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 lōger time, and hauing fitter occaſions ſeruing to it, as firſt of th'abſence, the Emperours, after by meanes of the decay of the Empire in the Eaſt, and of his more ambitious diligence, who had diuers ways attempted it before, & eſpecially becauſe it was prepared for him that was placed in the Citie that ſtandeth 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,2. Teſ. 2.4. and the ſtayres, degrees, and ſteppes, from the loweſt to the higheſt, whereby Sathan made way in chaūging Gods ordinance, (as it is ſaide in the Declaration) to Antichriſts pride, and after he had ſo done, brought in all manner of falſe doctrine and confuſion. This way to Antichriſtes pride in chaunging the ordinances of GOD, the Replier is careful, ſhoulde not bee vnderſtood in anie ſorte of Biſhops and Archbiſhops, as if any ordinance of God had bin chaunged in creating ſuch offices as are exerciſed by them, or that Antichriſt could haue any thing the readier way to his ſeate by them: and would caſt this vpon the publike charges inſtituted of God to bee in his Church. His firſte reaſon to proue this is, that Biſhops and Archbiſhops were in the primitiue Church. Whereof, notwithſtanding this be not the fitte place to ſpeake, and that I haue alreadie refuſed for this cauſe to make him any anſwere till he come orderly where it is to bee debated, yet, becauſe I ſee he dreameth ſtill of Biſhops and Archbiſhops, and that both vnſeaſonablie and importunatlie he calleth vppon it, it ſhall not peraduenture be amiſſe, to giue ſome anſwere in the meane time, till he bring forth the reſt that he hath to ſpeake in their behalfe.

It is to be remembred here, firſt, howe litle reckoninge hee hath made of the proofes alleadged for th'office of Elders, the which yet are ſuch, as that the holy Scriptures make mention of ſuch an office to 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 chaūg, 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,Pag. 78. wrought any waye to Antichriſtes pride. But for all witneſſes he bringeth in the Apoſtle Paule: A witneſſe in deed without all exceptiō, though he be alone (notwithſtanding euery matter was wont to bee confirmed by two or three witneſſes) for the higheſt authoritie of God, whoſe ſecretarie he was, in that he wrote,Deut. 19.5. Mat. 18.16. ſo as all creatures both men and Angells are to reſt in that, which hee by the will of God hath deliuered: let vs heare therefore what the Apoſtle ſpeaketh in this cauſe.

In the primitiue Churche (ſayeth the Replier) Titus was made an Archbiſhoppe, and had many other Biſhops 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,1. Tim. 1.17 & when they would bee wiſeſt, doeth make them ſtarke fooles. If it may not,1. Cor. 1.19.20.27. Rom. 1.22. as I ſuppoſe the Replier will do god that honor, not to make his ordinances ſubiect to the will of man, nor to adore fleſhe and bloude, aboue God bleſſed for euer, Amen: then doeth he playnely confeſſe, (whiche in all his treatiſe he impugneth) that there is an externall order, and forme of gouernement ordayned of God for the guydance of the church: If hee be perſwaded of in conſcience, as hee would ſeeme to bee, by going about to prooue their authoritie as by the ſcripture, let him as francklie confeſſe it, as they doe, that mainteyne the ſupremacie of the Pope to be due to him, iure diuino, and which neceſſarilie followeth hereof, lette him denie, that Princes or any creature, may lawfullie cauſe this office to ceaſe to be exerciſed in the Church: And then our queſtion being ended of the generall, whether there bee any certayne externall order for all eccleſiaſticall matters eſtabliſhed of God, as confeſſed and agreed on both partes: let vs then debate, whiche onely remayneth, Whether that whiche hee affirmeth to bee the order of GOD conſiſtinge in Biſhops and Archebiſhops, bee that in deede, whiche God hath appointed, or the order ſett downe in the Declaration of Miniſters of the worde, Elders, and Deacons.

There are Biſhoppes, who, notwithſtanding peraduenture they can bee as well content to ſuffer him to perſwade that their authoritie is from GOD, as the Biſhop of Rome is, that ſome doe the like for him, yet in them ſelues, will ſcorne this ſimplicitie, as knowing vndoubtedly (whiche they 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 Archbi hop, 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 iuriſdictiō, or name, here is no worde. If our profes for the offices we affirme to be neceſſarie and perpetuall in the Church, were not more pregnaunt then this, and if when we vndertake to prooue a Paſtour, we ſhould bring out euidences for a Teacher, the nexte officer in the Churche 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 additiō whiche he produceth, which yet, neyther the Syrian, nor the olde Latine interpreter, doe reade. Wherevppon Maſter Beza, the beſt interpretour of the newe Teſtament, ſayeth, That this is a playne forgerie. For further proofe he addeth three reaſons, one from the mention of a Biſhop in this ſubſcription, wheras (ſayeth he) that tyrannie of the Epiſcopall degree had not yet forceably entred into the Church. So as the difference of the time ſheweth, this could not bee Paules writing, nor bee truely ſayde of Titus, in whoſe life time, and longe after, no ſuch office was knowen in the Church. Another, is from the diuers office of Titus, which was of an Euangeliſt, the nature whereof is wholy repugnant to a Biſhop: that being not to ſtaye in any place, but to followe the Apoſtles, and by their direction to order the Churches: and the Biſhops beinge to ſitte ſtill, and to ouerſee 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.1. Cor. 16.21 Coloſ. 4.18 2. Theſ. 3.17. This being playne to be thus vnderſtoode in the wordes of th'Apoſtle: this fayned ſubſcription ſayth,Tit. 3.12. Written from Nicopolis of Macedonia, as if the Apoſtle at the writing of this letter had bene at Nichopolis, directlie contrarie to the wordes and ſenſe of the Apoſtle. Whereby it is playne, that this ſubſcriptiō was none of Paules, but added to his letter, by ſome of later yeares, and of meane vnderſtanding, that could not diſcerne ſo palpable a repugnancie betwene the epiſtle it ſelfe, and ſuch a ſubſcriptiō. This then being all the profe that the replyer for this preſent (notwithſtanding his importunate and vnſeaſonable beating vpon this cauſe) is able to make, to prooue the office of an Archbiſhop: the Reader may perceyue what authoritie it ought to haue in the conſcience of any Chriſtian man, the beſt euidence & witnes that can be produced for the maintenance of it, being a razed rolle, and a ſuborned witnes, and as they ſpeake in Weſtminſter hall, A knight of the Post, euen ſuche another as the Biſhop of Roomes proctours would 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,Heb. 7.16.17.21. proueth the prieſthoode of our Sauiour Chriſt, to be diuers frō the Leuiticall prieſthood, becauſe the forme of ordination differed, the one being without an othe, and for a time, the other with an othe, and for euer.

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

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

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 adminiſtratiō, miniſteries of ſpirituall grace. For Cō firmation is ſaide to be a meanes of increaſe of ſpirituall grace and ſtrength. Abſolution is a miniſterie of ſpirituall grace, as teſtifying, and aſſuring the abſolued, in the worde of the great King of Kings, that his ſinnes are forgiuen him. Ordination to the Miniſterie, is alſo a miniſterie of ſpirituall grace, not 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:Tit 1. So Paule gaue charge to Titus to ordeine them, and ſo were all they ordained of whom we reade in the holy Scriptures. Which alſo the verie ende, vſe, nature, and relation they haue to the Church where they are to ſerue, doeth declare. Therefore it is ſaide to all the Elders of Epheſus, Actes 20.28 that they ſhould looke to that Churche whereof the holy Ghoſt had made them Biſhops or Ouerſeeers: ſo to all the Elders of the Churches of the Iewes diſperſed,1. Pet. 5.2. that they ſhould feede the flocke of God whiche depended vpon them. Which point alſo ſome of the auncient Coū cels, eſteemed ſo materiall, as they decreed, the ordination which was not to the certaine charge of ſome particular congregation ſhould be voyde, and of none effect. But this being ſo neceſſarie in all Paſtours and Teachers, is cleane contrarie in Biſhops and Archbiſhops. For their ordination is not to anie particular Church, but to a whole Dioces or Prouince. And if before ſuch ordination they had charge of any particular Church, or were beneficed as the moſt common ſpeach is, ſuch benefices are then voyde, and they diſcharged by law, ſo as they are to be giuen to another. So incompatible the true duetie and office of a faithfull Miniſter of the worde, is in lawe eſteemed to bee, with the office of a Biſhop or Archbiſhop. I might adde alſo, that Paſtours and Teachers, as all other functions Eccleſiaſticall, deale onely with eccleſiaſticall matters, ſuch as agree to their ſeuerall kindes and places. For our Sauiour teſtifieth his kingdome not to be of this worlde.Iohn 18.36. And from the beginning to the time of our Sauiour, (ſince the Prieſthoode beſtowed vpon Aaron) the two powers haue bin in the ordinarie gouernement of Gods people, by the Lords owne ordinance ſundred, not onely in perſons, houſes, and kinreds, but in their tribes: ſo as none of the tribe of Juda, might exerciſe the Prieſthoode, but onely they, that were of the tribe of Leui, and the tribe of Leui was to cōtent themſelues with the ſeruice of the Tabernacle, and were neyther to enioye the kingdome, nor to beare ciuill offices, but the cauſes of God, and the cauſes of the King, had their ſeuerall triall, officers and Iudges. But this, a Biſhop or Archbiſhop, euen by his ordination, is not onely not bounde vnto, but of the contrarie, being ordayned to exerciſe the office of a Biſhoppe, according to the worde of God, and the ordinances of this Realme, is to meddle with ciuill iuſtice. For the worde of God, not ſpeaking any one worde of ſuch an office, and the ordinances of the Realme, laying vpon them offices & charges in ciuill affaires, they intermedle with all cauſes by reaſon of their office. I might note many other repugnances in-their offices, with the lawfull charges of Paſtours and Teachers, as their immoderate power in dealing with all eccleſiaſticall cauſes of gouernement alone, in ordayning Miniſters, giuing and calling in licences, cenſuring, ſuſpending, excōmunicating, abſoluing, & ſuch like. But theſe reaſons may ſuffice to ſhew that otherwiſe then the Replyer mainteyneth Biſhoppes and Archbiſhops, ſuch as he ſpeaketh of, are not, nor can not, in any iuſt and true account be reckoned Paſtours & Teachers. Such in deede they may haue bin, and were firſte ordayned to be, and therefore ought to haue continued in that calling. But accepting of th'offices of Biſhops and Archbiſhops, wherin there are ſo many things, as haue bin ſhewed, repugnant to the functions of Paſtours and Teachers, they can not in any ſorte, be eſteemed trew Paſtours and Teachers of the church, ſuch as our Sauiour appointed for the worke of the Miniſterie, but are a thing degenerate, and growen out of kinde, a humane creature, and an inſtitution and ordinance of Kings and Princes. Thus much may ſuffice, to ſhewe that Biſhops and Archbi hops are not Paſtours and Teachers. Whereby it is playne, to be no conſequence whiche the Replier maketh for them in this place, that is, becauſe there were Paſtors and Teachers in the primitiue Church, that therefore there were Biſhops and Archbiſhops alſo in that time. Hee addeth they are ſuch as haue bene Deacons too, which being admitted, it followeth not, becauſe they haue bin Deacons, and nowe are Biſhops or Archbiſhops, that therefore Biſhops and Archbiſhops were in the primitiue Church. But I denie that euer they were right and lawfull Deacons. For a Deacon is an eccleſiaſticall officer attending the poore of the Church, whoſe Deacon he is. The trueth of this is moſt euident by the Deacons of Ieruſalem, of whoſe inſtitution we reade in the ſixt of the Actes, where the Apoſtles diſcharging them ſelues of this care and ſeruice, determined and boūded their office of Apoſtleſhip for euer after within the boundes of preachinge and prayers, and the Deacons office in that which they diſcharge them ſelues of, that is, in the attendance of the poore. Which appeareth alſo by the 12. to the Romanes, where their office is limited in like maner.

Nowe the Deaconſhippe hee ſpeaketh of, which they 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 occaſiō 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,Actes 20. is vſed diuers times in the Scriptures, but alwayes in regard of the people,Phil. 1.1. and of the Church, and at no time of other Miniſters of the worde. If it be otherwiſe, let him ſhewe where a Biſhop or Ouerſeer is named in reſpect of other Paſtours and Teachers. True it is that Paſtours & Teachers may offende, through the corruption of nature, that is in all men, & therfore are not exempted and freed by the worde of God, neither frō ouerſight, nor puniſhment, but are liable to all maner of cenſures of the church as any other of the congregatiō & to the ciuil puniſhments of the lawes, But their ouerſeers in ſuch caſes, are, the ciuil Magiſtrat, who is to ſee that they doe their duties, or to enforce them to it by ciuill puniſhments, their cauſe being firſte duely heard, tried and iudged. Further, the Elderſhip of that church whervpon they attende, and all the greater Cōferences and Synodes, wherevnto by good order agreed in the churhc, they are made ſubiect, haue the ouerſight of them, & power to admoniſh, & cenſure with eccleſiaſticall cenſures of depoſition from their miniſterie, or of ſuſpenſion and excommunication, as their offence may deſerue. So as no man in the Churche, nor in the common wealth, is more ſubiecte to cenſure, excommunication, and other puniſhment then the Paſtours and Teachers: yea they are more ſharply in caſe they offende, to be proceeded againſt, then other men are, for the great offence their euill example, may giue to the wicked. But this ouerſight and power to cenſure them is not committed of God to any one man bearinge eccleſiaſticall office. For howe light a matter ſoeuer it be with Biſhops & Archbiſhops to ſuſpende many Miniſters from their preaching & miniſterie, the worde of God teacheth another maner of proceedinge in a cauſe that concerneth the ſtaying of the preaching of the goſpell, which in higheſt degree importeth the honour of god and ſaluation of his people. It is vntrew alſo that he ſaith, that the Biſhop hath the ouerſight of the people, if he vnderſtande as I doubt not but he doeth, ſuch an ouerſight as by his owne power he may cenſure any of them. For the keyes, whereby is noted that power wherein the cenſures of the Church are contayned, are not giuen to any one man: Our Sauiour ſayeth not, if he that hath offended thee be obſtinate & hearken not to thee, nor to the aduyſe of one or two witneſſes, tell the Biſhop of him,Matt. 18.17. and whatſoeuer he ſhal doe I wil ratifie it in heauen: but hee ſaieth, tell the Church, and if he heare not the Church, and ſo forth, plainlie committing this power not to any one but to many. To which purpoſe it is ſayd in the ſame place, Where two or three are gathered togither in my name, there am I amongst them and in the middest of them, ſaith the Lorde. Whereby it is playne,Mat. 18.19 that they, who haue power to binde or looſe, are a companie, aſſembled togither by the ordinance of our Sauiour Chriſt, for that purpoſe, by meanes of their calling. In like maner to the Corinthes, the Apoſtle ſaith not of the inceſtuous, tell the Biſhop, that hee may excommunicate him, which no doubt he would, if as the Replier ſayth, he created Bi hops for Cities and Dioceſſes, and Archbiſhops for Prouinces (a fancie without all manner of appearance or colour) but, you being gathered togither in the name of Chriſte, &c. appointing that by ſuch order as our Sauiour Chriſt had ordained,1. Cor. 5.4. and with all their free conſentes, he that had committed that abhominable offence, ſhould be caſt out of the midſt of them. And if no man haue or can haue lawfully this power ouer the people, or the leaſt of the Congregation, how ſhould he be ouerſeer of the greateſt in it, which are (in regarde of their calling) the paſtours of the flocke. Nowe concerninge the being their ordinarie as he ſayeth, or ordainer, it is a power not agreeing to any man liuing, but in like manner belongeth to many. Timothy, whom the Replyer dreameth to haue bin a Biſhop, was ordayned to be an Euangeliſt by the layinge on of the handes of the Elderſhip, that is,2. Tim. 4▪ 5. the aſſemblie of the Elders: yea notwithſtanding the Apoſtle as it ſeemeth,1. Tim. 4.1 • was preſent. And if the Apoſtle tooke not this power to him ſelfe alone, what Biſhop is he, that notwithſtanding hee bee bolde ynough to take it can with right and lawfully take ſuch power to belong vnto him. And again, if the Apoſtle did not chalenge this to him ſelfe to ordaine Timothy alone, ſure he appointed neyther Biſhoppe Timothy, nor Archbiſhop Titus, (as it pleaſeth the Replyer, I thinke meerily according to his maner to call them) to ordayne Miniſters of the word by their owne power. Which further appeareth in that he willeth Titus to deale with that buſines as he had giuen him order before to deale in it.Tit. 1.5. 2. Tim. 3.10. To Timothy he writeth that hee had thorowly ſeene and obſerued and knowne his maner of dealinge in the Church, and his courſe of life, which is commended in him to encourage him ſtill, ſo to followe his courſe and cariage as that he might in like maner both in the reſt of his life, and principally in the ſeruice of the Church gouerne him ſelf as he had ſeene him to doe before him in like cauſes. Nowe, Timothy, hauing ſeene this preſident and experience in his perſon of ordayning to the Miniſterie of the Goſpell, not by anie one man, no not by the Apoſtle, but by the aſſemblie of Elders, obſerued it no doubt, and was ſo taught by the commendation giuen him of the Apoſtle, not to bee th'ordinarie of any, as he ſpeaketh, or to ordayne anie Miniſters of the worde alone, though he were (I ſay not a Biſhoppe as the Replier imagineth) but an Euangeliſt. Which, it were nothinge to ſay is to be greater then a Biſhop or Archbiſhop, who are no body in the church by the ordinance of God, but creatures of earthly Princes: but greater then Teachers, Paſtors, or Prophetes, and next to the Apoſtles the higheſt degree of miniſterie in the Church. And if Timothy an Euangeliſt could not doe it, then Titus whom he maketh but an Archbiſhop, whiche at moſt is yet farre vnder an Euangeliſt could not doe it. And it is playne, that he is willed to deale in that ſeruice according to the inſtructions and order whiche the Apoſtle had giuen him for it, which can be no other then ſuch as he exerciſed him ſelfe. And thus much for the ordinarie and ouerſeer both of the people and of the Paſtours and Teachers: with which point, his two argumentes to proue Biſhops and Archbiſhops to haue bin in the primitiue Church, are anſwered.

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, Coūtrey 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 cōmon conſent in all Chriſtendome, that whiche is done in ſome, by any one ſoueraign Prince in his kingdome. Or, if without all theſe, circūſtances the Princes nowe 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,Luke. 12.13. when things not agreeing with his calling were offered and brought vnto him: Who refuſed to parte the inheritance betweene brethren,Iohn 6.15. who withdrewe him ſelfe from the people as farre as he could, going vp into an high mountayne, when they would haue made him a King,Mat. 4.8.9. and with deteſtation auoyded the ſpeech of offer of all the kingdomes of the world and▪ the glorie of the ſame.Iudg. 8.23. They ſhould aunſwere with Gedeon, when the kingdome, with the alteration of the gouernement which God had ſet ouer his people, was preſented vnto him, I will not raigne ouer you, the Lord your God, hee ſhall raigne ouer you, and gouerne you according ſuch order as he hath appointed. They were to aunſwere with Daniell, Your giftes (ô Kings) keepe to your ſelues, and bestowe your regalities and honours vpon ſome other: Dani. 5.17. but I will declare the ſcripture, & the interpretation of it vnto you. As the honorable oliue tree, the ſweete fig-tree, and the cheerefull Vine, anſwere in the parable of Iotham, that they would not leaue their precious fruit whereby they honoured,Iud. 9. delyted and reioyced God and men, to goe raigne ouer the trees of the foreſt: So ſhould a faithfull ſeruant of God and of his people anſwere, I will not leaue the preaching of the Goſpell, the miniſterie of the word, the honouring and reioyſing of God and man, with my precious fruite, to take an vnlawfull gouernement vpon me. This (I ſay) ought to be the aunſwere of a faithfull and true ſeruaunt of God, keeping his firſt inſtitution, as it was ordayned by our Sauiour Chriſt. But what other aduyſe the Replier could giue in ſuch a caſe to his friende, but to accept of the offer, and the ſame whiche the Bryar made in Jothams parable, whiche had nothing but a ſhodowe to boaſt of, and Abimelech the vnnoble and baſe ſonne of Gedeon, repreſented by it, which was, whether is it better for you that three ſcore and ten men rule you, or that one man haue the dominion ouer you, Come couer your ſelues with my ſhadowe, and if not, let fire come out of the brier,Iud. 9.15. & conſume the very trees of Libanus. This muſt needes be his aduyſe in effect, except he can alleadge ſome other ſufficient reaſon of difference, why there may not as well be a Proteſtant Pope, as a Catholike Pope, or why, all the reſt of the body of the Hierarchie that is in the Roomiſh Church, being in the reformed Churches, the head of it onely ſhould be wanting. For if it be lawfull to haue Miniſters, that by ruling all eccleſiaſticall cauſes in a Dioceſſe or Prouince, and the greateſt parte of a noble kingdome, as Princes that gouuerne ouer Counties, and Duchies, and Prelates, that reſemble the Lordes, Earles, and Dukes of the Empire, in the circuite of their gouernement, in their titles, ſtate, pompes, houſes, furniture, trayne, and liuing, they which allowe of theſe things, will hardlie finde any good reaſon, why there may not bee a chiefe Prelate ouer them, who may be the repreſentation of the Emperour. Peraduenture he will ſay (for ſome ſignification of it he maketh in this place) this were vnlawfull, becauſe this is a Royaltie that belongeth onely to our Sauiour Chriſt, to be the heade of his Church: but I doubt if they ſett vp their reſt in this cauſe, wholy, and onely vppon that reaſon, howe it will ſerue to keepe the Pope out of his ſeate, eſpeciallie ſuch a proteſtant Pope, as I ſpeake of, who ſhould vſe, or at leaſt in generall termes (notwithſtanding he obeyed little) be preſcribed to vſe no Cannons contrarie to the lawe of God, and who woulde eaſilie confeſſe and acknowledge that his headſhip is not in any ſuch reſpect as it peculiarlie belongeth to our Sauiour Chriſte, that is, by his owne right to gouerne, and direct the whole body of the Church, at all times and in all ages, but onely to direct as his miniſter and ſeruaunt, the Church of his age and time, in ſuch matters eccleſiaſticall, as by lawfull Cannons are referred from inferiour courtes by appeale, or otherwiſe to him as the chiefe miniſter. It is trewe in deede, that the further a man goeth from the firſt inſtitution, the more hee offendeth, and ſo the Pope, by the fulnes of the power he chalengeth ouer all, is further from the ordinance of our Sauiour Chriſt, who hath appointed in the ordinarie guydance of the Church no office to bee exerciſed by any one eccleſiaſticall perſon greater then is the office of the Paſtours, and whom hee hath made all equall in euery reſpecte of miniſterie, iuriſdiction, and of power. But otherwiſe, it wilbe founde that Biſhops & Archbiſhops, haue made ſuch a way to the Popedome, as it will be hearde, when they are come ſo farre, to keepe them backe with any great reaſon from the other. And thus much of his ſeconde amplification.

The thirde hath no maner of reaſonable coherence with anie thinge that goeth before, and is ſo abſurde in ſence, as ſometime, I doubted, the Replyer coulde not bee ſo groſſelie ouerſeene, as to 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 ſtūbled at him. Nay then if there were no Chriſt, there could be no Antichriſt: if there had bin no Archbiſhop, then the Archbiſhop of Rome had not bene Pope (for ſo I thinke he would 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 Archbi hop, then an Archbiſhop of Roome had neuer bin Pope. This is not the reaſon, whiche the Declaration intendeth, but the reaſon is manifeſt in this, that by ſuch meanes there was made a chaunge of Gods ordinance, namely by bringing in ſuch offices into the Church. And then in departing ſo farre from the originall inſtitution of Paſtoures, as that one came to take 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,1. Cor. 1.27 28. 2. Cor. 10.4.5.6. confoundeth the great things of this worlde, & hath giuen his ſeruauntes furniture for ſpirituall warfare, which is mightie from God, to the ſubduing of euery imagination that exalteth vp it ſelfe againſt God. And therefore, to make way to this preſumption, it was needfull this ordinance of GOD ſhould firſt be chaunged. Yet is the Replyer bolde to ſay, that the order ſet downe in the Declaration might ſooner ſett vp a thouſande petite Antichriſtes, then pull downe one. For their pulling downe of one by it, I haue ſpoken, for the ſetting vp of any, it is not poſſible, this being as it is the inſtitution of our Sauiour Chriſt. And the inſtitution being ſuch, as that no one caryeth any cauſe, but all thinges are guyded by the conſent of a number, moſt fearing GOD, and of beſt abilitie for that purpoſe, which is moſt directlie contrarie to tyrannie, this vſurpation could not reaſonably bee feared. If there be manie Antichriſtes, as in ſome ſence the Euangeliſt Iohn fayeth, there are, and if all they who directlie oppoſe to the doctrine and ordinaunces of Chriſt be Antichriſtes, ſome great Antichriſtes, and ſome petyte Antichriſtes, as hee termeth them, from the Pope the toppe of all that Romiſh Hierarchie, to the reading prieſt, the tayle thereof, a man ſhould cleare but a feawe, I doubt, from that foule name and crime.

Here is added an impertinent matter, that Archbiſhops nor Biſhops 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 whō no man impleaded, he entreth againe into compariſon betweene the offices of Biſhop and Archebiſhop, and the order ſet downe in the Declaration, for the direction of the Church: affirming this to be more meete, as being of more learned men. Wherein to graunt where more are learned, there would be harder paſſage for falſe doctrine, he vtterly miſtaketh the matter to thinke that where that order he diſliketh, ſhould, or doeth take place, that there the directours of Church matters, are, or would be vnlearned. The nature of the order it ſelfe, which admitteth no Miniſter but learned, nor any deciſion of waight, but by aduyſe of many, & with appointed conferences and Synodes of learned men for ſuch purpoſes: beſides the aſſurance of Gods fauourable bleſſing of his owne ordinance, & the experience of the Synodes of the reformed Churches, the compariſon of their iudgementes, Cannons, and other conſtitutions, with the like of the other in any part, beareth witneſſe, whether the wante of learning and pietie both, muſt needes be greater in it, then in the other.

Hitherto of the primitiue Churches preſeruing and maintayning the order ſet downe in the Declaration. Nowe followeth the like of the beſt reformed Churches of this age. In the Replye wherevnto, here is an occaſion taken to enter into the whole cauſe a-newe, by making queſtion, whether the order nowe reſtored in the Churches rightly reformed, bee the ſame, that was exerciſed in the primitiue Churche. Againſt 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 wrōg fully, & ſo not reformed but deformed, as hauing driuen out one Deuill by another, and remooued one deformitie to eſtabliſhe another. Would a man 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, thar hee ſet downe in an other place, that the Churche of Roome doeth ouerthrowe the foundation, whiche hee declareth to bee Chriſt IESVS in an other place, without whom neither can any particular man bee ſaued, nor anie aſſembly bee the viſible Churche of Chriſt.

And if the church of Roome 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 wilbe founde, that for many yeares, no one of their Prieſtes hath bene by thoſe Cannons lawfully called. But if the manner of calling them were lawfull, howe vnlike are the offices and functions exerciſed with them, to thoſe which our Sauiour hath appointed. Their Prieſtes are ordayned not to preache the Goſpell, or to any other duetie of a true Paſtour, but to offer vppe Chriſt in ſacrifice for the liuing and for the dead. Teachers they 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 Deacō, by the firſt inſtitutiō ſhould be the diſpoſer of the liberalitie and bountie of the Church, beſtowed for the reliefe of the poore, ſuch as are in miſerie: whereof no ſhadowe appeareth in their Deacons, and I woulde this were 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,Luke. 20.9. as the inheritance, in the parable of the Goſpell, in the handes and poſſeſſion of vniuſt and rebellious ſeruauntes. But nowe the Lorde ſendeth out his ſeruauntes, and demaundeth of his ſeruauntes that fruite, ſeruice and honour, whiche is due vnto him: with a part whereof he will not be ſatisfied, but will haue all his rightes and regalities, prerogatiues and offices reſtored vnto him, or els will puniſhe them as rebells and vniuſt withholders. This is the anſwere I make to this poynt, whiche the Replyer bolteth out, in ceaſing by de facto, & not de iure, and when he hath done, replyeth to it with an idle queſtiō, if they were once, where they 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, whō 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,Dan. 4.11. Cut downe (ô Lorde) theſe great and noyſome trees, whiche are ſtrong to euill and not to good. Many a fayre tree hath the Lorde plucked vp, and, in time, it is to bee hoped, that he will doe the like to theſe, For our Sauiour hath ſaide: Euerie plante that my heauenly Father hath not planted, ſhalbe rooted vp. Mat. 15.13. His harte bleedeth to ſee the goodly leaſes that are drawen from Church-liuings, & the great Lordſhippes that are gone from the Cleargie, and Cathedrall Churches, and peraduenture ſome other giftes, to ſee the diſpenſations whiche ſeeme to threaten the carying away of an Ile, and an Earldome, from ſome who would fayne enioye them ſtill. But whoſe harte is mooued with compaſſion of the people of God (whiche is in deede his trewe church) to ſee the worde of God daily taken from them, and they left as a flocke of ſheepe vpon the moū taynes without their ſhephearde, to ſee the Preachers forbidden to preach the Goſpell, to ſee the church kept as in captiuitie, vnder a reading and lordlie miniſterie, that neyther teache the people them ſelues, nor ſuffer other that would to teache them to ſee goodlie aſſemblies, which haue made heauen and earth to ringe and reſounde agayne with the prayſes of God, ſcattred and diſtolued, to ſee the places like Eden the garden of God, before the ſtorme, layde waſt and deſolate as the deſert places, to ſee the zealous people of God running as in a drought, to finde a ſpring of ſweete waters, where they may quenche their thirſte, and faynting in their ſoules for want of it, ſo many fountaynes being ſtopped and ſealed vppe they that haue the bowells of Chriſt in them, are to be moued with theſe things. As for matters of griefe here mentioned, the matter is not ſo great, ſo that things be done by due order and with conſideration of ſufficient maintenance of thoſe which God hath appoynted for the worke of the miniſterie, of all the ordinances of God, and the edification and comfort of his people.

Hitherto in this ſection the Replyer hath diſcourſed of the former ſorte of reaſons of this ſection, which is of the cauſes confirming the order ſet downe in the Declaration. Nowe he proceedeth to the other argument remayning, which is of the great fruite and benefite of this order in the Churches which 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 cō cerning 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 fot 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 cō maunde it to be tryed and refyned yet ſeuen times in the fire, till all the ſiluer and golde in it, and the treaſure belonging to it, ſhould be fine & precious, and anſwerable to the ſtandarde ordayned by the lawe of God, and the Temple of the Lorde in a ſpirituall maner, riche and royall as in the dayes of Salomon. Surely, if the Lord ſhould vouchſafe ſo to bleſſe vs, much leſſe cauſe ſhould any man haue to quarrell at the ſmall quantitie of the booke of cōmon prayer or any other pieces of the holy treaſure and veſſells of the Sanctuarie being incomparably enriched in eſtimation and pryce, but rather ſhould 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 tbe 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 perſuaſiō 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 lodē with ſalt, which is vnſauorie, I dout not to the diſcrete reader, howſoeuer he wold make it taſt with his moral. I wiſhe he did as well cōſider Balaams aſſe & the reproof wherwith the dūbe beaſt, ſpeaking with mans voyce,2. Pet. 2.15. reproued the madnes of Balaam, who deſired the reward of iniquitie, that is, of curſing the people of god: a warning to al prophetes to take heede they be not caried away with hope of rewards (althogh they might hope thereby to atteine to greateſt honors) to oppoſe them to god & his people, to curſe that whiche is bleſſed of god, & be an occaſiō of the fall of Iſraell. The next point in this reply is a matter of no coherence with that which was propoūded, of the frute of diſcipline where it is eſtabliſhed, but a denial that we are boūd to folow their examples herin: yea or that of the primit. church it ſelf, for theſe are his very words, which declare, ſaith he, what we may do, but bind vs not by any law or cōmandement of Chriſt & his Apoſtles. Which becauſe he ſaith it is the very point he demureth vpō, I will ſhew him ſuch bookes for it, as he ſhall haue cauſe to ſay the law of god is cleare & to demurre no more vpon this matter. What good exāple there may be any whereſoeuer wee are boūd to folow it by the Apoſtles rule ſaying, What things ſoeuer are true, reuerend, iust, pure, amiable, cōmēdable, Phil. 4.6. 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.