¶ A BRIEF and plain declaration, concerning the desires of all those faithful Ministers, that have and do seek for the Discipline and reformation of the Church of England:  
Which may serve for a just Apology, against the false accusations and slanders of their adversaries.  
GOD IS MY DEFENDER.  
AT LONDON; Printed by Robert Walde-graue. 1584.   

A preface to the Christian Reader.  
THE holy Prophets having oftentimes, 
1. Pet. 9 10.  * but searched when and at what time the foreseeing spirit of God declared unto them the manifold afflictions and troubles of the church to come; have thereupon entered into great lamentations for the same: And have not only wept and fasted themselves, 
Lamen. 1. 2 3. 4.  * but have compiled for the church whole books of lamentations; therein instructing them what way to take, 
joel. 2.  for appeasing the fierce wrath of God breaking out against them. Which duty in semblable manner should now long ago have been done of us, did not the hope we conceive in the midst of many tempests, confirm us in such expectation of her majesty and her most honourable counsel, as that according to their clemency towards the poor ministers and their families, but most especially according to their holy and zealous care, which ought to abound for the clean driving out of the Canaanites, and planting, hedging, pruning, and continual preserving of the Lord his vineyard, from Foxes, yea little Foxes, this civil war, as a man may say, of the church wherein so much of that blood 
Act. 20. 26.  * (whereof Paul speaketh) is powered to the ground, should by their holy and just authority, fully be ended. Now, when as we at this time, are subject almost unto all the afflictions which can come unto a church, blessed of God with such a christian and happy regiment; as to the profane scoffing of the * 
Neh. 4. 2. 3. 4  Hammonits at the building of the church, 
Neh. 4. 7.  as at a wall which a Fox should destroy; to the conspiracies of the Arrabies and those of Ashod; to the false 
Neh. 6. 5. 6.  * charges of sedition, contempt of all good laws and proceedings, like to that of Sanballat; yea to the 
Neh. 10. 11. 12  * prophets themselves, undermining, nay reviling, displacing, and grievously afflicting the Godly and learned ministery, & so consequently plaguing the Church with that plague whereby 
joel. 1. 9  * the priests may mourn, 
Amos. 8. 11. 12. 13.  because there is no offering, and the people perish, even the young men with the famine of hearing the word of God preached: when I say, we are subject to all these, we can think of no way for reconciling the brethren at variance, & after a most sure & holy union of both their forces, for a courageous setting upon the common adversary, than the certain, peaceable and reasonable way following. Which is, that whereas both by books already written, and by treatises lately and now published, it may appear we seek that which at the least in the judgement of all true Christians hath no small probability (as we judge necessity) of truth out of the scriptures: it may please her most excellent majesty and their honours to appoint on both sides the best learned, most Godly & moderate men to debate all differences of weight between them and us. So that first upon sufficient consideration, the questions to be debated be without all ambiguity set down, the reasons of both sides without all out-goynges shortly and plainly delivered in writing each to other, that after upon sufficient examination the reasons of both be continually confirmed and resolved, till either by the evidence of truth one part yield unto the other; or the folly and madness of those which gainsay it, do in equal judgement become manifest, in regard of the contradictions and absurdities whereto they shall be driven by the force of God's word. Which way though it should come naked unto us can not well be refused, but being richly attired with all robes and ornaments which the scripture giveth unto the Synodical assemblies for such conferences: as namely that there be 
Act. 15. 7.  * much searching of the truth by sufficient reasoning without all by matters, quarrels, evasions and colours whatsoever, that there be much 
1. Cor. 14. 13. 32.  * order, when the spirit of every prophet shall be subject unto the spirits of the other prophets, & the judgement of all shallbe sufficiently heard, without stopping of free & sufficient answer, without Lordly carrying away of the matter with no substance of reason, where no authority, pregnancy of wit, plausible persuasion of man's wisdom, shall turn the truth aside, but all shall stand in the 
1. Cor. 2. 4.  * evident demonstration of God's spirit: lastly that there be 
1. Cor. 14. 33  * peace without all bitterness, revilings, suspicions, chargings of men dead & alive, whereby affections are moved, judgement blinded, and men driven as with a mighty stream from the love of the truth: when it cometh thus adorned we think, that which we labour to procure to be so honourable 
Act. 14. 16.  * not only before God, but also before men, that none can judge otherwise of it then we do. For if any shall object, that the grave authority of Archbishops & Bishops shall receive a check, whilst they are brought to deal with those, whom they judge few, young, unlearned, and not comparable to themselves: or that it is a challenge not much unlike the Papists: or lastly, that it shall be prejudicial to the estate of government established: It may please their wisdoms who are to be judges, to consider what we have to answer unto these things: which, if they have the truth of God his word, contain the safest & best way in such cases, tend to the full quieting of all, and the removing of the plagues which are upon us, and are like daily further to come, even from the common adversary: We may boldly yet most humbly upon our knees require them before God and all his elect Angels no● to cast it away. Wherefore for the first, let us grant the great difference which they make of years and learning, yet the speech of Elihu giveth them sufficient answer, 
job. 32. 7. 8.  that this understanding is not tied to such outward respects but to the 
job. 32. 21. 22.  * revelation of God's spirit, and to accept in such cases the persons of men, or to give titles, is but to provoke God to destroy us. Yea let the memorable examples of 
2. Chro. 30. 1 5. 23. ver.  * Ezechias and the priests: of 
Acts. 15. 23.  the Apostles in their counsels, of * 
Gal. 1. 1.  Paul in his Epistles, and even of * 
Act. 11. 1. 2. 3 4. etc.  Peter in yielding to the challenge of some not so well instructed move them, who not only not refused the Levites & Elders; but accepted the people in some manner to be heard to speak, and to authorize their determinations and writings: at least let their own opinion, that, in interpreting the scriptures and delivery of doctrine, 
D. whitgift's book. page. 389.  we are equal with them, persuade them, not to refuse those, who if they could strain their consciences to subscribe to the Archbish. articles, they would gladly receive them to be the Ambassadors of jesus Christ. As for the fewnes it may be, if the ignorant ministers, the variety of other which subscribe, some doing it with this limitation & some with that, some holding their former judgement as not gain said by their subscription, some lamenting their slip in that behalf were deducted, the number of the one would not so greatly surmount the other. As for the challenge of the Papists knit up with the consideration of the estate, the difference may be considered in the matter and manner. Concerning the matter, they make it in the substance of religion which hath in divers assemblies abroad and at home been disputed, resolved, and now publicly maintained for our true & holy faith. We in matters concerning the government of Christ of great moment indeed, yet never thus handled, nor urging the alteration, but perfection of the estate of the Church, & further good of the common wealth, whilst by this means amongst many other things of great importance, the ignorant ministry, & by it popery, & by popery rebellion should be avoided, which by the other are most manifestly bred & nourished. Concerning the manner, they call it to a sudden and tumultuous reasoning, where the readiest wit, the best memory, the most filled speech, shall carry away the truth, at least marvelously move the ungrounded harers. We require that where both sides may upon mature & sufficient deliberation be beard without any of these shows, and the matter delivered unto her majesty, their Hh: and whomsoever they shall choose, to receive and examine the allegations of both sides: So that it need not be communicated unto the people, until the manifest light of truth appear first unto them. And if this so safe and reasonable an offer, cannot be liked in the respect of the last objected consideration, we think it impossible, but the persons which desire a way so sound, peaceable and dutiful, shall recover this favour that with safety of their consciences, they shall exercise their ministry with that liberty, which is meet for those, who shall be tied in all things to have especial regard to the peace of the Church and public orders. Wherefore most christian Reader, when thou shalt by these sew, take knowledge of these things, pray unto God for us, and as thy place is, solicit and further so just a cause, to this end only, that Christ's kingdom may be perfectly established, the consciences of all the godly quieted, and the happy regiment of her majesty honoured, with much peace joy and quietness at home.  
FINIS.   

¶ A LEARNED DISCOURSE, OF Ecclesiastical Government, proved by the word of God.  
THE Church of God is the house of God, 
Tim. 3. 15.  and therefore aught to be directed in all things, 
The definition of the Church.  according to the order prescribed by the householder himself: Which order is not to be learned elsewhere, but in his Holy word. The first of these principles or propositions, is the very word of the holy Ghost uttered by Paul: The second followeth necessarily of the first. The third is a manifest truth believed of all them, that acknowledge the scripture of God, to be a perfect rule of all our life, and able to make the man of God perfect, 
2. Tim. 3. 17.  prepared to all good works.  
This foundation being surely laid, 
What ministers are appointed in the church.  against which the gates of hell cannot prevail: we ought diligently and reverently to search the holy scriptures, that we may find what order our saviour Christ our only householder hath set forth in them, by which he would have his house or church to be directed in all things, appertaining to the eternal salvation of us men, his unprofitable servants. Now we find in the scriptures, that our saviour Christ ascending into Heaven, was not unmindful of his Church on earth, 
Ephes. 4. 11.  but ordained an holy ministry of men, 
1. Cor. 12. 28.  to the building up of the body of Christ in unity of faith and knowledge. We find also, that as the offices are diverse of this ministry: so they are not general unto all the Church, but as order and necessity require, for executing of their office, distributed and limited unto certain places or particular Churches, according to the division of Regions, Cities, and Towns. For we read that Paul and Barnabas ordained at Derbe, Lystra, Iconium, Antiochia, &c: Elders by election in every Church, 
Act. 14. 23.  with Prayer and fasting, and so commended them to the Lord, in whom they believed. 
Titus. 1. 5.  Also Paul left Titus in the isle of Creta, that he should ordain Elders in every City, as he had appointed. Concerning the divers offices of the Ministry, we are taught by saint Paul. Rom. 12. 6. Also 1. Cor. 12. 28. and Ephes. 4. 11. 
Rom. 12. 6. 1. Cor. 12. 28 Ephes. 4. 11.  Where we read, that God hath ordained in the ministry of his Church, these several offices: Namely, Apostles, Evangelists, Prophets, Pastors, Doctors, governors and Deacons: Also men endued with the gifts of healing, of powers or miracles, and of diverse tongues.  
Of these offices, some were temporal, serving only for the first planting & foundation of the church among the Heathen: some are perpetual, pertaining to the nourishing and building up the Church for ever. Of the former sort were Apostles, Prophets, Evangelists, men endued with the graces of powers, of healings, and of diverse tongues. Of the latter kind are doctors, Pastors, Governors and Deacons. The Apostles were ordained by God, and sent forth immediately by Christ, having a general Commission to spread the Gospel over all the world: Which work when they had accomplished, that office ceased. 
Math. 28. 19  Such were the 12. Apostles, 
Mark. 16. 25.  Paul and Barnabas, etc.  
And for this cause the Apostles appointed Mathias in the place of judas, 
Act. 1. 15.  according to the Scriptures, permitting nevertheless, the election unto God, by casting of Lots, that the number might be full, for the first planting of the Church. But when Herod had slain james the brother of john with the sword, 
Act. 12. 2.  they chose no man to succeed in his place, because they had no warrant of God's word, but the holy ghost, as he saw it was expedient for the Church, afterward separated Paul and Barnabas which lived at Antioch, 
Act. 13. 2.  as Prophets and Teachers, to the work whereto he had called them.  
The Prophets were such as were endued with a singular gift of Revelation in the interpretation of the Scriptures, 
1. Cor. 12.  and applying them to the present use of the Church: 
Ephes. 4. 11.  of whom some also did foreshow of things to come, 
Acts. 11. 28▪ & 21. 10.  as Agabus. Also there were in every City that Prophesied to S. Paul, as he passed by them, that bonds and afflictions were prepared for him at Jerusalem. 
Acts. 20. 23  This office being in the number of them that were ordained for beautifying the Gospel, in the first publishing thereof, it ceased with that singular and extraordinary gift, to be an ordinary function of the Church.  
The Evangelists were such as were stirred up of God, to assist the Apostles in their ministry of general charge: in planting the Gospel, and confirming the same by their preaching, but inferior in dignity to the Apostles. 
Acts. 8. 5.  Such was Philip that first preached the gospel in Samaria: Whither Peter and john were sent by the Apostles, 
Act. 8. 14.  to confer unto them by prayer and imposition of hands, the visible Graces of the holy Ghost, which Philip did not. The same Philip in Act. 21. 
Acts. 21. 8.  verse 8. is called an Evangelist. So is Timothy, 2. Timoth. 4. 5. 
2. Tim. 2. 5. 5  Such was Titus, Silus, and many other. This office also with the order of the Apostles is expired, and hath no place. Likewise, as we do plainly see, that the gifts of healing, of powers or miracles, and of diverse tongues, have long since ceased to be in the Church: So the offices of them which were grounded upon these gifts, must also cease and be determined. Therefore the Papists do vainly retain the name & office of Exorcists, when they cannot cast out devils: & extreme unction, when they cannot cure diseases: and to speak with strange tongues, which they have not by inspiration, & that without any interpretation, which Saint Paul expressly forbiddeth. 
1. Corin. 14.  There remaineth therefore of these before rehearsed, only in the Church, these Ecclesiastical offices instituted of God: 
What offices remain in the Church.  namely, Pastors, Doctors, Governors, and Deacons: By which the church of God may, according to his word, be directed in all matters, which are commonly called Ecclesiastical. And therefore as it is unlawful, so it is unneedeful for men, following the devices of their own brain, without the warrant of God's word, to institute and ordain any other offices or kinds of ministry beside these, appointed & approved by God himself, exercised in the Primitive & pure church, until the mystery of iniquity working a way for Antichristes pride & presumption, changed God's ordinance, and brought in all kind of false doctrine & confusion: and now again, restored in all rightly reformed Churches, with such daily increase, and glory of the kingdom of Christ, and suppression of the tyranny of Satan, that the only experience hereof, might be a sufficient persuasion to us to leave this disordered state of ours, wherein we have so long laboured with so little profit: and to embrace that most beautiful order of Ecclesiastical regiment, which God so manifestly doth bless and prosper in our neighbours hands. But while we speak of Ecclesiastical government, it may be thought of some, that we should entreat first of the supreme authority of Christian Princes: Whereupon it seemeth that all the regiment of the church dependeth, which is such a mist to dazzle the eyes of ignorant persons, that they think all things in the Ecclesiastical state, aught to be disposed by that only high authority and absolute power of the Civil magistrate. Others there be, with more colour of reason, that refer only indifferent matters to the disposition of Princes: but in determining indifferent matters, they show themselves not to be indifferent judges. For, whatsoever it shall please the Civil Magistrate, or themselves, to call or count indifferent, it must be so holden of all men, without any further inquiry. But of the supreme authority of christian princes in Ecclesiastical causes, how far it extendeth by the word of God: we shall have better occasion to entreat hereafter, when we have described the Ecclesiastical state. And that it is neither needful nor agreeable to good order of teaching, to begin first therewith, it may be plain to every man by this reason. The Church of God was perfect in all her regiment, before there was any Christian Prince: yea, the Church of God may stand, and doth stand at this day in most blessed estate, where the Civil Magistrates, are not the greatest favourers. By which, it is manifest, that the regiment and government thereof, dependeth not upon the authority of Princes, but upon the ordinance of God, who hath most mercifully and wisely so established the same, that as with the comfortable aid of Christian Magistrates, it may singularly flourish & prosper, so without it, it may continue, and against the adversaries thereof prevail. For the church craveth help & defence of christian Princes, to continue & go forward more peaceably & profitably, to the setting up of the kingdom of Christ: but all her authority she receiveth immediately of God. Let us therefore return to those offices of Ecclesiastical regiment, which now remain to be exercised in the Church of God, being instituted & ordained by Christ himself, which before we have proved out of the scriptures to be only these, Doctors, Pastors, Governors & Deacons, whereof some appertain to doctrine, 
Doctors.  some to government and discipline. The duty of doctors & Pastors, is chief to teach and instruct the people of god, in all things that God hath appointed them to learn. The office of Elders & Deacons, is to provide that good order and discipline be observed in the church. These offices being rightly established & exercised in the Church, are able to make us meet together in the unity of faith, and knowledge of the son of God, unto a perfect man according to doctrine. 
Ephes. 4. 13.  And both for doctrine and order of government, to make us one body of Christ, 
1. Cor. 12. 27.  and members one of another. Now what should be desired more than this in the church of God? or what wisdom of man can espy better than the spirit of God, by what means this should be brought to effect which we do desire? what man's wit can devise better, than the wisdom of god hath expressed? Or when God hath established an order, for the administration of his own house: what presumption of man dare change it? But what dare not dust & ashes presune to do against his maker, & that with greatest inconvenience, when with best pretences of correcting and reforming that, which they do think to be unperfect in his doings? Example thereof we have most evident. That which is alleged as the chief defence of this disordered state, which now remaineth in our church: namely, that our fathers of old time were not content with the simple order instituted by Christ, and established by his Apostles: but for better governing of the Church, thought good some offices to add thereto, some to take away: some to alter & change: and in effect to pervert and overthrow all Christian and Ecclesiastical policy, which was builded upon the foundation of the Prophets and Apostles, 
Ephes. 2. 20.  jesus Christ being the cheeft corner stone. But how unhappy a success this good intent, (as they call it) of theirs deserved to have of God, who always abhorreth all good intentes of men, that are contrary to the good pleasure of his will, expressed in his holy word, the age before us (alas) hath felt, the present time doth plainly see, and we pray God the posterity, warned by examples of their ancestors, may take heed of it. For where there are specially two things propounded in the Church of God: Doctrine and Discipline, as if a man would say, knowledge and practice, by which the glory of God is sought and shineth therein: In steed of true Doctrine, followed all manner of corruptions of the same, both in the whole and in every part thereof, as ignorance, heresies, idolatry, superstition, etc. The Discipline degenerated unto intolerable tyranny and external domination, clean contrary to the commandment of Christ, whereof ensued all unbridled licence of ungodly living. To be short, the exchange of the ordinance of God and Christ, 
2. Thes. 2. 1●  brought in nothing else, but the Devil and antichrist. Wherefore if we mind such a reformation, as shall be acceptable to God, & profitable unto his church: We must thoroughly be resolved to set up no new kind of ministry, of our own invention, neither for teaching, nor for discipline in the Ecclesiastical state, but bring all things to that most perfect and absolute order, which God himself hath established by his word. And because all offices of the Church are so linked together, as the members of one body, whereof Christ is the head: we will so describe one part, as the description of them all may be sufficiently comprehended therein. As if a man would set forth the manifold office & uses of the hand, he should declare what it doth alone, & what it doth with the help of the other hand, or with the arm, with the breast, with the knee, or with the foot, &c: what it can do with divers kinds of tools, & what without all manner of instruments. This order we thought good to observe, in describing the ministry of the Church, as by which, both the distinction & communication of all offices & services in the Church, might most plainly appear. Otherwise we force not by what method, so the same truth be plainly set forth by any man. And as we control not other men's methods by ours, so we would not, that other men's manner of teaching should be prejudicial to ours. This we say because of them, which either for lack of wit, or thorough too much wilfulness, if they see any difference in the form & order of teaching of divers men, though in matter & substance they all agree, they exclaim there is no unity, & therefore no truth among them. Let us then proceed in our purpose. The office of teaching is the chief & principal office that is in the church. By that we be taught to know God, & how to serve him, & what benefits to look for at his hand, without which knowledge, there can be no felicity but only destruction looked for, according to the saying of the wise man: Where prophesying faileth, 
Prou. 29. 18.  there the people perish. The ministry is divided into two functions: they that exercise the first are called Pastors: 
The office of a Doctor.  the other are called Doctors or Teachers. The office of a Doctor is to teach, as the very name doth declare, but yet every teacher is not meant thereby, for it appertaineth to Pastors also to teach: yet this latter is distinct from the former. Almighty God, being careful that true doctrine should continue in his church, from time to time most wisely provided, that certain men should be appointed in every congregation, (whom he hath endued with gifts meet for the same purpose) which should employ themselves, either wholly or principally to the study of holy scriptures, thereby to learn to avouch the principles of true religion, and to repress and beat down all false and strange opinions, of which sathan never ceaseth to sow the seeds, but chiefly where this office is not set up & maintained according to God's ordinance. These men must not content themselves with contemplative knowledge: but, as by the grace of God they excel other men in understanding: so they must diligently instruct other men in the same learning, and openly confute all false Doctrine and heresy: and especially they ought to take pain in the instruction of such men, as may be made meet to serve in the Church: as pastors, and to succeed in their place as Doctors. Their institution is set forth, 1. Corin. 12. 28. Also Ephes. 4. 11. In the former place the Apostle teacheth, that they are the ordinance of God: Saith he, God hath ordained in the Church: First Apostles, Secondly Prophets, Thirdly Doctors, or Teachers. In the latter place he testifieth, 
Ephes. 4. 11.  that our Saviour Christ ascended on high, led captivity captive, and hath given gifts unto ●en, amongst which gifts, he accounteth the function of Teachers. Who should then refuse to embrace the ordinance of God? Who should deprive us of the free gift of Christ? The office of Doctors, is briefly expressed in Rom. 12. 7. 
Rom. 12. 7.  Let him that is Teacher, attend upon teaching, where also it is distinguished from other offices, and namely from the office of ●astors. For it followeth immediat●e, 
Rom. 12. 8.  Let him that exhorteth, (which is a principal part of a Pastor's office, not necessarily required in a Teacher) Be eligent in his exhortation. For the office of Doctors, is only to teach true doctrine, and to confute all heresies. and false opinions by the word of God, concerning all Articles & principles of Christian religion, without applying their teaching to any particular state of time, of persons or places. The example or practise of this office, is set forth Acts. 13. 1. Where it is recorded by S. Luke, that Paul and Barnabas, (before the holy Ghost commanded them to be separated for the work whereunto he called them) were in the number of prophets and Doctors, with simeon Niger, Lucius of Siren, and Manahen● in the Church of Antiochia, where they continued in that office a whol● year, in which City the Disciples were first called by the name of christians. Act. 11. 26. 
Acts. 11. 26.  Likewise, Apollo● which was an eloquent man & mighty in the scriptures, first at Ephesus but afterward being more perfectly instructed in the way of God, by Aquila and Priscilla in the church of Acha●a, exercised the office of a Teacher, with great profit of them which had believed, and to the great confusion of the stiffnecked jews, while he proved plainly by the scriptures, that jesus was the Christ. Act. 18. 28. 
Acts. 18. 28.  Therefore if we purpose to have the church to flourish in true knowledge, we must provide that this office be restored, both in the universities, and in as many other places as may be, as well for the better instruction of all men, which are desirous to learn, as especially for the information of those, which should occupy the ●oomes of Pastors, of which sort ●here ought to be a great number always in good towardness to take charge of so many several flocks, as must of necessity be, in so great a Church as this is.  
Besides Doctors, 
Pastors and their Titles.  there must be Pastors ordained in every congregation, which have divers appellations ●n the scripture, as Eph. 4. They are ●alled by the name of Pastors, because they ought to feed the several ●ocks of God's sheep committed to ●heir charge. As it appeareth Act. 20 ●8. 1. Peter. 5. 2. 
Acts. 20. 28. 1. Pet. 5. 2.  They are called also Elders, not always in respect of their ●ge, but of their office and gravity. ●or Timothy was but a young man, and yet had the office of an Elder. This name was received of an ancient custom of the people of Is●aell, who used so to call those that were Rulers and Officers among them, as it appeareth by many places both of the old and new Testament, 
Num. 11. 16.  but chief in Numb. 11. 16. Where God ordained seventy ancients, to assist Moses in his government, who were also endued at the same time, with the spirit of prophecy, from which time it became an ordinary office, and name of Governors in Israel. Wherein we have to note against the papists, that the ministers of the Church, are never called in the new Testament, by the name of sacrificing Priests, which were under the law, but often are called Elders, of the similitude of those ancientest that governed the people of God Whereas, if they had been appointed of God to be sacrificers, the similitude & name of sacrificing priests, would a great deal better have agreed unto them. But, whereas both these names were usual amongst the jews, jereus and Presbyteroi, the one signifying sacrificers, and the other Elders: The spirit of God doth often call the ministers Elders, but evermore precisely avoideth to name them sacrificers or priests (as we use the term): yea, though they succeed them in one principal part of their office, that is to say in teaching, as it ●s written. 
Mala. 2. 7.  The lips of the priest should preserve knowledge, and men shall seek the law at his mouth. The cause whereof is evident to be this, that the sacrificing priesthood of Aaron, 
Heb. 7. 12. 24  is wholly translated unto Christ, in whom only it resteth, and passeth from him to none other. But by the name of Elders, the Pastors are called Act. 14. 23 
Act. 14 23.  Where Paul and Barnabas ordained Elders by election in every congregation. And Act. 20. 17. 
Act. 20. 17.  Paul sent for the Elders of Ephesus to Miletum. Also ●he affirmeth those Elders especially, 
1. Tim. 5. 17.  which labour in preaching and doctrine, to be worthy of double honour. Which place also testifieth of an other kind of Elders, of whom we shall ●haue occasion to speak more hereafter, 
Tit. 1. 5.  whose office consisteth only in government, and not in public teaching. Moreover, he showeth that he appointed Titus to ordain Eldersin every City, and afterward describeth what manner of men he would have to be chosen into the office. 
jam. 5. 14.  Also Saint james in Cap. 5. 14. willeth that if any be sick, they should call for the Elders of the Church, who being endued with the gift of healing at that time, should pray for the diseased, and anoint him with oil, and he should be restored to his health. Finally, Saint Peter, 
Pet. 5. 2.  as a fellow Elder exhorteth the Elders to employ all their diligence to the feeding of the flock of God.  
another name they have in the scripture, which is Superintendents, or Overseers, because they ought to be vigilant and watchful, to oversee the flock, and every member thereof. Which name is never used in the scripture for such Bishops, as claim and exercise dominion, and authority over whole regions, & all the Pastors of the same, but only for those that be Pastors of every several congregation, having no superiority ●uer their fellow Pastors, but be all of equal dignity and authority. So are ●hey named Act. 20. 
Act. 20. 17.  where S. Luke in ●he 17. vers. calleth them Elders of the Church of Ephesus. S. Paul in the 28. ●erse, calleth the same overseers: saying, Take heed to yourselves and to the ●hole flock, over which the holy Ghost ●ath made you overseers, to feed or go●erne the Church of God, which he hath purchased with his own blood. In this ●lace all the three appellations concur: namely, of overseers plaine●e, and pastors inclusively in the ●orde flock, and in the word Pot●ainan, which signifieth to feed or govern, as a Pastor doth his sheep. Where is to be noted, that bishops or overseers of one City were many, which plainly argu●th that they were none such as now a days are commonly called bishops, which can be but one in one whole Diocese, much less many in one city. The same thing is to be observed, in the name of Bishops, used by S. Paul. Phillip. 1. 1, where he & Timothy send salutations unto the Bishops and Deacons of the church, 
Phillip. 1. 1.  which was in the City of Philippi: which bishops, were the Elders or pastors, else would he not have saluted in special words, the Deacons which were in inferior office, and omitted the Elders, which were of more excellent calling. In the same manner of speaking, 
1. Tim. 3. 2. 8.  he describeth the qualities of those, which were to be chosen into the office of the bishops and Deacons. Likewise unto Titus. 1. 5. He calleth them Elders, and immediately after, describing the qualities of such, as were meet to be ordained Elders, he calleth them bishops: saying, For this cause did I leave thee in Creta, 
Tit. 1. 5. 6. 7.  that thou shouldest continue, to redress the things that remain: and that thou shouldest ordain Elders in every City, if any be unreprovable: the husband of one wife, having faithful Children which are not accused of riot, nor are disobedient. For a Bishop or over seer must be unreprovable, as the Steward of God, not froward, etc. Finally, S. Peter, chapter. 5. 1. the place before alleged, comprehendeth all the three names of Elders, Pastors, & Bishops. 
1. Pet. 5. 1.  The Elders (saith he) which are among you, I beseech. The name of Pastor, is understanded by relation of the names of feeding, and the flock which he useth, also by the name of Archipoymen, which signifieth the chief of Pastors, which is our Saviour Christ. The name of bishops or overseers is included in the word Episcopountes, which signifieth them which do carefully exercise the office of bishops or overseers. His exhortation is this. The Elders which are amongst you I beseech, 
1. Pet. 5. 1. 2. 3 4.  which am also a fellow Elder and a witness of the sufferings of Christ, and also a partaker of the glory that shallbe revealed: Feed the flock of God which is committed unto you, so much as in you lieth, carefully overseeing, not by constraint but willingly, not for filthy lucre, but of a ready mind, not as exercising Lordship over the heritage, but that you may be examples to the flock, and when the chief Pastor shall appear, you shall receive an incorruptible Crown of glory. S. Peter in this place reproveth three notable vices, which do great hurt among the ministers of the Church, if they be not taken heed of: slothfulness in teaching: covetousness of lucre, & ambitious desire of exercising Lordship: exhorting them to painful diligence, because they were Bishops or Overseers: to a ready care, because they were pastors, and therefore should labour for love of the flock, and not for lucre like hirelings: to modest humility, because their chief dignity in that they were Elders, was to excel in Godliness, that they might be an ensample to the flock, which cannot be, except they submit themselves and their lives, to the common rule of other men: which most excellent virtues if they embrace, they should be sure to be plentifully rewarded by him, who only deserveth to be called the chief of all Elders, Pastors, and Bishops: to whom only these honourable names of archpresbyter, Archiepiscopus, Archiepoimen, and such like, do properly agree. For as the Apostle calleth our Saviour Christ in this place, the chief Pastor: So in the second Chapter the 25. vers. he calleth him both the Pastor and Bishop of our souls. Wherefore as he only is our chief Pastor or Archiepoimen, 
Pet. 2. 25.  so is he also our only archbishop: And that the name of archpresbyter or chief of Elders, pertaineth tono mortal man, may be seen by this place, where Saint Peter that excellent and high Apostle, who if any man could, might as well as any, have challenged that name, durst not call himself other than Sunpresbyteros, a fellow Elder, no not when he sought authority to himself, by that name to be bold, to exhort the Elders of the Church. But least any man should think we stay only in names and terms, which are not so greatly material: let him consider, that saint Peter expressly forbiddeth the Elders, to exercise Lordship over their several congregations, how much more over their fellow Elders. Which thing also our Saviour Christ precisely forbiddeth, when there was a contention among his Apostles, about the primacy. 
Luk. 22. 25.  The kings of the nations have dominion over them, and they that bear rule over them are called gracious Lords or beneficial, but you shall not be so. Also Math. 20. 25. 
Mat. 20: 25.  and Mark. 10. 41. upon the ambitious request of the sons of Zebedy, 
Mark. 10. 41.  and the disdain of the other against them. The Princes of the Gentiles, exercise Lordship over them, and they that be great, exercise authority over them, but it shall not be so amongst you, but who so will be great amongst you, let him be your Minister, and he that will be first among you, let him be your servant. The same thing he taught by his example, when he washed his Apostles feet, 
john. 13. 13.  and commanded them to show the like humility one toward an other, which were all brethren, which he their Lord and master showed towards them. Also Math. 23. 8. 
Mat. 23. 8.  etc. he forbiddeth all ambitious Titles of Rabbi, Master, Father, etc. the reason he addeth, for you are all Brethren. For these names agree properly to God & Christ. For the greatest dignity of an Ecclesiastical person is a ministry, and not a lordship. S. joh. 
3. john. 9  also in his third epistle sharply reproveth Diotrephes, because he was Philoprotevon, one that desired the primacy in the Church. Howbeit in this case we must take heed, that we spoil not the ministers of the church, of all their lawful authority. For, although these testimonies of scripture, directly condemn the authority of one Pastor above an other: yet neither do they set every pastor at liberty by himself, to do what they list without controlment: nor yet do take away the lawful authority he hath over his flock: but that imperious and pompous dominion, which is meet for civil magistrates, and great Potentates to exercise in worldly affairs: otherwise in respect of their lawful authority, they are called by the Apostle in his Epistle to the Hebrews, 
Heb. 13. 7.  Guides, such as are appointed to oversee the flock with authority, and unto them submission and obedience is commanded in the same Chapter, verse 17. Other names are applied to them in the Scripture, but they be for the most part more general, pertaining to all kind of Teachers in the Church of GOD, both in the time of the Law and of the Gospel, as Seers, Prophets, Watchmen, Angels, Labourers, Builders, Stewards, and such like: all which with many other, serve to express some part of their office, as their knowledge, their diligence, their authority, their faithfulness, their discretion: also the necessity of them, the commodity that cometh by them etc. But concerning the names of Pastors, as they are a special office in the Church, this may suffice. But for as much as we have undertaken, so to describe a Pastor and and his office, as all other offices of the Church, may be described therewith: we must not stay only in the name, but set forth also the whole substance of the person. For which intent, it shall be necessary for us to consider a Pastor or Bishop, these two ways: in the proper function of his Ministry, and in government with his Elders: By which we shall understand how this Ministry ought to be reformed and restored amongst us. As touching his office, something hath been said before generally, under the description of his several names. But now more particularly, we must examine, what belongeth to his charge. The Pastor must be limited to one only congregation of such competent number, as he, (if he be but one,) or if they be two, may be sufficient, to the instruction of all and every member of the same Church. And first, he may no more lawfully have charge of two or three churches, than he can be possibly in diverse places. No more than a shepherd of whom he taketh his name, may have the leading of sundry flocks in divers places: neither may he be absent from his charge, with better reason, than a shepherd from his flock. As for substitutes or● hirelings, will not be allowed in this case: for Pastors are substitutes of God, and have an office of credit committed unto them, therefore by no good reason may they make any substitutes in their place, or commit their charge unto an other. The law of a man grounded upon good reason, alloweth not substitutes of substitutes: nor committing over of an office of credit in temporal matters. How shall God almighty then take it in good part, when the flock of Christ, which he hath purchased with his own blood, shall be so greatly neglected, to the endangering of their everlasting salvation? Therefore the ordinance of God is, that the Pastor should attend unto his peculiar flock. 
1. Pet. 5.  That Elders should be ordained in every City, 
Tit. 1. 5.  Town and other places. Tit. 1. 5. 
Tit. 1. 5.  and Act: 14. 23. The Apostles ordained Elders in ●uery Church of Derbe, 
Acts. 14. 23  Lystra, Iconi●m and Tichia, and all the Congrega●●ons about.  
Secondly, the office of Pastors is, ●ot only to teach the same truth in ●heir several flocks, but also to apay it to the time and persons, of ●home they have charge, with ex●ortation and reprehension: with consolation of the afflicted, & threat ●ing of the obstinate etc. This in ●we words is set forth by S. Paul ●●eaking of the diverse Gifts of God 〈◊〉 his Church, 
Rom. 12. 7. 8.  he saith: Whether it ●●e he that teacheth, in his Doctrine, 〈◊〉 he that exhorteth, in his exhortati●●. The Doctor therefore teacheth without exhortation. The Pastor tea●heth and exhorteth withal. More 〈◊〉 large he setteth forth the same offi●● in his exhortation unto the Pastor's of Ephesus, willing them to follow ●●s example, 
Acts. 20.  who supplied that office, until they were able to succeed 〈◊〉 his Place. Also very briefly and yet fully, he describeth the same unto Timothy, 
2. Tim. 3. 16. 17.  showing first that all his foundation must be out of the scriptures, which were sufficient for all parts o● his charge, and then most earnestly commandeth him to practise the same with all diligence: his words are these, 
2. Tim. 4. 1. 2.  All Scripture is inspired of GOD, and profitable for Doctrine, for exhortation, for reformation and for instruction, which is in righteousness, tha● the man of God may be prepared to a● good works: Therefore I charge thee before God, & before the Lord jesus Christ, which shall judge the quick and the dead at his appearing, and in his kingdom, preach the word, be instan● in season and out of season: improve, rebuke, exhort, with all long suffering and doctrine.  
The first part therefore, and the chiefest of a pastors office or duty is, to feed with wholesome doctrine, the flock that is committed to his charge, and therefore Saint Paul● describing what manner of men are meet for that charge unto Timothy, requireth that a Bishop or Pastor be apt or able to teach: 
1. Tim. 3. 2.  for if a man have never so much knowledge, and be not apt or able to teach, he ought by no means to be admitted unto this vocation. And unto Titus writing Chap. 1. verse 9 he requireth that he be such a one as holdeth fast the faithful word, 
Tit. 2. 9  according to Doctrine, that he also may be able to exhort with wholesome Doctrine, and improve them that say against it. Whereupon it followeth necessarily, that whosoever is himself ignorant in the knowledge of God's word, and therefore unable either to exhort with wholesome doctrine, or to confute them that gainsay it, is altogether unmeet for the office of a Pastor or bishop. Wherefore if ever we mind such a reformation, as God shall thereby be glorified, and his Church edified, we must utterly remove all the unlearned pastors, as men by no means to be tolerated to have any charge over the lords flock: & also provide that hereafter none be received into that office, but such as are sufficient for their knowledge & ability, in teaching to take so weighty a charge in hand. What man having but one hundredth sheep, would make such a man shepherd or overseer over them, as were a natural Idiott, or otherwise altogether unskilful or unable to perform those things that belong to a shepherd? If no man have so little care of brute beasts: What brutish negligence is it to commit the people of God, redeemed with the precious blood of jesus Christ, to such unskilful and unsufficient Pastors, as neither themselves know the way of salvation, neither are able to lead other unto it, whereof they are ignorant themselves? If there be no way of salvation but by faith, 
Rom. 10. 14.  and none can believe but such as hear the word of God preached: O Lord how miserable is the state of many flocks in this land, who either seldom or never hear the word of God truly preached, and ●herefore know not how to believe that they might be saved.  
But here it will be answered, that, as it is a thing greatly to be desired: To it is altogether unpossible to provide the Church of so many learned Pastors, as should take charge of every several congregation. But hereto we reply, that it is a thing necessarily required at our hands by God almighty, and therefore we must object no impossibility, especially when our own negligence, is the cause of all the difficulty, or if you will so call it, impossibility. We confess it will be hard at the first, but we must do our endeavour, and commit the success unto God, and there is no doubt but in time it will grow to an happy end. But when we shall be altogether careless, as we have been of long time, and that is worse, not acknowledging any default in this behalf, (as there be that do not): and that is most of all, maintaining such lets and hinderances as be continual nurseys of ignorance and ignorant pastors: We may be ashamed to allege that difficulty, for which none are to be blamed but we ourselves. We may be ashamed, now that our church hath had rest and peace, with free preaching of the gospel this 25. or 26. years, under the protection of our most gracious Queen, to be so unfurnished of learned Pastors as we are: whereas, if that diligence had been used of all parts, as might and should have been employed of all them, that unfeignedly seek the kingdom of God and his righteousness, almost in half the time, this necessity might have been well supplied. If we seek experience, what diligent & careful provision is able to do with the blessing of God: look to our neighbours & brethren in Christ, of France, who although they never enjoyed one day of such peace, as we have done so many years: Yet how plentifully they are furnished withal kinds of Ecclesiastical ministers, and namely with Godly and learned pastors, it would rejoice any Christian heart to behold in them, ●nd lament to see the lack in us. But ●s for those that acknowledge no de●ect in our Church, thorough the great multitude of ignorant Pastors, We had rather at this time pray to God ●o lighten their blindness, then by ●ny long discourse, to discover their palpable darkness. Would to God there were not more difficulty in reforming them that maintain such inconveniences, as except they be taken away, we shall never be disburdened of the cankers of the church, those unlearned ministers. For while Nonresidents and Pluralities be retained, we shall never want unlearned Curates, that for small stipends will supply the absence of Pluralities and Nonresidentes: Which gross corruptions of pastoral office, as they may have some honest pretence, so can they have no better pretence, neither are they retained with a better conscience, than the Priests in our Saviour Christ's time, suffered the exchangers of money, Grasyers' and Pulterers to make a Burse or shambles, and a Pultrie, yea, a den of thieves of the Temple of God, which was appointed to be a house of prayer to all nations. 
Math. 21. 22.  Math. 21. 12. Mark. 11. 15. john. 2. 14. But especially, 
Mark. 11. 15.  while the whole office of a Pastor, 
John. 2. 14.  shall be thought to consist in reading only a prescript number of Psalms and chapters of the scriptures, with other appointed forms of prayer: and that he may be allowed as a sufficient Pastor which doth the things, which a Child of ten years old may do as well as he, so long shall we never lack unlearned Pastors, ignorant and ungodly people: simonical and sacrilegious patrons: So long the building of God's Church, shall go but slowly forward, beside other superstitious fantasies, maintained in the people's hearts, which for shortness we omit to speak off. What though some say formal reading might be borne withal for a time, until the Church might be provided of sufficient Pastors, which yet is not granted: shall it therefore continue always to the perpetual decay of knowledge, and hurt of the Church of God? What greater discouragement is there unto Students then to see the rewards of learning, bestowed as commonly upon the ignorant as upon the learned? What encouragement is it to idleness and slothfulness, in them that be already in that vocation, to behold them that take no pain, to live in wealth and ease, without punishment of their negligence?  
But here again it will be objected, because there are not livings able to maintain all learned Pastors, we must be enforced to admit many ignorant ministers. But again we answer, it is our part, not only to provide learned Pastors: but also livings sufficient to maintain them, upon the necessity of God's commandment. 
Gal. 6. 6.  Let him that is instructed in the word (saith Saint Paul) minister to him, 
1. Cor. 9 7.  that doth instruct him in all good things. Be not deceived for God is not mocked. 
Gal. 6. 6. 7.  By which saying the Apostle confuteth all vain excuses, which many are wont to allege, why they would contribute nothing to the maintenance of their Pastors: all which he affirmeth to be vain, because they have to do with God, and not with men only: For here is not regarded the living of a man, but how much they esteem Christ and the Gospel of God. Therefore except we will mock God to his face, Let us object nothing to testify such shameful ingratitude, that we would doubt, how they should be provided of bodily food, of whom we receive the food of our souls, as though we could not afford them an earthily recompense, of whom we receive heaunely benefits. If nothing had been before time allotted, towards the living of the Pastors; Yet were we bound in pain of damnation, to provide sufficient for them; and now there is somewhat towards a living where there is least, and in all places sufficient, if it were well disposed: Why should we object necessity through lack of ●iuinges to retain idols in steed of true Pastors? Look once again into France (for examples move much) and behold the Churches there impoverished, and spoiled with long wars, persecution & unquietness. They have neither Byshoppricks, Deaneries, Prebends nor benefices to bestow on their Pastors, and yet minister unto them all things necessary for an honest sober life: And shall we that have all this while lived in peace, and prosperity, under a godly and religious Princess, having all these helps, think it is impossible, by disposition of godly and wise governors, to appoint a sufficient portion for so many learned Pastors as are necessary for our Churches? There is none excuse therefore to be admitted, but that we must endeavour to the uttermost of our power that every several congregation, Church or parish be provided of a learned Pastor. For unskilful shepherds have been to long thrust upon us, to the great dishonour of God and defacing of the Gospel of Christ. We have hitherto taken upon us without warrant of God's word, to allow such for Pastors of men's souls, whom no careful owner of cattle, would make overseer of his sheeps bodies. Which thing almighty God hath always detested, and signified his misliking by divers testimonies, both of the old and new Testament. Therefore he sayeth by the Prophet Isaiah, complaining of the unlearned Pastors of Israel, which was the only cause of their affliction and miseries. Their watchmen are all blind, they have no knowledge, 
isaiah. 56. 10. 11. 12.  they cannot bark, they lie and sleep and delight in sleeping, and these greedy dogs can never have enough, and these shepherds cannot understand, for they all look to their own way, every one for his advantage and for his own purpose. Come I will bring wine, and we will fill ourselves with strong drink, and to morrow shall be as, this day, and much more abundant. If the Prophet had lived in these our days, might he not have spoken the same more truly of many Shiers in England? We see therefore that blind watchmen, and ignorant dumb Dogs, and idle greedy Curs and unlearned shepherds that serve for nothing, but to fill their own purses, or their paunches, by the testimony of God his spirit, are denied to be meet Pastors of the people of God. The prophet ezechiel also inveigheth at large, against the unfeeding shepherds of Israel: 
Eze. 34. 2. 3. 4  saying (Woe) be unto the shepherds of Israel which feed themselves: should not the shepherds feed the flocks? Ye eat the fat and you clothe you with the wool: ye kill them that are fed, but ye feed not the sheep. The weak have ye not strengthened, the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost, etc. throughout the whole Chapter. When feeding of God's sheep is a matter of so great importance, and consisteth of so many parts, which the Prophet hath here described, how should we admit them whom God rejecteth? which being ignorant and unlearned, know nothing at all, and therefore nothing can do that appertaineth to this charge, or any part thereof. Undoubtedly the retaining of such, is a manifest token of the vengeance of God against us, for so he threateneth by the Prophet Zachary: 
Zac. 15. 16. 16  his words are these. And the Lord said unto me: Take to thee yet the Instruments of a foolish Shepherd, for lo, I will raise up a Shepherd in the Land, which shall not look for the thing that is lost, nor seek the tender Lambs, nor heal that is hurt: nor feed that which standeth up, but he shall eat the flesh of the fat, & tear their hooves in pieces. O Idol sheaphearde that leaveth the flock, the Sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.  
Now, seeing we are taught by these words of the Lord God, that it is a great and horrible plague, to have the church of God encumbered with such foolish and Idol Shepherds: Let us study to remove such plagues from the flock of Christ, whose arms are clean dried up that they have no force, and their eyes utterly darkened, that they have no skill, so that they are not able to perform those duties, which pertain to a wise and faithful shepherd, except we will betray the Sheep of Christ, into the mouths of ravenous Wolves, and specially into the teeth of that great ramping Lion the devil, 
1. Pet. 1. 8.  who never ceaseth going about to seek whom he may devour for his prey. For what do these reading Ministers differ from those Idol Shepherds, which God in his vengeance threateneth to send for the ingratitude of the people?  
It will be answered (no doubt) that to supply their ignorance, there are added to their appointed service, many Godly & learned homilies, which if they read with their service, there is not so great need of Preaching, & interpretation of the scriptures. We will derogate nothing here from the dignity of those homilies: we will not accuse here the unsensible reading of unlearned ministers, neither yet the unreverent contempt of the ignorant hearers; but, which all godly and wise men must needs confess, those exhortations that are not applied, to the proper circumstances of times, places, persons and occasions, are of small power to persuade any man, and least of all the ignorant people, Let long experience the Mistress of fools teach us, if knowledge the instructor of wise men cannot move us. How many papists converted? How many ignorant instructed? How many wicked reform, are ye able to show by this ignorant and unlearned ministry, with all the helps of reading of for●all prayers and homilies, without ●eaching and applying the Scriptures to the proper circumstances ●efore rehearsed? Again, who seethe ●ot but he that is so blind, that he ●ill see nothing, that these parts of strue Pastor's duty, which both the prophets, Ezechiel and Zachary rehearse, namely, to strengthen the ●eake, to heal the sick, to bind the ●roken, to seek the lost, to bring ●ome that is carried away, to cherish ●e young Lambs, to feed the strong ●eepe. etc. cannot be performed of ●y man by such means as these, but only by such one, as is a Godly and ●arned shepherd. Wherefore, these ●oore helps of prescript form of ●ading of prayers, of Homilies, and ●ch like, when they are alleged to maintain the ignorance of unskilful ●astors, are called no better, by the ●dgement of God, but the instruments of foolish and idol sheap●eardes, which have a certain pre●●nce of pastoral office, but in effect are altogether unmeet for the same. Even as Idiots and Idols are good for nothing, but able to do much hurt, concerning whom our saviour Christ pronounceth this fearful sentence. 
Math. 15. 14.  If the blind lead the blind, they shall both fall into the pit. How long therefore shall we suffer the blind to lead the blind, to the destruction of both? Let us therefore now at the length, remove these blind guides, and place in their steeds faithful overseers, that may lead the flock of Christ into the way of salvation. The ministers of the church are the salt of the earth. 
Math. 5. 13.  If the salt be unsavoury, wherewith shall it be seasoned, It is good for nothing but to be cast out, and trodden down of men's feet. Let us not therefore seek politic shifts to maintain the unsavoury salt, which our Saviour Christ pronounceth to be good for nothing but to be cast out.  
By these and many other testimonies of the scripture, it is as clear as the Sun at Noon days, that it is the office and duty of a Pastor, both to be able and willing to teach his flock, and that no ignorant and unlearned person is to be admitted to that charge, or retained, if he be ●rept in, no more than a blind man is to be suffered in an office, which must be executed only with the sight: or a Humbe Dog to give warning which cannot bark: or an Idol to have the place of a man, or a fool of a wise man or a Wolf of a Shepherd, or darkness in steed of light, or Salt that is unsavoury, to season withal. But while we entreat of teaching, to be the duty of a pastor, we do not only mean public preaching, when the congregation is assembled, but also private exhortation, reprehension, consolation, of every particular person within his charge, so often as need shall require. And that this also is the duty of a faithful Bishop, S. Paul testifieth, setting before the elders of the church, of Ephesus the example of his diligence which he would have them to follow. 
Acts. 20. 18. 19 20.  You know (saith he) from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord withal modesty, etc. And how I kept back nothing that was profitable, but have showed you, and taught you, both openly, and throughout every house. By which it is manifest, that the Pastor must not only teach all his flock openly: but also he must instruct every family privately, wheresoever he shall see it to be needful or expedient, which duty cannot be accomplished by a reading Minister. Also in the 26. vers. of the same Chapter, he commendeth unto the Elders, a general care of the whole flock. 
Acts. 20. 26.  Take heed to yourselves (saith he) and to the whole flock. Which care can not be well, or at all undertaken, except they be diligent to teach, both all and every one of their flock, as need shall require. Which thing also he willeth them once again to observe in his example, verse. 31. saying: Therefore watch ye, 
Acts. 20. 31.  remembering that by the space of three years, I ceased not night and day, exhorting every one of you. By these testimonies it is evident to see, what diligence the holy Ghost requireth of Pastors in teaching, both publicly and privately: as well generally all their flock, as particularly every one of them. He therefore that is unapt to execute this part of a Pastor's duty, is altogether unmeet, to whom governance of the flock of God, shoule be committed. In temporal affairs, no man will commit the least charge that can be, to such persons as he knoweth to be altogether unmeet, or unable to answer unto the charge: And shall we continue as we have done hitherto, to put them in trust with the greatest charge that can be, the salvation of so many thousand souls redeemed with the blood of Christ, whom we know certainly to be able to do, no part of a pastors duty sufficiently? God forbidden that we should still continue, so lightly to esteem so weighty a matter, as though we accounted the blood of Christ, by which we are sanctified, to be profane, and would contumeliously withstand the spirit of God.  
But necessity (you will answer) hath no law. This necessity we have answered before, to consist in 2. points: in lack of livings, and lack of learned men. The first we have showed aught to be no let, no not of an hour, if the other want, could so soon be supplied. And both must of necessity be provided for in time, or else we testify before God and his holy Angels, that they which neglect or with stand this provision, shall be guilty of the blood of all them, that perisse through the desaulte of teaching, in the whole realm. The lack of livings may be supplied, either by restoring the sacrileges of Abbeys, as Impropriations of benefices. etc. or by dividing the superfluities of some places that have to much, unto them that have too little, or by any other godly means, that may be thought meet to these godly and wise governors, that by duty ought, and by authority may do it. The lack of learned preachers, must be so far forth supplied, as it may presently, by encouraging and exhorting so many as are able, to take that charge in hand, by overseeing the Readers & scholars in divinity in the Universities, to do their duties, the one in teaching purely, the other in learning diligently: by thrusting out these unprofitable heads of Colleges, and other drone Bees, which either are unable or unwilling to set forward the study of divinity in their several huoses, & placing diligent and learned governors & students in their places, & by other good means reforming univer sities, by erecting of doctors & teachers, in as many places as may be: by compelling the unlearned ministers, in whom is any towardness to become scholars in divinity, with some allowance of living if they be willing to study, or else to send them from whence they came, to get their livings with sweat of their brows: and especially considering the greatness of the harvest & fewness of the labourers, by praying earnestly the Lord of the harvest in this great necessity of ours, 
Math. 9 38.  to thrust forth labourers into his Harvest. And in the mean time till God shall bless us with a sufficient number of learned pastors, to take some extraordinary and temporal order for overseeing the Churches, that although they can not be all sufficiently instructed and governed: yet so many shall not be altogether destitute, of all knowledge and spiritual government, as there are now in this most corrupt state of the Church, in which we have hitherto continued. If any man think this is over hard to be brought to pass, let him consider that there was never work of more difficulty, then to build up the Church of God: so that the necessity and commodity of the work, should cause us to stay nothing at the difficulty thereof. For with our faithful endeavour, we shall not want the mighty assistance of God, who will bless our Godly labours, with greater success, than we can look for. If God therefore will grant that these and such like means may take place, by the high authority of our dread sovereign the Queen's Majesty, and continue this comfortable peace, which we enjoy, under her most gracious government, we dare jeopard our lives, that in less than half the time, that is already prosperously passed, of her majesties most honourable and glorious reign, the necessity of learned pastors shall be so well supplied, as we shall have no great cause to complain for lack of them, if we may use like diligence to continue them: if not, we will spend the rest of our life in mourning, & expectation of the heavy vengeance of God, which must needs fall upon us, for this manifest contempt of his express commandment, and neglect of increasing the glorious kingdom of our Saviour Christ. In the mean time, we may boldly say with the Apostle. Act. 20. 
Acts. 20. 26. 27.  We testify unto you this day, that we are clean from the blood of you all, for we have not failed to show you the whole Counsel of God, concerning the regiment of his Church.  
Hitherto we have somewhat at large set forth, the principal part of a Pastor's office, which is to preach the word of God, and to instruct the people committed to his charge in the same. Here followeth now in the second part of his duty, which consisteth in right administration of the Sacraments of God. For seeing it hath pleased God to add such outward signs to be helps of our infirmity, as seals for confirmation of his promises, uttered by his word Rom. 4. 11. He hath appointed ministers of the same, 
Rom. 4. 11.  to deliver them unto his people. Math. 28. 19 
Math. 28. 19  Luke. 22. 19 For no man may take upon him any office in the Church, 
Luke. 22. 19  but he that is called of God, as was Aaron. Heb. 3. 4. 
Heb. 3. 4.  Seeing therefore that God hath given some to be Pastors in his Church. Ephes. 4. 11. 
Ephes. 4. 11.  And it is the duty of Pastors to feed the flock of God committed to their charge, with all manner of spiritual pasture of their souls, appointed by God. 1. Cor. 4. 1. 
1. Cor. 4. 1.  And that the Sacraments are a part of this spiritual food, it is manifest that it belongeth to the duty of Pastors, to administer the holy Sacraments: and that the Sacraments appertain to the doctrine and word of God, it is evident, that whom God hath instituted to be minister of the word, him also hath he made to be minister of the Sacraments: and as the Sacraments are compared by the holy Ghost unto seals: and the word or promise of God unto writings: so it appertaineth to him to deliver the seal, which delivereth the writings. For, as the seal hath always relation unto the writings: so have the Sacraments unto the word of God. By this it appeareth, that as it is the duty of every Pastor to administer the Sacraments of Christ: so this office appertaineth to none, but to those which are ministers of the word. Our Saviour Christ authorizing his Apostles to Baptize all Nations, sayeth: Go ye forth and teach all Nations, 
Math. 28. 19  baptizing them in the name of the father, the son and the Ghost, teaching them to observe all things, that I have commanded you. Likewise to the same effect, Go ye forth into the whole world, 
Mark. 16. 15.  and preach the Gospel to every creature, he that shall believe and is baptised shall be saved. etc. Also instituting his holy supper, he said: 
Luke. 2●▪ 19  Do this in remembrance of me. Which remembrance Saint Paul declareth, that it ought to be celebrated, by preaching of the Lords death. So often (saith he) as you shall eat of tbis Bread, 
1. Cor. 24.  and drink of this Cup, you shall show forth the Lords death until he come. By these testimonies it is evident, that the administration of the sacraments ought to be committed to none, but unto such as are Preachers of the word, that are able to teach them that they baptise, that are able to preach the mystery of Christ's death to them, to whom they do deliver the outward sign thereof. How intolerable an abuse than is it, of the sacraments of the Lord, to commit the administration of them to those men, that are not able to expound the mystery of them. And seeing the elements of the world, of which the outward ●art of the sacraments is taken, be lead and beggarly of themselves, except they be animated and enti●hed with the promise and word of God, which is the life of the Sacraments: what can it be better than sacrilege to separate the ministratition of preaching of the word from the sacraments? And forasmuch as the spirit of God, compareth the Sacraments to seals that are added, for confirmation of writings; we know well that a word or writing, may be available without a seal, but ●euer a seal without a writing.  
Therefore in this behalf we have ●ad great default, so long time to commit the administration of the Sacraments to those men, who not only have been known to be unable, but also have been forbidden to preach the word. And that which is more strange, to be suffered in this clear light of the Gospel, to permit the ministration of baptism, not only to ignorant men, but also to women which have no voice to speak in the congregation. 1. Cor. 14. 34. 
1. Cor. 14. 34.  & 1. Tim. 2. 11. 
Tim. 2. 11.  and that in private places, but in case (they say) of necessity, as though there were such necessity of the outward sign, when it cannot be ministered according to the institution of Christ, which is nothing else but to affirm with the Papists, that Sacraments confer grace of the work wrought: and that the sacrament of baptism, is a sacrament of such necessity, that whosoever is not dipped in water, must be eternally condemned. Which heretical opinion, as we have hissed out in our profession and preaching, so is it a great shame for us to maintain by such corrupt usage of Christ's holy sacraments. Let us therefore retain this principle, that the administration of the sacraments is a part of the pastors duty: for although the office of preaching Bee more excellent, then of ministration of the sacraments, as S. Paul speaketh comparatively. Christ sent me not to baptise but to preach. 1. Cor. 1. 17. 
1. Cor. 1. 17.  Yet they are of such affinity, that the accessary cannot be separated from the principal thereof. For where is no preacher of the word, there ought to be no minister of the Sacraments. Furthermore, it pertaineth to the duty of the pastor, to make prayers: as Act. 16. 16. 
Act. 16. 16.  not only private, as all men are bound to do, but also public prayers in the name of the whole Church. Act. 6. 4. 1. Timot. 2. 1. being the mouth thereof. 
Acts. 6. 4.  For whereas the spirit of God, 
Tim. 2. 1.  commandeth all things to be done in decent and comely order, 
1. Cor. 14. 16.  and forbiddeth all confusion and disorder. As it were great confusion & uncomeliness, for every man to make his several prayers in the public assemblies: so is it orderly for one to pronounce the prayer in the name of the rest, and the rest to pray with him in silence, & to answer Amen. It is also decent that he which is the shepherd, 
1. Cor. 14 40.  should go before the sheep in prayer, & the sheep to follow him in lifting up of their hearts in mutual consent. Moreover for as much as preaching and administration of the sacraments, ought not to be used without public prayers: as it is the Pastor's office to preach, and minister the Sacraments: so is it his duty also to go before his flock in public prayers.  
But here we have to observe two things: the first, that as it pertaineth to the Pastor to conceive public prayers: so it is the duty of the whole Church, in the name of the whole Church, to join in heart with the pastor in the same prayers, that they knowing and understanding what he hath prayed, may at the end give their consent by answering Amen. 
1. Cor. 14. 16  Wherein their is great abuse in our Churches. For, as though it wear notinough, to keep out preaching by long prescribed forms of prayer: these prayers are so pronounced by the minister, that a great number, & some not of the worst disposed people, think, it pertaineth not to them, to give ear or consent of mind unto them. We speak not here of such insensible Readers, whose voice either cannot be heard, or else cannot be understood, whereof there be great numbers: nor of the unfit place prescribed for the ministers, standing at prayer in the east end of the house, when the simple people shall stand oftentimes 40. or 50. yards of in the west end: or of the confusion of voices whilst all speak at once: beside scrines of roode-lofts, Organ lofts, Idol cages, otherwise called chantry chapels, and high pews between them: which although they do manifestly hinder edification, yet may they not be removed in many places, for defacing the beauty of the material houses, whereas S. Paul so much esteemeth the building of gods spiritual house, that he commandeth the glorious gifts of the holy Ghost to cease in the congregation, 
1. Cor. 14. 28.  when they do not help to edification. But we speak of this that a great multitude think they have well served God: if they have been present at common prayers, or any part of them, as they were wont to think in popery, although they be never so vainly occupied in the Church, some in walking, some in talking, in gathering of money, not only for the poor, but for other contributions, etc. And they that think they do best, are occupied in their private prayers, or in reading of books, while their minister pronounceth public prayers.  
Thus as preaching is neglected, upon colour of public prayers: So public prayers by private exercises, are made altogether unprofitable to a great number. For who knoweth the right use of public prayer, but they that are taught by the word of God. Let us therefore establish public preaching, and public prayers will follow of necessity. But if we continue to uphold formal prayers, that preaching be neglected, it will come to pass, that neither shall be regarded. For what did thrust out preaching from the romish Church, but long prescript forms of reading, of singing, of praying: so that their ordinary was enough, and to much to occupy the whole day, though there were no sermon, whereas contrariwise there would be no ordinary public prayer without preaching. Which terrible example of the practise of Satan in the man of sin, should make us afraid to give any like occasion of such inconvenience hereafter to come. For is not this opinion already grown into a great many men's heads, that the service may not give place to a sermon, no though the time be not sufficient for both? And are there not many that had much rather hear a chanted Matins and Evensong, than a godly & learned sermon? Yea they frequent the one, and refuse the other. Let Cathedral Churches, etc. be an example, where you shall see a great number, that tarry while the service is song, but depart so soon as the Sermon beginneth.  
While the Organs pipe, some are drawn with the sweetness of music to come up, but while the preacher crieth out, continue beneath and in laughter or brawling, be louder than he oftentimes. So, that which was wont to be said of the Mass, Missa non mordet, the mass was a gentle beast, and did bite no man, and therefore was so well beloved of many, may rightly be verified of our ordinary service. For therefore a great number can so well away with it, because it doth not sharply reprove them of their sins, nor disclose the secrets of their hearts, but that they may continue still in all kind of voluptuousness, and all other kind of wickedness. Whereas by preaching, their conscience is gauled, their wickedness and hypocrisy discovered, their damnation threatened, they are called to repentance and forsaking of their pleasant sins, and to holiness and innocency of life. So that if there be any spark of the fear of God in them, hearing preaching, so often as they use to hear service, they will fall down on their faces & worship God, acknowledging the great power of God in his ministers. 1. Cor. 14. 15. 
1. Cor. 14. 15  But that they cannot away with all, being like unto Felix the lieutenant of the Romans in jewrie: Who when he heard Paul a poor prisoner that stood before him bound in chains, preaching of righteousness, of temperance, and of the judgement to come, he was weary of him because he was a great oppressor, and an intemperate person, and therefore feared the judgement of God for his sin, which he purposed not to forsake. Such is the majesty of God's word, when it is preached, that either it boweth or breaketh the wicked in pieces. God grant therefore that in steed of ordinary forms of prayers, we may have preaching in all places.  
The second thing that we have to observe is this, that although we make it the duty of the Pastor, to pray in the name of the whole congregation, yet we do not so mean, but that the whole congregation with one heart, 
1 Cor. 14. 15 & 26.  and with one voice may praise God, with singing of Psalms, all at once. For this custom hath continued in the church from the beginning, that the congregation have praised God with Psalms singing altogether. And these three parts of a pastors duty, to preach, to minister the sacraments, and to pray, are so necessarily required of him in the word of God, as no man may rightly execute the office of a Pastor, but he that performeth all these, each one in their due time. And to this part of prayer, may be referred the blessing of marriages, not of necessity, but of an ancient use of the Church. Furthermore, in those things that are necessary parts of the pastors office, the Church hath authority to dispose them. as touching the circumstances, for order and comeliness sake: but chiefly for edification. As the days and times of preaching and administering the Sacraments, the places meet for the same, & for public prayers: also the form and manner of using those things, so that all things be done comely and agreeably to order, but especially that in all things, principal regard be had to edification, which S. Paul so often and so precisely urgeth in the 14. chapter of the 1. Cor. For therefore ought our assemblies and comings together to serve, that therefore we may be better, that we may be taught, that we may be edified. 1. Cor. 11. 17. 1. Cor. 14. 23. 24. 25. 26. 31. 
1. Cor. 11. 17. 1. Cor. 14. 23. 24. 25. 26. 31.  And therefore we have great marvel that some are so precise in urging ceremonies, as many think much hindering edification, but as most men confess, nothing profiting to edification, having always in their mouth, that sentence of Saint Paul. 1. Corinth. 14. 40. 
1. Cor. 14. 40  Let all things be done decently, and according to an order, And do so little remember that the Apostle in that long Chapter, laboureth altogether to drive all things to edification, or else to drive them out of the church. As he saith of him that hath the gift of tongues, being of itself an excellent and comely gift of the holy ghost, and being used orderly of one or two by course, with an interpreter, might do much good in the Church.  
But if there be none interpreter (saith he) Let him hold his peace in the congregation. 1. Cor. 14. 28. 
1. Cor. 14. 28.  The uncomeliness that Saint Paul reproveth, was, that women should preach in the Church, as ver. 30. 35. The disorder, that those gifts which served least for edifying, were preferred before them that served most for edifying, as tongs before prophecy. By which it is evident that S. Paul's words are wrested of some, clean contrary to his meaning, to make him a Patron of idle, if not hurtful ceremonies, maintained more upon will then reason, or granted of God's word, under the colour of order and decency, not only with neglect, but also with great hindrance of God's building, by spoiling the Church of so many learned pastors. There are beside these things, certain other matters: as confirmation, Churching of women, burial of the dead, thought to belong to the office of a bishop or Pastor. Whereof the first two are mere devices of men, and aught to have no place in the Church of Christ. The other, albeit it be to be retained with a certain honesty, yet it is not to be tied to the proper office of a Pastor. And as for Confirmation, it ought therefore to be shut out, and have no place in the church of God, as well because it displaced Catechising, and brought in steed thereof vain toys, and Childish ceremonies to the great hurt of the Church; as for that also it derogateth much from the dignity of Baptism, the sacrament of the Lord, and is extolled above it, being a devise of man, and is pretended to be a sign to certify the Children of the favour and gracious goodness of GOD, towards them, falsely grounded upon the example of the Apostles: Whereas the ministration of baptism, is permitted to every hedge-priest, minister and Deacon.  
And as for Churching of Women, because it savoureth of the jewish purification, and of Popish institution, it ought altogether to be omitted, for it breedeth and nourisheth many superstitious opinions in the simple people's hearts: as, that the woman which hath born a child, is unclean or unholy: whereas the Apostle pronounceth, that Godly women are sanctified and saved by bearing of Children. 1. Timoth. 2. 15. 
1. Tim. 2. 15.  that it is unlawful for her, for any necessity, to go out of her doors, before she be Churched: that this churching is a necessary part of the Pastor's office, that she must wear a white rail over her head, when she goeth to Church by the Midwife, weighted Home with the Parish Clerk, with divers such like Babbles, which in a well reformed Church, are not to be suffered. As for the burial of the dead, because Satan took occasion upon Ceremonies appointed thereunto, to sow the seed of many Heresies in the Church, as prayers for the dead, oblations for the dead, Purgatory, etc. Also many superstitions, as hallowing of Churcbyardes, distinction of Burials, as some in the Chancel, some in the Church, and some in the Churchyards: some with more pomp, as singing, ringing, etc. some with less, burying towards the East, lights and holy water bestowed upon the dead, etc. It is thought good, to the best and right reform churches, to bury their dead reverently, without any ceremonies of praying or preaching at them, because experience hath taught them, what inconvenience may grow thereof▪ by example of that which hath been before And as they are not to be excused, if any for small tri●●es only, raise up h●t contentions: so they have much to answer before God, that suffer the people of God to lack the only food of their souls for such human constitutions. But to conclude, it is the duty of every true Pastor, to observe those things that are concluded by the lawful authority of the church, concerning ceremonial matters, for order and comeliness sake, and for edification, and not to control public order, 
Acts. 28. 29.  by his private judgement, but upon great & weighty causes. We have hitherto entreated of the proper duty of a Pastor himself: now it followeth, that we likewise set forth his authority in common government with the Elders. But least any man should mistake that, which we purpose to say of his authority, we have need to express what we mean by this word authority. For even those things that we have showed before to be the duty of a Pastor, may also be called his authority, as to preach and teach, wherein is included his authority to forgive and retain sins: also his authority to minister the Sacraments, and to do other things in the Church, which none may do but he. But in this place, we understand authority, for power of government in the Church. Whereof the Apostle speaketh, 
1. Cor. 12. 28.  that it is one of the graces and gifts of GOD necessary for the building of his Church. This authority of regiment, we have declared that it ought not to be a Lordly ruling, 
1. Pet. 5. 3.  neither over their flock: 
Luke. 23. 26.  nor yet over their fellow servants and brethren: and least of all, that they ought to have dominion or Lordship over the faith of the Church. 
2. Cor. 1. 14.  In all these the man of sin hath exalted himself, contrary to the word of God: So that he would be head of all the Church, 
Hierarchia.  Bishop of all Bishops, and have authority to make new Articles of Faith. Whose untolerable presumption, as we have long since banished out of this Land: so we wish that no steps of such pride and arrogancy, might be left behind him: namely, that no elder or minister of the Church, should challenged unto himself, or accept it, if it were offered unto him, any other authority, then that is allowed by the spirit of God: but chiefly to beware that he usurp no authority which is forbidden by the word of God. For wherefore do we de●est the Pope and his usurped supremacy, but because he arrogateth the same unto himself, not only with out the warrant of God's word, but also clean contrary to the same? Now, if the same reasons & authorities that have banished the Pope, do serve to condemn all other usurped authority, that is practised in the Church: Why should not all such usurped authority be banished as well as the Pope? We can allege against the Pope and rightly, that which S. joh. Baptist did answer to his disciples. No man can take unto himself any thing, except it be given him from Heaven. joh. 3. 27. 
john. 3. 27.  And that saying of the Apostle to the Hebrews: 
Heb. 5. 4.  No man may take upon him any honour (in the church of God) but he that is called of God, as was Aaron. Insomuch that Christ himself, did not give himself to be an high Priest, but he that said unto him. Thou art my Son, this day I have begotten thee. He saith in another place, 
Philip. 2. 6.  Thou art a priest for ever after the order of Melchisedec. Now seeing these rules are so general, that the Son of God himself, was not exempted from them, but showed forth the decree, wherein he was authorized: By what rule can any man retain that authority in the church of god, which is not called thereto by the word of God? Likewise we can allege again, against the supremacy of the Pope, to prove that Peter was not superior to the other Apostles, that which our saviour Christ sayeth to his Apostles, 
Luke. 22. 26.  Luk. 22. 26. and Mat. 20. 25. Mark. 10. 42. It shall not be so among you, 
Math. 20. 25  but he that is greatest amongst you, 
Mark. 10. 42.  shall be as the youngest, and he that ruleth, as he that serveth. And Mat. 23. 8. 
Math. 23. 8.  You have but one master, which is Christ, and all you are brethren. If these places prove, that the Pope ought not to be above other ministers of the church: Why do they not likewise prove, that the Ministers are equal among themselves? And for the most part, all those arguments and authorities of Scripture, that are used to confute the usurped authority of the pope, are of as great force against all other usurped authorities of one pastor over an other. Therefore while we entreat of the authority of the pastors, we must take heed that we open not a window to popish tyranny, in steed of pastoral authority, & that we enlarge not the bounds of authority, without the bounds of the Scripture. Wherefore while we search the Scripture, the only rule whereby the Church of God ought to be governed, we find that in regiment & governance of the church, the pastor, bishop or elder, hath none authority by himself, separated from other. For in the Church, there ought to be no monarchy or sole absolute government, but that is referred peculiarly to our saviour Christ only, 2. Tim. 6. 7. jude. 4. 
2. Tim. 6. 15.  And that regiment, which he hath left unto his Church, is a consent of his household servants, to do all things according to his prescription, as he witnesseth, Math. 18. 19 
Math. 18. 19  If two of you consent upon earth upon any matter, what soever ye shall ask, it shall be granted to you of my Father, which is in Heaven: For wheresoever two or three be gathered together in my name, there am I in the midst of them. Seeing therefore that our Saviour Christ, hath neither authorized nor promised to bless any other form of regiment, then that which consisteth of the consent, and gathering together of his Servants in his name: we hold us content with this simplicity, and therefore we are bold to say, that the authority of a Pastor in public Regiment or Discipline, separate from others, is nothing at all.  
Let us then see, what is his authority joined with others, and first, who are so joined in Commission with him, that without their consent he can do nothing. We say therefore, that the authority of Christ, is left unto his whole Church, and so to every church, that none may challenge Episcopal or Metropolitical authority, as it is with us at this day over other, without great tyranny and manifest injury. For, seeing our Saviour Christ, promised his presence and authority to every Church indifferently, Math. 18. 19 20: 
Math. 18. 19 20.  None may challenge any such prerogative a●ore other: but as the Churches are limited out for order & conveniency, so is every one of them of like authority in itself: but because they make all but one church, & one body of Christ, therefore there is but one authority in them, to determine of matters concerning them all. By which there appeareth to be a double authority of the Pastor: one with the several congregation, in which he is Pastor, the other with the whole Synod or assembly, whereof he is a member, and both these authorities, we find sufficiently authorized in the Scripture, as shall playn●lye appear in the several Discourses of them. First therefore, we will speak of his authority in his several Church, in which he may do nothing without the consent of the Church. And first, let us examine, whether this authority be so diffused over the whole Church, that the hearing, trying and determining of all matters, pertaineth to the whole multitude, or to some special chosen persons amongst them, meet for that purpose.  
The authority is the power of our Lord jesus Christ, granted unto the Church: But because the judgement of the multitude is confuse, whereas God is not the author of Confusion, but of order: and that we find in the word of God, certain Officers appointed for government: we are bold to affirm, that that charge belongeth unto those that are such.  
And that doth S. Paul plainly declare, where he putteth a difference of the several offices of the Church, whereof he nameth Governors for one. 1. Cor. 28. 29. 
1. Cor. 28. 29.  and Rom. 12. 8. 
Rom. ●2. 8.  Let him that ruleth do it with diligence. Therefore there ought to be in every Church a Consistory or segnorye of Elders or governors, which ought to have the hearing, examination and determining of all matters, pertaining to Discipline and Government of that Congregation: which authority of theirs nevertheless ought to be moderated, that their judgement may be rightly accounted the judgement of the holy Church. Which thing consisteth in these two points. First, that the Elders be elected and chosen by consent of the whole Congregation, men of Godliness and Wisdom, in whom the whole Church reposeth such confidence, that they commit unto them their authority, in hearing & determining such matters, as without horrible confusion they cannot perform themselves. And hereto also may be referred that, which is said of Election of Pastors, that the Apostles Paul and Barnabas did ordain, by Election of the congregation, Elders unto many Churches, Acts. 14. 23. 
Acts. 14. 23.  because, the name of Elders is common to both: to Pastors and Governors, and is used in the Scripture to comprehend both at once, as it appeareth manifestly by S. Paul. 1. Tim. 5. 7. 
1. Tim. 5. 7.  Those Elders that govern well, are worthy of double honour, especially those that labour in the word and doctrine. Of which testimony, we learn these three things: First, that there be Elders in the Church, which meddle not with teaching, but are occupied altogether in governing. Secondly, that the Elders, which labour in teaching, otherwise called Pastors, are joined also in government with them, which teach not. And thirdly, that the name of Elder, comprehendeth both sorts of Elders. And especially in the place before alleged for election, there is great reason to lead us to think, that the elders for government, are as well understood, as the other for doctrine, because it is written in the same place, that after they had ordained them Elders in every congregation by election, 
Acts. 14. 23.  as having set the Churches in perfect order (which could not be, except they had established discipline as well as doctrine) they committed them to the Lord, in whom they believed.  
The second point for moderation of the elders authority, in such sort that their sentence may be the sentence of the Church is this, that when the consistory hath traveled in examining of causes pertaining to Ecclesiastical Discipline, and agreed what judgement ought to pass upon the matters, they propound it to the whole multitude, that it may be confirmed by their consent. Whereof S. Paul speaketh, touching the execution of Excommunication (because the fact was manifest) When you are gathered together with my spirit, 
●. Cor. 5. 4.  in the name of our Lord jesus Christ, and with the power of our Lord jesus Christ, to deliver such a one unto Satan, Now therefore, to● prove that there ought to be a Consistory of elders in every Church, for governing of the same: It is manifest by the commandment of our Saviour Christ, touching him that despiseth private admonition: 
Math. 18. 17.  If he hear not them, tell the congregation, if he hear not the congregation, let him be unto thee as an heathen & publican. Verily I say unto you, whatsoever you shall bind upon earth shall be bound in heaven. In which saying of our Saviour Christ, this word Congregation, is not so largely taken, as in other places for the whole multitude, but for the chosen assembly of elders. For our saviour Christ, in that word alludeth unto the assembly of elders that was among the jews, which they called but corruptly of a greek word Synedrion, which signifieth a Counsel or Consistory, Sanedrin, which had the hearing and determining of all difficult and weighty matters among the jews, the like whereof he willed to be established in his Church, for administration of government. For, seeing it was first instituted by God for government of his Church in the old law, as hath been showed before out of Num. 11. 6. 
Num. 11. 6.  although it was shamefully abused by the wicked jews, our saviour Christ translateth it into his Church also in the new Testament: and the name of Elders, doth most aptly agree unto them that be governors in the Church now, even as it did to the ancients of Israel: so that the Pastors seem to have borrowed the name of Elders, specially in respect of their government. The name of this consistory also in the new Testament, we find to be agreeable with that of the jews, whereof our saviour Christ speaketh when he saith: 
Mat. 18.  Tell the congregation or assembly. S, Paul. 1. Tim. 4. 14. 
1. Tim. 4. 14.  Despise not the gift which was given thee, through prophecy, with imposition of hands of the Eldership, where the greek word is Presbyterion the assembly or consistory of the Elders. Which word is used also by Saint Luke in his Gospel, speaking of the consistory of the jewish Elders. Luke 22. 66. 
Luke. 22. 66.  As soon as it was day, the whole Eldership or assembly of Elders came together, both chief Priests and Scribes, and brought him into their counsel. In which saying, their counsel Synedrion is called Presbyterion. Also Saint Paul Act. 20. 5. 
Acts. 20. 5.  that he had been a persecutor of christians, taketh witness of the high priest and of the whole consistory of Elders, using the same word Presbyterion. By which it is evident, that our saviour Christ by this word Ecclesia in that place, meaneth a consistory or assembly of Elders, whose authority he doth ratify with such power, that whatsoever is bound or loosed by them on earth, in the fear of God, and with hearty prayer, the Lord will bring it to pass, yea he himself will be in the midst of them, as Precedent of their counsel, to direct their consultations, to the glory of God, and the profit of his own Church. Therefore in every Church, there ought to be a consistory of Elders or Governors, which with the Pastor may take charge of Ecclesiastical discipline, and good order to be observed in the church, to the punishment of vice, and the advancement of true virtue. These, if they govern well, as Saint Paul doth testify, are worthy of double honour, both that honour which is due to Godly men, and that which is due to good governors.  
How necessary it is, 
The end of Discipline.  that Discipline should be in the Church, to keep men in awe from offending, and to bring offenders to repentance, to avoid the infection of sin, within the Church, and the reproach that groweth by neglecting the punishment of sin, among them that are without the Church: We think it needless to stand long in proving, the matter of itself is so apparent, and hath such plentiful testimonies in the scripture. And especially let the reasons of Saint Paul. 
1. Cor. 5.  1. Cor. 5. and 2. Cor. 2. 
2. Cor. 2.  where he purposely entreateth of ecclesiastical Discipline, be weighed. A little leaven soureth a whole lump of dough. For infection; ye are puffed up where ye should be sad and ashamed. For ignominy: We deliver him to Satan, to the destruction of his flesh, that his spirit may be saved in the day of the Lord: For repentance, public reprehension of many, which being Godly refuse to eat with such one, is profitable both to drive himself to repentance, and to keep other in order for fear of like punishment. Where this Discipline is not, no marvel if all wickedness overflow, to the dishonour of God, and of his Gospel, to the destruction of many & corrupting of more, to the grief of the Godly, offence of the weak, encouragement of the wicked, and rejoicing of the adversary.  
Let us therefore proceed, in setting forth the authority of the Pastor with the Elders, which is; first to punish offenders, and bring them to repentance: or else to cut them clean from the church, as rotten and infected members. But here we have to inquire, for what offences the Church may proceed to so sharp a punishment. For God forbid that the sword of excommunication, should be drawn out to cut off the members of our body, for every small disease that is in them, but only when the disease is deadly, and the member rotted thereby. For, we ought as hardly to be brought to excommunicate any of our brethren: as we would have a leg or an arm, cut off from our body. Therefore the popish tyranny is detestable, which thundereth out their pretended excommunication for every trifle: yea such as are no sins; as none payment of a little money, where it is not detained of fraud: non appearance, where men otherwise have necessary impediments, as though it were but a small matter, to put men out of the protection of Christ, and to deliver them unto the tyranny of Satan: to deprive them of eternal salvation, and to cast them into everlasting damnation. Lest therefore we should use such unreasonable rigour, the spirit of God teacheth us, what manner of sins deserve excommunication. 1. Cor. 5. 11. 
1. Cor. 5. 11.  If any that is called a brother, be an whoremonger, or a covetous person, or an idolater, or a slanderer, or a drunkard, or an extortioner, with such a one see that ye eat not. These offences therefore and such like, are to be punished by excommunication. Also an obstinate Heretic, that will not repent by admonition, is worthy of this punishment. Tit. 3. 10. 
Tit. 3. 10.  2. Tim. 2. 16. 1. Tim. 1. 20. 2. joh. 10. & 11. 
2. Tim. 2. 16.  And not only these great and notorious sins, 
1. Tim 1. 20.  deserve this correction, 
2. joh. 10. & 11.  but also lesser crimes, increased with contumacy and contempt of the Church's admonition, become worthy of the same castigation. Therefore saith our saviour Christ of private offences, Math. 18. 15. 16. etc. 
Math. 18. 15. 16. etc.  If thy brother sin against thee, go and reprove him between him and thee alone: if he hear thee thou hast won thy brother: but if he hear thee not, take with thee one or two, that in the mouth of two or three witnesses, every word may stand: if he disobey them, then tell the Church, if he disobey the Church, then let him be to thee as an heathen or Publican. The Apostle Saint Paul likewise. 2. Thes. 3. 6. 
● Thes. 3. 6.  etc. concerning those that were idle, and walked disorderly, will have all-gentle means used to bring them to labour and good order, but if they would not be reformed for any admonition, he commandeth them to be separated by excommunication. But it may be objected that hitherto appeareth not so great use of this consistory, why it should be thought necessary for excommunication: Neither doth Saint Paul make mention of it in all places, where he speaketh of excommunication. We answer, that although the simple institution of Christ, and approbation of the holy Ghost, should suffice us to think it necessary: yet there are many necessary uses thereof to be alleged. For whereas our Saviour Christ commandeth in private offences, the matter to be brought before the congregation, except you understand thereby, the congregation or assembly of Elders: there shall follow horrible confusion and disorder thereby. For, admit a man might accuse his brother unto the whole multitude, yet how should the whole multitude admonish him, and exhort him to repentance? Again, of these notorious offences that are worthy of excommunication, some are openly known, so that they need no trial, as the adultery of that Corinthian. 1. Cor. 5. 
1. Cor. ●.  some are in controversy and are to be examined, concerning which, Saint Paul warneth Timothy, that he admit not any accusation against an Elder, but under two or three witnesses: and chargeth him before GOD, and before the Lord jesus Christ, and his elect Angels, that he do nothing thorough rash, or over hasty judgement: and that he do all things without partiality or affection unto parties. 1. Timothy 5. cap. 19 
1. Tim. 5. 19 & 21.  and twenty one verse. We see here manifestly a necessary use of the Eldership. For how is it possible for the whole Church, to examine and discuss such difficult controversies? Therefore it behoveth the Church, to have such ordinary Delegates, as may and aught to apply their diligence, vuto such matters. Moreover, to oversee the Church for matters pertaining to order and Discipline: How can the multitude oversee themselves, or the Pastors only, which have a principal care of Doctrine, to attend upon? And to the second part of the objection, that S. Paul doth make mention of the Eldership or Consistory of Elders in all places, where he speaketh of Excommunication: we answer, that it is not necessary he should so do. For, whereas our saviour Christ hath prescribed a form thereof, that he which obeyeth not the Congregation should be excommunicated: and that in other places, he maketh sufficient mention, both of the Elders and of the assembly, we ought to understand, that his purpose is, to observe that form to the uttermost. And although he do not always make express mention thereof, yet must we not imagine, that he meant to alter or change the same. In the first to the Corinthians the fift verse, It is manifest, that albeit he● desired nothing more, then that the incestuous Adulterer should be excommunicated, and therefore determined of him for his own part, as absent in body, but present in spirit: yet he acknowledgeth that he could not be excommunicated, without the consent of the Congregation, being gathered together in the name of our Lord jesus Christ. 1. Cor. 5. 4. 
1. Cor. 5. 4.  Likewise when he should be received again, he was to be pardoned, not only by him, but by them also. 2. Cor. 1. 10. 
2. Cor. 1. 10.  And therefore, if so high an Apostle, could not by his private authority excommunicate that Corinthian: we must not think, that by his private authority but by consent of the Church of Ephesus, he excommunicated Himmineus & Alexander, 
1. Tim. 2. 20.  although he do not make express mention of the consent of the church in that place. 1. Tim. 2. 20. 
1. Tim. 2. 20.  So likewise where he speaketh to Timothy in the singular number, concerning the hearing & determining of matters pertaining to Discipline, we ought to acknowledge, that he teacheth in Timothy his person, the duty of elders, & never meant to give Timothy an absolute or singular authority, to be judge in these matters, without consent of the Eldership, whereof he maketh mention but a little before. To conclude therefore, the Pastor with advise & consent of the Elders, hath authority to hear & examine matters, pertaining to Ecclesiastical Discipline, and as the cause requireth to excommunicate offenders, and upon their repentance and amendment, to receive them again into the bosom of the church, approved by the word of God. Instead of which, Antichrist hath set up a tyrannical jurisdiction of one Bishop to be judge of excommunication, which is practised neither for causes sufficient, nor by sufficient authority, in so much as it hath been already testified by the scripture, that the power of excommunication, is in no one man, no not in an Apostle, but is common to the whole church, & aught to be executed by lawful delegates of the church also. But so much that usurped authority presumeth, that the bishop as an absolute owner thereof, committeth it over to his chancellor or Archdeacon, the Archdeacon to his Official, & he to his register, & he again to his substitute, and his substitute to his servants, man or boy as it happeneth: in so much that a learned preacher, may be excommunicated by a foolish boy. If this matter seem not to require speedy reformation, god hath blinded our eyes that we can not see the clear light of the sun shining in our faces. For if we look to banish the tyranny of the Pope out of all men's hearts, we must utterly remove all his detestable enormities out of the Realm, as it was wont to be said in the common prayers of the Church in the time of K. Henry and Edward, whereas now by retaining still, all the detestable enormities of his prerogative and faculties, & whole course of his Canon law, the papacy is not so much banished in name, as translated in deed from the Sea of Rome, to the Sea of Caunterbury, under the shadow of the Prince's supremacy, with as heinous injury and contumely, of the lawful authority & godly supremacy of the Prince, as joined with the great dishonour of God, and the miserable disorder of the Church. But we mean not in this place to prosecute our just complaints, nor to inveigh against the abuse of these things, with such vehemency of words as the worthiness of the matters deserveth: but only in setting forth the plain truth, to give a glimpst by the way of the contrary falsehood.  
We must therefore return to the authority of the Pastor, which he hath joined with the Elders of the Church, whereof he is pastor. The Church hath always had great care for provision of the poor, by which compassion they showed, that they were lively members of the body of Christ, and avoided great reproach of them that were without. For what shame is it, for them that profess to be all sons of one father, and therefore all brethren: yea that be members all of one body, to suffer their brethren & fellow members, to lack necessaries to sustain their temporal life: as though they that communicate in all spiritual graces and blessings, were not worthy to take part of these worldly benefits, at leastwise so far forth as to supply their necessities? Therefore our Saviour Christ, always commendeth brotherly love among his Disciples, to teach us how ready we ought to be, to distribute unto the necessities of our brethren, which is a true testimony of our love declared by his own example. For, although he were so poor, that he lived of the alms and liberality of other men: yet of that which was more than served his own necessity, he used to bestow upon the poor: as john. 13. 29. 
joh. 13. 29.  to teach them whom he hath blessed with Temporal riches, which he refused, to enrich us with heavenly treasures, that they of their superfluity, would be content to give to the relief of their poor brethren, which he did not neglect in his extreme poverty: To teach also them that have but mean substance, that they ought not to be excused, but somewhat to contribute unto the necessity of their poor brethren, when he that had nothing at all but that which was given, even of that bestowed part. Therefore the Apostles in the primitive Church, thought it to be expedient, for the better providing for the poor, that certain men should be appointed of approved Godliness and diligence, which should take the special charge of the distribution unto the poor. Act. 6. 
Acts 6.  These men were called Deacons or ministers, because they did minister and serve the poor in their necessities, and because the occasion of the ordinance continueth always (as our Saviour Christ hath said) we should always have the poor amongst us, john. 12. 8. 
joh. 12. 8.  whereby GOD would exercise our charity. The office of Deacons also is perpetual. Therefore the Apostle Saint Paul, prescribeth what kind of men are meet for that office. 1. Timothy. 3. 8. 
1. Tim. 3. 8.  And in every well constituted Church, they were ordained accordingly: as Phillip. 1. 1. 
Phil. ●. 1.  Also after the ordaining of the seven Deacons, this office was divided into divers parts, as necessity showed divers occasions. For some were appointed for the collection and distribution of alms: as Romans 12. 8. and some for attending upon the sick and impotent among the poor, 
Rom. 12. 8.  as in the same place. Let him that distributeth, do it with simplicity, and let him that showeth mercy, do it with cheerfulness.  
Which kind of Deacons. 1. Cor. 12. 28. 
1. Cor. 12. 28.  are called helpers: and for the service of this office, were appointed divers old poor widows, who as they were maintained by the church: so they served the church, attending upon the other poor, who being sick and impotent, had need not only of things necessary, but also of service and attending. 1. Timoth. 5. 5. 
1. Tim. 5. 5.  These offices being instituted by the spirit of God, for the necessary use of the Church, which use still continueth, ought also to be retained among us. For we see, for want of these offices, what great inconveniences are among us, concerning the poor. For, although there be very good politic laws made for provision of the poor: yet small relief cometh thereby to the poor indeed: at least wise many abuse the relief which they receive, which cometh of this, that there be not in every church or congregation, such Deacons as the holy ghost hath appointed, which should take a special care, & employ a great diligence, for the provision of the poor: not only some, to gather and distribute, but also to see it well employed on the poor, and to employ the poor, that live of the alms of the church, to the relief of their fellow poor, which are more impotent than they, as it was used in the primative Church. And above all things, to beware of them that walk disorderly, and labour not if they be able. Of which kind of people, when there is so great multitudes in this land, that they do even overflow the Countries, and have been known to be practisers of great matters against the state: It is marvel, that neither by politic, nor by ecclesiastical Law, they are brought into order, and set to labour, or else (as Saint Paul prescribeth,) so that they should not eat, until they be willing to labour. 2. Thes. 3. 10.  
But now, to return to the Election of Deacons. Concerning the form of choosing of Deacons, we may read at large. Acts. 6. that they were chosen, by consent of the whole Church, and had the approbation of the Apostles. And because we may not think, there was any confusion in that blessed company, we must needs confess, that which hath been before declared, that there were even in that assembly and first Church at Jerusalem, certain elders appointed, which in the name and by the consent of the rest, had the disposition of such matters, as appeareth by many places of the Acts of the Apostles, where the Elders are named with the Apostles: As Acts 15. 4. 12. etc. but especially concerning this matter of the distribution unto the poor, we read, that when the Church of Antiochia, was so well disposed as to make a collection to be sent unto the poor Brethren that dwelled in jury, they sent unto the Elders, by the hands of Barnabas and Saul. Acts. 11. 
Act. 11. 30.  30. By which it appeareth, that the Elders had the disposition and appointing of such as should distribute it unto the Congregation, which were the Deacons. For it is agreeable to reason, that he that should do any service in the name of all, should be chosen and approved by the consent of all. For the Regiment of the church, as it ought to be furthest of from all tyranny: so ought it to be as far from Confusion and disorder. Tyranny is avoided when no one man, (contrary to the ordinance of Christ) shall presume to do any thing in the Church, without the advise and consent of others that be Godly and wise, and authorized by the consent of the Church. Confusion is prevented by the grave counsel, and orderly assembly of Elders, unto whom the Church hath committed her authority.  
By this it may easily appear, what great default there is in our Church, where those that are said to be ordained Deacons, never purpose in their life to execute any part of a Deacons office, neither are chosen for that end: but only that within a short time after, they may be made Priests or ministers, nothing in the world differing from the superstition of Popery: where the office of Deacon was conferred only, as a step unto priesthood. As though it were necessary, that every one which is ordained an Elder, should first be a Deacon, and yet when he is made a Deacon, he is but an Idol, yea scarce an Idol of a Deacon, having no resemblance at all unto a Deacon indeed, but that he is a man. This profaning of God's institution, God will not always suffer unpunished, especially when it is not maintained of ignorance or infirmity, but defended against knowledge, and upon wilfulness. Therefore, the Collectors are more like to deacons a great deal, than those that the Bishops make Deacons. For, first they have after a sort election of the Church, whereas the other have, but the approbation of one man. And secondly, they gather and distribute the common alms unto the poor, which the other never think of. But yet we may not allow them for lawful Deacons indeed, because they are not always endued with such qualities, as the Apostle requireth. 1. Tim. 2. 
1. Tim. ●.  For they ought to be men of good estimation in the Church, full of the holy Ghost, and of wisdom, that should be chosen, Acts. 6. For, as it is an office of good credit, so ought the person to be of good reputation. Therefore saith S. Paul, that Those Deacons that Minister well, do get themselves a good degree, 
1. Tim. 3. 13.  and great liberty in the faith, which is in Christ jesus. Insomuch that S. Paul himself doth salute in special words the Deacons, next to the Bishops or overseers in the Church of Philipi. 
Phillip. 1. 1.  We read also, what worthy men were chosen to be the first Deacons; as Stephen the first Martyr, and Philip, which afterward was an Evangelist, when the Church was dispersed thorough the persecution raised about Stephen. So that every ignorant contemptible person, is not to be allowed unto this office: but as Godly, wise, and worshipful, as may conveniently be found in the Congregation, may not think themselves too good to minister unto Christ, in his members, and in the name of the Church. The Election also of our Collectors, is too Profane for so holy an Office. We may read in the History of the Acts: Acts. 6. 
Act. 6.  with what gravity, reverence, and religiousness, the Apostles ordained Deacons, with Prayer and Imposition of hands. For these and such like causes, although the ordinary Collectors have some resemblance, with the Deaconship of the church: yet we cannot in all points allow them for Deacons: whose office truly consisteth only in ministration unto the poor, as we have showed, in that they be Deacons. We have declared before, that there is a double authority of the Pastor, the one joined with the Elders of the Church, whereof he is Pastor: the other with the Synod or holy assembly, whereof he is a member.  
Of the former we have entreated hitherto. Now it followeth, that we speak of the latter. There ariseth oftentimes in the Church, diverse controversies, which cannot be otherwise expressed, pertaining to the state of the whole Church, then by a general assembly of all the pastors of that Church, which is called a Synod or general Counsel. Also there be diverse cases, wherein the several Churches, are driven to pray the aid of the Synod, where matters can not be determined among themselves. For this cause, the Holy Ghost hath ordained these Holy assembles, with promise, that they being gathered together in the name of Christ, he himself will be among them. With the Synod, the Pastor hath authority to determine, concerning regiment of the Church. Wherefore we have to inquire, of what persons a Synod doth consist: For which intent we find in the history of Act. 15. 6. that when a controversy arose concerning the Ceremonies of the Law, whether they were to be used, by those Christians that were converted of the Gentiles: The Apostles & Elders came together to consider of this matter, and that the people was not excluded, appeareth by the 12. verse, the whole multitude, being persuaded by the arguments alleged by Peter, held their peace, and quietly heard Paul and Barnabas, declare what signs & wonders, God had wrought by them amongst the Gentiles. And lest ye should understand the multitude in that place, for the multitude of the Apostles, It followeth in the 22. verse. Then it pleased the Apostles and Elders, with the whole Church, to choose certain men. etc. By which scripture we learn, that the Synod consisteth principally of Pastors, Elders, Teachers, and men of wisdom, judgement and gravity, as it were of necessary regents. For, although the whole multitude came together, yet the Apostles and Elders came together to inquire, and consider of the matter in controversy, the multitude heard, and for their better instruction and modesty, submitted their consent, unto the determination of the Apostles and Elders. All men's reasons were heard. For there was great disputation, but the authority of God's word prevailed, good order was observed. So, after the matter was thoroughly discussed, by the godly arguments, alleged by Peter and Barnabas, & Paul, the controversy was concluded by the sentence of james, to whom that prerogative was granted, not of singular authority, but for order's sake. And this place doth admonish us, to entreat some what of the pre-eminence of one Elder or pastor above the rest We confess that in every assembly or company, some one of necessity must have this prerogative, to order and dispose the same with reason, or else great confusion is like to follow. But this pre-eminence is only of order and not of authority, as to propound matters to be decided, to gather the reasons and consent of the rest, and so to conclude, etc. As we see in this place james did: of whom also we read, that he had this pre-eminence. Act. 21. 18, 
Act. 21. 18.  etc. And we may gather the same. Gal. 2. 9 12. 
●al. 2. 9 12.  Not that james had greater authority in his Apostleship, than Peter or Paul, or john, or any other of the Apostles: But because he was chosen of the rest to have prerogative of order, which some one must have in every assembly, and such was the prerogative at the first, which was granted sometime to the bishop of Rome, & sometime to some other bishops, to be precedent or prolocutor in the general counsels, being chosen thereto for the time by consent of the rest, as the prolocutor is chosen in our convocations, that are called with parliaments. Therefore, as it were an absurd thing for our prolocutor in our convocation, to take upon him to be a controller of the whole synod, & to challenge that office to him and to his heirs for ever: so unreasonable is the authority that the Pope claimeth over general counsels. One therefore is to be chosen by consent, to be as it were the prolocutor or moderator of order, but not of authority in every assembly, whose prerogative must so be tempered, that in all things tyranny be avoided. Which we see by experience easily creepeth in upon proud natures, to whom if you grant an inch, they will be ready to take an ell, according to the Proverb. But let us return to the authority of the synod which consists in deciding & determining such matters as cannot otherwise in particular churches be concluded, either because they concern the common state of all churches, or because they lack sufficient authority in some one church. First therefore the lawful Synod hath to consider, if any controversy of doctrine do arise, that it be determined by the word of God: for in the controversy of binding the Gentiles, to the observations of the ceremonial law, was a matter of faith and doctrine.  
Secondly, it hath to determine of the use of the ceremonies, not of will without reason or ground of scripture, but upon necessary causes of avoiding offence and similitude of superstition, of bearing with the weak, of order and comeliness and edification. So did the Synod of the Apostles and Elders, command for a time abstinency from meat offered to Idols, otherwise lawful in itself, for offences sake, and for avoiding of all pollution of Idolatry. Act. 6. 20. 29. 
Act. 6. 20. 29  and forbearing the weakness of the jews in abstinency, from eating of blood & of strangled, which was forbidden by God before Moses time, to teach that Childish age of God's people to abstain from cruelty, as in Gen. 9 4. 
Genes. 9 4.  Such ceremonial constitutions are but temporal, and so long are to be retained, as the cause continueth, for which they were made. So that if weakness cease, or be turned to obstinacy, they are no longer to be retained. Also for order and comeliness, and best edification, the Synod hath to determine, what shall be observed in particular charges: as of the time, place, and form of preaching and praying, and administering of the sacraments. For, who should be able to know what order, comeliness and edification requireth according to God's word, but they that be Teachers and preachers of the same unto all others? For it is absurd, that they should be taught by such in these small things, as aught to learn the truth of them in all matters. This authority therefore cannot be granted unto any Civil Christian Magistrate, that without consent of the learned Pastors and Elders: yea against their consent (of whom, as in some respect he is a feeling member) he may lawfully make ceremonial Constitutions, whereby the Church must be governed, in mere Ecclesiastical matters.  
It is ou●e of all controversy, that before there were any Christian Magistrates (for we will, not speak of SERGIUS PAULUS proconsul of Cyprus, because he was but a lieutenant of the Roman Emperor) this authority was proper unto the Synod.  
Which authority we know to be granted to the Church by our saviour CHRIST: practised by his Apostles: continued by their successors three hundred years, before there was any Christian Emperors, (for we receive not Philip for a Christian Emperor) and long time after there were Christian Emperors, even as long as any purity continued in religion, until both Emperors and Synods were thrust out of all lawful authority, which they ought to have in the Church, by the tyranny of Antichrist.  
But we find not in the Scripture, this authority granted by Christ to Civil Magistrates, which in his, and his Apostles time were not, nor any promise that when they were, the Synod should resign it unto them. Therefore it remaineth, that it be showed by them, that defend that this absolute authority is in the Civil Magistrate, by what spirit or revelation, or Scripture (if there be any that we know not): For, we would be glad to learn how this authority was translated from the Church, (in which it was once lawfully vested) unto the Civil Christian Magistrate.  
Therefore, until this may be showed, by sufficient warrant of GOD'S holy word, we hold that the Synod of every Province, hath authority to decree concerning ceremonial orders of the Church: Whereof some may be general to all congregations, some particular to certain Churches. For, as it were to be wished that all places might be brought to one perfection: So it is not always necessary, that they be like in all things. The wisdom of the Synod therefore aught to have such regard of all churches, that they have special respect to every one. Wherein we of long time in England have been carried away, with an untrue principle, that uniformity must be in all places, and things a like, as though we would feed old men and sucking infants all with one kind of meat: or as though we would clothe all ages in a rob of one assize: and that which is more absurd, compel men of ripe age to suck the dug, to wear their biggins, and to carry Rattles and other Childish babbles. Our land is not yet wholly converted to Christ (so great hath been our negligence hitherto) therefore there can not be such an uniformity of orders in all places, as shall be profitable for all. Therefore it were meet, that the Overseers and Elders of the Church, should come together to consider of this matter, what orders were most meet for diverse places, to bring them to the obedience of Christ: what for the furtherance of them that are newly come, and what for the continuance and increase, of them that are very well come on.  
The same doctrine, although not the same parts of Doctrine, is to be every where: but ceremonies, even as they be ceremonies, do admit variety: as time, persons, and occasions serve to be diverse. Yea Christian liberty, in them sometimes, is necessary to be testified, because there are many so simple, that they know not the difference between those things, that are necessary in the Church, and those that are not of necessity. There be that think a Cross or Font (as they call it) is as necessary in baptism, as water: and that kneeling at the Communion is more necessary than preaching of the lords death: that a Surplus in common prayer, is more necessary, than a devout mind: and great occasions offered to the ignorant so to think, when they see them that preach most diligently, pray most fervently, and minister the Sacraments most reverently, according to Christ's institution, to be displaced of all ministry, for a Cross or a font, or a Surplus, or some such other trifle. The Synod therefore, ought to be careful in ordaining of Ceremonies, not only that they be pure and agreeable to the word of God: but also that they be expedient for the time and persons, for whose use they are ordained: And as wilful contemners of good orders established by public authority, are worthy to be corrected, so entangling of men's consciences, or tyrannical coaction in these indifferent matters, must always be avoided. The Synod hath further authority concerning Discipline, to reform and redress by Ecclesiastical Censure, all such defaults and controversies, as cannot be determined in the particular Churches: as for example: If the Pastor himself, have need to be severely punished, where there is but one Pastor in a Church: or if Elders, which should be reformers of others, have notoriously misgoverned themselves: or if they have been led by affection, to condemn an Innocent, or to justify the ungodly: in these and such like cases, all Contention is to be concluded, by the authority of the Synod. Some example we have thereof. Acts. 15. 
Act. 15.  where those contentious Schismatics, that withstood Paul and Barnabas at Antiochia, were constrained to yield by authority of the Council, and Paul and Barnabas restored to their credit.  
For which causes, Synods ought oftentimes to be assembled, though not general of the whole realm, but particular of every province or shire, as it may be most conveniently, that such things as are to be reformed, may be redressed with speed.  
Last of all, forasmuch as the election of Pastors, is a great & weighty matter, which ought not to be permitted to the judgement of any one man, but pertaineth to the Church, whereunto they should be chosen, both for better advise in choosing of a meet man, and for authority in causing him to accept their election: it is convenient that it be done by judgement of the particular Synod. That no one man hath authority to ordain Pastors, and to impose them over churches, hath been before declared, by example of the Apostles Paul and Barnabas, who although they were Apostles, yet would they not challenge that prerogative unto themselves, but by common election, they ordained Elders in every Church. Acts. 14. 23. 
Acts. 14. 23.  Timothy also received his charge, although it were through prophecy, by imposition of hands of the Eldership. 1. Timoth. 4. 14. 
1. Tim. 4. 14.  Therefore as it hath been evidently declared before, the assembly of Elders, consisting of grave, wise, and Godly men, aught to inquire, when the Pastor's place is void, where they may find a man meet to supply his room, and therein to desire aid of the Synod. The man by such Godly advise so chosen, aught to be presented to the Congregation, and of them to be allowed and received, if no man can show any reasonable cause to the contrary. This is the right election and ordaining of Pastors, grounded upon the word of God, and practised by the primative Church, two hundred years after Christ, until the mystery of iniquity, grew to work more openly to the setting up of the tyrannical kingdom of Antichrist. By this we may plainly see, that our presentation of patrons, is both profane and prejudicial: our giving of orders by bishops is presumptuous, and full of absurdities. first, because they take upon them to do that, which none of the Apostles durst do: that is, without election of Churches, to ordain Elders. Secondly, that they give an Office without a charge, to make a Pastor, and send him to seek a Flock, where he can find it: which is as unreasonable a thing, as if one were chosen to be a Churchwarden, and had never a Church to keep: or made a Constable, that had never a Town or place appointed, whereof he should be Constable. For the name of a Pastor, Elder, or Overseer, is the name of an office in Act and esse, because it is a proper Relative, and not a Potential ability in the Clouds.  
If bishops as they be now, were consecrated after the same manner to seek their bishoprics, where they could find them, it 〈◊〉 no greater absurdity, than it is to ordain pastors, and let them proll where they can for their benefices. thirdly, by this wandering (we may also say vagabounde) ministry, shifting from place to place, and in all places to be counted a Minister where he hath no charge, it would grieve a man to think, what inconveniences doth follow, but principally, how filthily it stinketh of the old Popish indelible character, from whence it hath his ground, and neither of any reason, or of the word of God. And yet forsooth it is so perfect, that it may abide no reformation. Fourthly, if you will see how well the authority which they claim and practise, is used of them, that only have the choice and admission of Ministers: Look over the whole Realm of England, What a multitude of unfit Pastors shall you find in every place? So that jeroboam never made worse Priests of the refuse of the people, to serve his Golden Calves, than they have ordained Ministers to feed the Flock of Christ, which he hath purchased with his own blood.  
This complaint we confess is grievous, but the indignity of the matter enforceth it. We know that vain excuses shall not be wanting, of necessity, etc. But if necessity compelled them to take such at the first; what necessity compelleth them, to suffer them to be such still? For, if they would needs admit ignorant persons to that charge: yet should they have enforced them to study, as well as to other things, they have enforced them unto, that in time they might have grown to be meet for their calling. Which if they had done in 10. 12. or 13. years space, a great many might have proved excellently well learned, and able to serve in the Church with great fruit and profit: and the rest according to proportion of their time, might have come to some mediocrity in knowledge, whereas now as ignorant and as unfit as they were the first day, so are they still for the most part, and will so continue to their lives end, if they may be suffered in idleness, as they have been hitherto. Then it is a torment to think what ambitious suing, what envious labouring, what unseemly flattering, what prodigal bribing, is used to attain to great dignities in the Church, to far unmeet for the modesty and gravity that should be in Christian preachers. And as for the inferior benefices, from the fattest Parsonadge, to the poorest Vicaradge almost, if it be worth 40. pounds by the year, what simonical bargains of leases, Annuities, Reservations, exhibitions: yea, notwithstanding the Act of Parliament, Anno. 13. by Antedates and other subtle conveyances, what christian heart can think of them, without detestation of such horrible abuses? Shall we speak here any thing of the popish priesthood, the greatest blasphemy that ever was: how long was it allowed for a lawful ministry, until by the Godly meaning of the said Parliament, some brandmarke of shame, was set upon it? But how pitifully that authority was abused, which was by the same statute committed to the bishops, in allowing of priests that came to do their penance, by negligence of the bishops, & bribery of their Officers: the country crieth out of it, and the state of the church, is little amended by it. Old Sir john Lacklatin, that had not seen some of his benefices, a dozen year before, was carried about on his Mare, and sometimes on a Cart: First to the bishop whom he chose, if he might for his purpose, such one as had been a priest of his own order, and cared least what ministers serve in his Diocese, and then from Shire to Shire, one distant an hundred mile from another, mumbling up his Articles in his morowmasse voice, in every Church where he had living, and returned as very a beast as he came.  
But this and all other inconveniences before rehearsed, should utterly be avoided, if we might once establish the lawful election of Pastors, according to the word of God. It were also greatly to be wished, that it might be brought to pass, that in every Congregation, there should be two pastors at the least, both because the charge is great, and also for supplying the lack of the one, if the other were sick or absent upon necessity, or any such like case. Which thing were both agreeable to the example of the Apostolic Church, and also very profitable for the Congregation. We do not mean this in every Parish, as they be now distinguished, but in every Congregation as they may be disposed, both for best edifying and also for sufficient living for the Pastors.  
It will be objected, when we have all things at our pleasure, concerning the Election of Pastors, yet will there creep in many abuses. We answer, they shall not so soon, nor so easily, nor so many abuses creep in, as now at wide Windows, yea, great port-gates do throng in.  
But if as many or more abuses (if more could be) were crept in, yet were the case better than it is now: for we should be sure, that God approveth our order, though he condemn the abuses, because it is grounded upon God's word, whereas now he abhorreth both.  
But of the authority that Pastors have as members of the Synod, we have spoken hitherto sufficiently. By which it is evident, how all things have been corrupted in Popery, which had at the first any good institution, which corruptions we also retain at this day, without desiring of any refourmation. For, to begin first with our particular Synods, good lord what a mockery they are of law full synods, being holden for no other end almost, but to gather up fees, both ordinary & extraordinary, with daily new devices to poll the poor Priests of their money, which they extort for seeing the Letters of orders, for Dynners' and such like matters. And yet a new invented pillage, whereby they compel men to buy Books of them for 4. pence or 6. pence, which are to dear of a penny or two pence: and not only such small Ware, but also great books, being such as every parish is appointed to buy, must be bought of them for two or three shillings in a Book dearer, than it may be bought in Paul's Churchyard: yea otherwhiles, though the Parish be furnished of them already, they are not authentical, except they be bought at Master Chauncellers and Official, at Master registers hands. As for refourmation of any thing in the Church, there are indeed many presentments, and men sworn to present matters, but little or none amendment at all doth follow. So that it is a common saying in the Country, when the presentment is once received, they shall never hear more of it. Soon after the Visitation or Synod, the petitbribing Sumner, rideth forth laden with Excommunications, which he scattereth abroad in the Country, as thick as Haileshot, against this parson, and that Vicar: this Church warden, and that Side-man, whom he himself when he came to summon him to the Synod, for a Cheeze or a Gammon of Bacon, had undertaken to excuse for none appearance. But when he is once Excommunicated, there is no remedy, but he must trudge to the chancellor or Official for absolution, who after he hath once absolved his Purse of a few Groats, giveth him his blessing and sendeth him away. And this is the image of our little or particular Synod.  
Our general Convocations have a more show of good order, 
Choosing of clerk of the Convocation house.  but in effect little better. For first, they are stuffed full of Popish and profane Chauncelloures, and other Lawyers, which being mere lay men, and unlearned in Divinity, by their own Law, aught to be no members of the Synod: And yet these will bear the greatest sway in all things. The Bishops, as though they were greater than the Apostles, must have their several cowenticle, whereas the Apostles and elders came together with the whole multitude, Acts 15. 
Acts 15.  And as they are severed in place, so will they be higher in authority. So that whatsoever is decreed amongst them, that must be called the determination of the whole Synod. So that no man must be suffered to speak any thing against it, be it never so reasonable, or agreeable to the word of GOD: yea, whosoever will not subscribe to all such things, as they decree, must be excluded out of the Convocation, as was practised and threatened in the Convocation at the foresaid parliament, unto diverse Godly and learned Preachers, that offered to speak against diverse gross and palpable errors, that had escaped the bishops decrees. As for the distinction of Canonical and Apocryphal books, for explication of the clause in the article of Predestination: where it is said, that the elect may fall from Grace, and such like matters. If this be not to practise Lordship over our faith: to set down decrees of Religion, which must be accepted of all men, without either reason or testimony of the Scripture to prove them, and no man permitted to show any reason or Scripture, that enforceth his Conscience to the contrary, but only to hang upon the authority of bishops: Let some other declare what Paul meaneth, 2. Cor. 1. 4. 
2. Cor. 1. 14.  where he denieth, that he would excercise any Lordship, over the faith of the Corinthians.  
For, although their decrees were never so perfect, yet it were an example of tyrannical Dominion, neither to give reasons to satisfy the ignorant themselves, nor to hear or confute that which might be alleged against them by others, but for a few lordbishops in comparison of all the convocation, to sit by themselves & order all things at their pleasures, as though the Gospel sprang first from them, or had come unto them only, it savoureth of nothing so much as of popish tyranny: Whereas otherwise it is well known they are not all of the best learned, nor all of longest study, nor all of soundest judgement, nor all of greatest zeal, nor all of best example, and therefore not meetest to be the only determiners in Ecclesiastical matters, to the prejudice of the whole synod. Wherefore it is greatly to be desired, that our synods also, which are so far out of order, may be reformed according to the scripture, and the example of the primitive Church, that all things may be done with such modesty, gravity & judgement, as they were by the Apostles and Elders. 
Acts. 15.  Act. 15. And now that we have set forth the whole Ecclesiastical ministry, according to the word of God, with all the duties & authority that pertaineth unto it: the place requireth, that we should also entreat of the authority of the civil Magistrate in matters ecclesiastical. Of the title of the prince's supremacy, if it be truly understood, we move no controversy: but that it doth properly appertain to the civil magistrate, to be the highest governor of all persons within his dominion, so that the sovereign Empire of God be kept whole. But herein resteth all the doubt, how this is truly to be understood, & that shall we best understand by the contrary: namely by the usurped tyranny of antichrist. For antichrist did challenge unto himself all authority, both that which is proper to god, & that which is common to men. Therefore that the pope claimed to be that only head of the church, from which the whole body received direction, & was kept in unity of faith: This was blasphemous against Christ, & therefore may not be usurped by any Civil magistrate, no more than by the pope. Likewise, where he challengeth authority to alter, change & dispense with the commandment of god, to make new articles of faith, to ordain new sacraments, etc. this is also blasphemous and ought not to be usurped of any civil prince, On the other side, where he challengeth authority over all princes, & so over all the clergy, that he did exempt them from the civil jurisdiction, this is contumelious, & injurious against all christian kings. And therefore every prince in his own dominion, aught to cast off the yoke of his subjection, and to bring all ecclesiastical persons unto his obedience and jurisdiction. Here have we the first part of the title of supreme government over all persons. In matter or causes ecclesiastical: likewise, the pope doth not only presume against god, as we said before: but also against the lawful authority, given by God unto men. For he forbiddeth princes to meddle with reformation of Ecclesiastical matters, or to make any laws pertaining to causes of religion, answering them, that those things do appertain only to him & the general counsel. But when he cometh to debate any thing with his clergy, than all laws & knowledge, are enclosed in the closet of his breast. When any general counsel must be holden, all that they do receiveth authority from him. For except he do allow, it is nothing. And he is so wise, that neither with the council, nor without the counsel he can err or think amiss in matters Ecclesiastical: whereas it is not only lawful, but also necessary for Princess, if they will do their duty, to look to the reformation of religion, and to make laws of matters Ecclesiastical, but so that we confound not the offices of the Prince and the Pastor. Eor, as it is not lawful for the Prince to preach, nor administer the Sacraments: no more is it lawful for him to make laws in Ecclesiastical causes, contrary to the knowledge of his learned Pastors. For, as these three parts of a pastors duty, are granted to him by God, preaching, ministering of sacraments, and Ecclesiastical government: he may no more take from a Pastor the third, than he may the two first. By this it appeareth, how far it is lawful for Princes to intermeddle with causes Ecclesiastical: namely that it is the chiefest point of their duty, to have especial regard that God may be glorified in their dominion, and therefore they ought to make civil laws to bind the people unto the confession of true faith, and the right administering and receiving of the sacraments, and to all ecclesiastical orders, that they being instructed by the word of God, thorough the ministery of the preaching of the same, shall understand to be profitable for edifying of the church of Christ, and the advancement of the glory of God. If any shall offend against the laws, whether he be preacher or hearer, beside the ecclesiastical censure, which he should not escape, he is also to be punished in body by the civil magistrate. This we see that all christian Emperors observed, that when any controversy arose, either of doctrine, or of order and ceremonies, they commanded the Clergy to consult & determine thereof, according to the scripture, who assembling together incounsel obeyed their commandment. Their conclusion then by authority of the Emperor, was commanded every where to be observed, and those that impugned it, to be punished: the same order we read also to be observed, by the christian kings of France & Spain, yea and of this our Britain also, in governing their Ecclesiastical state, by the advise of the Clergy of their dominion. But it will perhaps be said, that for Princes to subscribe to the determination of priests (as they call them) is no supremacy, but a subjection. We answer, it is no subjection unto men, but to God & his word, to do nothing in these matters, but by the faithful advise of them, that know his will, & are bound to teach it unto all men: No more than it is to be counted a subjection for a Prince in civil affairs, to follow the advise of wise and faithful Counsellors. Whereby we see that if God's ordinance were not plain in the scriptures, yet reason itself would conclude, that if in Temporal matters, a wise prince will do nothing of weight, without the counsel of wise men: how much more in God's business which are of greatest importance, should they not decree any thing with out the advise of them, that be learned in those matters. And if all princes by heathen wise men's judgements are so rulers, that they are servants of the laws, & of the common wealth: why should it be accounted for any dishonour unto princes, to be obedient to the laws of God their father, and to serve to the commodity of the church their mother? It is a greater honour to be the son of God, and the child of the church, then to be a monarch of all the earth. Of this honourable subjection to GOD and his church. Esay prophesieth Chapter. 49. 23. kings shall be thy nursing Fathers, 
Esay. 49. 23.  and Queens shall be thy Nurses. They shall worship thee with their faces towards the earth, and lick the dust of thy feet, and thou shalt know that I am the Lord. The prophet meaneth, that Kings and Queens shall be so careful, for the preservation of the church, that they shall think no service too base for them, so they may profit the Church of Christ withal. Unto this honourable subjection, the holy Ghost exhorteth princes in the second psalm: after that they have tried that they prevail nothing in striving against the kingdom of Christ: Be now therefore wise (O ye Kings): 
Psal. 2. 10. 11  be learned that judge the earth, serve the Lord with fear, and rejoice unto him with trembling, Declaring that it is a joyful service to be obedient to Christ: yea to serve GOD is indeed to reign. And especially it is to be noted, where Saint Paul commandeth prayers and supplications, to be made for the conversion of Kings unto the knowledge of the truth, and their own salvation, that he alleadgeeth this reason, 
1. Tim. 2. 2.  That we may lead a quiet and peaceable life, in all Godliness and honesty under their protection. A godly and honest life, we may live, under enemies of the Church and persecutors: but a peaceable and quiet life in all godliness and honesty, only under a christian Prince. This thing therefore the Church most humbly desireth of the prince: for this end the Church continually prayeth to GOD for the Prince: in this respect the Church most obediently submitteth herself unto the Prince, as a Child to his nurse, that both prince and people may honour God in this life, and after this life, reign with Christ everlastingly.  
Thus have we briefly set forth a form of reformation, touching matters ecclesiastical (as we are thoroughly persuaded) agreeable to the word of God, and as we are able to prove, consenting with the example of the primitive Church, building only upon the most sure foundation of the canonical scriptures: but intending more at large, if occasion shall serve, hereafter to set forth, the practise and consent of the Godly fathers in their Acts, Counsels and writings, following the same rule & interpretation of the scripture that we have done. Therefore we protest before the living God and his holy Angels, and before the Lord jesus Christ, that shall come to judge the quick and the dead, and before the Queen's majesty our most gracious Sovereign, & the whole assembly of all estates of this Realm: that as the whole world may plainly see, we seek hereby not our own profit, ease nor advancement, but only the glory of God, and the profit of his Church: so by this present writing, we discharge our conscience, according to our duty which is to show unto all men the true way of reformation: and to move them that have authority to put it in practise, and to seek by all lawful and ordinary means, that it may take place, that if it may please God to give it good success, at this time to be embraced, we may fulfil the rest of our course with joy. But if our sins be the let, that this or the like grounded upon God's word, may not now be received: yet the present age may see & judge, what is the uttermost of our desire, concerning reformation, which hitherto for lack of such a public testimonial, hath been subject to infinite slanders, devised by the adversaries of God's truth & hindrance of Godly proceedings unto reformation. And that the posterity may know that the truth in this time, was not generally unknown nor untestified, concerning the right regiment of the church of god: nor this disordered form of ecclesiastical government, which we have received for the most part of popery, delivered to our Children without contradiction, that our example should not be prejudicial unto them: as the example of our Godly fathers (which in this point neglected their duty) hath been prejudicial unto us. The Lord grant for Christ's sake, that we being so far from perfection, God may open all our eyes to see the same, and bend our hearts earnestly to labour to attain thereunto: and in the mean time, so far as we have attained, that we may proceed all by one rule, that we may be like affectioned to seek the glory of God, and to build up the ruins of his temple, that with one heart and with one voice, we may praise the Father of our Lord jesus Christ in his holy Temple, which is the congregation of saints in the holy ghost, to whom be all honour & Dominion for evermore. Amen.  
FINIS.