THE TRUE FORM OF CHURCH GOVERNMENT, FIRST instituted BY CHRIST, NOW USED AND PRActised in all the reformed Churches of Germany, France, and Scotland: humbly presented to the High and Honourable Court of Parliament, at this time most happily assembled. Plainly proved by Scripture, rectifide reason, and the testimony of the Church, some hundreds of years after the Apostles time, and the general consent of the Churches rightly reformed in these latter times, contrary to the Romish, and our archiepiscopal Government.  
Printed at London 1642.   

To the supposed governors of the Church of ENGLAND, the Archbishops, Lord Bishops, Arch-deacons, and the rest of that order.  
MAny, and most evident have our declarations been concerning the truth of that government, which Christ hath prescribed in his word for the ruling of the Church; which we have manifested unto you, both by our writings and speeches, as occasion hath been offered: never hath any one of you taken in hand to say any thing against it, but it hath made his eyes to dazzle, as the clearest sun-shining; whereby he hath been driven to wander hither and thither, groping for evasions, and yet could not escape, but hath fallen into infinite most monstrous absurdities, and blasphemous assertions, (as by their writings yet extant it may appear) so forcible is the truth, to amaze the gainsayers thereof, and so pregnant is falsehood to beget and bring forth thousands of absurdities, and every one worse than other. And will you still continue in your damnable▪ and most devilish course? Have you sold yourselves unto Satan, to fight for him until you be damned in Hell with him? Have you mortgaged the salvation of your souls and bodies, for the present fruition of your pomp and pleasure? is it because you see not what you should do? It may be so, for many are so blind, that they grope even at noon day; but methinks it can hardly be so, unless you be they that have eyes and see not, for the cause hath been (by the blessing of God) so managed, that many ploughmen▪ artificers, and children do see it, and know it, and are able by the word of God to ju●tifie it, and condemn you to be adversaries unto the gospel in resisting it. But you think that government not so needful, and your fault but small (if it be any) in continuing your course begun. The necessity of the thing is many ways apparent, both in th●t it hath so plentiful warrant from God's own word, (as the course of this Book doth evidently declare▪) and also in that the gospel can take no root, nor have any free passage, for want of it: and the greatness of your fault appeareth ●y this, that in so doing, you are the cause, of all the ignoran●e, atheism, schisms, treasons, popery, and ungodliness, that is to be found in this Land, which we challenge to prove to your faces, if we may ind●fferently be heard, and whereof in the mean wh●le we will give you a taste: for the first it is clear, that you are the cau●●r, of that damnable ignorance, wherein the people are so generally wrapped, for that you have from time to time stopped the streams of knowledge in th●se places where the Lord in mercy bestowed the same, and in stead of able and painful Ministers, have pe●●ered the Church, either with presumptuous proud persons, that are esteemed learned, and take no pains to bring the people unto the knowledge of Jesus Christ, or (which is the greatest ●u●ber) such ignorant asses, and filthy swine, as are not worthy to live in a well ordered Common wealth: and that you are the c●us● of all atheism, it is plain, for one may (as in deed many do) p●o●●sse it, and you say nothing to him for it. If the most filthy liver will ●awne up ●n you▪ and bribe your servants, you will not only favour him, but assist him against any godly Mini●ter whatsoever: but if any that fear God, refuse to come under the least of your Popish c●remonies, he shall be molested, till his purse be empty, or else ●y your tyrannous dealing, he have made shipwreck of a good conscience. And are not you the cause of all schisms, that make a h●tch-pot of true Religion and Popery, and so give some an occasion to fall into this course, and others into that? And it is as clear, that you are so far●e the cau●e of all treasons, ●s without you they had not been: for if every Church had had her govern●ent according to Christ's i●stitution; our young Ge●tlemen, and Stud●nts, had not been (For want of teaching and careful oversight) mad a prey unto the seducers; and consequently to th●se pract●s●s▪ which have brought the bodies of so many unto Ty●orne, and their souls into hell; and who ●ut you be the caus● of Popery, whi●est you use them so well, let them do what the li●t yea▪ and keep them in office and authority under you, yea (which m●re is) give them such offices as none that 〈◊〉 Popish can execute: I speak not of the ignorance which by▪ 〈…〉 every wh●re, which (as they confe●●e) 〈…〉 their devot●●n, and you are the wretched father● of that 〈…〉 wh●r●by you mu●t needs ●e grandfathers 〈…〉 kind of Popery. And who can (without blushing) deny 〈…〉 be the cause of all ungodliness, seeing your government is that which giveth leave to a man to be any thing, saving a sound Christian. For certainly it is more free in these days, to be a Papist, 
Omni● cum 〈…〉 bonum.  Anabaptist of the Family of Love, yea any most wicked one whatsoever, then that which we should be; and, I could live these twenty years, any one of these in England (yea in a Bishop's house it may be) and never be much molested for it; so true is that which you are charged with, in a Dialogue lately come forth against you, (and since burned by you) that you care for nothing but the maintenance of your dignities, be it to the damnation of your own souls, and infinite millions more: Enter therefore now at the last, into the serious consideration of these things: remember that one day, you must be presented before the tribunal seat of Jesus Christ, to be arraigned for all the souls that have gone to hell (seeing you will needs be the Rulers of the Church) since the Gospe●l ●irst appeared in this Land, then shall you not be excus●d with this. The Queen and council will have it so: nor with that; Our state cannot bear it. For it shall be sa●d unto you, why do you not inform them better of my will; why taught you them not to worship with trembling and fear, and to kiss the Son lest he 〈◊〉 angry; why did you not tell them, that all States must be rul●d 〈◊〉 my Word, and not my word by them and their polic●e●. Whe● these things shall be laid to your charge, your con●ci●nces sh●ll ●n●wer; that if you had done so, you should have lo●t your dig●i●ies, which you loved and sought for especially: then shall you wish, that the mountains would fall upon you▪ and the h●l●s cover you ●rom the pre●ence of the Lam●, and from the presence of h●m that 〈◊〉 upon the throne. And I am persuaded▪ that you are 〈◊〉 league with Hell and have made a c●venant with Death; yea, y●u do pe●swade yourselves that there is no Go●, neither sh●ll 〈◊〉 be any such day of ●●count; or it were 〈◊〉, that you 〈◊〉 give you 〈…〉 Disputations by, and then shall it easily appear, who hath the Lord on his side, and who not. The Truth will prevail in spite of your teeth, and all other adversaries unto it, (for God disdaineth to be crossed, by dust and ashes.) Therefore be not obstinate so long, as until you be found fighters with God; but prevent his wrath, lest it break forth against you like fire that none can quench, because of the wickedness of your Inventions. Venture your bishoprics upon a Disputation, and we will venture our Lives, take the challenge if you dare: if the Truth be on your side, you may hereby, be restored to your dignities, and be no more troubled by us: but if the Truth be against you, what shall it profit you to win the whole world▪ and afterward lose your own souls. If you refuse still our offer, then must you needs be guilty either of this, That you know your cause will not abide the trial, or of this, That you will take no pains to confute us that keep such a stir in the Church. do not think that because you have human Authority on your side, therefore you are safe; for he, whose authority is on our side, is the greatest, to whose voice all the Devils in Hell shall stoop; much more the silly arm of sinful flesh. We have sought to advance this cause of God, by humble suit to the Parliament, by supplication to your Convocation house, by writing in defence of it, and by challenging to dispute for it; seeing none of these means used by us have prevailed. If it come in by that means, which will make all your hearts to ache, blame yourselves; for it must prevail, maugre the malice of all that stand against it, or such a judgement must overtake this Land, as shall cause the ears that hear thereof to ti●gle, and make us a byword to all that pass by us. The Lord open your eyes, that you may see the confusions whereof you are the cause, and give you true Repentance, or Confound you in all your purposes that be against Him, and the regiment of his son Jesus Christ. The same Lord, for the love he beareth to his poor people, open the eyes of his majesty, and the Honourable councillors, that they may see your godless practices, and in pity to God's people, rid us from you, and turn away his judgements, which the rejecting of his holy yoke hath deserved, not punishing them that mourn for the desolation of Zion▪ with those that spoil and make havoc of the Lord's inheri●ance. Amen.   

To the Reader.  
INfinite and unspeakable (Christian Reader) are the miseries from which Jesus Christ our Saviour hath freed us, and the benefits and blessings, wherewith in this life he beginneth, and for ever will continue to adorn us. The consideration whereof (if our thankfulness unto his majesty, were any way proportionable, to that which we endeavour unto towards men) should make us continually to devise, and all the days of our life to study how we might show ourselves (at least in some sort) careful to glorify his blessed name, above all things that we desire, by how much as his love towards us, excelleth whatsoever can e●se (according to our wish) befall unto us: but if we do with equal balance (on the other side) look into the course of man's life▪ how well this duty is performed, we shall see, that men declare themselves rather bent to spit in his face, and to defy him, than any way to honour him as their head and sovereign: for (to say nothing of the profane life, and godless conversation, wherewith the general number, that professeth Jesus Christ, is wholly defiled) we see that many Nations▪ people and languages are very willing to receive Jesus Christ as the●r Priest to sacrifice for their sins, but that he should become their King, to prescribe laws unto them, whereby they may be ruled, is of all other things the most unsavoury, yea (if it be offered) the most grievous tidings▪ and unreasonable request: wherein, albeit many Nations that have renounced that where of Rome, are heinously sinful against his glorious majesty, yet is there none in the whole world so far out of square as England, in retaining that popish hierarchy, first coined in the midst of the mystery of iniquity, and that filthy sink of the Canon law, which was invented and patched together▪ for the confirming and increasing of the kingdom of Antichrist· Wherein as great indignity is offered unto Jesus Christ, in committing his Church unto the government of the same, as can be▪ by mean unde●lings unto a King; in committing his beloved Spouse unto the direction of the Mistress of the stews, and enforcing her to live after the orders of a brothel-house. For the reformation whereof while some have w●itten, and others according to their Callings, c●●efully st●od▪ how heinously it hath been taken, how har●ly they have been used, and what ●hamefull reproaches have been off●red (even unto the course of the gospel) for spite that hath been ●●rne unto Ref●●mation▪ almost by all estates and degrees, lamentable ex●●●i●nce ●●th ta●g●● many ●f us·s but our posterity shall know it more p●●ticularly, and the Church th●oughout the world shall discern and ●udge of it more evidently, when their bodies are rotten in the dust, and their ●en●es (if they repe●t not) in eternal and intolerable torments; who have re●ected a request so holy, profitable, and reasonable; yea, and handled the intreaters for the same so cruelly, unchristianly, and unlawfully: but th●y would gladly persuade themselves (if their conscience would let them) that they have only executed justice upon us as malefactors, and they persuade men that we desire a thing, not warr●nted by the Word, not heard of in the Church of God, until within this few years, nor tolerable in any Christian commonweal whatsoever: The which monstrous slanders, albeit they have been many ways, and by many men of most worthy gifts detected, and made known in those several books that have been published concerning the same: 〈◊〉 have I thought it necessary (in another course) to write also of it. The course of my enterprise, is first in respect of the favourers of the desired reformation; Secondly of the adversaries of the same; the favourers of it are also of two sorts; ministers of the Word, and private persons, and both I hope, may have profit by it. Concerning the former▪ when these woeful troubles that were renewed upon us (by that wretched su●scription, that was everywhere urged) and begin to incre●●e, ● thought it meet to bet●ke myself unto that which I had read or might any way by study find out, concerning the cause, and collected all into a brief sum, and referred every thing unto some head; whi●h being ever present with me, might furnish me to answer in the defence of the truth, th●ugh it were of a sudden, by which (through the bl●ssing of God. I found such profit in my several troubles, that I thought it a course not altogether unprofitable for others also, and upon that occasion betook my sel●e unto a more seri●us meditaion about the matter, and communicating the thing with divers very worthy men, I f●und encouragement and heartening on, generally by 〈◊〉 whom I made acquainted th●rewith: so that I trust the judgements▪ yea and 〈◊〉 al●o of others, so ●●●ping with mine) many ministers that love the cause, and have not throughly studied it as were meet they should, may reap some profit thereby. Now concerning private men that love the cause, some have great affairs in hand, and have no leisure to read the several books of this argument: some when they read, are not of sufficient capacity to conceive the force of a reason, or to make use of it, to inform themselves in the grounded knowledge of the cause thereby: some (which is the general fault of our religious Gentlemen) will take no pains to read, some are poor and not able to buy the books which might let them see the cause, all these (I hope) may find help in some measure hereby. Now concerning the Adversaries unto the cause, they are of two sorts also, they that know is, and they that are ignorant of it: the former, if they write any thing against it▪ are contented to deal in so roving a course as may rather arise unto great volumes, then soun●ly to say any thing against the cause: Wherein D. Whith●ft, but especially D. Bridges, have given us an evident example: and these with others of their judgement (though none in these latter days, have written more unlearnedly than they, of any argument of divinity whatsoever) are contented to make the world believe (if men will be so wilfully seduced) that our arguments be no arguments, that they be grounded upon false foundations, and that we are not able to conclude our cause in any form of reasoning The course that is here taken (I trust) shall show that they are liars. The other sort of Adversaries be they that be merely ignorant of any thing, either for it or against it; and persuading themselves that the sway and show of the world must needs carry the truth with it, do (like blind bayards) boldly venture to say any thing against it, and think they, do well. Now of all these sorts of people, I have to request something; I hope I shall obtain my request (at the le●st) at the hands of some of them. The first sort of favourers (which be the Ministers) I entreat, that as they tender the glory of God, and honour of the cause which they stand in; so they would diligently employ themselves in this, that they may be found able to defend the same by sound and evident grounds out of the Word, and so much the rather, for that the Adversaries do greatly triumph, when they meet with one that professeth the cause, and is not able to defend it, and confute the gainsayers of it. The second sort of favourers, be the private persons that l●ve the cause, whom i beseech to be careful (as of all other points of religion) of this, that they grow in the knowledge of the Word of God, whereby they may be able▪ upon their own knowledge to defend the truth, and not give the enemy any occasion to think or say, that they be of that mind, because such and such Ministers, whom they do affect, do think● so. Now concerning the former sort of Adversaries, to wit, they that know it, i pray them to look into their own hearts, and they shall find they mislike it; either because it correcteth their excessive pomp and maintenance, or requireth more travail in their ministry, than they are willing to undergo, or at the least, controlleth that dissoluteness of behaviour, wherein they willingly wallow: and if it would please God to bring them to a serious meditation of this, that it is the will of the mighty God (before whom they must be called to give an account) which they do resist, they would (I doubt not) more carefully look about them. And lastly for them that being ignorant of the cause, speak evil● of that they know not, let them (if they will be admonished) vouchsafe to read this little book, and weigh the reasons with an upright judgement, which shall cause them (at the least) to suspend their sha●pe censures, which so usually appear i● their ordinary communication: and concerning us all, let us know (for one day we shall be sure to feel it) that the controversy is not about Goats w●ell (as the Proverb saith) neither light and ●●●fling matters▪ which may safely be followed or re●ected (as indeed the enemies of this cause do confidently affirm) but about no less matter than this, whether Jesus Christ shall be King or no; for if none is said to be a King, but he that ruleth by the sceptre of his laws, than the turning out of these orders which Christ hath prescribed in his Word, for the ruling of the Church, is to give him the title, and deny him the authority belonging to the same, and so (in truth) to make him an Idol, making him to carry a show of that which he is not, and (with the crucifiers of him) to put a reed in his hand, in stead of his iron rod; and crowning him with thorns, in stead of the crown of greatest glory; which is the cause that so many Atheists spit in his face, and so many godless persons, do make but a jest of him: but when he cometh to show himself in his glorious majesty, it shall be said unto all these sorts of Adversaries, Those mine enemies which would not that I should reign over them, bring hither, and ●lea them before me, Luke 19.27. The which fearful sentence, that we may avoid, let every one of us (as may stand with our several Callings) carefully endeavour, to advance this kingdom here, which (among other assurances given us from the Lord) shall be a testimony unto us, that we shall have part in that glory, which shall be revealed hereafter. Now concerning the order of this book; to direct thee (good Reader) unto thy further instruction, in the points thereof, Thou hast in every Chapter, divers proofs out of the holy word of God, which must be the things wherewith thou mayest safely inform thy conscience: then shalt thou find also arguments drawn from reason rightly ruled by the same Word: and lastly, (because our Adversaries charge us, that we desire a thing not known unto the old Writers, nor agreed upon among the new) thou hast here the witness of them both in so plentiful and uniform wise, as may plainly declare, that all godly learned men of all times, have given testimony unto the truth of it. If thou be satisfied therewith, give God the glory, and promote the cause by prayer, and all other good means that thy Calling may afford: and pray for us, that we may never shrink, nor be overthrown by the strength of them that fight against it.  
FINIS.   

The true Government of the Church according to Christ's first Institution, and the present practices of the Reformed Churches.  
CHAP. I. The general Proposition.  
THat the word of God describeth perfectly unto us, tha● form of Governing the Church which is lawful, and the Officers that are to execute the same; from the which 〈◊〉 Christian Church ought to swerve. Admonition in the Preface. Ecclesiastical Discip. fol. 5. Tho. Cartwright's first book, page 26. Discourse of Government, page 1. &c.  

The Assertion of the Bishops and their adherents.  
THe Word of God describeth not any exact form of Discipline, neither are the Offices or Officers, namely, and particularly expressed in the Scriptures, but in some points left to the discretion and liberty of the Church. Whitgift in preface, and page ●4. answer to the Abstract, page 33.  
The proof of the former is the disproof of the latter, which is thus declared.  
1. These things write I unto thee, &c. out of which place I reason thus. That end which Paul respected in writing unto Timothy, 
1 Tim 3.14 15.  doth the holy Ghost direct all ministers unto for ever; for it must be kept, 1. Ti● 6.14▪ But he wrote to direct him in the establishing ●nd building of the Church. Therefore that Word must direct Ministers for ever: and consequently they neither may add to, nor take from it, but govern it only by the rules that be there prescribed.  
2. Every house ought to be ruled by the orders of the skilful, wise, and careful householders only: But the Church is the House of God, and God is such a householder: therefore the Church ought to be ruled by the Orders of God only, which are nowhere to be had, but in his Word.  
3. That which teacheth every good way, teacheth also how the Church must be Governed: But the Word of God teacheth every good way, 
Prover● 2 9  Pro. 2.9. Therefore it teacheth how the Church must be Governed.  
4. We cannot glorify God, but by obedience to his Word; in all that we do, 
1 Cor. 10 31.  we m●st glorify God, 1 Cor. 10.31. Therefore in all that we do, there must be obedience to the Word; and consequently in governing his Church.  
5. If meat and drink be not sanctified unto us, but by the Word and Prayer, then much less is any thing holy which is done in the Government of the Church besides the Word: But the former is true by the testimony of the Apostle, 
1 Tim. 4 5.  1 Tim 4.5. Therefore the latter must be true also.  

Rom. 14 23.  6. All lawful things are of Faith, Rom. 14.23. All lawful things that are of Faith, have a warrant from the Word; for the Word is the foundation of Faith: Therefore all things lawful, have their warrant from the Word▪ and consequently every lawful action in the Government of the Church.  
7. Either hath God left a prescript form of Government for the Church, under the New Testament, or he is less careful for it now, than he was under the Law▪ for his care is in Guiding it: But he is as careful now for his Church as he was then: Therefore hath he left a prescript form to govern it.  
8. He that was as faithf●ll as Moses, left as clear instruction, both for the building of Faith, and Government of the Church, as Moses did: 
Heb. 3.2.  But Christ was as faithful in God's h●use, Heb▪ 3.2. Therefore he left as clear instruction for them both as Moses: but Moses gave direction even for every particula●, ●s appeareth in the building of the Tabernacle, and order of the Priesthood: Therefore hath Christ also given particular direction for the Government of the Church.  
9 If the Word of God have described sufficient Ministers and ministeries, for the building of the Church, and keeping it in good order, 
Rom 12 5, 6, 7. 1 Cor. 12 28 Ephes 4.11, &c. See Coun●●rp page 11.  than is our assertion true: But it hath set down sufficient for Doctrine, Exhortation, Overseeing, Distributing, and ordering of every particular Church or general synod: Therefore is our Assertion true.  
10. That Government which the Apostles taught and planted, is expressed it the Word of God: But the Apostles taught and planted, pastors and Teachers for Instruction; Elders for oversight, and Deacons to distribute, and that uniformly in every Church, as appeareth by their writings and practices: Therefore a certain form of Government is expressed in the Word.  
11. Every lawful offi●● and action in the building of the Church, is from Heaven, Matth. 21.25, 26. 
Matth. 21.25, 26.  Every thing that is (in the ordinary building) from Heaven, is revealed in the Word: Therefore every lawful office and action is revealed in the Word.  
12. If God continued (in regard of the substance) the Church administration, as well as the things to be administered, then as the form of Discipline described in the Word: But the former is true, as appeareth by the particular●; for Priests, pastors; for Teaching Levites, or Doctors of the Law, Teachers; for Rulers of the Synagogue, Elders; for levitical lookers to the treasury, Deacons; for the Sanedrim, the Eldership: Therefore the form of Government is prescribed in the Word.  
13. Every wise King that is careful for his Subjects, setteth down laws for the Government of the same, and will have th●m tied to no other: But Christ is such a King unto his Ch●rch: Therefore hath he prescribed laws unto hi● Church, which none therein can alter or disobey; and cons●quently, the certain form of Government of the Church is described in the Word.  
14. That which the Ministers must teach the People to observe, is set down in the Word of God, for they may teach nothing but that which is there, Matth. 28.20. But they are to teach them to observe, 
Matth. 28.20.  and be obedient unto the particular form of the Church Government: Therefore the particular form is set down in the Word.  
15. Every Government consisteth in the governor's matter whereabout they are to be employed, and ma●ner of doing it: But in the Word are described all these particulars▪ as it is sh●wed in the 9 reason: Therefore the Word prescribeth a prescript form of Government.  
16. The Christian Religion shall f●●d, that out of this Scripture, 
Cy●rian in serm●●● de baptism● Ch●isti.  Rules of all Doctrine have sprung, and that from hence doth sp●ing, and hither doth return, whatsoever the ecclesiastical Discipline doth contain.  
17. We may not give ourselves the liberty to bring in any thing that other men bring of their will; 
Cypri●n de presc●●p adv●●sus 〈◊〉.  we have the Apostles for authors, which themselves brought nothing of their own will, but the Discipline which they received of Christ, they delivered faithfully to the people.  
18 It is Adulterous, it is Sacrilegious, whatsoever is ordained by human fury, 
Cyprian lib. 1. Epist. 8.  that the Divine disposition should be violated.  

The Conclusion.  Therefore if Timothy was written unto, that he might be directed by the Word, in disposing of the Churches; if the laws of God only being the householder, must be followed in the Church, his House; if the Word of God teach us in every good way, whereof the Government of the Church is one; if God must be glorified in the ruling of his Church, which cannot be, but by obedience to his Word; if nothing be lawful, but that which is of Faith, warranted by the Word; if God have showed himself as careful for his Church under the gospel, as under the Law; if Christ was as faithful to give direction as Moses, if in the Word be described sufficient Ministers and Ministeries, to build up the Church; if that Government, which the Apostles taught and pract●sed, be in the Word; if every lawful office and action in an ordinary building, be from Heaven, and revealed thence by the Word; if God continued the same form (in respect of the substance) in the time of the Gospel, that was under the Law; if every wise careful King, do set down laws for the direction of his Subjects; If the Apostles have taught us to obey that which Christ commanded; if both the governor's matter of Government, and manner of doing it, be set down in the Word; if all that pertaineth to ecclesiastical Discipline, spring from the Scriptures; if we may bring nothing into the Discipline of the Church, but that which the Apostles have delivered us; lastly, if that be Adulterous and Sacrilegious, that is not according to the Word: then it must needs follow, that God doth describe perfectly unto us out of his Word, that form of Government which is lawful, and the Officers that are to execute the same: from the which it is not lawful for any Christian Church to sw●rve. And contrariwise, that is a most untrue assertion to say. That the Officers and offi●es are not particularly expressed, but left to the discretion of the Church. The reasons that they allege against this, are in effect ●one, and their objections to these reasons, not worthy to be mentioned.    

CHAP. II.  
EVery Officer in the Church, must be placed in some Calling warranted by the word of God, and some Congregation must have need of such a one, before he be called to any Function. Wherein are these Propositions.  
1 No Calling is lawful in the Church, but that which is directly warranted out of the Word, unto him that executeth it. 
The first proposition.   
The Bishops and their adherents think otherwise, as their practice in ordaining Archbishops, Lord Bishops, Deans, Archdeacons, Chancellors, officials, &c. doth plainly declare.  
2 The name and office of an Archbishop is contrary to the Word of God. 
The second proposition.   
3 No man may be ordained unto any Office in the Church, until there be such a place void as he is fit for: T.C. 1 book, page 61.  
They think otherwise, as their making of so many Ministers at once proveth, and as is holden, Whitgift page 222.  
1 The first is proved thus: If John was constrained to prove his Minister●● out of the Scriptures when the Priests accused him; 
Reason for the first proposition. John 1.23 25.  then is no Calling lawful, that hath not his warrant in the Word, for if any be privileged, the extraordinary Ministers (whereof he was one) are specially excepted▪ But he proved his ministry by the Word, as appeareth by his answer unto them▪ in the 23 verse. therefore no Calling is lawful in the Church, that hath not his wa●rant in the Word.  
2 The Callings under the gospel must have as good warrant as they had under the Law, because the light of the gospel is (at the least) as clear as that of the Law: But there was never any lawful Calling under the Law (excepting those that were by miraculous manner confirmed from heaven) which had not his direct warrant out of the Word. Therefore no Calling is lawful in the Church, which is not directly warranted in the Word.  
3 If Corah, Dathan, 
Numb. 16.  and Abiram (though they were Levites) were punished for that they had no warrant for that which they presumed to take in hand, than is every lawful Calling, both in general warranted out of the Word, and particularly laid upon the parties from the Lord: But the former is true, as the history teacheth us: Therefore must the latter needs be true also.  
4 That which giveth comfort unto a man in the time of his troubles, must have a warrant out of God's word: But every lawful Calling giveth comfort unto a man to the time of his troubles: therefore every lawful Calling hath a warrant out of God's word.  
5 That which helpeth God's people forward in god●ines, must have a warrant out of God's word: for God hath promised a blessing to his own ordinance only: But every lawful calling in the Church, helpeth God's people forward in godliness: Therefore every lawful Calling hath a warrant out of God's word.  
Therefore if John did prove his calling out of the Scriptures; if every calling under the Law, 
The conclusion.  was warranted out of the Scriptures; if Corath, &c. were punished for enterprising that which they had no warrant for, out of the Scriptures, if comfort in troubles cometh only from the Scriptures; and lastly, if every h●lp to godliness is warranted in the Scriptures; then, &c.  
They confess all these reasons to be true; but do deny that the Archbishops, L. Bishops, &c. be distinct Ministers from others. Whitgift page 303. which we hold, T. C. 2. book page 438. and prove it thus.  
1 Those things that have divers efficient causes, are divers: Our Bishops and the Ministers of the Word have divers efficient causes, for the one is the Ordinance of God, the other the Constitution of human policy, as themselves do confess: Therefore they are distinct Ministers from others.  
2 A divers form maketh divers things: the Ministers of the Word, and the L. Bishops have divers forms: for their Ordination (even in the Church of England) is divers, seeing one L. Bishop may ordain a Minister: But there must be three to ordain one of them: Therefore they are distinct Ministers.  
3 Members of one division are distinct one from another: the L. Bishops and ordinary Ministers be members of one division: for usually the ministers be divided into the Rulers, and them that are to be ruled: Therefore they are distinct Ministers.  
4 The things that have divers effects, are divers in themselves one from another: the L. Bishops and other Ministers have divers effects; for the one effecteth Rule and Government, the other Subjection and obedience: Therefore they are divers and distinct Ministers.  
5 They that be employed about divers things are divers one from another: The L. Bishops and the ordinary Ministers, be employed about divers things; for the one is exercised in general view of many Congregations, and the other in the particular direction of one: Therefore they be distinct Ministers.  
6 That which is perpetual, and that which may be taken away by men, are distinct one from another: The office of the Minister is perpetual, Ephes. 4.13. and the Bishops may be taken away as themselves confess: Therefore they are divers, & distinct Ministers.  
Therefore if the Ministers of the Word, 
The conclusion▪  and L. Bishops proceed from divers causes; if they have their Being by divers forms; if they be members of one division, which (in nature) cannot be one; if they produce divers effects; if they be exercised about divers subjects: lastly, if the one be perpetual, and the other but for a time, then must it needs follow, that they are divers and distinct Ministers one from another.  
The name of an Archbishop, and also the office that he executeth, 

The 2 p●oposition and reasons for the proof of it.  
That the name of Archb. may be given no man.  
1 Pet 5 41 Heb 13 20. Acts 3.15.5.31. Heb. 12.2.   is contrary to the word of God.  
First, the reasons that prove it unlawful to give the name unto any man in the Church, are these.  
1 No man may have the name given him, which is prope● to our Saviour Jesus Christ: But the name of Archbishop is proper unto our Saviour Jesus Christ, as appeareth in the places quoted: Therefore no man may have the name of Archb. given unto him.  
2 If the name Pope be therefore odiou●, because of that Antichrist, who is entitled therewith, then must also the name of Archb. when it is ascribed unto any mortal man; forsomuch as it is the title of a special member of that kingdom of Antichrist: But the former is true even by their own confession. Whitgift page 300. Therefore must the latter be true also.  
But they object divers things against this, 
objections for the name of Archb and answers thereunto Whitgift page 318.  for the proving of the name Archb. to be lawfully given unto some men, which together with their answers do brief●y follow.  
1 Objection. Clemens alloweth of those names, as Polydor reporteth, lib. 4. cap. 12.  
Answer. Polydor is but the reporter, and M▪ ●ewell hath proved evidently against Harding that Clemens is counterfeit, and worthy of no credit.  
2 Objection. Erasmus saith, that Titus was an Archbishop.  
Answer. He spoke as the times were wherein he lived: but that proveth not that he held him one indeed, no more than our naming of the Archbishop of Canterbury when we speak of him, proveth that we like and allow his Authority.  
3 Objection. Anacletus saith, that James was the first Archbishop of Jerusalem.  
Answer. he is forged (as our Answers to the Papists have showed) but a witness of better credit calleth him only a Bishop, Euseb. lib. 2. cap. 23. and Simon Bishop after him, lib. 3. cap. 22. And Iraeneus saith, lib. 4 cap 63. That the Apostles ordained Bishops everywhere, making no mention of Archb.  
4 Objection. The council of Nice, Canon 6. mentioneth a Metropolitan Bishop.  
Answer. That proveth nothing, for it was only as much as to say, the Bishop of the chief city.  
Secondly, the reasons that prove the Office of the Archb. unlawful be these. 
That the office o● Archb. is unlawful.   
1 Every ministry that is lawful, must be of God: The office of the Archb. is not of God, for that ●ee is not 〈◊〉 i● he Word, and themselves confess that he is of human policy: Therefore the Office of the Archb. is unlawful.  
2 That ministry whose original is unknown, hath no warrant from God's word, and consequently is unlawful. The original of the Archb. is unknown as they confess; Whitgift page 351. Therefore it is unlawful.  
3 That Office which is needless in the Church, is also unlawful to be exercised in the same: The Office of the Archb. is needless, for the ministry is perfect without it, as the Apostle proveth, Ephes. 4.13. Therefore the Office of an Archb. is unlawful.  
4 If all the gifts needful for the perfecting of the Church, be appropriated unto other M●nisteries, then is his ministry unlawful: But all the needful gifts, are appropriated unto pastors, Doctors, Elders and Deacons, whereof he is none: Therefore his Office is unlawful.  
5 That Office is unlawful, which none may lawfully give: But none may lawfully bestow the Office of an Archbishop, because none can give any new gifts to adorn him withal: Therefore his Office is unlawful.  
This reason being used of all sound Divines against the Pope, is of the same value against the Archb.  
6 If the Office of an Archb. be lawful, than it is either in respect of his excellency above other men, or the place whereof he is above other places: But neither of these have ever been, neither hereafter can be: Therefore that Office is unlawful.  
Therefore if the Office of the Archb. be not of God; 
The conclusion.  if the original of it be unknown; if in the Church it be needless; if all the gifts that God hath bestowed upon his ministry be appropriated unto those Church Officers, whereof he is none; if none may lawfully bestow such an Office upon any; if it can neither be incident unto any one man for his excellency, nor his place for pre-eminence, then must it needs follow, that his Office is unlawful.  
Calvin in his Instit. book 4 cap 11. sect▪ 7. allegeth divers reasons to this purpose, and Beza in his book of Divorcements, stretcheth the same to all the inferior Officers under him, saying: Officials, Proctors, promotors, and all that swinish filth, now of long time hath wasted the Church. So doth Peter Martyr upon the Rom. 13. speaking against civil jurisdiction in Bishops, doth by the same reasons condemn it in their subst●tutes.  
But this being the corner stone of their building, they labour to support it with many prop●, the most special whereof are these.  
1 Ob●ection. Cyprian saith▪ lib. 1. Epist. 3. ad Cornelium, Neither have ●aresies and schisms risen of any other occasion, then of that, 
objections for the office o● the Archb. and answers therun●o.  that the Pri●st of God is not obeyed neither one Priest for the time, and one Judge for the time in the stead of Ch●ist thought upon, to whom if the whole Brotherhood would be obedient according to God's teaching, no man would move any thing against the college of Priests.  
Answer. This place is alleged for the Pope, and the answer that M. Jewel and others make to it, serveth our turn: only let this be noted, that Cyprian speaketh of the people at Rome, that had received another Bishop (besides Cornelius) who was an haeretick; for all the course of his writing●, condemneth this Superiority. It is expounded by M. Jewel, book 1. sect 4. division 5. of every Bishop: and so it is by M. Nowell against Dorman, book 1. page 25. and also by M. Fox. tom 1. fol 93. See T. C. in his 1. reply, page 98. &c.  
2 Ob●ection The Authority of the Archb. preserveth unity.  
Answer Cyprian lib. 4. Epist 9 saith▪ that un●ty is reserved by the agreement of Bishops, that is of Ministers, one with another.  
3 Objection. It compoundeth Controversies, that else would grow to many ●eads without any special remedy.  
Answer. Cyprian lib. 1. Epist 13. saith, that the plentiful body and company of Elders▪ are (as it were) the glue of mutual concord, that if any of our company be Author of heresy, the rest should help.  
4. Objection. Jerome upon Tit. 1. saith that in the beginning a Bishop and Priest (meaning a teaching Elder) were all one: but when men began to say, I am of Paul, I am of Apollo, &c. It was decreed that one should be chosen to bear rule over the rest.  
Answer. From the beginning it was not so: the saying of Tertul. Contra Prax. is fit for this: That is true whatsoever is first, and that is false whatsoever is latter: and Jerome saith in the place alleged, that this Authority is by custom, and not by any Institution of God; if it had been the best way to take away divisions, the Apostles (in whose times the controversies did arise) would have taken the same order.  
5. Objection. Calvin saith that the Apostles had one among them to govern the rest.  
Answ. That was not in superiority, but for Order, to propound the matters, gather the voices, and such like; which ●s meet to be in every well ordered meeting: but his Authority is no more over the rest, than the Speaker in the Parliament hath over the other Knights and Burgesses.  
6. Ob●ect. Paul was superior to Tim●thy and Titus.  
Answ. Paul and they had divers Offices, whereof the Apostles Office was the chief, the like is to be said of Timothy and Titus, having Superiority over the other Ministers, for that they were Evangelists, a degree above ordinary Ministers.  

The conclusion.  Ther●fore if the place alleged out of Cyprian, make nothing for Archb. if unity be not preserved by him, but by the Bishops among themselves; if his Authority make nothing to the taking away of Controversies; if it be merely invented by man, and not from the beginning; if it be by custom, and not by any Ordinance of God; if neither one Apostle over the rest, nor any of them over the Evangelists, nor of the Evangelists over the pastors and Teachers, will serve to prove their Authority: then must it needs follow, that it is utterly unlawful.  

The 3 proposit●on and reasons for it.  No man may be Ordained unto any Office in the Church, until there be such a place void as he is fit for, T.C. book 1, page 61. Whitgift, page 222.  
1. As was the 12. place for Mathias, so is a certain Church, to every Church officer: But Mathias was not ordained unto the place of an Apostle, 
Acts 1.20.  until Judas by hanging himself, had made it void, Act. 1.20. Therefore may none be ordained unto any Office in the Church▪ before the place where he may be employed, be destitute of such a one.  
2. As the Apostles did in planting of the Churches, so must it be done in the building thereof for ever: But they Ordained neither pastor, Teacher, Elder or Deacon, but to some certain Church that had need thereof: Therefore may none be ordained unto any Office, until a place be void that hath need of him.  
3. Those things that be of one beginning, continuance and ending, cannot be one, before or after another: But a Minister, and the execution of his Ministry in a lawful standing be so; for they be Relatives, and have reference one unto the other: Therefore a Minister ought not be ordained before there be a ministry whereunto he is to be allotted.  
4. If none ought to be called to be a shepherd, that hath no flock of sheep to keep: neither any Watchman, that is not allotted to some place to watch: then may none be Ordained to any Office, before there be a place void for him: for Ministers are in this sense termed shepherds and Watchmen: But the former is true, as every simple man can easily perceive: Therefore the latter is true also.  
5. To do contrary to the precepts and practice of the Apostles is unlawful: But to ordain any officer, without a certain place wherein he may be employed, is contrary to the precepts and practice of the Apostles, as it appeareth, Tit. 1.5. Act. 14.23. Therefore to ordain any officer of the Church, without a certain place whereunto he is to be allotted, is unlawful.  
6. It was ordained that no Elder, Deacon, 
Concil. Chalcedon. c●p. 6 art. 15.  or any other ecclesiastical officer, should be ordained a Apolelymen●s, that is loosely, or let at random (but a● afterward is expounded) specially in a Church of city or town,  
7. The ordination that is made without a title, let it be void: 
council Vrb●num test. Gratuu● d●●t●0. Ier●m ad Nepotia●.  and in what Church one is entitled, let him there remain.  
8. He complaineth that ministers were ordained, being chosen by no Church, and so went here and there, h●ving no certain place.  
9 That action, which never is read to be practised, but by Idolaters, is unlawful: To have wandering officers, is only sound to be in idolaters, as appeareth, Iudg. 17.8. Therefore it is unlawful.  
Therefore, if the Apostles ordained not Mathias▪ until the place was void; if in planting of Churches, 
The conclusion.  they ever allotted Officers to their proper places; If Minister and ministry be of one beginning, continuance and ending; If it be with a Minister, and his ministry, as with a shepherd and his flock, that he cannot be the one, but in respect of having the other; If it be unlawful to transgress the precepts and practice of the Apostles; If no Minister in the Church, be ordained at random; If the ordination that is without a title be void; If Jerome complained of it, as a great fault in his time; If no example be found of it, but in Idolaters: then must it needs follow, that to ordain any Church officer, until there be such a place void as he is fit for, is utterly unlawful: and so the Bb. making of many Ministers at once, and licensing of wandering Preachers, is contrary to the word of God.  

An objection.  They will have something to say for every action they do, be it never so shameful: That which they allege for this, is, that Paul and Barnabas did wander.  

The answer.  The Apostles office (and so the Evangelists as assistants unto them) was to preach the Word, and plant Churches in every part of the world: but the order that they left, is a precedent for us, which is that every Church have their proper Officers, and that there be no other elsewhere to be found.   

CHAP. III.  

Our assertion.  EVery Church-officer ought to execute the office committed unto him▪ with all faithful diligence, and consequently be continually resident upon his charge, T.C. book 1. page 65.  
They deny not the proposition, but the consequent that is inferred upon it, 
Their assertion▪  as appeareth by their writings, Whitgift page 246. and by their daily practice in giving dispensations for many Benefices. The reasons we allege to prove the necessity of perpetual residence, and the unlawfulness of nonresidence be these that follow.  
1. A Shepheard hath a flock to the end to feed it continually: The Minister is a shepherd, and his charge a flock: Therefore he ought to feed it continually, and consequently to be perpetually resident, for how can he feed them from whom he is absent?  
2. Where God doth place any man, there his continual travail is needful, for God is most wise in disposing every thing: But God placeth every right Minister over that people, which is his charge: Therefore his continual travail is needful there, and consequently he may not discontinue.  
3. Flocks that are in danger, are (by careful shepherds) watched night and day, Luke 2.8. Every Congregation is a flock in danger, for the enemy goeth about like a roaring lion, ●Pet. 5.8. and soweth tares whilst men sleep, Matth. 13.25. Therefore every congregation is to be watched night and day by the Minister thereof, and consequently he may not be nonresident.  
4 If his duty to them requireth so much travail, as may continu●lly set him on work, then may he not be nonresident: But it is evident (that it doth so) to all them that either know by the word of God, what study, prayer, doctrine, exhortation, etc, be required of him, or maketh any conscience of giving account for the souls committed to their charge: Therefore may not they be nonresident.  
5 If the Minister cannot apply himself fruitfully, to the capacity of his people, unless he have particular knowledge of their disposition, and capacity, th●● is it not lawful for him to be nonresident: for by continual residence among them, he may know them and not else: But the former is true, as the small knowledge that the people get by general teaching, doth evidently declare: Therefore it is not lawful for him to be nonresident.  
6 If the Ministers of the gospel, be as narrowly tied to their charges, as the Priests under the law, then may they not be nonresident: For they were always ready in the Temple, to answer the doubts, 1 Sam. 1.9: But it is clear that they are, because men are now as hardly trained unto godliness, and the enemy is as wrathful as he was then: Therefore they may not be nonresident.  
7 If the Minister must be an example to his people; then must he be daily present with them, that they may behold him: But the former is true, 1 Tim. 4 12. Therefore is the latter true also.  
8 He whom the sheep are to follow in and out, ●nd must know by the voice, aught to be continually among them: A good Minister of the word is such a one, John 10.4. Therefore he must be resident among them.  
9 None can be always ●eady to feed his flock, that is absent from it: Every Minister must be always ready to feed his flock, because it dependeth upon him. 1 Pet. 5.2. Therefore every Minister is to be resident with his flock.  
10 He that must take heed to his flock, watch over it, and feed it, must be resident continually with it: Every Mini●ter must do so▪ Act. 20 28. Therefore &c.  
11 If Satan be the cause of nonresidence, than is it utterly unlawful: But Satan is the cause of it, 1 Thes. 2.17.18. Therefore it is utterly unlawful.  
12 That which abridgeth the love of God to his people, and comfort to the Minister, that same is unlawful: But not to be resident doth both: Therefore it is unlawful.  
13 That which hindereth the loving familiarity that should be betwixt the Minister and his people, that same is unlawful: But nonresidence doth so, for it maketh them strange one to another, and argueth small love in him towards them: Therefore it is unlawful.  
14 To be absent from them that have interest in us, and continual need of us, is unlawful, which we can see to be true in our servants, etc: But the congregation hath an interest in the Minister, and continual need of him: Therefore it is unlawful for him to be absent from them.  
15 If the Priests might not dwell far from the Temple, then may not Ministers be nonresident: But the former is true, as appeareth by this; that they had houses builded close to the Temple. 1 Chron. 28.13. Therefore the latter is true also, seeing the residence of the one is as needful as the other, as appeareth in the sixt reason.  
16 Let no Clerk be placed in two charges, for it is filthy merchandise, 
Concil. Nice canon 15.  and no man can serve two Masters, and every one must tarry in that place whereunto he is called.  
17 Damasus compareth them that set over their charges to others, 
Concil. 〈◊〉. 2.  to harlots that put out their children, that they may give themselves to lust the sooner.  

Theodoret lib. 1. cap 19  18 It was ordained that none, either Bishop or Elder, should go from city to city.  
Therefore, if a Mini●●er have the charge of a flock committed unto him, 
The conclusion.  to the end to feed it; if God place men, to the end to have them there employed; if flocks in danger have need of continual watch; if the Ministers duty to his flock requireth all that travail that he can perform; if he cannot be fruitfully profitable unto them, without continual residence; if his residence be as strictly required as theirs under the Law; if he cannot be a pattern unto them without he be resident; if they cannot follow him, nor know him if he be absent; if he cannot be always ready to feed his flock, unless he be there; if he cannot take heed to them, feed them, and watch over them, without his presence; if Satan be the Author of non-residency; if his absence abridge God's love to them, and comfort from himself; if absence be an hindrance to the loving familiarity that should be betwi●t him and them; if they have interest in him, and continual need of him; if he may no more be absent, then the Priests dwell from the Temple; if the council of Nice did upon good grounds forbid it; if absence be like to the practice of an harlot; if it be not lawful to go from place to place; then is nonresidence unlawful, and the practice thereof contrary to the word of God.  
The belly (for which non-residency is defended and practised) hath no cares, therefore it is that they hear not these evident sounds; yet have they very little to say for it, so gross is the error thereof; so much as hath any show of reason, is here set down and answered.  
1 Objection. Two Parishes may be united, why then may not one have charge of them both before, when they be two.  
Answer. Because one shepherd may keep one flock though it be great, but he cannot keep two, being very little, and going in divers pastures; again, one man may have so many flocks as he can lead in and out every Sabbath, to the exercises of Religion, which is very plain that he cannot do, to more than one congregation.  
2 Ob●ection. Parishes were divided by men, as especially by Denis the Monk, Pope of Rome.  
Answer. That is untrue, for the Apostles divided the Church into congregations, and placed Elders over every one of them, as the whole course o● the Acts and Epistles of the Apostles proveth: and Whitgift confesseth page 250. Therefore these mists, notwithstanding non-residency, must needs be unlawful: and certainly those that have any sparkle of conscience, fear of God, or love to their flocks, will never defend it, much less enter into the practice of it.   

CHAP. iv.  
IT belongeth to the Church, to make choice of those Officers which Christ would have placed in the same: T. C. 2 book, 
Our assertion.  1 part, page 193. Ecclesiast. Discip. fol. 40. and Whitgift confesseth it, page 164.  
They deny this, as their denying of all the arguments that be brought for it doth prove, Whitgift page 154.166, &c. and their practice of allowing patrons, and also being such themselves doth evidently decla●e.  
If the former be proved true, than the latter must return to Antichrist, which ●s thus declared.  
1 That which was the continual and constant practice of the Church in the time of the Apostles, that same is to be followed for ever, which appeareth by this, that the ordinances given from God by Paul, 
Acts 1. ●●  1 Tim. 6.14. are enjoined to be kept until Christ come to judgement: But it was the constant, and the continual practice of the Churches, then to have a stroke in the choice of their own ecclesiastical Officers, Act. 1.26. where the Apostles presented two, to the people's liking: whereof God was to be prayed unto, to make one an Apostle, Act. 6.3. where the Church is willed to choose their Deacons, and Act. 14 25. where they gave their consent in the choosing of their Elders, by the stretching forth of their hands: Therefore it belongeth to the Church to choose their own Church Officers.  
2 If the people had an interest in the liking of their teaching Levites, 
Numb. 8.9.  (which were of the tribe of Aaron) then much more must the people now, for there was greater likelihood, that they were sent of God, than any of the common sort of men: But the former is true, as appeareth by the manner of the setting of them aside unto that office in the law: Therefore must the latter needs be true also.  
3 That which pertaineth unto all, aught to be approved of all the congregation: But every ministry in the Church, pertaineth to all the congregation: Therefore, authority to approve of them, pertaineth to all the congregation.  
4 That election which is most effectual to bring the people to obedience, is of all other the best, and to abridge it, is unlawful: But election by common consent, is most effectual to bring the people to obedience; when they shall see him teach or rule, whom they themselves have chosen: Therefore election by the Church is the best, and all other kinds of elections unlawful.  
5 That election which procureth greatest reverence of the people to their teachers and rulers is meetest, and all others unlawful: But for the people to consent in the election of their governors, procureth greatest reverence, in their hearts towards them: Therefore election by the people is the best, and all others be unlawful.  

Testimonies of the ancient Writers.  

Cyprian bo●kes. Epist 3.  6 The Minister should be chosen (the people being present) in the eyes of all, and should be by the common judgement, and testimony approved worthy and fit, &c. Therefore this is the lawful vocation by the word of God, where those which are chosen, be appointed by the consent and approbation of the people. For which also, he bringeth divers authorities out of the Scriptures.  
7. That is truly and certainly a Divine election of a Bishop, 
Ambrose Epist. ●2.  which is made by the whole Church.  
8. Let the people have authority to choose their clerks and Ministers. 
Jerome ad Ruf●● 〈◊〉.   
9 They run (speaking of the life of the clerks) to Bishops suffra●a●● certain times of the year, 
Ad Nepo●●●num.  and bringing some sum of money, they are anointed and ordained, being chosen of none, and afterward the Bishop without any lawful election, 
This is right ou● 〈◊〉 ●a●hion.  is chosen in huggermuger of the Canons, or Prebendaries only, without the knowledge of the people.  
10. In the Oration of the death of his Father, 
Nazianzen.  approveth the election by the people, at large, and confuteth them that would hinder it  
11. When he appointed Eradius to succeed him, faith, 
Augustine.  it was the approved right and custom, that the whole Church should either choose o● consent unto their Bishop.  
12. Anthimius choosing a Bishop without the people's consent, filled all Armenia with sedition. 
Basil Epist●8.   
13. Why did Peter communicate the election with the Disciples? left the matter should have turned to a brawl, 
Chrysost in act. 1.  and have fallen to a contention.   

Testimonies of general counsels.  
14. It is meet that you should have power, both to choose, 
council Nicen. 〈◊〉 Theodoret.  and to give their names that are worthy to be among the clergy, and to do all things absolutely according to the laws and decrees of the Church, and if it happen any to die in the Church, than those which were last taken, are to be promoted, to the honour of him that is dead, if they be worthy, and if the people choose them.  
15. Let the people choose, and the Bishop approve, and seal up the election with them. 
The same C●●test hist. trip●r● l●b 2. Con●il Constan. ●est 〈◊〉 part hist. lib. 9 cap 14.   
16. In an Ep●stle to Damasus, Ambrose, &c. saith, we have ordained Nectarius Bishop of Constantinople, &c. the whole city decreeing the same; and Flaviarus was appointed Bishop of Antioch, the whole city appointing him.  
17. When he hath been examined in all these and found fully instructed, then let him be ordained Bishop, 
council Carthag. ca●●●.  by the common consent of the clerks and lay people.  
18. Let not him be counted a Priest in the Church, 
council 〈◊〉. test d●st. 51.  whom the clergy, and people of that city where he is, do not choose.  

Concil. 〈◊〉. Canon. 10.  19 If any Bishop after the death of his Predecessor, be chosen of any, but of the Bishops of the same Province, and of the clergy and Citizens, let another be chosen: and if it be otherwise, let the ordination be void and of none effect.   

Testimonies out of the Emperor's laws.  

●usti●i●n in ●od.  20. Following the doctrine of the holy Apostles, &c. we ordain, that as oft as it shall fall out, that the Ministers place shall be void in any city, that voices be given of the Inhabiters of that city, that he (of three which for their right faith, holiness of life, and other things, are most approved) be chosen to the bishopric which is most meet o● them.  

Carolus M●gn●● di●t 63 〈…〉.  21. Being not ignorant of the holy Canons: that the holy Church should use her honour the more freely, we assert unto the ecclesiastical order, that the Bishops be chosen, by the election of the clergy and people  

Lodovic● Caro●● 〈◊〉.  22. He decreed, that he should be Bishop of Rome, whom all the people of Rome should consent to choose  

P●atin● in vita 〈…〉.  23. Lodovicke the second, commanded by h●s Letters, the Romans to choose their own Bish●p▪ not looking for other men's voices, which (being strangers) could not so well tell wh●t was done in the commonwealth, where they were strangers, and that it appertained to the Citizens.  

Idem in vita Leonis 〈◊〉.  24. Let the people (saith Otho the Emperor) choose and I will approve it.   

The testimonies of the new Writers.  
25. The new Writers, as Musculus, in his common places, in the t●tle of Magistrates: Bullinger upon 1 Tim. 4. Calvin. Justitut. Bo●ke 4 chap. 3. sect 15 Harmon. confes. Helvet. cap. 18. and many others are on our side in this behalf.  
26. If there be none that write against it, but the Papi●●s, and no arguments us●d against it, but those which b● borrowed out of the Popish writers, then doth it belong to the Church to choose their own Church officers: but the former is true, as a●l that do read them that write o● this argument do know, and as is manifest, by compari●g Pighius, Hosius, &c. with Whitgift: Therefore the latter is true also.  
Therefore seeing the interest of the Church in choosing of their Church officers, 
The Conclusi●n T C. 2. book 1 part. page 212.  is grounded upon the word of God, both in commandment, and continual practice, both in the Old and N●w Testament; seeing it is warranted by the l●ght of common ●eason; seeing it is commended unto us, by the manifold practice of all ancient times, so long as any sincerity remained, not only in the time of persecution, but also o● peace; seeing it hath been confirmed by so many general counsels, and ratified by the Decrees of so many Emperors; seeing it hath such a cloud of witnesses, both of ancient and latter times, of the best approved writers; seeing none do set themselves against it, but the Papists, or they that invade it only with the same weapons that are fetched out of the Pope's armoury, it must needs follow, that it belongeth unto the Church to choose their Church officers: and that the taking away of this freedom, abridgeth the liberty that Christ hath endowed his Church withal, and bringeth her into great bondage, as Musculus truly affirmeth.  
Their ob●ections against those things are these.  
1 Ob●ect. They were then under the cross, ●ew in number, and therefore it was easily known who were fit.  
Answ. The gospel was dispersed throughout all Asia, Africa, and much of Europe, and they could less keep together, or meet, and therefore that maketh rather for us.  
2. Object. we have many hypocrites, to whom it were dangerous to commit such weighty actions.  
Answ. It is true, that we have many: but it is a principle in hypocrisy, to be forwardst in such public actions, that they may get fame thereby.  
3. Object. They had knowledge to do it, but our people be ignorant.  
Answ. We should also find our people to have knowledge, if they had teaching: but howsoever they choose, they cannot have worse than ordinarily are chosen by the Bishops and Patrons.  
4. Object. The Church was not then established.  
Answ. That is untrue, for though it wanted the help of Magistrates▪ yet the Apostles could and did better establish without them, than we can with the help of them: but if this order might be altered, it had been fitter then, for now the magistracy may compound the differences of the Elders, which help then they lacked.  
5. Object Drunkards, Papists, &c. will choose them that be like themselves, and we know the best disposed be always the fewest.  
Answ. Such are not of the Church, but without, 1 Cor. 5.12 and therefore are not ●o meddle in any holy action: but if the people should choose an unmeet man, the Eldership that governeth the action, is to reform them: besides this, if God's order had her place, the schools of the prophets would send them none, (for the Ministers especially) to make choice of, but meet men, that whomsoever they took, he should be found sufficient.  
6. Object. Paul commandeth, 1 Tim. 5.22. to lay his hands on no man rashly: therefore one did it.  
Answ. He teacheth what to do for his part, and though others would be rash, yet he should not join with them in it, as appeareth in the latter end of that same verse, for that is ascribed unto him, which also belonged unto others, because he was the director: Calvin and Musculus expound the place so.  
7. Ob●ect. The council of Laodi●ea decreed that the people should not elect.  
Answ. That is, as Calvin taketh it upon Acts 16. they might not elect alone, without the direction of some grave and good Minister, which should be the manner in the elections, that (according to God's word) we desire.    

CHAP. V.  
NOne is to be admitted unto any public office in the Church▪ until he be thoroughly examined by the Eldership, both concerning his state of Christianity, and ability to th●● place whereto he is to be called, T.C. 1 book. page 38. Disci. Ecclesiast. fol. 46. They think one may do it, as appeareth by the book of o●dering, &c. Whitgift, page 134. & 135. and their slight passing it over, thorough the archdeacon's hands▪  
The former is proved, and the latter disproved thus.  
1. Those that are to ordain, must have particular knowledge of the parties to be ordained, (or else they break the rule pr●scribed them, 1 Tim. 5.22.) which cannot be without examinat●on: But the Eldership is to ordain every Church officer, a● shall appear in the chapter of Ordination: Therefore it belongeth to the Eldership to examine, & ●.  
2. The matter of greatest importance in the government of the Church, must be done by the most able governors of the same: The approving or disproving of Church officers▪ is the matter of greatest importance, because the consequence of ruling well is the best, or ill the worst: and the Eldership is the Senate of most able governors in the Church, as shall appear in the Chap. of Eldership: Therefore the Eldership is to examine, &c.  
3 The way whereby a man's insufficiency is best espied, and his ability discerned, is the fittest to examine them that are to be admitted: But by the Eldership (consisting of divers) his insufficiency is best espied, and his ability best discerned, for the common proverb telleth us, that many eyes do see more than one: Therefore it belongeth to the Eldership, &c.  
4 They are to examine Church Officers, that are least subject to be blinded with partiality: But the Eldership is least subject to partiality, both for that they be many, who are not so easily overruled by affection or favour, as one, as also (and that especially) for that it being the Lord's own ordinance (as shall appear) we are to persuade ourselves, that his spirit shall guide them: Therefore it belongeth to the Eldership, &c.  
5 The way that was used in the Apostles time in examining, is of us to be followed, unless some reason out of the word to persuade the conscience, can be alleged to the contrary, which none have ever yet done: But many used in the Apostles tim● to examine, as appeareth in choosing out one to be in the place of Judas, Act 1.22.23. and fit men for Deacons, Act. 6.5. whereof the governors especially were some, for that they were to ordain upon knowledge, ●s is said in the first reason: Therefore it belongeth to the Eldership, &c.  
6 They whose testimony the people may best credit, are to examine them that are to be admitted: But the people may best credit the judgement of a company of able and sufficient men, which the Eldership rightly established must needs be: Therefore it belongeth to the Eldership, &c.  
7 Examination belongeth unto them which may most persuade the people of his sufficiency, and so procure greatest reverence unto him in his place: But the examination by the Eldership is such: Therefore it belongeth to the Eldership &c.  
Therefore if they that are to ordain, must examine: 
The Conclusion.  if it be a matter of greatest w●ight in the government of the Church, and they the most able to dispatch it; if by them his sufficiency or ins●fficiency be best found out; if they be hardliest ca●ied away with affection or partiality; if the examination was such in the Apostles time; if the people may (in reason) give most credit to the examination that is by such▪ if that kind of examination p●rswade the people best of his sufficiency, and procure him greatest reverence in his place: then must it needs follow, that it per●aineth to the Eldership to examine those that are to be admitted to any office in the Church.  
There is nothing objected against this, that hath any show of ●eason in it, and therefore it were needless to set any thing down.   

CHAP. VI.  
BEfore consent be given to any man unto any calling in the Church, it must appear (by sufficient trial, and due examination) that he is qualified with those gifts, that the word of God requireth in one of that place, Discipl. Ecclesiast. fol 44. T.C. 2. book, 1. part, page 368. and in many other places.  
They gainsay this in two points: first, in maintaining their reading ministry: secondly, in governing the Church, by their Commissaries and Offic●als: which both shall be overthrown. ●f we prove these two propositions following, to b● true by the word of God.  

The 1. proposition.  No man ought to be received unto the ministry, but such as be able to teach the truth, and convince the gainsayers.  
The Church ought not to be governed by Commissaries Officials and chancellors. 
The 2. proposition.   

The 1 proposition is ●hus proved.  1 he that may be received into the ministry, must be able to teach the people, whatsoever Christ hath comm●nded, Math 28.28. Only he that is able to teach the truth and convince the gainsayers, can teach the people whatsoever Chr●st hath commanded: Therefore none must be received into the ministry, but such as be able to t●●ch▪ &c.  
2 That which is to be done conditionally, may not be done, if that condition be not kept: Men are to be received into the ministry conditional●y, that is, if they be unreprovable, Tit. 1.5 6. Therefore if they be not such as be there described, they may not be received: and consequently, none may be received, but such as be able to teach▪ &c.  
3 That which cannot be done without the manifest breach of God's commandment, may not be done at all: To receive any that be not able to teach, is a manifest breach of God's commandment. 1 Tim. 3.1. Tit. 1.9. Therefore no man ought to be received into the ministry, that is not able to teach, &c.  
4 They whom the Lord refuseth to be his Ministers, may not be received into the ministry: for the ministry being the Lord's harvest, we may admit none to labour therein, but only such, as he hath given liking of, by the rules of his word: The Lord refuseth to be his Ministers, all these that cannot teach, Hosea 4▪ 6. Therefore such as are not able to teach, may not be received, and consequently none may be received, but those that be able to teach, &c.  
5 He that may be admitted into the ministry, must be able to divide the word of God aright, 2 Tim. 2.15. Only he that is able to te●ch and convince the gainsayers, can divide the word of God aright: Therefore none may be admitted into the ministry, but he that is able to teach, &c.  
6 He that may be admitted into the ministry, must have a treasury, furnished with old things and new, and must be abl● to ●ri●g it forth as occasion shall serve, Matth. 13.52. Only he that is able to teach, &c. is such a one: Therefore only he may be admitted▪ &c.  
7 He that can espy the enem●, & give warning afore hand now to resist him, may be receiv●d into the Minis●●ry▪ ●z●k 33 7. None can espy the enemy, and give warning afore-han● how to 〈◊〉 him, but both t●is able to 〈◊〉 &c. Th●ref●r● one ma● be ad●itted ●nto the Minist●ry▪ but he 〈…〉 to t●ach, &c.  
8 〈…〉 his persons into hell, may not be adm●●te●●nto the Mini●tery: He th●t ●s not a●le to te●ch and convince the gai●-●ayer lea●eth him●e●f and his p●●ple into 〈◊〉▪ Ma●h 15.14. Th●refore 〈…〉 no● able to teach &c. may not be admitted into the Mi●●ste●y.  
9 He that ●reachet●●ot▪ but ●oldeth his peace, murdereth. 
August lib. de 〈…〉   
10 He t●at preacheth not, i● not 〈◊〉, and so he beg●tteth no ●aith in man. 

G●egor 1. epist. 33.  
〈◊〉 ad Oc●●men●um.    
11. In that S. Paul requireth that a Bishop should be wise, he barreth thos●, that under the name of simplicity, excuse the folly of Ministers  
12 We condemn all 〈◊〉 Ministers, 
Cons●●▪ ●elvet.  not endued with gifts necessary for a 〈…〉 that should feed his flock.  
Therefore▪ if a Minister mu●● tea●h unto his people all t●at Christ hath commanded; if none may be made Ministers, but conditionally, if they be qualified with gi●t● meet for the same▪ if unpreaching Ministers cannot be made without the manifest breach of the commandment of God; if th●y may not be made Ministers, whom the Lord refuseth to have; if every Min●ster must have a treasury well furnished▪ and be able to bring forth of it when need requireth; if every M●nister mus● have ●kill to see the enemy, and to give warning aforehand how to resist h●m; if unlearned Ministers draw their people to hell a●ter them; if he that preacheth not, be a murderer; if he be not sent, and so do no good: if he be barred from the ministry: lastly, if he be condemned, as not to be in such a place: then must it needs follow, that none may be received into the ministry, but such as be able to teach the truth, and to convince the gain-sayer.  
Many are the arguments that be alleged to this purpose, and many moe may be alleged, (for the whole course of the Scriptures tend thereunto) the testimony of all sorts of Writers, is very plentiful for this purpose: yea of the very Canon law, (as the Author of the Abstract hath learnedly proved) and yet do not our Prelates rest in the same, but have set themselves (though in a silly manner) against it, in this sort that followeth.  
1 Objection. There must be reading in the Church, therefore a reading ministry▪ Whitgift page 252.  
Answ. By that reason we must have an Officer for every particular action, for there must be breaking of bread in the Church, and pouring of water; but it followeth not, that therefore there must be one, whose Office must be only to break bread, or to pour water.  
2 Objection. It is better to have Readers than none, for Preachers cannot be had for every congregation.  
Answer. It is not better, for if they had none, they would seek for him that they should have; whereas now, they that have a Reader only, think themselves in case good enough: but if there be such want of Preachers, why are so many of the most diligent and able ones, turned out?  
3 Objection. It is impossible to have Preachers everywhere, and such as can be had, must be taken.  
Answer. Sometimes you say all is well: and is it now impossible that our State should obey the Lord's ordinance; this is the greatest disgrace to it that can be: and yet it followeth not, for no necessity may warrant us, to violate the decrees of the highest.  
4 Objection. It were uncharitableness to turn them out that be bare Readers, for so they, their wives and children might beg.  
Answer. This is to sell men's souls for morsels of br●ad: shall we rather fear the begging of three or four, than the damnation of a thousand? but they may be otherways provided for; they need not beg, many of them may return to their occupations again.  
So that all these objections notwithstanding, the conclusion remaineth sure, which is grounded upon so many certain and unmovable foundations.  

The 2. proposition ●s thus proved.  The Church ought not to be governed by Commissaries, and Officials, and chancellors.  
1 They which are no Elders of the Church, have nothing to do in the Government of the same, 1 Tim. 5.17. These chancellors, Commissaries, and Officials, are no Elders in the Church; whether we expound Elder for a Minister, and him also, that is assistant unto the Minister in overseeing the Church, or for a Minister only as they do: for none of them be Ministers, and if they be, they do not rule in this respect, that they are Ministers: Therefore the Church ought not to be governed by them.  
2. They that must govern the Church of God, must have a warrant for their so doing, from Jesus Christ the head of the Church: But Chancellors, &c. have no warrant so to do, from Jesus Christ the head of the Church: There●ore the Church ought not to be governed by them.  
3. Those whose names, offices and practice, be derived from Antichrist, may have nothing to do in the government of the Church▪ for who will suffer his wife to be governed by the Master of a 〈…〉: But the names, offices, and practise of chancellors, 〈◊〉 ●nd Commissaries be such, which is plain by this, that they have the●r ground in that filthy dunghill the C●non law: Therefore they may have nothing to do in the government of the Church.  
4. They that being inferiors, do proudly tyrann●z● over the●r superiors, ought not to rule the Church of God, for it is meet it should be ruled by modest▪ humble and orderly men: But suc●●re they (for being inferiors to the ministers of the Word, as our adv●rsa●i●s do confess, and is plain also by the Canon law they crow over th●m as ●f they were their slaves:) and if they do not so 〈◊〉 can do nothing: Therefore they ought not to rule the Church of God.  
5. They that live by the faults of men, are not fit t● rule the Church of God: for they will rather increase off●nces (that their 〈◊〉 m●y ●ncrease) then orderly lessen them, as experience (Also) prov●th: But such are all chancellors, Commissaries and Official●: Therefore they ought not to rule the Church of God.  
Therefore, if Chancellors, Commissaries, and Officials be no Elders of the Church; if they have no warrant from Jesus Christ▪ 
Conclusion▪  the head of the Church; if their names, offices, and practice, be derived ●rom Antichrist; if their office compel them (being inferiors) to tyrannize over their superiors: if they live only by the faults and offences of men: then it must needs follow, that the Church of God ought not to be governed by them.   

CHAP. VII.  
EVery officer of the Church must be ordained by the laying on of the hands of the Eldership, T.C. 2. book, 1. part. page 274. Discip. Ecclesiast. fol. 53.  
They say if ought to be done by the Bishop alone, Whitgift▪ page 196. their daily practice doth likewise show it.  
The former is proved, and the latter disproved by these reasons follo●ing.  
1. As Church officers were ordained in the Apostles time, so must they be continually, for they did lay the plot, according whereunto the Church must be built unto the end: but they were ordained in the Apostles time by the laying on of the hands of the Eldership, Act. 6 6. & 13.3. Therefore the Church officers must be ordained by laying on of the hands of the Eldership.  
2. Church officers must be ordained by them that have warrant from the Word, to assure the parties ordained, that they are called of God: only the Elders●ip hath such a warrant, 1 Tim. 4▪ 14. Therefore they ought to be ordained by the Eldership.  
3. Many of the sentences alleged before, out of counsels, Emperors laws▪ Histories▪ and 〈◊〉 writers both old and new, for election not to be by one▪ but by divers, speak also of ordination, and so are forcible to this purpose.  

Theod●●et Book 5. cap. 3  4. E●agrius came to the office of a B●sh●p unlawfully, because only Paulinus ordained him▪ contrary to the 〈◊〉 of many Canons, which provide, that they should not be orda●n●d, ●ut by all the Bishops of the Prov●nce, or (at the least ●y three.  

●Concil ▪ Cart●ag. c●p 23.  5. When a B●shop is to be ordai●ed, etc one Bishop shall pronounce the blessing▪ and the rest of the Bishops with the Elders pr●sent, shall all l●y on their ●ands.  

Cypri●n, lib. 1. Epi●t. 4.  6. When a Bishop was to be ordained, the Bishops adjoining did ordain him.  
Therefore if Church officers were ordained in the Apostles time, not by one, 
The Conclusion.  〈◊〉 by the E●dership, consi●ting of many; i● they be to ordain, that have warrant out of the Word, to assure the parties ordained, that they are called of God; if ordination by one B●sh●p be unlawful and contrary to many canons of counsels; if the Bishops and Elders were to lay on their h●●ds: lastly, if the B●shop● adjoining were to ordai●, 〈…〉 needs follow that Church officers are not to be ordained 〈…〉 the laying on of the hands of the Eldership.  
But t●ey fight ha●d aga●nst this, because it s●riketh at a main pillar of their ●ingdom●, their chief grounds be these.  
1. Object. Paul and Barnabas ordained Elders, where is no mention of an Eldership.  
Answ. They are said to ordain, because they being the chief procured it; so is Joshua, 5.3. said to circumcise, which was the Levites office, so say we, the Queen hath made a law, and yet not she alone maketh any.  
2. Ob●ection. Though it were so then, yet is it not so required now, no more than the community in the Apostles time.  
Answer. There was no more community then (for they that think otherwise, are in that point Anabaptists) then is to be required now, so that instance maketh for us.  
3. Ob●ect. Examples are no general rules to be followed.  
Answ. Examples not contrarying any rule, or reason of the Scripture, be to be followed, as if they were commandments, so that notwithstanding any thing alleged to the contrary, it remaineth upon the former gro●nds most steadfast, that it belongeth to the Eldership to ordain those Church officers that are to be employed in the public service of God.   

CHAP. VIII.  
THe ordaining of Church officers must be done with humble prayer of the Eldersh●p, and the Congregation▪ Discip. Ecclesi. ●ol 50.  
Their unreverent beginning and proceeding therewith i● a c●rner, is contrary to this: which is condemned by the proof of our asser●ion by these reasons.  
1. We are to behave ourselves in these actions, as they by whom we have direction to do them, have set us an example: But the Apostles and Elders, when they ordained Church officers, did always commend the action to God by prayer, together with those congregations, over which they placed them, Act. 6 6 & 14. ●3. Therefore the ordaining of Church officers must be done by humble prayer of the Eldership, and Congregation.  
2. The greater the action i● that is in hand, the more careful must they be that have it in hand, to humble themselves by prayer, for the Lord's assi●tance there●n: Bu● the ordaining of Church officer●, is an action of most weighty importance: ●h●refore they that have it in hand (which be the Eldership to ordain him, and Congregation to receive him) ought to hum●le themselves in earnest pra●er before hand.  
3. They that shall have part in the comfort or discomfort o● the action, are to join tog●ther in pr●yer un●o God for the better event, and against the wors●: but the Eldership and people, shall both have part in the event ●f t●e action: Therefore th●y are to join together in humble prayer before hand, &c.   

CHAP. ix..  
CHurch officers must be ordained by laying on of hands; in this they agree with us, concerning the ceremony itself, albeit neither in the parties by whom, nor on whom it must be conferred. The profit of this ceremony appeareth in reasons following.  
1. That which stirreth up every party, to pray with more fervency, is profitable to be used: But such is this ceremony, for it affecteth the ordainers, when they feel him for whom they pray; and the ordained when he feeleth a calling and charge from God (as it were) sensibly coming upon him, and the congregation, when they see him separated from the rest, by whom they shall reap much comfort or grief: Therefore the use of it is very profitable.  
2. That which helpeth forward the party ordained in his care, to walk with a good conscience in his calling, is profitable to be used: Such is the imposition of hands, for both it declareth unto him, that he is separated of God for that purpose, and also giveth him hope, that his hand who allotted him thereunto, will always assist him in the course of that calling: Therefore it is of a profitable use.  
3. That which worketh a more acknowledgement of God's ordinance in the hearts of the people, is profitable to be used: such is the laying on of hands, for it declareth unto them, that the Lord hath placed him in that Calling over them: Therefore it is profitable to be used.  

Conclusion.  Therefore seeing the ceremony of laying on hands is forcible, to increase the fervency of every party, when they pray; seeing it assureth the calling to the party ordained, and giveth him an argument of good hope, for the blessing of God upon him in the course of the same; and seeing it procureth a more persuasion in the people, that he is allotted unto them from the Lord himself; it is evident that it is not a vain and idle ceremony (as many do imagine) but of good and profitable use, in all ordinations.   

CHAP. X.  
THe Lord hath ordained that there should be one Bishop or Pastor (at the least) president over every Congregation, who are of equal authority in their several charges, and in the general government of the Church, T.C. 1 bo●ke, page 22. & 2 book, 1 part, page 515.  
They maintain contrary unto this, these two.  
1. That one may have two or more charges, and be absent from them, ●s their dispensations and practice do prove.  
2. That one Minister may have a sovereignty and Lordship over his ●●llow Ministers, which both being disproved, the former ●ssertion will remain still sure.  
1. One man may not have more charges than be is able in any measure to discharge: No man is able in any measure, 
Reasons against the first propositi●n.  to discharge the duty that is belonging to more flocks than one, seeing he cannot preach unto them, both in season and out of season: Therefore no man may have more Charges than one.  
2. That which maketh an open entrance to the enemy to spoil, cannot be lawful: for one to have more charges than one, maketh open entrance for the enemy to spoil, for the wolf watcheth to devour, whilst the shepherd is absent: Therefore no man may have more charges than one.  
3. The which hath neither precept, nor precedent for it, either in God's word, or any approved Writer, ●ut only from Antichrist, is unlawful: But such is the having of more charges th●n one: Therefore it is unlawful.  
4. That which declareth a Minister to be more desirous of the fleece, then to profit the flock, that same is unlawful: But such is the having of more charges than one, for were it not for the gain, they would think one a burden as heavy as they could bear: Therefore it is unlawful.  
5. All the reasons that be alleged in the third chapter, against nonresidence, are forcible to this purpose, for if he may not be nonresident, he may not h●ve more charges, unless he be willing to be quartered, that every charge may have a piece of him.  
He reckoneth them among thieves, 
Hooper upon 1 command.  and their action to be thievery, condemned by that commandment.  
Therefore, 
The Conclusion.  if one man cannot in any tolerable measure discharge more charges than one; if to have more maketh an open entrance to the enemy to spoil; if it have neither precept, nor precedent for it, but only in the kingdom of Antichrist; if it declare the practizers to be more desirous of the fleece, then to feed the flock; If all the reasons that condemn nonresidency be against it; Lastly, if it be plain thievery: then must it needs follow, that one may not have two, or more charges.  
Their objections (such as they be) are set down in the 3 chapter, and the answers unto them.  
The second Proposition that they hold is thi●. 
The second Proposition that they hold, and reasons against ●t.   
One Minister may have a sover●igne authority, and Lordship over his fellow Ministers: which is thus disproved.  
1. They that have their commission indiff●rently given them, without difference between one and another, are of equal authoriti●, and may not be one over another: but such is the commission of all God's Ministers indifferently, as appeareth, Matth. 28.19.20. Therefore they are of equal authority, and may not have any dominion one over another.  
2. That which Christ hath directly forbidden, that may not in any case be allowed but is ever unlawful: But Christ hath directly forbidden, that one Minister should have dominion over another, Matth. ●0. 25. Luk. 22 25. Therefore one Minister may not have superiority or dominion over another.  
3. They that may not be Lords over the people of God, may much less be Lords over the Ministers, for the Ministers be (in respect of the ministry) above the people: but a Minister may not be Lordly over God's people (as is testified by him on whom they would father the greatest lordliness) 1 Pet. 5.3. Therefore one Minister may not be Lord, or have superiority over another.  

Cyprian lib. 1. Epist. 3.  4. It is ordained, and is equal and right, that every man's cause be heard, where the fault was committed: and it is meet to handle the matter there, where they may have both the accusers, and witnesses of the fault; which showeth that every Minister had authority over his own flock, and no other to meddle.  

Luther adver●●s papa●● a Satan● fun●●t.  5. Bishops, wheresoever they be in all the world, are equal to our Bishops, or Parish Ministers and Preachers; Of none it can be said one is Lord, another is Servant: whatsoever belongeth to the Church, belongeth equally to all, saving that some are of better gifts than others, howbeit such gifts cause no inequallity or Lordship in the Church.  


Muscul. loc. come de manist. ve●bi.  
The same upon 2 Thes. 2. Co●fes Helvet▪ cap. 17.  
The same cap. ●8.   6 In the Apostolic Church, the ministers of the Word, were none above another, and were subject to no head or precedent, &c.  
7. The honour of a Bishop, being taken from the rest of the Ministers, and given to one, was the first step to papacy.  
8. Christ did most severely forbid unto the Apostles and their successors, primacy and dominion.  
9 Equal power and function is given to all Ministers of the Church, and that from the beginning, no one preferred himself before another, saving only that for order, some one did call them together, propounded the matters that were to be consulted of, and gathered the voices.  

The Conclusion.  Therefore, if all Ministers have their commission indifferently given unto them, If Christ have forbidden, that one Minister should have dominion over another; if no minister may exercise dominion over God's people; if authority to handle Controversies, belonged to every several congregation; if a Bishop and Parish Minister be all one; if in the Apostles time, no Minister was above another; if the superiority of one above another, was the first step to the papacy; lastly, if they have equal power and function from the beginning: than must it needs follow, that no Minister may have superiority, or exercise dominion over another.  
Their objections hereunto (so many as are worthy any answer) be these.  
1. Object. Christ Math. 20.25. forbiddeth only ambition, and not dominion, as Musculus expoundeth it.  
Ans. Musculus his judgement appeareth in the 6 and 7 reasons, the place is expounded against superiority by Calvin, Bulling. Zwing. G●alter, Hemingi●s, &c. But let it be so expounded: that dominion is am●ition, because it causeth a man to aspire above his ●ellow Ministers.  
2. Object. The Greek word signifieth rule with oppression, which is the thing that is forbidden.  
Answ. That is not so, for Luk. 22 25. useth the single verb kurievein, which signifieth simply to rule: the sons of Zebedeus desired not to oppress but to rule, which desire ●e reproved.  
3 Objection. Christ saith not, no man shall be so, but he that will be so, desiring it.  
Answer. But Luke saith, let the greatest be as your servant, and therefore that is but a silly shift.  
So that their assertions being overthrown, 
A Bishop should be in every congregation.  and their objections answered, it remaineth, that we prove yet more directly, that the Lord hath ordained, that there should be a Bishop resident over every congregation; which is thus proved.  
1 If a Bishop and Minister be all one, then must there be a Bishop in every congrega●ion, for every man will confess that every congregation ought to have a Mi●ister: But a Bishop and a Minister is all one, as appeareth by this tha● S. Paul describeth not one quality for the Bishop, but it is also the quality of every good Minister; and also in that he describeth no other Minister but the Bishop: Therefore there ought to be a Bishop in every congregation.  
2 S. Paul's Bishops and his Deacons were appointed to one place, as appeareth both in the description of them, and the practice of the Apostles: But the Deacons were in every Congregation, which appeareth, Phil. 1.1. Acts 6.2. that Office being needful everywhere; and in that it continued so, longer than the Office of Bishops, Athanasius Apol. 2. Jerome Contra 〈◊〉, &c. Therefore there ought to be a Bishop in every congr●●●t●●n.  
3 That which Paul enjoy●●● to Titus, is also to be practised always in the like 〈◊〉: But he commanded him to ordain Elders in every city, Tit. 1.5. which are expounded in the next verse to be Bishops: Therefore there must be a Bishop in every congregation.  

Ignatiu● 〈…〉.  4 Every Church should have her Communion Table, and every Church her Bishop.  
5 Where there was found any worthy to be a Bishop, there a Bishop was appointed, 
〈◊〉 l●b 3. 〈◊〉. 1. 〈◊〉▪ 75.  and where there was not to furnish both Bishop and preaching El●er (He meaneth the Doctor) there the Apostles made a Bishop, and left the Elder.  

2 C●ncil. Ca●t●ag t●m. 1. cap. 10 3. 〈…〉 4 cap 8▪  6 If a Bishop run into a slander, and many Bishops cannot suddenly be gathered; his cause shall be heard of twelve Bishops &c.  
7 If an Elder be accused, he may call six Bishops from the places hard by.  
S●ories make mention of Bishops of little towns, as 
(a) 〈◊〉 lib. 5. cap. 16  Soti●us Bishop of the Village Cuman: 
(b) 〈◊〉. lib. 5 cap. 4.  Mares, Bishop of a sm●ll town called Solicha: 
(c) 〈◊〉 4 ●6.  Gregory, Bishop of a small city, called Nazianzum: 
(d) Quaest 16. 〈◊〉 ●0 〈◊〉 Evagri●●●.  The Bishop of a Castle.  
9 A Minister, that is to say, a Bishop, ●nd (a little after) the Apostle doth plainly teach, that a Minister and a Bishop i● all one, and (upon Titus) a Bishop and a Minister are the same: and (ad Ocea●um) with the ancient Fathers, Bishops, and Elders were all one.  
10 D. Barnes (in his 〈◊〉 Article) saith, I will never believe, neither can I ever believe, 
Act a●d Monum●nts, fol. 216.  that one man may by the law of God, be a Bishop of two or three Cities, yea ● a whole Country, for that it is contrary to the doctrine of S. Paul, who writing to Titus, commandeth that ●e should ordain a Bishop in every town.  
11 It is pity to see how far the Office of a Bishop is degenerated from the original in the Scripture; 
Hooper upon 8 comma●d. pag. ●0.  it was not so in the beginning, when Bishops were at the best, at the Epistle to Titus testifieth, that willeth him, to ordain in every city, &c. They know the primitive C●ur●h had no such Bishops as we have, until the time of Silvester the first.  

The conclusio●.  Therefore, if a Bishop and a Minister be all one; if Bishops were to be where Deacons are who were in every congregation; if Paul enjoyne●Titus to ordain Bishops in every city; and if every Church had her B●shop a long time after the Apostles, as appeareth by the testimonies of counsels, Histories, and learned Writers, both old and new: t●en mu●● it needs follow, that there ought to be a Bishop in every Congregation.   

CHAP. II.  
FOr the further revealing of the truth, God hath ordained, that there should be in the Church Doctors, whose office is to be employed in teaching of doctrine, and is an office different from that of the pastor.  
The latter part of this proposition, is the thing which especially they do deny, which is thus proved to be true.  
1. Those which the Apostle (in speaking of distinct officers) doth distinguish one from another, are several and distinct one from another: But the Apostle doth distinguish the pastor and teacher, one from another, Rom. 12.7.8. and Ephes. 4.11. Even as he distinguisheth man and woman. Gal. 3.28. See the Greek of them both: Therefore the office of pastor and Doctor are distinct one from another.  
2. As are the gifts that adorn offices, so are the officers themselves, for the execution of the office, consisteth in the employing of the gifts: But the gifts of the pastor and Doctor are divers, as appeareth 1. Cor. 12.8. And by experience, for some hath an excellent gift in doctrine, and not in application, and others excel in application and exhortation, that ●re very mean, in delivering of doctrine: Therefore the office of a pastor and teacher, are distinct one from another.  
3. Those that are to take a divers course in teaching are divers, and different in their functions, for else why should they be enjoined to take a divers course: But the pastor is to take one course, and the Doctor another, for the one is to direct himself principally to exhort, and the other to attend upon doctrine: Rom. 12.7, 8. Therefore the office of pastor and Doctor, be distinct offices the one from the other.  
4. The ecclesiastical stories (especially speaking of the Church of Alexandria) do usually make a difference betwixt the Bishop and the Doctor.  
5. Cathedral Churches have yet some show thereof left in them, who (besides the Bishop) have also one that readeth a Lecture in divinity.  
6. If the distinguishing of them, make more for the building of the Church, than the uniting of them; then are they to be distinguished, & not made all one: But the form●● is true, as appeareth by this, that hardly is a people brought to asound knowledge of godliness, by him that inst●ucteth in doctrine continually, & as hardly are we stir●ed up to a zealous care of our duty, th●ugh we be ex●orted contin●ally; which both should be with less continuance, if one man were to perform all: Therefore they are to be esteemed distinct offices, and not parts of one office, which one is to perform.  
Therefore, if the Apostle Paul distinguisheth them one from another; if God do● usually bestow doctrine and exhortation upon several persons, where in each is found to excel, and to be nobody in the other; if the pastor be commanded to take one course in teaching, and the Doctor another; if ecclesiastical stories do usually distinguish them; if cathedral Churches have yet some steps left of the distinction; if to distinguis● them; maketh more to the building of the Church, then to unite them: then must it needs follow, that the office of pastor and Doctor be distinct, and different the one from the other.   

CHAP. XII.  
EVery congregation ought to have Elders to see into the manners of the people, and to be assistant unto the ministers, in the government ecclesiastical. T. C. book 1. pag. 174. Disc. fol. 120. which they deny, Whitg●ft p. 627. And their practice in keeping them out of the Church: but it is proved to be true, by these reasons following.  
1. That which the Apostles established in every congregation, ought still to continue, seeing the Church must be ruled by the same laws, that it was ruled by then, and needeth as great furtherance now, as it did then: But the Apostles established Elders in every congregation, Act▪ 14.23. Which cannot be understood of preaching Elders only; considering that the scarcity of them was such, as Paul was constrained to send Timothy and Titus to great cities, which he could hardly spare, as he often testifieth: Therefore ther● ought to be such Elders, as are only to assist in government i● every congregation.  
2. Those which God hath ordained to help forward the building of the Church, aught to be in every congregation, unless it may appear that some congregation needeth not so much help, as Christ hath appointed: But Christ hath ordained Elders in the Church, for the helping forward of the building of the Church 1 Cor. 12.28. Therefore such Elders ought to be in every congregation.  
3. That which being wanting, the body cannot be entire, that same must be in every congregation: But the Elders cannot be wanting, and the Church be an entire body Rom. 12.8. Which every congregation should be, Rom. 12, 4. Therefore there ought to be such Elders in every congregation.  
5. If the word of God do describe such Elders in the Church, then ought they to be in every congregation, which is clear by this, that every congregation hath need of them, as well as any: and that every congregation must have all the other officers of the Church: and that every congregation is of equal dignity in the body of Christ: but the word of God describeth unto us such Elders. 1. Tim. 5.17. Therefore they ought to be in every congregation.  
5. There is no Church, 
Ignat. ad Trail.  that can stand without her Eldership or council.  
6. It belongeth only to the Bishop to baptize, 
Tertul. de Baptist.  and the Elder and Deacon may not do it, but upon the Bishop's licence.  
7. Neither Elder nor Deacon have right, 
Jerome contra Lucif.  but upon the Bishop's commandment (so much as) to baptize.  
8. Elders fell away through the ambition of the teachers. 
Ambros. upon 1 Tim. 5. Possidonius in vita Augusti●i   
9 Valerius the Bishop did contrary to the custom of the apostolical Churches, in appointing Augustine to preach, being but an Elder.  
10. After that Arrius was convicted of heresy, 
Socrat. libr. 5. cap. 22.  it was decreed that Elders should no more preach.  
11. The number of the Elders of every Church, 
Bucer de regno Christ's book 1  aught to be increased, according to the multitude of the people.  
12. Speaking of the Elders that were to assist the Minister, 
P. Martyr upon Rom. 1●.  he lamenteth, that it is so fallen out of the Church, that the name doth scarce remain.  
13. Certain of the people were joined with the pastor, 
The same upon 1. Cor. 12.  in the government of the Church, because the pastor was not able to do all himself.  
14. There were Elders, that did assist the Minister, 
Calvin Institu● lib 4. cap. 3.  in the government of the Church. &c. 
sect. 8.   
15. Whitgift confesseth, that in the Primitive Church, they had in every Church certain Seniors, pag. 638. Let it then appear out of the word, to satisfy the conscience, how it may be left out.  
16. If the platform set down to Timothy and Tit●s be for all Churches, then must Elders be in all; for these Elders are there described: but it is a platform for all Churches, and that to the end of the world, 1 Tim. 6.14. Therefore they ought to be in every congregation.  
17. That which is contained in every ministers commission to teach and practice, must be in every congregation: but the ordination and practice of that office, is in every Ministers commission, Mat. 28.20. Or else they ordained Elders without warrant from Christ, which none dare affirm: therefore there must be Elders in every congregation.  
18. Wheresoever a bishop must be, there must also the Elder be, which appeareth by this, that where the one is described, there is the other also: but a Bishop must be in every congregation, as I have proved sufficiently in the 10. Chap. Therefore there ought to be Elders in every congregation.  
19 If the Apostles laboured for uniformity in the least things, and established in all Churches one order, than must there be Elders in every congregation, for they were in some, as all men do confess: but the former is true, as not only the view of their practice declareth, but also the Apostles express words▪ Thus I teach in all Churches: Therefore the latter is true also, that in every congregation there must be such Elders.  
Therefore if the Apostles established Elders in every congregation; 
The conclusi●n▪  if Christ hath esteemed their help needful to further the building of his Church; if without them a congregation cannot be entire; if the word of God say that they ought to be in the Church; if it was continued so long after the Apostles time: and be approved by the testimony of many very learned, both old and new writers, and confessed by the greatest adversary unto them; if they be within the compass of every Ministers commission; if they are to be, wheresoever a Bishop must be; if the Apostles established uniformity, even in the meanest things; then must it needs follow, that there ought to be such Elders in every congregation, as are to assist the Minister in the government of the same.  
They confess it was so in the Apostles time, but seem to say somewhat that it cannot be under a Christian magistrate thus:  
1. Object. God hath given the sovereign authority over his Church to the Christian magistrate, which these Elders would abridge.  
Answ. No more than the eldership abridged the sovereignty of David over Israel, for his government is temporal, and theirs spiritual.  
2. Object. Gualther upon the 1 Cor. 5. denieth it to be needful under a Christian Magistrate.  
Answer. Gualther denieth excommunication under a Christian Magistrate, he is as partial in this argument at Whitgift.  
3. Objection. The Prince hath the authority that the Elders had.  
Answ. That is no truer, then to say the Prince hath authority to preach the word, &c. for these be things, that his high authority must see done, but he may do none of them himself.  
But there be many reasons which may be alleged, 
Reasons proving Elde●s as necessary under a Christian Magistrate, as in the Apostles time.  to prove that they are (at the least) as necessary under a Christian Magistrate in these days, as they were in the time of the Apostles, as namely these:  
1. The less able that Ministers are to direct their people in the ways of godliness, the more need they have of the assistance that God hath allowed them in his word: But Ministers are now less able (especially under Christian Magistrates, when men are overtaken with ease and peace, which quench go●d things) than they were in the time of the Apostles: Therefore there is as great (if not greater) need of Elders now, then was in the time of the Apstoles.  
2. If Christian Magistrates be to maintain the order that Christ hath set down for the government of his Church, then must there be Elders in it under a Christian magistrate, for Elders are appointed of 1 Cor. 12.8. But Christian magistrates are to maintain the order that Christ hath set down for the ruling of his Church, Isai. 49.23. Therefore there must be Elders in the Church, under a Christian magistrate.  
3. If the rule of Christ cannot be perpetually observed, tell the Church, unless there be Elders; then must there be such under a Christian magistrate: But the former is true, for by the Church is there meant the Seanate of Ministers and Elders, as shall be proved in the chapter of Excommunication: therefore there must be Elders, under a Christian Magistrate.  
4. If the whole government of the Church described in the Epistles to Timothy and Titus, be to be observed until the end, then must there be Elders under Christian magistrates, for they are contained in those Epistles: but the former is true 1 Tim. 6.14. Therefore there must be Elders under a Christian Magistrate.  
5. Where sinners ate more outrageous, and the best most subject to wax cold, there is greatest need of all the helps that God hath ordained to punish sin, and to cherish well doing: But so it is under a Christian Magistrate especially in the peace of the Church, as Whitgift confesseth, pag. 643. Therefote there is (at the least) as great need of Elders (seeing they are helpers uppointed of God) under a Christian Magistrate, as at any other time.  

The conclusion.  Therefore if ministers be less able now, then in the Apostles time; if Christian magistrates must maintain the order prescribed by Christ; if else the rule of Christ, (till the Chru●ch) cannot be still observed; if the whole government described by Saint Paul, must be kept for ever; lastly if there be, (at the least) as great need of all the helps that can be, as ever there was: then must it needs follow, that Elders are as necessary in the Church under a Christian magistrate, as in the time of persecution.   

CHAP. XIII.  
THere ought to be in every congregation certain Deacons, endued with those qualities, which the word of God describeth; whose office is only in receiving the liberty of the Saints, and destributing it unto the needy, T. C. 1 book, pag. 190. Discip. Eccles. fol. 119. 
The first proposition.   
This assertion hath two branches, which both are gain said by our adversaries, the first whereof is this. The office of the Deacon, consisteth only in receiving and distributing unto the poor, the liberality of the Saints, which they deny Whitgift pag. 582. The book of ordering, &c. that maketh 〈◊〉 a degree of the ministry: but the proposition being proved true, maketh their opinion and practice appear false, which is thu●.  
1. That wherein Stephen and the rest were employed, is the office of a Deacon: for the first institution of them by the Apostles, is in that example: But they were only to attend upon the provision for the poor, Acts 6.4 &c. Therefore the office of the Deacon, is only to attend upon the distributing the poor, from the libe●alli●y of the Saints.  
2. That which the Apostle maketh an ordinary and distinct office from others in the Church, must be attended upon by them, that are in the same office▪ and not be mingled with any other; but the Apostle Rom. 12.8. maketh destributing in simplicity, such an office as it is expounded by M. Calvin, Beza, Bucer, Martyr. &c. Therefore the Deacons office must be attended upon, and consequently, it consisteth only in dist●●buting, &c.  
3 That which the Apostles found themselves insufficient for, that can no man now discharge in any tolerable measure, for they were more adorned with gifts, than any be now: but they found themselves insufficient for the ministry of the word, and destributing unto the poor also, Acts. 6.2. Therefore no man can in any tolerable measure, discha●ge the office of a Minister and Deacon also, and consequently, the Deacon is to attend upon distributing only.  
4. If the Ministeries of the word be perfect, without the Deacon, then may ●ee not meddle in the same, for how may one lawfully labour, in that wherein there is no need of him: But such is the ministry of the word, where the several Ministers thereof are named, Ephes. 4.11. wherein the Deacon is not contained, as Whitgift c●nfesseth, pag. 308. & 309. Therefore the Deacon may not meddle with the Ministry of the word, and consequently must be employed only in destributing &c.  
5. If there be no quality required in the perfect description of the Deacon, which is proper to the ministry of the word, than is not be to meddle with the same: But the former is true, as appeareth, 1 Tim. 3.8. Therefore the latter is true a so, and consequently, he must attend only upon distributing, &c.  
6. If it belong to the Deacons office, to meddle with the Minestery of the word and Sacraments, than it is greater, then that of the pastor, for that the doing of both, requireth greater gifts than the one: But it is not a greater, but inferior office to the pastor, as appeareth by all those places, wherein they are described, that the Deacon is described after the Bishop: therefore his office is not to meddle with both, and consequently he must attend upon distributing, &c.  


6. Council. constant. cap. 16.  
2. Council. vasens. Can. 4. Chrisost. upon Acts. 6.   7. Deacons are Ministers of tables, and not of holy things.  
8. In the Ministers sickness, the Deacons shall road the Homilies of the Fathers.  
9 The Deacons have need of great wisdom, although the preaching of the word be not committed unto them: and further, it is absurd that they should do both the office of Preaching, and caring for the poor, concidering that they be not able to do both thoroughly.  
10. Although the (goods of the church increasing) there were besides the Deacons, 
Pulling▪ decard ●. Ser. 2.  subdeacons and Archdeacons, and yet the Deacons remained still in their charge for the poor, and were not as yet mingled with the Bishops or Priests, and with the order of them which taught.  
11. The Office of Deaconshippe, was religiously kept in the church, 
Bu●er de reg. Christ▪ 14.  until it was driven out by Antichrist.  

The same de reg. &c. and upon Ephes. 4.  12. This Office must of necessity be restored as it is described, Acts the Sxth, if England (for he speaketh it in the behalf of our Church) will receive the Discipline of Christ.  

P. Mart. rem. 12  13. Speaking of these Deacons, lamenteth that this order, is so fallen out of the Church that the name doth scarce remain.  

Calvin Insti. lib. 4. cap. 3. sect. 9  14. Describing the Deacons of the Apostles time, saith, that we after their example, aught to have the like.  
15. The office of distributing the goods of the Church, is an ordinary function in a church lawfully constituted; 
Beza Confes. cap. 5. sect. 23.  the which Section thirty, he calleth the Deaconship.  
Therefore if Stephen and the rest were employed, 
The Conclusion.  only in distributing the goods of the Church; if the Apostle maketh the Deacons office, an ordinary and distinct office from all others in the Church; if the Apostles were not sufficient for the ministry of the word, and distributing; if the ministeries of the word be perfect without the Deacon; if in the description of the Deacon, no quality be required, that is proper to a Minister of the word; if to deal in both would make the Deacon a g●eater officer than the Pastor; if the counsels, ancient writers, and the sound writers of latter times, do declare that the Deacons were to be wholly employed in the distributing of the goods of the Church; then must it needs follow, that his office is not to meddle with any part of the ministry of the Word and Sacraments, but to attend only upon the distributing of the liberality of the Church, unto them that stand in need thereof.  
Their objections hereunto, be these two that follow.  
1 Objection. Philip one of the seven Deacons did preach, Act. 8.8. therefore Deacons may preach the Word.  
Answer. Philip was a Deacon of the Church at Jerusalem, while they abode together, but now he was not any more so, but an Evangelist, as he is ever termed after, by virtue of which office he did preach.  
2 Object. Steven, being a Deacon, preached, Act. 7.2.  
Answ. He preached not; for all that is there, was but his Apology at the seat of judgement, which every man in the like case may do, and which many of the Martyrs have done.  
So that the former proposition being true, upon the grounds alleged, notwithstanding these objections, we are to proceed to the second, which is this.  
There ought to be such Deacons (as are described in the former proposition) in every congregation, 
The 2. proposition.  which is thus proved.  
1 That office which every congregation hath need of, aught to be in every congregation: But every congregation hath need of the Deacons office, which appeareth by this, that they have poor to provide for (or else they must regard the necessity of others) and the liberality of others to distribute: Therefore Deacons ought to be in every congregation.  
2 That which is indefinitely appointed for the good of the Church, belongeth unto every congregation, as well as to any one: But such is the appointment of the Deacons. 1. Tim. 3.8. Therefore there must be Deacons in every congregation.  

Ign●t. ad Philadelp.  3 Every Church ought to have their office of Deaconship.  
4 All the reasons (or the most of them) that are alleged, chap. 10. for a Bishop in every congregation, and chap. 12. for Elders in every congregation; are forcible hereunto.  
Therefore, if there be the like need of Deacons in one congregation, 
The Conclusion.  that is in another; if they be appointed indefinitely for the good of the Church; if every Church must have their office of Deaconship, and L●●tly, if there be like reasons to prove them belong to every Church, that be for Bishops and Elders: then must it needs follow, that there ought to be Deacons in every congregation.   

CHAP. XIIII.  
THere ought to be in every congregation, an Eldership, consisting of a Pastor or Pastors▪ Doctor (if there be any) and Elders, whose authority Christ hath ordained to be perpetual in his Church, to govern the same only by the rules of God's Word: T.C. 1. book, pag. 175. Discip. Ecclesiast. 123. which containeth these 3. particular propositions, defended by us, and gainsaid by the Bb. and their adherents.  
1 The Eldership ought to be in every congregation.  
2 The office of the Eldership is perpetual.  
3 The Church must be governed, only by the rules of God's Word.  

The proof of the 11. proposition.  The first is denied by them, Whitgift pag. 627. and by their practice, in tying the government of many Churches to the Bb. sea, it is thus proved.  
1 Whatsoever Chr●st hath ordained, as a means, to keep men in obedience to the Gospel, that same must be in every congregation, for particular men are in particular congregations: But Christ hath ordained the Eldership for that end, as appeareth, Matth. 18.15. &c. where Chrysost▪ expoundeth: Tell the Church: that is, saith he, the governors of the Church: Therefore the Eldership ought to be in every Church.  
2 Where all sorts of Elders ought to be, there must be also the joining of their offices in one, for the good of that congregation over which they are placed: But all sorts of Elders ought to be in every congregation, as is proved in the 10. chap. for Bishops, the 12. for Elders, &c. Therefore there must be an Eldership in every congregation.  
3 If no particular congregation have greater privileges given thereunto by the Word of God than others have, then must there either be no Eldership at all (which is false, in that Elders are proved to be by the Word of God in the Church) or else it must be in every congregation: But every congregation is of like privilege, which appeareth by this, that it is a perfect body of itself: Therefore there must be an Eldership in every congregation.  
4 The same warrant that is in the Word of God, for to have an Eldership in one place, is a warrant for it in all; for the Word of God tyeth it, not to Churches in cities, but indefinitely to the Church: But there is warrant for it out of the Word to be somewhere, as appeareth by this, tha● the Apostles are said to establish it, and make mention of it: Therefore it must be in every congregation.  
Therefore, if the Eldership be ordained by Christ, 
The Conclusion.  as a means to keep men in obedience unto the Gospel; if all sorts of Elders must be in every Church; if every congregation be of equal privileges; lastly if there be the like warrant for it in every Church, that is in any: then must it needs follow, that there ought to be an Eldership in every congregation.  
Whatsoever is objected against this, that hath any show in it, is answered in the 12. chap. of Elders.  
The office of the Eldership is ordained by Christ to be perpetual, and ordinary for the government of his Church, 
The 2. proposition.  T. C. 1. book, 177. denied by them▪ Whitgift, 627. and by their practice in keeping it out: but the truth of it appeareth by these reasons that do follow.  
1 If the causes why Christ would have an Eldership in his Church be perpetual, 
See the answer to D. Bridges, pag. 132.  then must also the thing itself be perpetual: But the causes are perpetual, which be to govern the Church by the rules of his Word, and that ecclesiastically: Therefore the Eldership is perpetual.  
2 If Christ be the author of the Eldership, and left it by the Apostles to be established in the Church, than it is perpetual; for his commission given to the Apostles, is to be observed unto the end of the world: But Christ is the author of it, as appeareth both by his giving of the gifts for the particular members thereof, and the whole body of it; as also in that the Apostles did establish it in the Church, who went not from their commission, 1. Cor. 11.12. Therefore the Eldership is perpetual.  
3 Whatsoever is the commandment of God, once delivered by him, is never repealed again, and to be acknowledged of every spiritual man; that same is to be received by the Church of God to be perpetual: But such is the government of the Church by Pastors, Doctors, and Elders, and so of the whole Eldership, as appeareth in that they are all mentioned in the writings of S. Paul, which are so esteemed: 1. Corinth. 14.37. Therefore the government of the Church by an Eldership is perpetual.  
4 That whose several parts is perpetual, and which hath perpetual gifts given, for the furnishing thereof for ever; that same must needs be perpetual: But the several parts of the Eldership, as Pastor, Doctor▪ and Elders, be perpetual, as is proved in the 10. & 12 chap. Therefore the Eldership is perpetual.  
5 Whatsoever is grounded upon the general commandments, and rules of the Scriptures, that same is perpetual: But the governing of the Church by the Eldership, is such, as hath partly been proved in election and ordination, and execution of the several Church officers, which is the greatest part of government, and shall further appear, in the censures of the Church hereafter: Therefore the government of the Church by the Eldership, is perpetual.  
6 Whatsoever manner of government hath sufficient power, and that from God, to begin, continue, and strengthen, both the governors of the Church in their callings, and the people in the course of obedience unto Christ; that same government is to be perpetual: But such is the government by the Eldership, as appeareth by this, that the Apostles used no other: Therefore the Eldership is to be perpetual.  
7 That government which the 12 Apostles, and Paul▪ before they consulted together, did uniformly ag●●e in, that same must needs be of God, and consequently perpetual, unless the repealing of it do appear: but such is the government by the Eldership, (for all the adversaries thereunto, confess that it was in the Apostles time:) Therefore it is perpetual.  
8 Whatsoever hath the same grounds, that the preaching of the Wo●d and ministration of the Sacraments have, the same is perpetual: But such is the government of the Eldership, for it is grounded upon the commandments of Christ▪ and practise of the Apostles: Therefore it is perpetual.  
9 That which hath the like grounds to be perpetual, that the Apostles, Prophets, and Evangelists, had to be for a time, the same is perpetual: But such is the government of the Church by an Eldership, which appeareth by this, that they are therefore ceased, because their gifts of immediate calling, &c. be gone, and the gifts of these, jointly and severally do remain: Therefore it is perpetual.  
10 Whatsoever is the perpetual and ordinary remedy to cure diseases of the Church, and strengthen the health of the same, that same is perpetual: But such is the government by the Eldership, as appeareth by the necessity, and profit of the several offices thereof, and of this, that we are still to observe in causes of extremities: Tell the Church, Matth. 18.17. Therefore it is perpetual.  
11 That government which was in the Church appointed of God under the Law, and continued (in respect of the substance) by Christ and his Apostles, and bettered (in respect of the accedents) by them, that same is perpetual: But such is the government by the Eldership, as appeareth in the 12. reason of the 1 chap. Therefore it is perpetual.  
12 If there be any reason why this government should be alterable (being once set in the Church by Christ) it is either in respect of the extraordinary offices ceased, or the addition of the Magistrate: But not of the former, because the Church hath never had any need of extraordinary gifts, but God hath given them, and so will he ever: nor of the latter, for that the Magistrates office is to defend the building of the Church by that order which Christ hath set down, and not to alter any thing therein: Therefore it is perpetual.  
13 Either this government is the best and perpetual, or else there is none, and so Christ should be thought to have left his Church without a government, which is disproved in the 7 and 8 reasons in the first chap. for this was once established by Christ, and so was no other: But some government must needs be the best and perpetual: Therefore this is perpetual.  

Conf. Helvet. T●●ur. Bern. Ge●ev●, Pelo●●●, H●rgari●, Scotland, cap. 18. Calvin Instit. lib. 4. cap. 3. sect. 8. P. Martyr upon R●●. 3. Bu●er de reg. Ch●ist. 15.  14 No man may justly forbid (speaking of the Church-government) to return to the old constitution of the Church of God, and to receive it before the custom of men.  
15 Experience teacheth this order (speaking of the Church government) was not for one age, but necessary to all ages.  
16 Though the commonwealth change her government, yet the Church must keep hers still.  
17 Lamenteth, that some were found among them that are esteemed forwardest, which would not have the same discipline used now adays, that was in the Apostles times, objecting the difference of times and men.  

Mr. Whitaker against Duraeas.  18 The Apostles have written these laws, (speaking of Discipline) not for a day, or for the first age, but to endure for all times to come; and therefore have ratified them with a most earnest obtestation: 1 Tim. 6.14. that these commandments should be kept until the day of the Lord.  

The Conclusion.  Therefore, if the causes of once ordaining an Eldership, be perpetual, if Christ be the Author of it, and left it in the Church by the Apostles; if it be God's commandment, not yet repealed; if the parts of it, and gifts for it be perpetual; if it be grounded upon the general commandments and rules of the Scriptures; if it have sufficient power from God, to begin, continue, and confirm a Church; if it was agreed upon by the twelve Apostles and Paul, before they met together; if it have the same grounds with the preaching of the Word; if it have as good grounds to be perpetual as the Apostles, etc▪ to be for a time; if it be the perpetual remedy against all the diseases of the Church; if it was under the Law, and enriched by Christ and his Apostles under the gospel; if it be neither alterable in respect of the extraordinary offices ceased, nor the Magistrate added to the Church; if it be the only government, that challengeth authority from God; if no man may justly forbid it, if it be necessary for all times; if the commonwealth may change her government, but not the Church; if the difference of times and men be nothing against it; lastly▪ if the rules that the Apostles gave for it, be confirmed with a charge, to be kept until the coming of Christ: then must it needs follow, that the government of the Church by an Eldership, aught to be perpetual.  
They object, that many inconveniences would follow upon this government, which are severally to be answered.  
1 Objection. By this every Parish shall follow their Seniors, 
Objections against the perpetuity of the Eldership, and answers to the same.  and then there will be so many Elderships, so many divers fashions, seeing one may not meddle with another.  
Answer. The government desired is uniform for every Church, and admitteth no change, no not in outward ceremonies, without a synod of the choice men of several Elderships.  
2 Objection▪ If they being all mean men, choose an Earl, he may not refuse, but be at their bo●k and commandment.  
Answer. No man that is chosen is compelled to an office against his will, but he that despiseth to consult with others in God's matters, because they be poor, reproacheth God that made them, Pro. 17.5.  
3 Objection. It overburdeneth the Parish, to provide for the nourishment of so many Church-Officers.  
Answer. It is not necessary that they should provide for any more of them, saving those that are exercised in the ministry of the Word, unless any of the rest may need the liberality of the Church.  
4 Objection. It bringeth in a new popedom and tyranny into the Church.  
Answer. It is blasphemy to term the government of Christ so, because we refuse the tyranny of the Pope, shall we therefore do what we list, and ●o● yield obedience to the sceptre of Christ.  
5 Objection. It is a kind of Donatism to challenge such authority over Princes.  
Answer. And it is flattery to suffer Princes to do what they list; this is the objection of Gualther, who is a professed enemy to discipline.  
6 Objection. It taketh away Prince's authority in causes ecclesiastical.  
Answer. No more than it did from David in his time, nor so much as the Bb. do now▪ for the Prince requireth but this, to see the Church well ordered, which the Eldership alloweth and craveth.  
7 Objection. It transformeth the state of the commonwealth, into a mere popularity, and will alter the government thereof.  
Answer. It neither transformeth nor altereth any thing in it, for let it be showed what damage would come by this discipline to any Magistracy, from the Prince's throne, to the office of the headborough.  
8 Objection. It will breed contention and partiality in judgement.  
Answer. Where can be greater contention than the Bb. maintain for their kingdom, or greater partiality than in them, to their kinsfolks, servants, Sycophants, &c.  
9 Objection. It will be contemned, and so good order neglected.  
Answer. None ever deserved more contempt, than the Bb. and their officers do, for all their pomp: but God whose ordinance it is, will procure sufficient awe unto it; mark how these Objections stand together, in the fourth it was tyranny, and here it is too contemptible; these be contrary.  
10 Objection. All alterations be dangerous.  
Answer. Never (where we change from the obedience of Antichrist, to the service of the living God) was it ever dangerous to amend things amiss, by that course which is described of God: if it were, let the particular of it appear, this might well have been Stephen Gardiner's reason for Popery, in the time of King Henry the eight.  

The thi●d proposition.  The Church must be governed only by the rules of God's Word, this is in effect, the proposition of the first Chapter, whereunto all those reasons there alleged may be referred; there is advouched generally, the certain grounds of the whole discipline, against the imagined liberty left to the Church: here is affirmed the particular direction of the Church-government, by the authority of the Eldership, to proceed according to the rules of God's revealed will, and not by that cursed and monstrous Cannon Law, which is made manifest unto us by these reasons.  
1. All governors are to execute their authority, by the same warrant from which they have it: But the governors of the Church of God, have their warrant to be governors only from the Word, 1 Cor. 12.28. Therefore they must govern● the Church only by the Word.  
2. The Church is to be governed by that which the Ministers may teach unto the same, for they are taught to the end that they may obey, and so be governed by the same: But the Ministers may teach nothing but the Word of God. 1 Cor. 11.23. Therefore the Church is to be governed only by the word of God.  
3. That which maketh the Church obedient unto Christ, must be the direction whereby it is to be governed: only the Word of God maketh the Church obedient unto Christ: therefore it is to be governed by the rules of God's Word.  
4. Every kingdom or household, must be governed only by the laws of the King, or orders of the householder: The church is the kingdom and house of God, and his Word is the only Law that he hath given for the same: Therefore it must be governed only by the Word of God.  
5. That which was ordained to destroy the church of God, cannot be a good rule to govern the same by: But such is the cannon law, for it was ordained to strengthen the kingdom of Antichrist▪ Abstract. Therefore it cannot be a good rule to direct the Church by, and consequently, it must be governed by the Word, for no other rule is offered unto us, but the one of these twain.  
6. That which was invented by the Dragon, that persecuteth the woman and her child, that same cannot be good for the Church, which is that woman: But such is the cannon law▪ for it was invented by Antichrist, which is that dragon: Therefore it cannot be good for the ruling of the Church, and consequently, &c.  
7. That which strengtheneth the power of darkness and ignorance, cannot be good to guide them, that must walk in light and knowledge: But the cannon law strengtheneth the power of darkness and ignorance, for it increaseth Popery, as appeareth by this, that there is scarce an Officer towards it, in these days of knowledge, but he is a Papist: Therefore it cannot be good to guide the Church of God.  
8. That which destroyeth the Church of God, cannot be good to rule the same: But the cannot law destroyeth it, for it crosseth every faithful Minister in the discharge of his duty, and every go●d Christian, walking in the ways of godliness, and nippeth in the head every good action, as experience teacheth us: Therefore it cannot be a good rule to govern the Church by.  
9 That which hath bred moe traitorous Papists in England, than the Seminaries at Rom● and Rheims▪ that same cannot be good to govern the Church of God: But such is the cannon law, for it hath kept out discipline, nourished ignorance, and fostered superstition and popery, in all estates of people, that never came at those Seminaries: Therefore it cannot be a good rule to govern the Church of God by.  
10. That which nourisheth the hope of Antichrist to return hither again, cannot be good to direct in the government of the Church: But such is the cannon law, for it keepeth the cages for those unclean birds; as Archb. and L. Bb. seas, arches, cathedral Churches, &c. Therefore it cannot be a good rule for the direction of the Church.  
11. That which all the Churches have cast off, as unfit for the government of the Church, cannot be good for the same: But all the Churches, that have forsaken the Pope (yea they that have not received the discipline of Christ wholly) have cast off the cannon law: Therefore it cannot be good for the same.  
12. Yea, we ourselves mislike it, as appeareth by a statute made under Edw. 6.  

The Conclusion.  Therefore, if governors are to rule by the same authority whereby they are governors; if the Church must be governed, by that which the Ministers may teach; if the Word of God only, make the Church obedient unto Christ; if every kingdom must be ruled by the laws of their King; and if the cannon law be ordained to destroy the Church; if it was invented to persecute the Church; if it strengthen the power of darkness and ignorance; if it kill the Church of God; if it breed moe traitorous Papists, than the Seminaries at Rome and Rheims; if it nourish the hope of Antichrists return: lastly, if all the Churches that have forsaken the Pope, have cast it off also; yea, if we ourselves do mislike it: then must it needs follow, that the Church ought to be governed, only by that golden rule of God's Word, & not by that leaden lump of the cannon law.   

CHAP. XV.  
THe office of the Church-government, is mere ecclesiastical, and therefore the governors of the Church may not meddle, but only in Church-matters; as for example, vocation, and abdication, deciding of controversies, in doctrine and manners, so far as appertaineth to conscience, and the Church censures, T.C. book 1. pag. 206. Discip. Eccle. 126. but they think that church-governors, may also meddle in civil causes: Whitegift pag. 749. and their practice, that take upon them to be councillors of state, to judge civilly, as punish with imprisonment, &c. But this is disproved, and so the former proved by these reasons.  
1. That which our Saviour Christ refused, because it belonged not unto him, ruling and teaching the Church, that same is not lawful for any Ecclesiast. person to do: But Christ refused to divide the inheritance, Luk. 12.14. only because he came to build a spiritual kingdom▪ for otherwise he being God, had authority over all things: Therefore it is not lawful for ecclesiastical persons to be Judges of civil causes.  
2. That which was forbidden the Apostles, is unlawful for every ecclesiastical Officer, for they were the chief under Christ, and had (after a sort) all offices in themselves, until they could plant them in others: But such dominion was forbidden them, as the Kings of the nations, and other civil Magistrates have, Luk. 22.28 which is, to rule civilly: Therefore they may not exercise any civil authority.  
3. If necessary duties are to be left, rather than our duties to the Church should not be thoroughly discharged, then may not a Church Officer deal in civil jurisdiction, which is less necessary unto him: But the former is true, as appeareth by the words of Christ, to him that would have buried his father, Luke 9.59.60. Therefore they may not exercise any civil authority.  
4 If he that hath an office must attend upon it, then may he not meddle in another, for he cannot attend them both at once: But the former is true, Rom. 12.7. Therefore may no Church-officer, meddle with temporal jurisdiction.  
5 As the soldier is in his warfare, so are Church officers, in the ruling of God's Church: But the soldier entangleth not himself in the things of this life, because they are of another nature to his warfare; which place Cyprian allegeth against a Minister, that became an Executor to his friends Will: Therefore Church-officers may not meddle with Civill-officers, because they are of another nature, than his calling.  
6 Those things that in themselves are of contrary quality, cannot concur in one subject: But the governments of the Church and commonwealth be such, not only in this, that they are the next special members of one general, but also, in that the one is spiritual, and the other temporal, the one respecteth the soul, and the other the body. Therefore they cannot be in one man together, and consequently, &c.  
7 If the government of the Church, both in every particular man's office, and in the general Eldership, be a matter of great weight, and the ability of man, very small in every good action, then may not a Church-officer meddle in another calling, whereby he is made less able to discharge his duty: But the former is true, as all men may see, that look into the Word of God, what is required of such men, and know by the same Word, the manifold infirmities and untowardness of man: Therefore the latter must needs be true also.  
8 If the Apostles (who were the most able of all others) found themselves unfit for two offices, which were both Ecclesiastical; then is the best church-governor unfit for two, which be of more difference one from another, as be the government of the Church and commonwealth: But the former is true, as appeareth, Act. 6.2. Therefore the latter must needs be true also.  
9 That which we justly reprove in the Papists, must needs (if we do like) be found more unlawful and intolerable in our selves: But we justly reprove the Papists, for having in their hands both the swords, that is, the ecclesiastical and civil jurisdiction: Therefore it is more intolerable being found in any of us.  
10 If it be lawful for an ecclesiastical person, to exercise the office of the civil Magistrate, than (on the contrary) it is lawful for the civil Magistrate, to exercise the offices of ecclesiastical persons, for there is as good reason for the one, as the other▪ But the latter is unlawful; for who would like of any L. Major, to step into the Pulpit and preach, &c. Therefore the first is unlawful also.  
11 They may not entangle themselves with worldly offices, 
Canon. Apost. cap. 80.  but attend upon their ecclesiastical affairs.  
12 None of the Clarks or clergy, 
Concil. Calced· cap. 3. & 7.  shall receive any charge of those which are under age▪ the cause of that decree, is there said to be, for that there were certain Ministers, that were Stewards to Noblemen; and in the 7. Canon, that none of them should receive any secular honours.  
13 The Bb. shall only attend unto prayer, 
4. Concil. Carth. ca. 20.  reading and preaching.  
14 He bringeth divers reasons to prove, 
Calvin. Instit. li. 4. ca. 11. sect 9 Beza. confes●. ca. 5. sect. 32. & 42.  that Bb. may neither usurp, nor take (being offered unto them) any civil office.  
15 He showeth how the offices are to be distinguished, and in what sort it is said, that the Fathers dealt in the things of this life, and how the corporal punishments by the Apostles were particular and extraordinary.  
16 When both the offices meet in one man, 
P. Martyr upon Rom. 1●.  the one hindereth the other, so that he that exerciseth the one, cannot minister the other.  
17 There is no man so wise and holy, which is able to exercise both the civil, and ecclesiastical power, 
Bucer upon Matth. 5.  and therefore he that will exercise the one, must leave the other.  
Therefore, if Christ refused to judge in temporal causes, because it belonged not to his office; 
The Conclusion.  if civil dominion was forbidden the Apostles; if necessary duties are rather to be left undone, than our diligence in the matters of the Church should be lessened; if he that hath an office, must attend upon it; if we may not be entangled with any hindrance; if the civil and ecclesiastical functions, be of contrary natures; if every office in the Church, be more than any one can perfectly discharge; if the Apostles found themselves unfit for two offices of like nature; if we justly reprove the Papists for their two swords; if a Magistrate may not preach; if they may not meddle with worldly offices, nor be tutors to Orphans, but attend only unto the ministry of the word, &c. if they may neither usurp, nor take (being offered) any civil office; if they be to be distinguished to several persons, or else one hindereth the other; lastly, if none be able to execute both, then must it needs follow, that ecclesiastical officers may not bear civil offices: and consequently the office of the Church-government, is mere ecclesiastical.  
Their objections hereunto be these.  
1 Objection. It countenanceth and maintaineth Religion, to have civil authority. 
Objections for civil offices in ecclesiastical persons.   
Answ. It is (in deed) the Papists reason for their two swords, which M. Calvin confuteth: Instit. book 4. cap. 11. sect. 9  
2 Obj●ction. It is good to punish vice by corporal punishment, that God's Word may be the better obeyed.  
Ans. It is good to preach God's Word to men that they may obey their Prince for conscience sake; may the Magistrate therefore preach? we may not do every thing that is good, but only that which is agreeable to our callings.  
3 Object. Eli and Samuel, were both Priests and Judges.  
Answ. They were extraordinary (for God separated those two offices in Moses, and gave the one unto Aaron) and so was Eliah's killing of the false Prophets▪ and Christ's whipping of the buyers and sellers out of the temple.  
4 Object. Peter killed Ananias, therefore Bb. may have prisone.  
Ans. It was by his word only, and not by any civil punishment, if they can do the like▪ peter's example will serve their tu●n●, if not, then must it be (with the former) extraordinary.   

CHAP. XVI.  
THe placing and displacing of Church-officers, appertaineth unto the Eldership. This is proved in the 7. chap. & their objections are there answered for the first part, which is the placing: but the latter part is to be cleared by some more reasons, because the Bb. do displace the best Ministers at their pleasure, which is proved to be a most wicked action, by these reasons.  
1 Those that are called unto the ministry by the Lord from heaven, and outwardly by the means of men, so long as they are blameless in doctrine and conversation 1. Tim. 3.10. cannot be displaced▪ without heinous wickedness against the manifest will of God: But such are the Ministers that the Bb. do daily displace, as they confess themselves, when (even) in their sermons they justify their doctrine, in saying that they differ only in outward rites; and as their greatest enemies will say, when they are asked of such men's lives: Therefore they cannot be displaced without great wickedness.  
2 Those that are careful to discharge the duty of God's Ministers, both in teaching▪ and giving example to their flocks, cannot be displaced without great impiety: Such are these Ministers, that are daily displaced, as appeareth by this, that they preach more diligently than any other, and that they follow not the course of the world, in adding living unto living, but many of them (being as worthy for their gifts, as the worthiest) live poorly, rather than they will want the comfort of a good conscience: Therefore they cannot be put to silence without great sin.  
3 To deprive God's people of their spiritual comfort, is a grievous and horrible wickedness: To put such to silence as are before mentioned, is to deprive God's people of their spiritual comfort: which if any man will deny, all the godly where such a one dwelleth, shall tell him he lieth: Therefore to displace such Ministers, is a heinous and horrible wickedness.  
4 That which giveth occasion to the weak to stumble and fall away from the Gospel, is a heinous and horrible sin: But such is the displacing of those Ministers, as appeareth by this, that many doubt whether that which he hath taught be true, whom the professors of the Gospel do display, and by this, that many who had made good beginnings, by the discontinuance of their teachers, do fall away: Therefore to displace those Ministers, is a heinous and horrible sin.  
5 Those whose labours God doth bless, cannot be displaced without fighting against God, and consequently great impiety: But such are th●se Ministers that the Bb. do daily displace, as all that love the Gospel in every country can witness: Therefore to displace them is great impiety.  
6 That action which giveth the common enemy just cause to rejoice, and hope to get the victory, is a heinous and horrible offence: But such is the displacing of those Ministers, as appeareth in every country, where such Ministers are displaced, and such enemies do dwell: Therefore to displace such, is a heinous and horrible offence.  
7 That action that causeth the doers thereof to be esteemed enemies to the Gospel, must needs be a heinous sin: But such is the putting of those Ministers to silence, for it maketh the people that have any love to Religion, think that they are not of God in so doing, for, say they, he that loveth Christ, cannot cross the course of the Gospel as these men do: therefore the displacing of them is a heinous sin.  
8 That which letteth in more wickedness at once, than the diligent preaching of the Word could drive out in divers years, must needs be a heinous sin: but such is the displacing of these Ministers: for, profaning of the Sabbath, and all disorder, cometh into a congregation the same day that such a Minister, that hath long laboured against it is displaced, as experience in such places proveth: therefore to displace such Ministers is a heinous sin.  
9 That which interrupteth the course of the Gospel, without warrant either from God's Word, or the Laws of the land, is a heinous and horrible sin: Such is the displacing of those Ministers, as is proved in all the writings on our side; and lastly, in the answer to D. Bridges: therefore to displace such Ministers, is a heinous and horrible sin.  
Therefore if the Ministers that be usually displaced, be called of God; 
The Conclusion.  if they discharge the duty of good Ministers, both in doctrine and life; if the displacing of them, be to deprive God's people of their spiritual comfort; if it give occasion to some to doubt of the Gospel, and to fall away; if God give a blessing unto their labours; if the displacing of them give the enemy matter to rejoice, and hope to overcome; if it c●●se the displacer● to be esteemed enemies to the Gospel; if it let in more wickedness in one day, then preaching can throw out in many years; if it interrupt the course of the Gospel, without warrant either from the Word of God, or Laws of the Land; th●n must it needs follow, that the displacing of those Ministers is a most heinous, and horrible sin against the Lord.   

CHAP. XVII.  
THe Eldership is to admonish every one, by whom offence appeareth unto them to grow in the Church: There is no question between us, about admonition itself, but this they deny, that the execution of any discipline (and therefore of this point) belongeth unto the Eldership; which point is proved in the several Chapters going before: so that I need not say any thing of this, saving with (a reason or twain) to show the necessity and benefit of it in the Church of God.  
1 That which private men offended, are commanded to seek unto for the redress of the offender, is a necessary, and an ordinary way for the amendment of them that do offend in the Church of God: But such is the admonition of those that are in authority, and carry the name of the Church, Matth. 18.15. see chap. 14. and the 1. proposition of the same: Therefore admonition in such cases by the Eldership, is a necessary and ordinary way, for their amendment that do offend.  
2 That which is more available to bring the offender to repentance, than private admonition▪ either by one, or moe, that same is very profitable and necessary in the Church of God: But such is the public admonition by the governors of the Church, as appeareth by this, that Christ maketh it a remedy, when the other two will not prevail, Matth. 18.15. Therefore it is very profitable and necessary in the Church of God.  
3 That which maketh men more afraid to offend, then an● admonition that private men can give, is profitable and necessary in the Church of God: But such is the Eldership, before whom men know they shall be brought if they do not amend: Therefore it is very profitable and necessary in the Church of God.  
4 That which hath a greater promise to do good, then private admonition, is very necessary in the Church of God: But such is the admonition that is given by the Eldership, because it prevaileth when the former doth not: Therefore it is profitable in the Church of God.  
5 That without which, all duties of charity cannot be exercised towards sinners, is needful to be in the Church of God: But without admonition by the Eldership, all duties of charity cannot be exercised towards sinners: Therefore it is needful to be in the Church of God.  
6 That which would bridle the outrageous sins of some, and keep in the derision and mockery, that private admonitions do receive, is needful to be in the Church of God: But this would admonition by the Eldership do; for if men knew that they should answer unto the Church for their ill dem●●nour, to them that rebuke them for sinning▪ they would refrain (at least for fear) from such kind of outrage: Therefore it is needful to be in the Church of God.  

The Conclusion.  Therefore seeing public admonition before the Eldership is to be sought, by those that are offended, and cannot be satisfied; seeing it is more available than private admonition; seeing it maketh men more afraid to offend; seeing it hath a greater promise; seeing without it all duties of charity, cannot be exercised towards the sinner; lastly seeing it would bridle the outrageous sins of many; therefore it must needs follow, that it is very profitable, and necessary to be in the Church of God.   

CHAP. XVIII.  
THose that be not reclaimed from their faults by admonition, are by the Eldership to be suspended from the Lord's Supper, or being officers of the Church, from the execution of their office, until they do either give good testimony of their amendment, or just cause to be further proc●●ded against. Neither is there any controversy betwixt them and us, about this point; saving that (as in the former) they will deny it to appertain to the Eldership, which is proved before. I will therefore (for their understanding that desire direction in the truth) first, show that it is a course that hath warrant in the Scripture●; secondly, that it is of very profitable use in the Church of God: the first is thus proved.  
1 Whatsoever is enjoined, as a duty to be done by every Christian, if he leave it undone, 
suspension warranted by the Word, being upon such grounds as the Word setteth down.  he is to be compelled by the governors of the Church to do it, Luke 14.17.23. But if a man's brother have any thing against him, and he make no conscience to leave his gift there, and be first reconciled, Mat. 5.24. he is to be compelled to do it: Therefore separation from the Lord's Supper is warra●ted by the Word.  
2 If that commandment of Christ, Matth. 7 5. give not that which is holy unto dogs, can neither be properly understood of them, that were never of the Church, nor them that be excommunicated; then it is a warrant for such separation of the unworthy, and consequently, that separation is warranted in the word: But the former is true, as appeareth by this, that the meanest of the Jews did know, that holy things belonged to neither of them, and so the commandment had been needless: Therefore suspension is warranted by the Word.  
3 If there be sinners that are not to be excommunicated, and yet it were offensive to give them the Lord's Supper, than is this course warranted by the Word, for else should Christ have left his Church destitute of direction, in common and usual difficulties, which is proved in the first chapter to be otherwise: But such sinners there are as the notorious sinner repenting; men mainly suspected of notorious transgressions, &c. Therefore suspension hath his warrant in the word.  
4 The course that God prescribed in the shadow, for corporal purifyings, must in the body (in respect of the substance) be observed in the spiritual cleansing of every member of the Church: But many were separated from the public sacrifices for a season, by reason of their corporal uncleanness, who, yet were not worthy to be excommunicated▪ Therefore must also some be kept from the Lord's Supper for a season, who yet appear not so heinously to have sinned, as to deserve excommunication.  
5. The Church cannot without great offence, suffer one that hath fallen into some open sin, or that is vehemently s●spected, to have heinously offended, continue in the administration of any public function: But the Church cannot justly displace such a man at the first, making show of repentance, or standing upon his purgation: Therefore he must be separated for a time.  
6. That which was commanded under the Law to be done to the Priest, that was unclean in body, or suspected to be a leper; that same must much more under the gospel, be done unto the Minister, or other Church-Officer, that hath sinned, or is suspected to have committed a great sin. But such a Priest was to be separated from offering of sacrifices for a certain time: Therefore much more must the like be done to a Church-officer in the like case.  

The Conclusion.  Therefore, if the Church be to compel a private man to do his duty; if, give not holy things to dogs, be understood of them within the Church; if there be sinners that cannot without offence be admitted to the Lord's Supper, and yet deserve not excommunication; if for corporal uncleanness under the Law, they were to abstain a certain time; and if the church cannot without great offence, suffer him that hath committed an open sin (though he repent) or that is vehemently suspected of a notorious sin, continue in the execution of his office, until the congregation be satisfied; Lastly, if the Priest that was unclean, or suspected of leprosy, might not offer sacrifices: then is it plain, that both the separation of some men from the Lord's Supper, and other from the execution of their public function for a time; is a thing warranted by the word of God.  

The us● of suspension profitable in the Church.  The latter part, which is that this kind of suspension hath a profitable use in the Church of God, is thus proved.  
1. That which keepeth the godly in more careful obedience, and keepeth in the hypocrites, that they break not out, is very profitable for the Church of God: But such is the use of the separation from the Lord's Supper, and from executing public function in the Church: Therefore it is profitable in the Church of God.  
2. That which removeth (even) the appearance of offence, from the Church of God, is very profitable for the same: But such is the separation: Therefore it is profitable for the Church of God.  
3. That which declareth unto the world, that the Church of God is careful to practise that which it professeth, is very profitable: But such is this separation, for it showeth that they cannot away with ungodly life; no, not among themselves: Therefore it is profitable for the Church of God.  
4. That which giveth occasion to the church, to be exercised in the actions of Religion, with more sound comfort, is profitable for the same: But such is this separation, for every one shall see thereby, the unworthy (for whose sakes, God might be angry with them all, Josh. 7.11.) weeded from among them: Therefore it is profitable for the Church of God.  
5. That which is a special means to procure the Lord (in mercy) to continue his Word unto his Church, is profitable for the same▪ such is this separation; for it is a notable means to keep men in obedience to that which they profess: Therefore it is profitable for the Church of God.  
Therefore, if separation of the known or suspected sinner, 
The Conclusion.  from the Lord's Supper, and such a Church officer from the execution of his public function, do keep men in obedience that be godly, and restraineth hypocrites from outrage; if it remove the very appearance of evil; if it let the world see, that the Church laboureth to practise that which it doth profess; if it make every member of the Church to be exercised in the actions of Religion, with greater comfort; lastly, if it be a special mean to procure the Lord in mercy, to continue his Word; then must it needs follow, that it is of very profitable use unto the Church of God.   

CHAP. XIX.  
WHen neither admonition, nor suspension will serve to reclaim the offender, but that it doth appear, that he abideth in impenitency, and is incorrigible, the Eldership, after mature deliberation, and commending of the party unto the prayers of the Church (he yet remaining obstinate) is to proceed to excommunication: which containeth these propositions in question betwixt us and the Bb.  
1. It may not be done, but upon great and weighty occasion.  
2. It may not be done by any one man, but by the Eldership, the whole Church consenting thereunto.  
The former is holden by us, T. C. 1 Book, pag. 183. Discip. Eccles. 130. and denied by them in their practice, that send it out (many times) for not paying of six pence. But our assertion is thus proved, and their godless practice disproved.  

The proof of the first proposition.  1. That which Christ hath ordained for the last remedy against sin, and only to be used when neither admonition, reprehension, nor separation from the external communion of the Saints for a time will serve; that same is not to be used, but upon great extremity: But such is excommunication, as appeareth, Matth. 18.15. Therefore it may not be used, but upon most weighty occasion, that is, in the case (Only) of extremity, when no other means will serve the turn.  
2. That which cutteth a man off from the Church of God, and giveth him over unto Satan, as one in a desperate case, that same may not be used, but in greatest extremity: But such is excommunication, being used according as God hath left it unto his Church, 1 Cor. 5.5. Therefore it may not be used, but in greatest extremity.  
3. That which a man will do in the cutting off, of his hand or his foot, that same must the Church do, in excommunication; for it is the cutting off, of a member: But a man will try all other ways, and will never cut off his hand or his foot, until he see it incurable, and ready to infect the other parts of his body: Therefore excommunication may not be used, but in case of greatest extremity.  
4. That which is contrary to natural affection, and worketh that which a loving heart doth tremble to think of; that same may not be done, but in greatest extremity: But such is the excommunication, for it depriveth the party excommunicated of our love, and throweth him into the most wretched case, that can be fall unto man in this life: Therefore it may not be done, but in cases of greatest extremity.  
Therefore, if excommunication be ordained of Christ, as a remedy, only when all other helps will not serve; 
The Conclusion.  if it cut the party from God's Church, and give him over unto Satan; if it must ●e proceeded unto, 〈◊〉 a man doth ●o the cutting off of his hand 〈◊〉 ●oote; lastly, if it be a work contrary unto the natural affection of man, and 〈◊〉 that which a loving heart doth tremble to think upon: then must it needs follow, that it is to be proceeded unto, only in the cases of greatest extremity, and af●●● that all other means have been us●d▪ and do appear not to 〈◊〉.  
The latter point (which is, 
The proof of the second proposition.  that excommunication may not 〈◊〉 done by one man, but by the Eldership, the whole Church consenting thereunto) is holde● 〈◊〉 as, T.C. book 1. pag. 183. Discip. Ecclesiast. 130. &c. and denied by them, Whitgift, pag. 662. and their continual practice; But our a●●e●tion is th●● proved, and their opinion and practice, found to be erroneous and ungodly.  
1. That which Christ command●d to be done by the Church, may not be done by one man, unless you take my L. Grace for the Church, 〈◊〉 Whitgift doth, pag. 662. which needeth 〈◊〉 confutation▪ But Christ commended that excommunication should 〈◊〉 done by the Church, Matth. 18.15. Therefore it may not be done by one man.  
2. That which Paul enjoined the Church, when they were met together, to do, may not be done by one man: But he commanded them 〈…〉 the incestuous person, when they were met together, 1 Cor. 5.5. Therefore it may not ●● done by one man.  
3. That which hath need of greatest advice, and greatest authority, may no be done by one man▪ But such is the matter of excommunication, being the denouncing of that against a man, which he will most hardly believe, and being the weightiest point of discipline: Therefore it may not be done by one man.  
4. Those must excommunicate, that are to deal in the other parts of discipline, as shall appear in the Reasons following, and (a● I think) no man will deny: But the other parts of discipline are exercised not by one, but by the church, as hath been proved: Therefore not one, but the Church is to excommunicate.  
5. As it was ministered among the Jews, so must it be in the Church forever; which appeareth by this, that it is translated unto us from them (as the Greek word Synedri●n, being by a corrupt imitation, called Sanedrim, by the Rabbins, doth import) and had nothing ceremonial in it: But it was executed among them by the Church, and not any one, Joh. 9.22. Therefore the Church is to excommunicate, and not one man.  

Cyprian lib. 3. epist. 10.  6. Saith, he would never do any thing in his charge, without the counsel of his Elders, and consent of the people.  
7. The Elders, and other Church-officers, have as well power to absolve, 
Epist. 14.  as the Bishop.  

Epist. 19  8 For so much as absolution belongeth unto all, I alone dare not do it.  

Tertul. Apol. cap. 39  9 If there be any that have committed such a fault, that he is to be put away from the partaking of the prayers of the Church, &c. There do bear rule, certain of the most approved Ancients or Elders of the Church, which have obtained this honour, not by money, but by good report.  

August lib. 3. cont. epist. per●●●.  10. It helpeth much to make the party more ashamed, that he be excommunicated by the whole Church: also in his Books of baptism, against the Donatists often.  

Jerom. ad Demetriad. Epist. 1. Bucer de regro Christi lib. 1. cap. 5●.  11. The Elders have interest in other censur●s of the Church, and the Church itself in excommunication.  
12. S. Paul accuseth the Corinthians▪ for that the whole Church had not excommunicated the incestuous person.  
13. The Elders had the government in excommunication. 
P. Martyr in 1 Cor. 5.   
14. It is very dangerous to permit so weighty a matter to one man, and therefore that tyranny may be avoided, 
The same upon the same place.  and this censure executed with greater fruit and gravity, the order that the Apostle there useth, is still to be observed.  
15. He showeth that it pertaineth not to one man, 
Calvin Instit. lib 4 cap. 11. sect. 6.  that it is a wicked fact that one should take the authority to himself, that is common to others; that it openeth a way to tyranny; taketh from the Church their right, and abrogateth the ecclesiastical Senate, ordained by Jesus Christ.  
16. The Bishops, 
Chap. 12. sec●▪ 6  when they excommunicated of themselves alone, did it ambitiously, contrary to the decrees of godly Cannons: See Bucer against Gropper, and upon Ephes. 4. De animi C●ra, also Zuinglius in Ecclesiast.  
17. It is plentifully forbidden (even) by that filthy puddle, the cannon law, 
See Abstract. pag. 165.  and therefore it must needs be a heinous sin, when it findeth fault with it.  
Therefore, 
The Conclusion.  if excommunication be to be executed (by the commandment of Christ) of the Church; if S. Paul enjoined it unto the Church; if it have need of greatest advice and authority; if it belong to them that may execute the other parts of Discipline; if it was so executed among the Jews; if to absolve, be as well in the Elders power, as the Bishops; if Cyprian durst not do it alone; if it was the action (in Tertullian's time) of the most approved Elders; if to be by the whole Church, helpeth much to make the party more ashamed, if the whole Church have interest in it; if the whole Church at Corinth was reproved, for not doing it; if it be too weighty a matter for one man; if the executing of it by one, overturneth the order appointed by Christ; bringeth in tyranny; maintaineth ambition; and lastly, be forbidden by the cannon law itself. Then must it needs follow, that it belongeth not unto one man to excommunicate, but unto the Eldership, and that with the consent of the whole Church.  
Their Objections hereunto in defence of their own practice, be these:  
1. Objection. The right of excommunication, was in S. Paul, and not in the rest.  
Answer. He gave only direction in that, as in all other matters, which he wrote of unto them, but if they had not thrown out the incestuous person, he had remained still unexcommunicated, for all that which S. Paul had said unto them.  
2. Objection. Christ gave Peter and every Apostle power to bind and lose in earth and in heaven, which Interpreters expound by Matth. 18.15.  
A●●wer. That power was of denouncing God's judgements▪ or pronouncing his mercy in preaching, and not of this action: they are expounded one by another, because of the ratifying of them both in heaven alike.  
3. Objection. Paul did excommunicate Hymeneus and Philetus.  
Answer. That is, being moderator of the action, he pronounced it, not that he did it alone; The same answer, is to be made unto the Fathers, as Ambrose, &c. who are said to excommunicate.  

The Conclusi●n of the w●●le b●●ke.  Therefore, upon these grounds of Scriptures, Fathers, counsels, Emperors, laws, Histories, new Writers, and clear light of reason. I conclude, that 
a Chap. ●.  Christ hath prescribed unto us an exact, and perfect platform of governing his Church at all times, and in all places; which is this, 
b Chap. 1●. & 11.  that there ought to be no Ministers of the Word, but pastors and teachers, which are to be 
c Chap. 4.  called by the people, and 
d Chap 7.  ordained by the Eldership, are of 
e Chap 10.  equal authority in their several Congregations, must 
f Chap. 10.  with all faithful diligence employ themselves, in the ministry of the Word and Sacraments, 
g Chap. 12.  that there are to be in every Congregation certain Elders, whose office is to oversee the behaviour of the people, and assist their pastor, in the government of the Church; 
h Chap. 13.  also Deacons, who are to be employed only in receiving, and bestowing the liberality and goods of the Church to the relief of the poor▪ and other necess●ry uses: 
i Chap. 14  Lastly, that there must be in Congregation an Eldership of pastor, teacher (if they can have any) and Elders, who are in common, to see that the Church be well governed, not only in maintaining the profession and practice of the Word in general, 
k Chap. 17.  but also in admonishing, reprehending, or 
l Chap. 18.  separating from the Lord's Supper, them that walk offensively; ●nd 
m Chap. 1●.  lastly, in excommunicating them, that by no other means can be reclaimed. So that all and every government, contrary or besides this, whether in part or in whole, swerveth from that order, which Christ hath set down in his Word, and therefore is unlawful.  
FINIS.