Magistrates
exercised
no
authoritie
ouer
the
Church
,
but
were
in
it
as
priuate
men
.
Which
is
very
true
,
but
not
alleadged
by
the
Declaration
,
and
therefore
no
cause
he
should
enter
into
the
disprooue
of
that
,
except
he
can
not
endure
that
any
trueth
stande
before
him
.
To
this
hauing
litle
to
saye
of
him selfe
,
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
churches
regiment
,
is
more
happie
,
where
Christian
Princes
are
.
Which
thing
the
Declaration
might
haue
taught
him
.
And
thus
farre
hath
he
reasoned
out
of
Gellius
,
against
the
first
part
of
the
argument
of
the
Declaration
,
affirming
the
Churches
regiment
to
haue
bene
perfect
before
that
anie
Princes
were
Christians
.
For
that
which
he
addeth
after
of
his
owne
,
of
Paules
appeale
to
Caesar
for
the
decision
,
as
hee
sayeth
of
an
ecclesiasticall
controuersie
,
is
of
so
small
colour
of
likelihoode
,
as
can
not
easilie
abuse
anie
.
For
,
who
will
be
so
absurde
,
as
to
thinke
that
Paule
referred
the
decision
of
the
question
hee
had
with
the
Iewes
,
concerning
saluation
by
our
Sauiour
Christe
,
as
it
is
Ecclesiasticall
,
to
Nero
,
who
vnderstoode
nothinge
of
those
matters
,
and
was
him selfe
a
great
enemie
,
as
the
Apostle
seemeth
to
call
him
,
as
a
Lyon
,
readie
to
deuoure
all
that
made
profession
of
that
faith
.
The
Declaration
for
proofe
of
the
order
to
be
followed
in
that
treatise
,
hauing
alleadged
,
that
the
regiment
of
the
churche
was
perfect
before
there
were
any
christian
Princes
,
addeth
further
,
that
it
may
&
doeth
stande
at
this
day
in
most
blessed
estate
where
the
ciuill
Magistrates
are
not
the
greatest
fauourers
.
The
reply
to
this
,
beginneth
with
such
an
exclamation
,
as
a
man
would
thinke
he
hearde
&
sawe
the
hye
Priest
,
mentioned
in
the
Gospell
,
renting
his
cloathes
,
and
cryinge
,
Hee
hath
blasphemed
,
what
neede
we
any
more
witnesses
?
A
litle
quarell
here
is
in
the
next
place
,
against
the
wordes
,
most
blessed
.
Wherevnto
it
is
replyed
,
that
the
Church
can
not
be
sayde
to
be
most
blessed
till
it
be
in
heauen
.
But
he
is
to
vnderstande
,
that
it
is
not
spoken
of
the
Church
simply
,
but
in
some
respect
.
Which
also
he
graunteth
,
a
little
after
,
sayinge
him selfe
of
the
primitiue
church
,
that
it
seemed
in
most
blessed
estate
in
some
respectes
.
As
therefore
the
Church
may
be
sayde
to
be
in
most
blessed
estate
,
when
it
is
ordered
in
all
thinges
according
to
Gods
commaundement
,
whiche
is
the
greatest
blessing
it
may
haue
in
this
lyfe
,
so
the
Declaration
speaketh
of
the
Churches
which
are
blessed
in
that
respect
.
The
state
of
the
auncient
Church
of
the
Iewes
,
was
then
in
most
blessed
estate
in
such
respecte
,
when
all
things
in
it
aunswered
the
paterne
shewed
to
Moses
in
the
mountayne
,
and
the
primitiue
Church
,
when
it
was
ordered
according
to
the
rules
of
our
Sauiour
Christ
.
So
are
the
Churches
of
this
age
,
sayde
for
the
same
respect
to
be
in
most
blessed
estate
.
From
this
he
returneth
againe
to
his
question
so
often
mooued
before
,
what
vse
then
there
may
be
,
of
the
Christian
Magistrate
.
For
which
he
is
to
be
returned
agayne
in
like
maner
to
his
former
aunswere
.
Which
is
,
that
th'
vse
of
them
is
exceeding
great
in
euery
sorte
,
and
would
be
yet
a
great
deale
more
if
their
godly
proceedings
were
not
hindered
by
misinformations
of
such
,
who
,
for
their
place
and
the
trust
reposed
in
them
,
ought
both
to
knowe
and
declare
the
will
of
God
,
to
Christian
Princes
,
to
the
furthering
of
the
reformation
of
such
abuses
,
the
continuance
whereof
prouoketh
the
wrath
of
God
against
both
the
Prince
&
the
people
:
Who
mainteyning
that
all
is
well
,
(
when
in
the
gouernance
of
the
Church
,
so
manie
things
are
amisse
,
and
neede
most
speedy
reformation
)
abuse
them selues
and
the
Princes
whom
they
ought
faithefullie
to
serue
,
(
as
Azariah
and
Hananias
the
Prophetes
did
Asa
King
of
Juda
:
Ieremie
Josiah
,
with
sundrie
other
)
and
so
hasten
vpon
them
&
their
people
the
fierie
flying
vengeance
,
that
for
such
enormities
may
come
,
so
mightily
and
suddainly
,
that
there
wil
be
no
turning
of
it
backe
,
nor
escaping
from
it
.
Wherein
,
God
be
mercifull
and
spare
his
sanctuarie
,
that
it
be
not
made
desolate
,
for
the
Lordes
sake
,
but
to
returne
to
the
seruice
,
Moses
,
Saul
and
Dauid
,
Manasses
and
Ezechias
,
the
Turke
,
Sophi
and
Cham
,
and
the
Christian
Princes
in
Englande
,
Germanie
,
Scotlande
,
Denmarke
,
&c.
The
end
wherof
,
is
to
charge
the
Declaration
,
with
a
grosse
and
foule
absurditie
as
if
it
affirmed
the
Church
in
times
past
to
haue
bene
in
better
state
vnder
Tyrants
and
persecutours
then
vnder
godly
and
vertuous
Princes
,
and
in
this
age
vnder
the
heathen
,
then
vnder
Christian
Princes
.
Wherevppon
he
cryeth
out
,
O
blinde
(
what
should
I
call
it
)
malice
,
no
,
but
selfe-willed
opinion
,
that
to
deface
the
good
estate
of
the
church
of
God
,
wherein
we
are
(
vnder
such
a
right
defendor
of
the
faith
)
defended
and
shielded
from
all
our
enimies
,
in
a
farre
more
blessed
estate
then
we
deserue
,
will
make
such
an
odious
comparison
as
this
is
.
But
as
the
olde
saying
is
:
Itch
and
ease
can
no
man
please
.
If
a
beame
of
a
Bishoprike
had
not
hindred
his
sight
,
hee
might
haue
seene
more
clearely
,
both
in
many
other
places
,
and
in
this
,
that
there
is
no
such
comparison
made
as
he
cauilleth
about
.
It
is
saide
in
the
Declaration
,
that
the
Church
at
this
day
standeth
in
most
blessed
estate
where
the
ciuill
Magistrates
are
not
the
greatest
fauourers
.
Whereat
although
he
iestingly
demaunde
after
his
maner
,
whether
this
be
in
Vtopia
,
or
where
yet
either
he
must
be
starke
blinde
,
or
els
hee
must
needes
see
that
it
is
meant
of
the
Countries
neare
vnto
vs
,
wherein
the
Churches
are
in
some
respect
in
most
blessed
estate
.
Whiche
blessednes
if
he
scorne
at
for
the
persecution
whiche
they
endure
,
what
will
he
answere
to
our
Sauiour
Christ
,
saying
:
Blessed
shall
ye
be
when
men
reuyle
you
,
&
persecute
you
,
and
say
all
maner
of
euill
against
you
for
my
sake
falslie
.
Reioyce
&
be
glad
,
for
great
is
your
reward
in
heauen
.
For
so
persecuted
they
the
Prophetes
which
were
before
you
.
Further
also
,
in
regard
of
the
full
reformation
of
the
church
,
both
in
the
doctrine
and
discipline
of
our
Sauiour
Christ
,
which
the
Lorde
that
is
riche
in
mercie
hath
for
their
more
aboundant
confort
,
giuen
them
to
enioy
in
this
their
outward
troublesome
&
persecuted
estate
.
For
these
and
such
like
respectes
,
declared
vpon
occasion
before
in
this
treatise
,
the
Declaration
calleth
their
estate
most
blessed
.
In
reproch
whereof
he
exhorteth
the
Ministers
,
zealous
of
the
further
reformation
of
our
church
to
be
gone
into
those
countries
,
if
they
iudge
the
estate
of
them
to
be
better
then
our
owne
.
I
maruell
not
if
the
successours
of
Amazia
would
fayne
haue
the
successours
of
Amos
to
depart
both
out
of
the
Court
,
Wherein
firste
inquyring
whether
this
bee
meant
of
hir
right
Excellent
Maiestie
,
(
a
question
voyde
of
all
reasonable
iudgement
and
vnderstanding
,
the
wordes
being
most
direct
to
the
contrarie
)
he
gathereth
after
,
sundrie
thinges
,
whiche
vncharitably
he
would
impute
to
the
Declaration
.
But
the
Declaration
in
all
places
speaketh
reuerentlie
and
duetifullie
,
as
it
becommeth
one
,
that
is
well
instructed
of
the
honour
that
is
due
to
that
highe
and
soueraigne
authoritie
,
whiche
God
hath
honoured
hir
Maiestie
withall
,
to
the
great
comfort
of
all
hir
faythfull
and
loyall
subiectes
:
although
in
deede
it
vse
not
that
glosing
style
nor
palpable
flatterie
,
neyther
in
mention
of
hir
highest
estate
,
nor
of
the
estates
neare
vnto
it
,
which
is
vsed
by
ambitious
suters
for
benefices
and
Bishoprikes
.
The
speache
of
the
Declaration
being
such
as
I
haue
saide
,
and
hauing
no
eye
to
the
soueraingtie
,
which
God
hath
set
ouer
vs
,
yet
,
as
one
that
will
not
leaue
to
vse
wringing
and
violence
till
he
drawe
bloud
,
so
ceaseth
he
not
,
but
strayneth
and
wringeth
till
he
may
drawe
out
some
bloudy
accusation
of
slaunderous
and
vnduetiful
speache
of
her
Maiestie
.
Kings
shal
be
thy
nourcing
Fathers
,
and
Queenes
shal
be
thy
Nources
:
they
shall
worship
thee
with
their
faces
towardes
the
earth
,
and
like
the
dust
of
thy
feete
:
and
thou
shalt
knowe
that
I
am
the
Lord
for
they
shall
not
be
ashamed
that
wayte
for
me
.
Wherein
the
Prophete
noteth
by
the
similitudes
of
Foster
fathers
and
Nourses
,
the
loue
,
care
,
faithfulnes
,
watchfulnes
,
and
diligence
that
Princes
shall
haue
to
preserue
,
mainteyne
,
nourishe
,
and
comfort
the
Church
:
and
in
the
bowing
the
heade
to
the
grounde
,
the
honour
they
shall
doe
to
our
Sauiour
Christe
,
the
heade
of
the
Church
,
and
consequentlie
to
the
Church
it selfe
,
in
him
.
For
in
bowing
them selues
to
lowe
,
as
doeing
homage
to
the
Sonne
of
GOD
,
they
promise
all
faythfull
duetie
,
seruice
and
obedience
vnto
him
.
The
performance
whereof
is
to
renounce
in
them selues
,
and
to
aboli
he
from
amongest
their
people
,
all
false
worship
,
and
idolatrie
,
with
like
zeale
as
Ezekiah
and
Iosiah
did
,
and
to
establishe
in
all
partes
the
trew
worship
of
God
,
as
our
Sauiour
Christ
hath
taught
it
,
and
commanded
it
to
be
obserued
.
We
ought
to
reioyce
when
any
yeeld
any
maner
of
obedience
to
our
Sauiour
Christ
,
and
should
we
not
much
more
reioyce
to
see
any
obedience
in
Princes
?
But
when
they
bow
so
lowe
before
our
Sauiour
Christ
,
and
doe
that
honor
to
him
,
as
that
at
his
commandement
,
most
notorious
superstition
&
idolatrie
is
publikely
cast
out
of
their
kingdomes
and
countreis
,
and
the
doctrine
,
necessarie
to
saluation
,
is
authorised
to
bee
preached
&
published
to
their
people
.
Exceeding
great
cause
of
comfort
&
reioycing
ought
it
to
be
to
all
the
Church
.
Which
is
yet
increased
as
their
obedience
and
seruice
shall
abound
,
and
when
the
Church
doeth
see
them
bowe
downe
so
lowe
,
to
the
Sonne
of
God
,
as
to
honour
,
serue
and
obey
him
in
all
things
,
which
he
hath
commanded
.
For
exceeding
great
increase
is
it
of
the
honor
of
our
Sauiour
Christ
,
and
therefore
consequentlie
also
of
the
comfort
&
ioy
of
the
Church
,
when
the
house
&
kingdome
of
God
is
guyded
by
those
ordinances
and
lawes
onely
which
the
onely
Lord
thereof
hath
appoynted
.
When
no
offices
haue
place
in
his
Church
,
but
such
as
he
hath
ordayned
,
and
when
all
such
are
placed
in
it
,
as
hee
hath
commaunded
.
When
they
are
called
to
these
charges
by
such
order
as
he
hath
prescribed
,
and
walke
duetifullie
in
the
same
as
aperteineth
:
the
establishing
of
these
things
in
their
due
order
in
euery
competent
congregation
of
Gods
people
,
and
the
obedience
of
all
estates
of
the
same
,
is
so
great
a
benefite
,
as
he
were
worthie
to
sorrowe
,
that
should
not
reioyce
at
so
great
blessings
.
Whiche
being
as
in
all
other
partes
of
the
Lande
,
so
more
carefully
obserued
in
euery
place
,
as
it
excelleth
other
:
both
for
the
honor
of
them
whom
God
hath
so
exalted
,
and
their
good
example
amongst
the
people
,
must
needes
be
a
ioyfull
and
confortable
spectacle
to
all
the
church
.
But
yet
a
more
heauenly
sight
(
all
men
must
needes
acknowledge
it
)
to
see
the
Royall
house
&
court
of
a
soueraigne
Prince
,
to
haue
such
order
established
in
it
,
that
is
the
holy
Gospell
of
our
Sauiour
Christ
,
vpon
the
Sabboth
day
,
and
other
conuenient
times
in
the
weeke
,
to
be
soundly
&
sincerely
preached
in
it
by
ministers
not
charged
with
any
other
people
,
but
appointed
for
the
seruice
of
that
chief
part
of
the
Church
,
and
therefore
also
of
greatest
graces
of
godly
wisedome
,
and
faithfulnes
,
and
euerie
good
and
heauenly
gifte
meete
for
so
precious
a
charge
,
the
holy
Sacramentes
duely
administred
,
the
Lords
watch
carefully
set
,
for
the
preseruation
of
the
chiefe
towre
of
Ierusalem
,
his
holy
Treasurie
regarded
,
and
all
those
sacred
assemblies
caried
with
a
godly
reuerence
.
In
all
which
high
solemnities
and
heauenlie
meetings
for
the
worship
of
Almightie
God
.
Howe
great
a
ioye
to
see
present
there
the
soueraigne
Prince
,
as
Dauid
,
Salomon
,
Hezekiah
,
Iosiah
,
and
other
Kings
of
Juda
,
Joshua
,
I
and
myne
house
will
serue
the
Lorde
,
and
accordinge
to
the
exhortation
,
which
sayth
:
Be
wyse
nowe
therfore
ye
Kings
:
be
learned
ye
Judges
of
the
earth
.
Serue
the
Lorde
in
feare
,
&
reioyce
in
trembling
.
Kisse
the
Sonne
least
he
be
angrie
,
and
ye
perish
in
the
way
,
when
his
wrath
shall
suddenlie
burne
,
blessed
are
all
that
trust
in
him
.
To
see
these
things
would
be
greater
ioy
,
then
the
ioy
whiche
the
Queene
of
Saba
had
for
the
like
sight
in
Salomons
Court
,
and
the
greatest
that
the
Church
can
haue
,
till
it
be
taken
vp
into
the
heauenly
Jerusalem
,
because
where
sinne
abounded
,
grace
did
more
abounde
,
Shall
we
therefore
abyde
in
sinne
,
that
grace
may
abounde
?
In
his
discourse
vpon
this
place
,
besides
the
chiefe
purpose
of
handling
it
alreadie
touched
,
he
noteth
that
vnder
Christian
Princes
,
we
are
not
bound
to
set
vp
priuate
men
to
iudge
our
causes
,
as
they
were
wished
,
and
herevpon
gathereth
that
it
were
a
daungerous
thinge
to
followe
the
primitiue
Churches
regiment
in
so
doing
.
Wherein
,
if
there
bee
a
sparke
of
true
light
in
him
,
he
might
perceyue
that
they
were
willed
to
doe
so
,
By
which
it
is
manifest
,
that
the
regiment
and
gouernement
thereof
,
dependeth
not
vppon
the
authoritie
of
Princes
,
but
vpon
the
ordinaunce
of
God
,
who
hath
most
mercifullie
and
wisely
so
established
the
same
,
that
as
with
the
comfortable
ayde
of
Christian
Magistrates
,
it
may
singularlie
flourish
and
prosper
,
so
without
it
,
it
may
continue
,
and
against
the
aduersaries
thereof
preuayle
.
For
the
Church
craueth
helpe
and
defence
of
Christian
Princes
to
continue
,
and
goe
forwarde
more
peaceably
and
profitably
,
to
the
setting
vp
of
the
kingdome
of
Christ
:
but
all
hir
authoritie
she
receyueth
immediatly
from
God
.
The
Replyer
can
not
or
will
not
see
that
which
is
manifest
,
but
denieth
this
consequence
to
seeme
so
to
him
,
and
here
his
seas
ryse
so
hye
,
that
,
he
sayth
,
it
is
manifest
violent
conclusion
,
yea
a
manifest
iniurie
both
to
God
and
his
Church
,
and
to
all
the
authoritie
of
all
Christian
Princes
,
and
most
manifest
wrong
vnto
her
Maiestie
.
If
the
lawe
of
God
had
not
forbidden
it
,
that
anie
matter
should
be
helde
certayne
in
iudgement
vnder
two
or
three
witnesses
:
and
if
the
testimonie
of
one
man
were
inough
to
condemne
another
,
it
would
haue
gone
hard
.
I
see
,
with
the
authour
of
the
declaration
:
but
seeing
his
worde
is
to
carrie
no
more
credit
with
it
then
he
can
bring
sufficient
reason
for
it
to
make
it
good
,
let
his
reason
be
considered
.
His
reason
is
,
that
it
is
insinuated
that
hir
Maiestie
,
for
clayming
supreme
authoritie
in
ecclesiasticall
causes
claymeth
withall
that
the
regiment
of
the
Church
dependeth
vppon
hir
authoritie
.
Which
if
any
reasonable
man
liuing
,
that
is
not
a
parciall
fauourer
,
or
fauourite
,
of
the
Hierarchie
,
can
gather
out
of
these
wordes
of
the
Declaration
,
I
pleade
for
it
no
longer
.
But
this
(
he
sayeth
)
is
aggreeued
in
the
opposition
of
Gods
ordinance
,
to
the
authoritie
of
Princes
,
as
if
Magistracie
were
not
the
ordinance
of
God
:
addinge
,
that
neyther
Papistes
nor
Anabaptistes
could
haue
set
downe
a
sharper
conclusion
against
th'
authoritie
of
Princes
then
this
is
.
Whiche
are
false
alarums
,
and
exclamations
,
or
accusations
as
vayne
as
the
curse
that
is
causeles
,
This
is
another
great
iniurie
offered
to
Christian
Princes
,
who
by
these
wordes
are
thrust
not
onely
out
of
all
authoritie
in
the
Church
,
but
eyther
out
of
the
Church
altogither
as
no
part
of
it
at
all
,
or
at
least
a
contentions
part
,
striuing
in
the
Church
for
authoritie
.
His
proofe
is
this
:
For
what
els
meane
they
by
these
words
,
The
Church
craueth
helpe
and
defence
of
Christian
Princes
,
but
that
they
separate
the
Christian
Prince
,
and
the
Church
.
If
the
honourable
sworde
of
iustice
committed
to
soueraigne
Princes
,
for
protecting
the
good
subiect
,
and
punishinge
the
euill
,
were
at
the
commaundement
of
such
Chapleynes
,
as
this
Replyer
is
,
I
see
by
his
often
accusations
of
slaundering
,
and
iniuring
the
Prince
,
without
all
cause
or
colour
,
it
would
leese
the
honour
it
ought
to
haue
,
being
made
a
weapon
of
iniustice
.
In
the
lawe
of
Moses
,
if
a
man
had
charged
another
with
any
crime
,
By
this
occasion
hee
inquireth
who
should
bee
meant
by
the
Church
,
whether
the
people
,
(
whiche
hee
thinketh
can
not
)
or
the
foure
Tetrarkes
,
as
hee
calleth
them
in
his
scorners
speache
,
and
this
hee
taketh
,
and
compareth
them
with
popishe
priestes
,
who
hee
sayeth
,
gaue
the
same
power
and
authoritie
vnto
Christian
Princes
,
that
is
giuen
heere
,
and
with
better
tearmes
.
Wherein
if
hee
looke
backe
to
former
tymes
,
or
consider
well
what
the
papistes
esteeme
of
the
othe
of
the
Supremacie
,
and
what
is
done
in
kingdomes
subiect
to
the
Bishop
of
Roome
,
and
compare
it
with
that
which
the
Declaration
,
and
all
they
in
whose
behalfe
it
was
published
,
doe
most
willinglie
acknowledge
by
protestation
,
and
also
by
othe
,
to
bee
the
moste
due
honour
of
the
Soueraigne
Magistrate
:
hee
shall
easelie
see
,
howe
vniust
this
charge
is
,
as
well
as
are
his
other
.
There
was
a
purpose
,
I
thinke
,
hee
will
saye
,
when
the
statute
for
recognition
of
hir
Maiesties
Souueraingtie
was
made
,
to
agnise
to
the
vttermost
by
that
othe
all
the
Regalities
,
rightes
and
honours
due
to
that
high
and
soueraigne
estate
.
Whiche
if
it
were
attayned
vnto
,
howe
can
hee
charge
anie
with
derogation
from
the
Princes
right
,
and
iust
authoritie
,
that
taketh
willinglie
that
othe
,
and
acknowledgeth
the
authoritie
there
agnized
,
euen
as
it
is
expounded
by
hir
Maiesties
owne
iniunctions
,
by
the
Articles
of
the
conuocation
house
,
and
sundrie
bookes
published
with
great
allowance
of
the
state
.
But
to
this
poynt
there
is
sufficientlie
sayde
before
,
both
in
this
treatise
,
and
in
the
answere
to
the
preface
of
his
replie
.
He
cauilleth
here
about
that
the
Declaration
sayeth
,
All
the
authoritie
which
the
Church
hath
,
is
immediatlie
of
God
,
and
mooueth
manie
friuoulous
questions
about
it
.
But
if
hee
had
disallowed
it
,
he
should
haue
entred
into
the
handling
of
it
,
and
shewed
by
sufficient
proofe
of
holy
Scripture
,
that
the
Church
holdeth
not
all
hir
authoritie
immediatly
of
God
,
but
holdeth
some
part
of
it
,
mediatlie
of
Princes
,
as
meane
Lordes
vnder
the
highest
.
Some
offer
hee
maketh
of
it
,
alleadginge
the
authoritie
of
the
godlie
and
vertuous
Kings
and
Rulers
of
Jsraell
and
Iuda
,
which
if
it
be
all
that
he
can
say
in
that
cause
,
let
him
vnderstande
,
that
as
it
hath
bin
in
this
cause
professed
on
our
behalfe
by
some
other
,
so
nowe
agayne
we
truely
and
vnfaynedly
professe
to
acknowledge
in
Christian
Princes
,
all
that
power
and
authoritie
that
the
Prophetes
doe
any
where
iustifie
to
haue
bin
in
the
Rulers
of
Gods
people
at
any
time
.
I
adde
yet
further
,
that
whereas
he
pretendinge
to
speake
most
largelie
of
this
authoritie
,
sayeth
:
Princes
haue
not
the
ecclesiasticall
Ministers
peculiar
offices
and
ecclesiasticall
authoritie
to
execute
the
actes
,
proper
to
their
ecclesiasticall
functions
,
but
haue
authoritie
to
ouersee
,
gouerne
and
direct
all
ecclesiasticall
persons
to
doe
their
dueties
in
all
ecclesiasticall
causes
,
and
haue
the
highest
authoritie
(
that
is
ciuill
)
in
the
Church
,
for
the
orderinge
,
disposinge
,
and
authorizinge
anie
order
or
constitution
ecclesiasticall
in
indifferent
matters
:
Wee
acknowledge
and
professe
the
same
.
Where
,
if
we
be
nothing
short
,
of
the
largest
measure
that
hee
can
laye
before
vs
,
I
trust
he
will
hereafter
teache
his
tongue
to
speake
,
and
his
penne
to
write
of
vs
more
agreeably
to
Christian
charitie
,
wisedome
and
modestie
,
then
hee
hath
done
in
this
first
booke
of
his
Reply
.
Whiche
ending
heere
with
a
contrarie
conclusion
to
the
Declaration
for
the
order
of
the
treatise
(
a
matter
little
worthie
the
striuing
about
)
I
leaue
the
consideration
of
it
to
the
Christian
Reader
,
vppon
such
reasons
as
haue
bene
debated
betweene
vs
,
and
ende
also
here
the
firste
part
of
this
my
labour
.
FINIS
.