A form OF ecclesiastical GOVERNMENT: Fitted to the present State of the Church of ENGLAND as now it standeth, not presumptuously prescribing what must bee done; onely propounded to the sincere consideration, of the more judicious.  
In a way tending to introduce the Primitive Government.  
Humbly presented to the High Court of Parliament.  1 Tim. 5. 17. Let the Elders that rule well, bee counted worthy of double honour, especially they who labour in the Word and Doctrine. Hier. in 1 Tit. & in Epistola ad Evagrium: By the custom of the Church, rather then by the truth of the Lords disposition, Bishops are greater then Presbyters, with whom they should rule the Church in Common. 
After several peruseals published, Anno Sal. 1642.  
London, Printed for John Hancock.   

To any honest hearted Reader.  
HOnest hearted Reader, although the first intention was to present a brief view, in half a sheet of paper to the High and Honourable Court of Parliament, of the State of the country;( especially in these Staffordian parts, upon request,) touching such particulars, as are herein mentioned; yet having then onely drawn an over brief and compendious comprehension of these things; Dum brevis esse laboravi, obscunus sum factus, and was mistaken by some that perused the same upon the breviaries first ascention. Thereupon I have enlarged, the same for further explication, condescending to the apprehension of the weakest and meanest Reader( presuming upon the patience of the Noble Patriots, to whom it is chiefly intended,) that so all sorts might have the perusal hereof for further satisfaction of those doubts and objections, that very many make against the Presbyterian Government, as not to bee introduced into the Church of England, especially not standing with a monarchical Government. Here, therefore is the Presbyterian way sitted to the State of the English Church, as now it stands,( in a way as near as may bee, it being not necessary in every circumstance to cohere with any other Church though never so sound) by the admission and settling whereof, might arise a most happy sweet harmony, between ourselves and other reformed Churches, especially the Church of Scotland, betwixt whom it is most to bee wished there may bee a concordance, being within the same Dominions. Great presumption were it in any one man, especially in so weak and mean a man, as myself, to prescribe any thing in this kind; I have onely cast in my Symbolum, yet not rashly neither, for after I had set down such thoughts, as God was pleased to suggest unto me at vacant houres, I first exposed the Notes to the peruseall of sundry intelligent Readers, both of the laity and Clergy, because it concerneth both, and having so general approbation, and so many encouragements by words and letters. I have been bold to expose them to public view, and that under this title, because so many assent herein. I humbly wish, this general answer may bee given to any, that may except against it, that as every one had liberty to bring something towards the building of the material Temple, and they that brought but Goats hair were accepted: So is it not a time now for every one to do something to help forward the great work in hand; some one way, some another? one that is inferior, may put the more able and better gifted in mind of what may bee useful. Time was, when the very keeking of the goose was of singular use. That God that tieth not himself to any means or instruments, but works sometimes without, against, or contrary to means: oftentimes by unlikely means and instruments, that so the glory may bee his own, bringing mighty things to pass, not by might, not by power, but by his Spirit, that is, by the way and means which his Spirit revealeth and appointeth, before which, great Mountaines shall become a plain; this God( I say) give his blessing to these endeavours, so far as they are agreeable to his own will, revealed in his own word, and so to him alone shall bee ascribed all the praise.   

The general Heads, briefly touching the whole, being as a taste to such, as have leisure to red no more, the discourse enlarging itself beyond the first intentions.  

1. A Remonstrance of the State of the country in respect of Preaching, where it is shewed, most places have either no Preachers, or such as are negligent, or such as are scandalous. Hereupon aboundeth monstrous dissoluteness of living. Pag. 1.  
2. The causes and occasions of such scarcity of sound Preaching, are conceived to bee five. Pag. 2.  
3. The remedy propounded with all humility to consideration, consists in three words. First, That such places as have sufficient Preaching, and maintenance so continue. Secondly, That such as want maintenance, may have a competency from the people for the service they do them; proved by the law and the equity of the gospel. Yet to bee content with poverty where the people can afford no better. Three reasons against Impropriations, and that they are the fittest maintenance. Yet no Impropriator to bee loser by parting with them to the Church again. Thirdly, That unfitting Preachers bee displaced, and have allowance. And sufficient ones set in their stead, as they can bee procured. Till which time, places that want, are to bee supplied by weeekely exercises. The manner of the same, with an Apology for the tender. Pag. 3.  
4. The settling of this course in a way tending to introduce the Primitive Government. The present Parliament to appoint Preachers for the said weekly exercise in each hundred, which should engage themselves to uphold it their time. And to have power to renew their own number upon the death of any, or any other occasion, and to increase their number as faithful Labourers increase. It hath been Gods manner to join Ministers together for their mutual help. These must be such, as deserve well A notable discovery how to find such. Pag. 12.  
5. For an happy progress in reformation, the Parliament to appoint Assistants to the Ministers, called Lay-elders. Some limited power to bee committed to these Pastours and Elders consisting in four things, First, To oversee, that every place within their hundred, have sufficient preaching as soon as can bee procured, and weekly exercises in the mean while. The Congregation, are to choose their Preacher, or consent freely if it may bee. If they want judgement, then to have assistance. No buying, nor seeking living for the prefersments sake. The unworthy to bee refused or removed. Secondly, To oversee, that every place have sufficient maintenance, according to the order the present Parliament shall appoint or prescribe in their own wisdom. Thirdly, That they oversee the execution of Discipline. The office of Ministers in this respect. The occasion hereof from the evils of our spiritual Courts. The great necessity of Discipline. Power of the keys what? why so called. Reasons five against Pastours, having temporal jurisdiction. Objections touching this answered. Divinity Lectures, monthly in each hundred by the doctors( or Teachers,) seated in great benefice, able to maintain both a pastor, and a Teacher. No Diocesan-Lord-Bishops. The beginning of the roman Primacy. Fourthly, That the Pastours and Elders oversee such Deacons in such a way for the poor as the Parliament shall appoint. Pag. 15.  
6. The modest confirmation of this course, several ways: First, From the nature of Church Government. Secondly, From 10. Scriptures opened and examined. Herein is shewed what prophesy is, Teaching, and Exhorting, belong thereto. Also what Ministry is, Its offices are: First, To distribute. Secondly, To govern. Thirdly, To show mercy. Some offices temporary as Apostles, some perpetual as Teachers. Maintenance due to Church-officers. Ever look to CHRISTS institution. Thirdly, From reasons taken. First, From the objects of Church Government. Secondly, From the parts and faculties, or powers of man. Thirdly, From the State of the Church. The fourth Testimony, is from authors generally received as Orthodox, touching Past●urs, Teachers, Discipline, Deacons, the power of Church-meetings, elections, and deciding controversies, and touching order. All which, show that the variation from this government, here pointed out in these things, did grow rather by custom of the Church then by any ordination of CHRIST and his Apostles. A fift confirmation is from the remove all of 10. objections. The Civill Government of the Church briefly related in the last answer. 28.  
Lastly, the Conclusion of the whole, wherein we are desired not to cleave to those that wove the web of their own inventions, but usque ad necem, to stick fast to CHRISTS own institution, the want whereof, is a main cause, why the word of God in the Ministry thereof, taketh so little effect in these corrupted times. The end of this work is, that wee may not onely bee delivered from Tyranny, but also preserved from confusion. To which end, the Almighty ever guard, and guide all your Honours. Pag. 57.    

THE country MINISTERS Submissive answer to the Honourable Parliament, most happily assembled this present year of Christ, 1641. Desiring of them( as they are certified by particular letters) their certificate of the State of their country, and their opinion for the remedy, do make a Remonstrance of the State of their country; and do propound to consideration the ensuing course, for the instruction and reformation of such places of the kingdom as are ignorant and vain, through want of faithful Preaching and Discipline.  

The Remonstrance.  
THe want of Preaching in the country, is such, 
1 Remonstrance.  that in sundry Parishes and Chappelries, there hath been no Preaching ministry settled since the Reformation. And a great part of those who sometimes preach, are very negligent in 
Want of Preaching.  their places, or scandalous in their conversations; So that there is not a fourth part of the Churches and chapels supplied by able men, and diligent in their functions; whereupon as there is such scarcity of means of Reformation, so there is abundant dissolutnesse in the country. 
Much dissolutnesse.  One of our country towns consisting of fifty Families, there can but few bee found amongst them all but they have within these late yeares been scandalously blemished with that fowle 'vice of effeminate uncleanness, drunkenness, and other vices abounding therewith. And many other Neighbouring towns in as ill report: Every one doth almost what he will, as Israel did when there was no Government amongst them, yet little care is taken by any to redress any thing.   

The causes and occasions thereof.  
THe causes and occasions of this so great and lamentable 
2. Causes are 5.  scarcity of Preaching, wee conceive to bee:  
1. Want of maintenance, not one place of four having 
Want of maintenance.  a competent provision for an able Minister. The which is occasioned;  
First, By the alienation of Church maintenance to the 
Occasioned 3. ways.  Bishops and Cathedrall Churches; one Cathedrall Church reaping the profits of forty Churches and chapels, or there about, conceived to bee a full fourth part.  
Secondly, By the multitude of other impropriations that are withheld from the Church, and no competency in lieu thereof.  
Thirdly, By discouraging of men piously affencted, from distributions to necessitated places, especially Londoners, who had begun to give a worthy precedent, and then had their meetings forbidden, yet are not wholly fallen.  
2. Another cause of such scarcity of Preaching is negligence 
Patrons.  of many Patrons in the promotion of Incumbents to ecclesiastical preferments; oftentimes little respecting mens deservings, but sinister respects.  
3. The careless admission by Ordinaries of those who 
Ordinaries.  are thus presented: Little enquiring into their parts, less into their conversation, least of all into their zeal to promote the knowledge of God and godliness, except it bee to quench it some way or other.  
4. The frequent permission of Pluralities in sundry parts 
Pluralities.  of the country, amounting to a great number.  
5. The rigid pressure of Ceremonies, together with innovations 
Ceremonies.  of that nature multiplied without stint, to the disheartening of many from entering upon the work of the Ministry, and others from the execution.   

The Remedy.  
IN tender consideration of the premises, wee crave leave 
3. Remedies in three words.  for three words; with all humility suing to your Honours, that they may bee taken into your grave consideration, as the cause of Christ and his Church.   

The first word.  
1. such Churches and chapels as are already furnished 
Sufficient to continue.  with sufficient Preaching, and sufficient maintenance, wee onely wish may prosperously continue constant.   

The second word.  
2. such Churches and chapels as are furnished with sufficient 
Maintenance supplied, and how.  Preaching, and yet the painful Preachers there, want sufficient maintenance, wee humbly wish, that a competency may bee made for such out of the revenues belonging to that pl●●●, as out of the Parsonage, Vicarage or Impropriation thereun●● appertaining, if from thence it may bee had.  
That the people should maintain the Minister sufficiently 
Figured by the law.  was figured, Numb. 5. 9. The Priests and Levits had maintenance sufficient provided for them, Numb. 18. 9. 10. 
Num. 5. 9. and 18. 9. 10. and Verse 19.  The Lord set out the Priests portion of the peoples offerings, and hallowed things after he had prescribed their office. This maintenance and livelihood they should have from the people for their service. This maintenance that God bestowed on the Priests for their serving of him, was a bountiful maintenance, Numb. 18 19. To the end, he might encourage them in his service, as it is said in 2. Chron. 31. 4. And there was not any of them that did so much as shut the doors of Gods sanctuary, or kindle a fire on his Altar for nought; Mal. 1. 10. And to the sons of Levi, the Lord gave all the tenth in Israel for an inheritance for their service which they served; for as the Levits were joined to the Priests in service, so in provision for maintenance, Numb. 18. 21. Though the Levits had no inheritance in the promised land. Numb. 26. 62. Yet were they to have 48. Cities and the Suburbs to them for their habitation, Num. 35. which fell to them by lot, Jos. 21. 4. And when the people neglected their duty in not giving such things as were appointed, then was the house of God forsaken. And the godly Governours looked to the redress thereof; Neh. 13. 10. 11. 12. The nation of the Iewes were accursed with a curse for this cause, in that they kept back their tithes and offerings which they should have brought into the store-house, that there might have been meate for the house of God for his Ministers, Mal. 3. 8. 9. 10.  
Now the equity of these things remain perpetually, as 
Equity in the gospel.  the Apostle observeth, saying: do ye not know that they that minister about holy things, eat of the things of the Temple, and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which preach the gospel, should live on the gospel; 1 Cor. 9. 13. 14. And as the ministry now is more excellent then the ministry of the law. So should the Reward for the more excellent service not bee inferior, to that which God gave for the less excellent work and service. By Numb. 18. 31. what they had in the law, appeareth to bee their due for the service they performed for the people: So the Apostle, speaking of the honour, due to the Ministers of CHRIST, saith, The Labourer is worthy of his reward, 1 Tim. 5. 17. 18. And CHRIST himself tells his Disciples, The Labourer is worthy of his reward, Luke 10. 7. But this matter wee are loathe to press, least wee should seem to preach ourselves, though indeed this is a part of Scripture, which wee must not neglect when occasion requireth us to speak of it.  
But what if the Revenues of the place bee so small, and 
Yet to be content with poverty, when the place can afford no better.  the poverty of the people such, that the pastor cannot have a competency, what must bee done then? Surely that Minister whom God hath set over such a people must bee content with his portion, taking in good part what sufficeth for necessity, seeing he is by Gods all-ordering providence seated amongst a people that are not able better to provide for him. remembering those words of our Saviour, Rev. 2. 9. I know thine affliction and thy poverty but thou art rich. The angel of that Church of Smyrna was a right excellent shepherd, and took great pains in feeding and guiding the flock of CHRIST, yet his reward in this World was but small, he lived in poverty. But what, did not the flock care for him? yea doubtless, if they had been rich, he should not have been poor. he did not repined at it. he was not an hireling that dealt for filthy lucre, but dealt even of love, and as Saint Peter requireth, of a ready mind, 1 Pet. 5. he saw what labours the Holy Apostles endured, what dangers they passed through, and how poor they were touching worldly wealth. Saint Paul saith of himself, wee are poor and yet make many rich; 2 Cor. 6. 10. This is a worthy example for us to follow.  
Indeed to many amongst us, if they have gifts of learning for the ministry, and bee employed therein, and take pains, they think it so unworthy a thing to bee in poverty, as that they are ready to bee impationt at it; and think that the excellency of the work of the ministry may warrant them to heap up Worldly treasure, even to the detriment of the Church; whereas certainly if the charge bee committed to us to feed the flock of CHRIST, and the flock bee in that state, that wee cannot have the wealth of the World to abound in any plentiful measure, wee must bee content with that which may suffice even for necessity. Wee are not better then the Apostles were; wee are not better then the angel of the Church of Smyrna. If wee should stand on getting wealth, and preferment here, it might bee said to us, you laboured indeed, but you had your wages.  
A fowle corruption also it is in some Ministers that suffer themselves to bee amnoyed with popular fear, so as that they are most afraid of displeasing private persons, especially in Parishes where their maintenance doth arise from the voluntary contribution of the people, who too much seek to tie the tongues of their Preachers to their purse strings,( as it were,) which must open and shut according to their quarterly santasies. So that the people are bountiful in many places, onely to such, as preach as they would have them, such Preachers fare daintily, when others must take up with herbs.  
Thus then for conclusion of this matter touching 
Reasons against Impropriations 3.  Church maintenance, wee wish that impropriations may bee all laid to the Church again, and do humbly sue and petition for it, considering:  
First, They were once lawfully laid to the Church, and never yet lawfully taken away again.  
Secondly, There is no other certain provision made for the ministry of the gospel in this settled state but this.  
Thirdly, The gospel herein should not bee inferior to the law.  
Yet wee do not otherwise move this, but that as near 
Yet Impropriatours not to bee losers.  as may bee, such as are the present Impropriatours should not bee losers, but if they hitherto have not made themselves Savers by the holding of them, our motion is, that they shall still continue holding them, or most part thereof till they bee; else suffer themselves to bee bought out by the well affencted. Our trust is, ingenuous Gentlemen will be content in this case to be no Gainers by the Churches revenues, and wee do not move for them to become losers. If any other more likely course can be found out for Church maintenance then the tithes, &c. Wee should rejoice to bee cased of an Earthly encumbrance, and occasion of difference between pastor and People.   

The third word.  
3. THat such Parishes and Chappelries as are not sufficiently 
Preaching supplied, and how.  provided of honest painful Preachers, but they are either unable, unwilling or scandalous, &c. Our opinion and humble wish is, that those and all other such defective Ministers that are indeed unworthy of their places, that they bee displaced; and that sufficient Incumbents bee set in their stead, which should allow the displaced ones some competency, as the places can afford; as for example, 30. l. out of 80. and so proportionably in all other places whatsoever the value is. For the which yearly sum the displaced ones should bee as assislants to the new incumbents to perform some easy service, if they bee not so scandalous as to bee utterly unworthy of any such holy employment at all: which if they bee, then to have but 20. l. &c. Instead of the said 30. l. and betake themselves to some other employment for their own good.  
Great cause there is in the country that the Honourable 
unworthy Preachers to bee displaced and have allowance. Neh. 13. 10. &c. Matth. 15. 14.  Parliament should labour to redress these things, as Neh. 13. 10. &c. For there is an woeful crew, a raled regiment of unlittered or scandalous blemished ones covered with Priests garments, which cover the Land like the frogs of Egypt, Exod. 8. 6. Leading many thousands with themselves,( as may bee feared) into the ditch, as Matth. 15. 14. And yet the same still graced and countenanced by such as should have kept them out at first, or rooted them forth afterwards, but alas, they are there Creatures. Many are ordained by men, and sent abroad by them into the country, that are even as fit for the Church, as an ass for the Lute; ( Asinus ad Liram,) or as a Blind man is to bee made a Painter. They move us to use language too light, for your Honours gravity.  
Indeed it is true, wee red that the Priests were sometimes simplo, sometimes wicked men, as the sons of Ely were the sons of belial, 1 Sam 2. 12. and that none were to despise the ordinances of God for the unworthiness of such Priests, for God promised that he would bless the people, Num. 26. 27. And in the Hebrew Canon they have this rule, do not marvel, and say, what availeth the blessing of this simplo Priest? for the receiving the blessing depends not on the Priest, but on the holy blessed God, as it is written in the quoted place; They shall put my name upon the sons of Israel, and I will bless them. Yet please to remember the end, not onely of Ely his sons, but even of Ely himself too. And God forbid, the Fathers and Mothers of the Church of England, should suffer such things in their sons that are got into the ministry, and not restrain them, contenting themselves with a sleighty rebuk, &c.  
Wee deny not, but there are many amongst us preach earnestly, but it is their own Doctrine, and great punishments do they threaten to the neglecters thereof: But that which God hath expressly and earnestly commanded, they preach very slackly. Yea they would discharge men from the punishment which God threatens to the transgressors of them, like those in Jer. 14. 23. 27. chapters, and those in Ez. 13. These are the most pernicious, being often listened unto by many that are apt to receive pleasing things, and the Doctrines of men suitable to their own humours.  
All these unable, unwilling, scandalous and dangerous Preachers, whence came they? how got they in? surely they are climbed in at the window. For the dumb and unlearned God sent not; such as cannot, and such as will not preach God sent not: for whom he sent, he sent to preach, and enabled them thereunto. But these steal and murder; they are thieves and Robbers, Foxes and Wolves. They are thieves( doth not CHRIST himself call them so? let not the terms bee offensive) for they take the tithes as Gods part, and do not the office God hath appointed for such livings, that is, they feed not the flock with his word. If any take on him to bee a physician, and is not, but takes 
A simile.  10. l. to cure such an one, and either runneth away or doth no good, were not this apish physician a thief? If to 
A simile.  mend the high ways, the Parish gather money, and trust one supervisor to repair them with it, and he either runneth his way with the money, or doth them no good, is not he a thief? Thus do the foresaid Ministers, are they not then thieves and Robbers? They take away Gods goods, and their Neighbours against their will, and therefore they are Robbers; yea they are very Murtherers, Wolves, and false Prophets. A woman taking a child to nurse, and 
A simile.  either wanting milk herself, or an heart to give it any, suffers the child to perish, is shee not a Murtheresse? such are these, E●. 33. Such Watchmen as warn not, are guilty of blood, and so become Murtherers, Ez. 24. Wee hope the phrases will not offend, seeing CHRIST and the Holy GHOST use them, and apply them to such as wee speak off.  
Wee grudge not any that are godly, though never so 
And sufficient ones set in their stead, as they can bee procured.  much promoted above us by inward or outward endowments; But our complaint is of false Prophets, which occupy the rooms of true Pastours, and either are not sent, else if they be sent, do not exercise their office as God hath commanded, but quiter otherwise. A lazy person is unfit for the Clergy, none but labourers were sent into CHRISTS Vineyard. An angel appeared to Zacharias exercising his Priesthood. Yet of any of the foresaid sorts the idle seemeth best, silence being better then bad speech.  
Then on the other side, these unworthies are not onely to bee displaced, but sufficient Incumbents are to bee set in their stead, &c. as was said. There should bee such as would purely deliver the word of God, as was signified by the silver trumpets, Num. 10. 2. The materials being purest and fittest for sound, the ministry of the word of God, and the graces of his Spirit, were signified thereby, Esa. 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14 8. The Hebrewes say, If the Trumpets were made of any other matter, they were unlawful: So amongst us, The tongues of the just must bee as choice silver, Prov. 10. 20. For the words of the Lord are pure, as silver purified, &c. Psalm. 12. 7. Also these Trumpets were of beaten work wrought with the hammer, beaten into a plate: signifying the labours of the Ministers of God, giving themselves continually to prayer, and to the Ministry of the word, Act. 6. 4. That so these Trumpets may give a clear and certain: sound, for, and unto the people, to call them home to God by happy conversion. But this so clear a case, especially by the new Testament, chiefly in Pauls Epistles to Timothy. whom he would have to bee instant in Preaching the word, even to stand upon points, beat much upon them, press them home, and that both in season and out of season, and reprove, rebuk, exhort, withall long suffering to watch unto all things, to endure affliction to do the work of an Evangelist, to make full proof of his. Ministry, to show himself a work man that needeth not bee ashamed; 2 Tim. 4. 2. 5. By the which( wee say) and other the like, this case is so clear, wee need not enlarge it.   

An Addition to the third word.  
unto the foresaid third word, wee add thus much 
Till which time places that want, to bee supplied by weekly exercises, and how.  more: That if sufficient Preachers cannot bee procured for all such places as want faithful preaching, our charitable opinion is, the faithful Ministers in each hundred will undertake a weekly exercise in such places, one week in one town, another in another and soround, till settled painful Pastours can be procured: This they will do●b●lesse freely perform, expecting no rewa●d from men where the Churches revenues are so slender that nothing can bee allowed. Provided that in other places they may have moderate allowance for their pains where the means are sufficient.  
Though wee offer this in their name, and nothing doubt 
An Apology for the tender.  of the performance in this case of so great necessity; yet wee are not of the mind some young Divines are in, that think themselves like the engraff and Camomile, to grow the better for being burdened and pressed down, undertaking an heavy burden in their youth, thinking to profit and grow better by it. Such too often sow the wind and reap the whirlwind, jer. 48. 10. Their green wood 
simile.  rather smothers away in smoke, then burneth and casteth out heat, as an Ardens lucerna should.  
Rather with Chrysostome, wee call the Ministers charge, Onus Angelicis humeris formidandum. Moses was fearful herein, and thrice refused, excusing himself till God was angry. Ezechiel was unwilling, though God laboured to confirm him. jonah directly turned his back and fled another way. Ammonius, a monk, being called to bee a Bishop, fled away from taking the office; and cut of his right ear, that being maimed he might bee uncapable of the place. Evagrius likewise fled away when they would have made him Bishop, but did not mutilate himself.  
These examples and instances wee forgot not, while wee make this tender; yet while wee remember, Nihil esse difficilius; wee also consider, Apud Deum nihil b●atius; and the one so ballanceth the other, that the laboriousnesse thereof da●teth us not a whit,( weighing from whom and to what end ●t is,) but rather in that respect to embrace the pains if it bee imposed.  
What though this charge challenge to itself all our strength, wee are lessoned by Augustine; Ingenium, prudentia, eloquentia, sunt dona Dei, & cvi mel●us serviant quam 〈◇〉 quo donantur, ut ita custodiantur, ungeantur perficiant 〈◇〉▪  
Wee aclowledge many more worthy to bee taken into this employment then ourselves, in the City, and universities, that might do the country good service. And our inability makes us not grudge others ability, but rather wish with Moses that all the Lords people might likewise prophesy, wee should rejoice with that worthy Lacedemonian when he was not chosen one of the 30. senators, the Common-wealth having so many better th●n himself. Yet our resolution is this, that if any part of such employment bee imposed on us, where the Instrument is dull and blunt, wee would put to the more strength, and add the more prayers and pains to our studies and endeavours.  
If herein wee bee presumptuous, if bold, if undiscret, if foolish; for the sake of poor country souls wee are so. It is for forlorn ones amongst us, 1000. times to be pitied, that wee are thus presumptuous, bold, undiscret, and foolish, even for them and their good, and wee trust our pains would find grace in their sight, seeing for them they are undertaken, and the benefit thereof( if it bee any) must bee theirs.   

The settling of the foresaid course in a way tending to introduce the Primitive Government.  
FOr the settling of this course our humble opinion is, A certain 
4. The settling of this course.  number of conscionable, honest, painful Preachers in every hundred, should now at the entrance on the course bee nominated and appointed by the honourable Parliament, and they 
Parliament to appoint faithful Preachers.  should engage themselves to uphold the same weekly exercise while life and ability lasteth, if occasion so require; and to renew the first number when there is any defect by death, removal, disability, or any other way: and so to continue till each place bee sufficiently provided for. engaging whom they receive as strongly, as themselves were at the first entrance of the course of the honourable Parliament. For it is the property of good Ministers to labour and take care for good successors, as Moses doth in Num 27. 15. 16. though for the peoples sake, God was angry with him, and would not let him go into the good land, Deut. 4. 21. Yet such was Moses his love and care for them and their welfare, that he procureth what in him lieth their good after his decease, and a faithful governor to bee set over them of God, which is a great blessing unto a land or people, Eccles 10. 17.  
Touching the mentioned number, It hath been Gods manner to join tribes together; and disciples together for their mutual help of each other, as judah, Isachar, and Zabulon in one camp. Reuben, Simeon, and Gad, in another. Ephraim Manasses, and Benjamin, in another. Dan, Aser, and Naphtali, in another camp by themselves, Num. 2. And afterwards when the number of Priests were increased, they were divided into courses. So our Saviour also ordained amongst his Disciples a kind of combination and fraternity, as is to bee seen by the rehearsal of their names; Matth. 10. 2. 3. 4. First Simon Peter, and Andrew his brother: Secondly, james( or jacob) the son of Zebedee, and John his brother: Thirdly, Philip, and Bartolomew▪ Fourthly, Thomas, and Matthew the publican: Fifthly, james the son of Alpheus and Lebbeus, or Judas his brother, ( Luk. 6. 16. Iud. vers. 1.) Sixthly, Simon the Canaanite( or the Zealous) and Iudas Iscariot. And these did CHRIST sand forth thus by two and two, Mark. 6. 7. To war the warfare of the gospel, as it is called in 1 Tim. 1. 18. And when Iscariot lost his office, mathias was chosen in his place, Act. 1. 26. Afterwards there were added Paul and Barnabas, Act. 13. 2.  
These Ministers wee speak off, must bee such as deserve well, even of ingratefull times they live in, though men bee as unthankful as they will, they must not look to them, but to the honour of God, the credit of Religion, the maintenance of the truth. For let men bee as they will, base and wicked, enemies to grace and goodness, what wee do, wee do it not to men but to God. And when men thus minded, are joined thus together, they are more likely to prevail. Forces united are the stronger.  
But who must bee these honest, painful, conscionable Preachers, that would do thus, and might bee trusted thus? 
But who must they be?  where shall wee find them? such are rare to bee had, and if there bee such. Yet how shall wee come to the knowledge of them, that wee may nominate and employ them in such a work of this so weighty a nature?  
A necessary question indeed, there being much dissimulation in the World. Gold may bee counterfeited. Any 
A notable way to find such.  mans writing or seal, even the Broad-seale of England may bee counterfeited, yea grace itself may, and is most commonly counterfeited of any thing else.  
For the prevention whereof, a most memorable and remarkable 
A memorable discovery.  fact of Constantius Chlorus, Father to Constantine is related in Euseb. l. 1. of the life of Constantine and 
Euseb. lib. 1 d● vita Constant. cap. 11.  chapped. 11. he being about to make trial of the constancy of his Courtiers and attendants about him, whether they were sound and constant in the Christian faith, he makes a show that he would give them leave and full liberty to sacrifice unto Idols, and that they should not bee punished for it. Nay, except they did so, he would banish them out of his Court. But when many amongst them for fear of losing their honour and dignity, did rather forsake God, then that they should bee taken offending the Emperour, then did Constantius Chlorus discover his plot which before he had concealed, and falleth upon them with grievous chidings for forsaking of God, accounting them unworthy of his service, commands them to depart out of his Court, with great vehemency uttereth these words, Quomodo fidem Imperatori praestabunt inviolatam, qui Deo sunt perfidi? How will they bee true to the Emperour, that are false to God? But as for those, whom he found constant in the Christian faith, he kept with him, obliged them to him by bestowing on them great honours and preferrements, saying, he more esteemed of them to bee with him in his house, then to have his house stuffed full with the rarest treasure.  
Such a course as this( though excellent then) needs not now bee taken. Such English Preachers as lately have discovered themselves upon a less trial, hastily ushering in Altars, Genuflections, and other like superstitious vanities, the lazy loiterers, corrupt Worshippers, false in Doctrine, loose in practise, gross temporizers expose themselves to some censure. Such on the other side as have continued constant, been painful in Preaching Gods own word twice weekly, have lived accordingly, and hazarded themselves in standing out against all such vain superstitious innovations, need no further trial by the charitable.  
So that though Ministers should bee looked out and presented by the people, as Moses saith, Deut. 1. 13. Take for you wise men, and understanding, and known among your tribes, and I will appoint them to bee your head. And though also in the primitive times Ministers were looked out and presented by the people, Act. 1. 15. 23. and 6. 3. 5. 6. &c. And all the Congregation assembled at the consecration of Levits, as a matter concerning them to know and approve off, Num 8. 9. 10. For the Levits were taken instead of their first born, Verse 18. 19. And all the Congregation also assembled at the consecration of the Priests, Lev. 8. 3. 4. And the sons of Israel, that is, some of the chief of them,( as the first born) in the name of the rest, did lay or impose hands on the Levits, which rite was kept at the ordination of Officers, as in the old Testament, so in the New, Act. 6. 6▪ and 13. 3. and it fitted the present business. For the Levits being taken to serve the service of the Sons of Israel instead of their first born, and to make atonement for them, Num. 8. 19. by offering for them; Verse 11. By this sign, they put this charge and service of the Church upon them, and so consecrated them to God in their name. Hereby they figured the Church of CHRIST, called the general assembly, and Church of the first born, which are written in Heaven, Hebr. 12▪ 23. Yet in this case, no further looking, nor any new ordination, is necessary, but onely to look to their former constant conscionable lives and labours.   

The proceedings of the course.  
THat Reformation may make an happy progression, 
5. The progress in Reformation. ( desiring not to bee mistaken,) our further submissive opinion is; For the present Parliament to nominate, appoint and set out certain Lay-elders, which are to bee 
Lay-elders to bee appointed.  three or four of the gravest, godliest, honestest men, and of the best judgement in every Parish and Chappelry, to assist the said Ministers, and by the authority of the Parliament, these Pastours and their Assistants( being teaching and Lay-elders) to have some limited power for the ordering, guiding and managing the ecclesiastical business in their own several Parishes and Chappelries. And also 
Differences to bee composed, how?  that the whole company of these Pastours and Elders have power within their own hundred to decide, compose, and order whatsoever cannot bee decided, composed, and ordered in any particular Parish or Chappelry by the pastor and Lay-elders there. And this to bee done at their 
Power of teaching▪ and Lay-elders.  meetings for their weekly exercises mentioned before. And the happy triennial Parliament to decide such grander differences as cannot bee decided in particular Parishes, nor by the whole hundred.   

The power to bee committed to these consisteth in these particulars.  
TO oversee, that every Church and chapel within 
1. To see, every place have sufficient preaching as soon as may bee.  their hundred bee( as near as may bee) furnished with a sufficient Ministry, and that the same go fairly on in an orderly way for edification.  
But for as much as wee fear each place cannot on the sudden bee furnished with sufficient preaching, therefore till that can bee effected,( for which wee pray) the said approved Ministers, or the mayor part of them should have power to choose the places within their own hundred for the said weekly exercises, and appoint Preachers out of themselves for the same.  
Yet as soon as God pleaseth to sand forth any sufficient 
weekly exercises in the interim.  labourers into his Vineyard, the same shall joyfully bee admitted to some particular Church or chapel which is in want. And though the Patron do present or commend a clerk to a Congregation, yet as near as may bee there ought to bee an ingenuous and free consent of that Congregation, to which he is to preach before he bee installed. Not bought and sold, Nec prece, nec pretio; much less should their consent bee forced or extorted.  
Our arguments for the Congregation to choose their Minister 
People to choose their Minister.  are:  
First, Because in the Apostles times, the Congregation did choose their Minister, the Apostles themselves not preferring any by their authority, but always with the consent and approvement of the Church, Act, 6. 2. and 14. 23. 2.  
Secondly, Hereby the Church shall preserve her liberty which Christ gave her: for no pastor nor Minister of God, was to bee thrust by Christs order on the Church against their will.  
Thirdly, By this means, the Minister may with a good conscience, exercise his talent towards the Lords flock that have chosen him, and bee encouraged thereto; and on the other side, the people may more easily submit themselves to him and his instructions.  
But now in case, the people do not know who are fit 
Assisters therein.  Ministers for them, and cannot judge thereof, then the foresaid approved Ministers should seek out Preachers for them, or at least judge( when they are brought to them) of their fitness for the Ministry in general, and for that Congregation in particular.  
This business, the Civill Magistrate hath committed to the Ministers of the Church. As did that godly Emperour Valentinianus, of whom Theodoretus maketh mention in his 
Valentinians example.  fourth book of ecclesiastical history, the fist and sixth Chapters. Though the Ministers put it to him freely to make his choice, yet he would not accept of that liberty and power, but left it to those, to whom it is due by Divine institution, Tit. 1. 5. For this cause, Paul left Titus in crete to set in order things that were wanting, and to ordain Elders in every City, as he had appointed him▪ That is, to assist others in the election of their Ministers, and moderate the business if need bee, as Calvin expounds it. And a strict observation hereof continued in the Primitive Church under Christian Kings and Emperours. In so much, that he was not acknowledged for a lawful pastor of the Church, which was intruded on the Church by the command of a great man, as most Orthodox authors show.  
Neither are any to buy this inditement with money, 
Not buy,  nor make any forcible entrance, Act. 8. 18. 19. 20. 21. No, nor any other way to seek this for the preferment sake, for that is not Pauls meaning in 1 Tim. 3. 1. If any desire the office of a Bishop, he desireth a good work. he neither commands, nor exhorts any to desire this office, but 
Nov seek preferment.  sheweth, it is an hard business: a work, not a play: a care, not riotousness not free from censure: a Fatherly office, not a tyrannicall liberty. And this he saith to reprove such as gap● after the office; and yet consider it not, neither are any way fitted for it.  
Here might bee shewed what ones are to bee chosent what the manner of choosing them is: and how the ordination is to bee performed, but then wee should bee tedious. And us the said approved Ministers( that have carried themselves as aforesaid, though they little thought to have seen these dayes,) together with their choice assistants, are thus 
Refuse the unworthy.  to choose; so also, according to their Commission from the Honourable Parliament, to refuse and remove such as are crept in by craft, or broken in by force; for that they entred not into the sheepfold by the door, but climbed in, some other way, and in are thieves and Robbers, not to bee suffered no more in Church then in Common-wealth, joh. 10. 1.  
As the said Ministers with their assistants, should oversee 
2. sufficient maintenance seen unto.  the Churches and chapels, that they bee thus furnished with a sufficient Ministry, having removed such, as hindered out of the way by the authority aforesaid: So also should they oversee, that every Church and chapel have sufficient and sitting maintenance. And that according to the ●rder the present Parliament shall please to establish, that so they may not bee defrauded by the subtlety of any, nor oppressed by the greatness of others.  
That these teaching and Lay-elders( being both set out 
3. To oversee Discipline.  by the present Parliament as was said for the business) have also the oversight of the execution of Discipline, for the suppression of insufferable evils, &c.  
The main occasion wherefore wee move this, is the 
Occasion.  many most notorious abuses of our present spiritual Courts,( falsely so called;) Some whereof have been gross, even since the Parliament began to sit, as if on purpose they would improve their present opportunity while it lasted.  
The lawful Pastours of the Church, or rather the whole 
Churches power.  Church,( the which these teaching and Lay-elders represent) have power to promulgate the word of God, and to constitute somewhat in external matters, or about in different rites: As also to restrain manifest offenders by ecclesiastical Discipline, either by excommunicating them, or by suspending them from the Lords supper. And this power CHRIST hath given to the Church, though no power to bind the consciences of men with any now law necessary belonging to faith and manners, neither have they any power to compel any but as is said.  
The office of a Minister consists as in the dispensation of 
Ministers office.  the mysteries of God, as was said; so also in the administration of Discipline, which is a certain power given and granted of God to his Church, to direct, led, and bring men to piety that are entred into CHRISTS flock, least they should either in Doctrine, or in conversation, commit any thing unbeseeming their Christian profession, to the scandal of it. Hereby offenders are reproved, rebuked, chidden and corrected, that they may return into the right way, and every one perform his office according as God hath prescribed him.  
There is a marvellous great necessity of Discipline amongst 
Necessity of Discipline.  us. It being no little dishonour to God, that the wicked, impenitent, blasphemous wretches, should run on without just punishment, as if between them and the freeborn dutiful sons of God, there were no difference, and that his kingdom with the kingdom of satan should bee so sowly mixed and confused. The Church by conniving at the wicked and impenitent, and not correcting them publicly and privately, not punishing them with the sword of the Spirit, doth make herself quilty before God of their damnation and destruction. By the liberty that hitherto hath been to go on in wickedness, the kingdom of CHRIST is filled full of scandals, and the weak( whose number in the Church is great) being corrupted with the examples of the wicked, will bee seduced; much rather, therefore should such as are without the pale of CHRIST bee drawn into Gods sheepfold, that they which speak against us as evil doers, may see our good works and godly conversation amongst them, and glorify God, 1 Pet. 2. 12. These should rather thus bee brought in, then that the sheep of CHRIST which are already in his flock should bee offended and perverted by such fowle scandals reigning so rise, and yet suffered and winked at. A little leaven leavens the whole lump, 1 Cor. 5. 6. Gal. 5. 9. evil words corrupt good manners, 1 Cor. 15. 33. And one infected sheep infects the whole flock.  
This Discipline, or rather the administration of it, is called 
Power of the keys.  the power of the keys by CHRIST himself, in Matth. 16. 19. and 18. 18. Joh. 20. 23. And as the keys of Cities and Houses are necessary to bee delivered to the Rulers of the City and Masters of the Family: So CHRIST himself hath committed the administration and government of his kingdom to his Church,( which is the house, of the living GOD, 1 Tim. 3. 15.) Giving his Ministers certain laws, he trusts them with the managing of his matters according thereunto. Hence it is that Paul saith, in 1 Cor. 4. 1. Let a man so account of us, as of the. Ministers of CHRIST, and Stewards( or Dispencers) of the Mysteries of CHRIST.  
As with a little help of the Key of the gates and doors 
Why so called?  of Cities and Houses, are opened and shut, and men are either shut forth or received in: So CHRIST by the right administration of this Discipline will have declared to impenitent persons, their shuting out of his heavenly kingdom, and to the penitent, that they shall bee received in. This shall bee effectual, for both the parts of this administration, God himself confirmeth in Heaven.  
As no City, nor House can stand and flourish without the strength and stay of Discipline, of order, law and punishment: So if Christs kingdom here on earth, if his Church, do want this special Government, it will run into erroneous Doctrine and impious wickedness, and so undo itself, and yet never bee admonished, reproved, blamed, that it might bee regained; whereas, if such as show themselves stubborn, and will bee reclaimed and brought into the right path by no gentler way; bee feverely punished for their offences and grievous scandals, this will make much for the glory of God, and good of the Church. The corruption of our nature is great, the infirmity of Saints not small, this Discipline is a wholesome remedy, whereby the whole body of the Church, and every member thereof is so restrained and kept in, that we shall not be indulgent to ourselves in that which is evil, but kept close to our duty in our right paths by this bridle, when the bond of love and liberty will not do it. So that to the preservation of the Church Discipline, is the same, that the sinews are to the joints of a mans body. These things being so, God even from the beginning, would that great respect bee had to this ordinance in his kingdom. And it much beloveth such to whom it is committed to bee most diligent observers and executioners of it. Also how wise, how circumspectly, how moderate, all such should be, which execute this Discipline; the holy Apostle shows, in 1 Tim. 5. 1. 2. rebuk not an Elder, but entreat him ●● a Father, and the younger men as Brethren, the elder women as Mothers, the younger as Sisters withall purity.  
Though it cannot bee denied, but Ministers have some some secular dignity, as to administer the temporal goods 
Against Pastou●s having temporal jurisdiction.  anciently given to the Church, and sometimes to bee made use of for their counsel in weighty matters, as in electing Officers, making laws, &c. Yet by no means to have both temporal and spiritual jurisdiction ordinarily and immediately, they must lay aside all the temporal jurisdiction, and mainly take up their employment in their office of teaching and governing the Church.   

The Reasons are these.  
1. CHRIST himself neither had, neither would have any temporal jurisdiction, or secular Government; Luk. 12. joh▪ 6. and 18. His Messengers therefore, ought neither to have, nor affect any.  
2. This CHRIST forbids his Apostles, and so all other Ministers absolutely, that they should not affect bearing rule in this World, nor exercise Lordship as the Princes of this World do, Matth. 20. Luk. 22. ergo,  
3. The Apostles would not take care of tables, being a matter nothing agreeing to their apostolical function, but committed this care to the Deacons, Act. 6. 1 Tim. 3. and 5. Therefore much less the weighty business of this World.  
4. Such is the dignity and gravity of the Pastours office, that they may, and ought, bee content with it alone. This requireth the whole man to perform it aright, and fulfil all the parts of it, as appeareth both by the thing itself, and also by the word o● God; 2 Cor. 2. and 5. far bee it therefore from them on their own accord to bring upon themselves other employments, to entangle themselves in the business of this life, contrary to that of the Apostle, 2 Tim. 2. No man goeth to war and entangleth himself with the business of this life, &c. Of necessity therefore, they must cast off, either the temporal, or else the spiritual jurisdiction.  
5. The ancient Fathers of the Church, have neither usurped both temporal and spiritual jurisdiction themselves, nor ever did approve of those that laboured for it; nay, they have openly condemned this usurpation. This is to bee seen in many; in Augustine by name, in many of his Epistles. Also in Greg. M. l. 4. Ep. 44. And Bernard l. 2. De consid. ad Eugenium. Therefore Pastours now are not to think of having temporal and spiritual authority, ordinarily, and immediately, but labour to discharge the one.  
In the old Testament, the very same men were both Priests and Kings, Judges and Princes, as Melchised●ch, Gen. 14. also Noah, Gen 6. and Abraham, Gen 14 and Moses, Exod. 18▪ and 40. Likewise Eli and Samuel, 1 Sam. 2. and 4. Therefore the like may now profitably be?  
This was proper to the old Testament, and extraordinary, and is fulfilled in CHRIST alone, who is both King, and Priest, and Prophet for us; and so is not to bee drawn to ordinary Ministers of the new Testament.  
temporal and spiritual jurisdictions are not contrary, but subordinate onely, or subalternate, and therefore may bee exercised by the same men: nothing hinders, but the same man at one time may bee qualified for divers offices, as a counsellor and a Magi●trate?  
Here is a double fallacy, partly ac identis, partly secundum quid For though these two powers do not simply, and in respect of some men cross each other: yet if you consider the ordinary law of God, and the proper state of the new Testament, and the weightiness of either of these offices, and lastly, the manifold infirmities of men; certainly you may see they are not onely different, but in some measure cross and contrary one to the other, so that they cannot bee undertaken and executed by one and the same man, but with many cautions used. Thus for the power to bee committed to these Elders, and the limitation thereof.  
But if this representative Church must have the power of these particulars, what shall become of the Lord Bishops that hitherto have reigned and ruled in the Church of England?  
These might have been forgotten, being not in our books. The question wee can scarce answer unto, no such being found in the Scriptures, as doth and will presently appear. Yet Rebus sic stantibus; our humble motion is, that such of them as bee found faithful, together with some other ancient learned Divines that have studied long, bee employed onely in the exercise of their Doctorshippe, or gift of teaching, as Divinity Lecturers. Of these, there should bee in every hundred one, and he to bee seated in 
Divinity Lectures monthly in each hundred, and how.  such a Parish, where is the largest maintenance, which may bee competent both for the pastor that preacheth to that Congregation there, and also for the Teacher. This Teacher should bee employed onely in teaching the Pastours of that hundred at monthly exercises for that purpose; unto which the foresaid weekly exercise, should give place, and cease for that week monthly. This wee add, least wee should leave out any order of Ministers appointed by CHRIST at the first, to remain for ever. For such as these, were set out in the primitive times, whose office then was to teach the Pastours by interpreting to them the Scriptures, laying out the sense and Doctrine soundly, and confuting errors, &c. The which is most necessary amongst us, Iesuites, and Popish Champions, in livery Habit as serving men, sometimes almost gravelling us with some studied discourse, wherein they to our reproach find us shallow, through want of this help.  
This order of Ministers, were at the first called doctors, or Teachers, as after is to bee seen. And a particular hundred, seemeth somewhat nearly to resemble the primitive Congregations, called Ecclesiae. Of these Teachers, wee have indeed a commendable practise already in our university 
university practise.  professors, which red Divinity Lectures in the schools. The like whereto wee desire, may bee as is said in each hundred in the country. Both which should bee Seminaria Pastorum; As Calvin speaks, nurseries, especially to young Divines after they have set upon the study of Divinity, and entred into the Ministry; the necessity of the country often calling them to leave the university, before they ever come to attend much to the Divinity Lectures, red by the professors in schools there. See Wilson on Rom 12. Dial. 5. pag. 537.  
These being exempted both from teaching and ruling, only exercised monthly as is said in teaching, might also be fit to advice and give counsel to the younger sort, being now in their old age, and having now seen these dayes which they did not wot off; it adds something to their experience. Thus the Levits in their old age, even after they came to bee fifty yeares old, left off the harder service, but still had charge, Num. 4. 3. As Ministers at the first ordination, should not enter till they bee furnished with qualifications for so great a work, so should they continue no longer charged with the full weight of the burden of their function, then they are fit and able to undergo it, but rather bee exempted therefrom unto more easy service, Num. 8. 25 26.  
As for Lord Diocesan Bishops, wee know no such distinction, 
No Di●ces●● Bishops.  nor the primitive Churches. There is mention indeed of Bishops, but not differencing them from Pastours; For Bishops signify Pastours, Teachers, Elders, even, whosoever had in the primitive Church any ecclesiastical power, either for Doctrine, or Regiment of the Church, Phil. 1. 1. To the Bishops and Deacons at Philipp●, whereby wee see, that this name Bishop is Common to all the Ministers,( or Officers) of the Church, seeing Paul attributeth many Bishops to one Church.  
A Bishop and pastor are Synonima. The Scripture confounds 
Synonima.  these terms promiscuously, Bishops, Pr●sbiters, Pastours, and Ministers. Whosoever had the office of a Minister, had the name of a Bishop. Paul requireth Titus to make presbyters in every City, Tit. 1. 5. and presently he adds Verse 7. That a Bishop must bee without reproof. And in Act. 20. 17. he calleth those presbyters of Ephesus, which afterward he calleth Bishops, Calv. Instit. lib. 4. 3. 8.  
But now there is a wide difference between our Bishops and Pastours of particular Congregations, for they have a different calling with us in England. The book of ordination of Bishops, Priests, and Deacons show, they have a different ordination, therefore must needs differ in themselves, according as the Apostle argueth, Hebr. 7. 16. 17. 21. That the Priesthood of CHRIST was divers from the levitical Priesthood, because the manner of ordaining each was divers, the one being without an oath and for a time, the other being with an oath and for ever.  
The Bishops or Pastours of the Church, and the divers orders of them, are frequently set down in the word of God, yet no sign of any such Lord Bishops. See 1 Cor. 12. throughout the whole Chapter, where all the orders are largely laid down. Yea of the ordinary Ministers its plainly affirmed, that in respect of their office, they are all equal; neither ought they to exercise any absolute power in the Church, but onely that which is merely ministerial. See 1 Cor. 3. and 4. also 2 Cor. 1. and 3. and 4. Ephes. 4. 11. and often else where.  
In the Apostles times, there was no sign of such, but rather, the contrary; for as much as the grand controversies of Religion, and other ecclesiastical matters were determined by the Common vote of the Apostles together with the consent of the people, Act. 1. 6. and 11. 14. But especially the 15. Chapter wholly. Therefore much less, now the Apostles are dead, and the whole affairs fall to ordinary men.  
Such a Lordly authority is not onely unprofitable, but dangerous and hurtful in as much, as it is so apt to degenerate into tyranny, especially in such infirm men, through pride, ambition and other wickedness, as evident experience hath hitherto shewed amongst the Papists, and too much amongst ourselves. By sundry histories and ancient 
The beginning of the roman primacy.  writings it doth appear that in the beginning of Constantine the great, there was much stir about pre-eminence, and in the Nicen counsel, certain Patriarkes were appointed, and amongst them, the roman Patriarkes was preferred in some sort above the rest, because of the dignity of the City of Rome whence he came.  
It fell out in process, of time that the Roman Bishop increasing daily in ambition and wealth, first under the Emperour Phoca, about the year of CHRIST, 600. then under 
Conr. Vo●st. anti. Bellar. Tom. 1. Thes. 4. de Rom. Pont.  pippin and Charles the great, about the year 800. And so afterwards likewise, they did more and more lift up themselves, that at the length, they usurped an absolute Monarchy in the Church. See by name, the sixth Canon of the Nicen counsel. And have not some of our Lord Bishops made faire offers to follow the roman Bishop in a like way?  
That these foresaid Teaching( or rather Preaching) and Lay-elders 
4. To oversee Deacons.  have the oversight of such Deacons or Deaconesses, as the present Parliament shall please also to set forth and appoint, for the relieving of the poor in such sort as your Honours shall prescribe.  
This is so marvelously neglected as that our Church is 
Neglected much.  blemished by it. Wee cannot expect God should pitty us in our misery, wee so little pitying the poor in their necessity. It reflects upon the wholebody, thus to neglect the poor members.  
Our humble suite therefore, in behalf of these is, That there may bee some Persons in each Parish charged with the collecting for, a●d distributing to the poor members of Christ amongst us. And that the said Ministers and Lay-elders see, that these Deacons discharge their office with simplicity, willingly doing service to the poorest and meanest.  
Fit Persons may bee looked out for this purpose by the Elders, not further troubling your Honours with every trifle, Act. 6 3. Rom. 12. 8.  
For the choice of these, the Apostle giveth direction, in 1 Tim. 3. 8. 9. 10. when he saith, Deacons must bee grave, not double tongued, not given to much wine, not greedy of filthy lucr●, holding the mystery of faith in a pure conscience. These must first bee proved, and then use the office of a Dencon, if they bee found blameless by this representative Church.  
In the primitive times, there were also Deaconesses, 
Deaconesses.  which were godly ancient widows, which attended on the poor, and sick, and afflicted members of CHRIST, Act. 6 1. Rom. 16. 1. 1 Tim. 5. 9. where also are directions for such.  
But thus much for the power to bee committed to these approved Presbyters in these four particulars.  
The confirmation, and modest justification of the foresaid 
5. The modest confirmation of the course.  course, and the settling thereof, in manner aforesaid by arguments( besides what is intermixed already in the descript●●n ●f it) taken from the nature of the Government of CHRISTS Church, from examined Scriptures, from the primitive practise, from reason and testimonies of the ancient and most Orthodox Writers that are extant.  
Such is the nature of the Government of the militant 
1. From the nature of the Government monarchical.  Church, that First, In respect of CHRIST it is a Monarchy, though in no other regard whatsoever, neither of Pope nor any other. And so this course declareth it, giving no authority at all to the Church over the conscience to ordain any new law for faith or manners; but onely see to the execution of what CHRIST himself hath given forth already as head, this representative Church being onely the Overseers under him; Act. 20. 28.  
Secondly, In respect of the chief Magistrate, the triennial Parliament, and the foresaid teaching, and Lay-elders, it is( as commonly it hath been) partly aristocratical, 
Aristocr●ticall. democratical.  partly democratical. Cour. Vorst. anti-Bellar. Tom. 1. Thes. 1. de Rom. 'pon. pag. 57. So that herein our submissive opinion agreeth with the nature of the Government of CHRISTS Church here on earth.  
The Scriptures wherein this subject is discoursed off, 
2. From Scriptures.  which show the primitive practise, and are now to bee examined, whether they bee for our purpose or no, bee mainly these that follow briefly, being many.  
1. Act. 6. Some widows were neglected in the daily ministering; then the 12. Apostles called the multitude of Disciples together, and  told them, it was not fit they should leave the word of God and serve Tables, that is, to make provision for the maintenanne of the poor, for as much, as they were not able to satisfy both offices; therefore they looked out certain men of honest report, which they appointed over the business, that they might give themselves continually to prayer, and the ministration of the word. This pleased the whole multitude well, and they did so.  
2. Act. 13. 1. There were in the Church at Antioch, certain Prophets and Teachers. How Prophets and Teachers differ, shall bee shewed after from other places. In this place, they are Synonima. Prophets here are not such, as had the rare gift of foretelling, but they were famous Inpreters of the Scriptures of the Prophets. And they were exercised in teaching and exhorting, as Paul sheweth, in 1 Cor. 14. Calvins come. on this place.  
3. Act. 14. 23. Paul and Barnabas appoint Ministers, but how? why, they ordained them Elders by election in every Church. The word 〈◇〉, signifieth, to 
〈◇〉.  elect by putting up the hands; which declareth, that Ministers were not made without consent of the people. As before in Chap. 13. 1. 3. 4. where though there is no mention made of the Churches election, yet that was, because the vocation was wholly of God, and so the Church was to receive Paul and Barnabas, that were offered by Gods own hand. In this 14. Chap. though Paul and Barnabas bee said to ordain the Elders, yet they do it not onely of themselves, but by the election of all, for in creating Pastours the people had a free choice, yet least any thing should bee done tumultuously, Paul and Barnabas were over the rest as moderators, call.  
4. Rom. 12. 6. 7. 8. Seeing then that we have gifts that are divers, &c. Paul teaches, that no brotherly help bee withheld from one another, for such assisting each other is the bond of mutual communion. Herein consists the society of the godly, that one impart his gifts to another, and suffer himself to bee helped by the ability of others. Yet every one must keep his own order, wherein God hath set him, and not hinder others, for such as pervert Gods order withstand God himself who is the God of order. This he sheweth by the comparison of a natural body where every member keepeth its own office, and not invades the room and office of others.  
The gifts he here sheweth are two in general, prophesy 
Two gifts.  and Ministry.  
First, prophesy: Hereby he meaneth the right understanding 
1 prophesy what?  of the Scripture, and the faculty of explaining the Prophets and the mysteries of CHRIST in the gospel. For in this sense Paul speaks, when he saith in 1 Cor. 14. 5. I would that ye all speak with tongues, but rather that ye prophesy. And in 1 Cor. 13. 9. Wee know in part and prophesy in part. Hereby meaning, chiefly the ordinary teaching which was to continue. For this must bee according to the proportion of faith, that is, according to the first rules of Religion gathered,( as it is thought) by the Apostles out of the Scriptures, call. 2.  
unto this Prophesying, here bee two offices belonging: 
Whereto belongeth, 1. Teaching. 2. Exhortation.  First, Teaching, which is the office of the doctor. Secondly, ●xhortation, which is the office of Pastours. For these two offices wee confess, are divided( though sometimes their gifts may and do meet in one, Ephes. 4. 11.) and have their several gifts. One hath the gift of knowledge, the other of wisdom, 1 Cor. 12. 8. And several operations or works, for the one doth teach and interpret the Scripture, lay out the sense and doctrine soundly, confuting error, which is the doctors part. The practise whereof, as was said, is commendable in our university. professors which red Divinity Lectures in the schools; and wee wish the like were in our several hundreds in manner aforesaid, and for the reasons aforesaid, this order being in the best and first Churches. If wee should wish every Parish had such, wee had no hopes to prevail, though indeed, every Parish hath need of more Ministers then one. Then to exhort the Hearers unto godliness in practical points, and to comfort and strengthen the infirmity of faith in the Saints, as also to administer Sacraments, this is the part of the Pastours or Exhorters. Origen, and Peter Martyr take Prophesying thus generally for Doctrine and Exhortation, so doth Paraeus.  
2. Ministry: This is the other general head, and it is not 
2 Ministry what?  here to bee taken in a particular sense, but in a general meaning as comprehending other kinds under it, which were wont to bee conversant about the body and temporal things. This pertaineth to Discipline and manners. It hath 
Its offices.  three gifts, or is here subdivided into three offices.  
First, To distribute the treasury or Church goods to the 
1. To distribute.  poor, as every one had need, Act. 6 3. 5. Their gift was simplicity, that is, that they without fraud, vainglory, covetousness, or frowardness, should give out the alms.  
Secondly, Those that were joined to the Pastours, as 
2. To govern.  assistants and helpers for Government of the flock to prevent scandals and offences, 1 Cor. 12. 28. 1 Tim. 5. 17. Thus Martyr, Clevian and Paraus do judge, Piscator also. These Master Calvin calleth seniors, Osiander Censours of manners, Tertullian Presidents, which attended and observed outward behaviours onely. Their gift was diligence, which stood in a firm purpose and strong endeavour to do the business and charge committed to them.  
Thirdly, The last sort of Ministers, here mentioned are 
3. Mercy-shewers who?  mercy-shewers in these words, he that sheweth mercy with cheerfulness. Thus Fajus, and gualther, and Paraeus expound it. These mercy-shewers were not such, as were spoken off, in Matth. 25. 35. 36 For that work is common to all Christians, but here he meaneth such merciful works as bee mentioned, in 1 Tim. 5. 10. They which were to bee employed in this service of showing mercy, were such as were appointed to look to the poor, sick, aged, impotent, strangers, exiles, orphans, &c. Their gift was cheerfulness, which containeth; First, Alacrity of heart. Secondly, gentleness in words. Thirdly, pleasantness in countenance. For as their work was such as might breed loathsomeness to attend sick and feeble persons, so they were to bee old widows and aged men, who naturally are sour and testy; therefore needed this precept of cheerfulness. Thus wee see, one had one function, another had another; one was a doctor, another a pastor; one an Elder, another a Deacon; one a superior and ruled, others obey as inferiors, and every one of these, had their several gifts for the performance of their work. As man consists of soul( which hath understanding and will) and a Body; God willing to have the whole man saved, appointed for the understanding part, Doctrine to teach it, and for the will, Exhortations to quicken it: And for the Body, certain other Officers to look to the welfare and carriage of it before men.  
5. 1 Cor. 12. Where the Apostle reckons up the diversity of gifts given for the edification of the Church, and relateth them in this manner, yet not all, but those which tended to his present purpose, as viz. First, To one is given the word of wisdom. Secondly, To another, the word of knowledge, Verse 8. Knowledge and wisdom are taken diversly in Scripture, but in this place, Calvin taketh them as Minus and Majus, as in Col. 2. 3. where also they are joined together as here. For Paul shows, that all the treasures of wisdom and knowledge, are hide in CHRIST. By knowledge therefore, he meaneth the understanding of holy things; by wisdom, he meaneth the perfecting of them; and skill to apply, that which is understood, to use. Thirdly, To another Faith, Verse 9. And by Faith, he here meaneth a particular Faith, as appeareth by the context, which worketh miracles, such as Judas had, and by it wrought miracles. Fourthly, The gift of healing, the which what it is, no man is ignorant. Fifthly. To another, the working of miracles, Verse 10. as to work by miracles against satan and Hypocrites, as was done against Ananias, Elimas, &c. These were great works to restrain the Devils, to drive them out. Sixthly, To another prophesy, phecy, Verse 10. that is, To declare Gods mysteries, and that in a singular manner, as Gods Messengers or Interpreters to men. Seventhly, To another discerning of Spirits, that is, to try both the Doctrines and Persons. Hereby, they discerned the true Ministers of CHRIST from the false. Eightly, To another, divers kinds of tongues, to another, the interpretation of tongues. Interpretation differed from the knowledge of the tongues, for they that were endowed with the knowledge of tongues, did not onely keep themselves to that language where they were: interpreters translated the strange language into another tongue. These gifts they then got not by labour nor study, but had them by a wonderful Revelation of the Spirit, and so they were extraordinary and temporary onely for that time, and so now are ceased, and not to bee insisted upon.  
Having thus in the beginning of the Chapter spoken of 
Offices.  their gifts, he towards the end speaks of their offices wherein they were employed, after that they were sitted with such gifts. He doth not here reckon up all the offices, but some for instance. In Ephes. 4. is a fuller enumeration of them, as wee shall see by and by, to which wee will hasten, because those are required to the perpetual Government of the Church. Those that he mentioneth here are 
Some were perpetual, as Teachers which were limited.  some perpetual, some temporary. The perpetual are those, which are necessary for the Government of the Church. The temporary are those, which were necessary for the laying the f●undation of the Church at first. Of the former sort, was the office of Teachers. Of the other, was the office 
Others temporal, as Apostles.  of Apostles. For God created Apostles to preach the gospel through the World, and did not limit them to any certain places and Parishes. But they were to Preach the gospel to all Nations, the which they did by Preaching in the chiefest Cities and places of each country, not having time for particulars, and from those chief Cities, the news of the new Doctrine, spread into all the several parts of the country. Whereas Pastours were tied to particular congregations, and not commanded to preach to all the World, but to have a care of that Church, which was committed to their trust.  
Secondly, From Apostles he cometh to Prophets in 
Prophers.  this 28. Verse, though in the Ephesians, he joins Evangelists to Apostles. By Prophets here he meaneth not such as had the gift of foretelling matters, but such as had a singular gift of interpreting( as before) and also of wisdom to apply the Scripture to present use. That this is so doth appear, because he here prefereth prophesy before all other gifts, for that it makes more for edification, which commendation agreeth not to the prediction of future things; also when he hath laid down the Prophets office, he adds this, that he speaks to men to edification, to exhortation, and to comfort in Chap. 14. 3. The which are all distinct from predictions. Prophets therefore in this place, may bee chief interpreters of the Scripture; such also as are endued with a more then ordinary wisdom and dexterity to see into the present necessity of the Church, that they may speak properly to it.  
Thirdly, Teachers between them and Prophets, this 
Teachers.  difference may bee noted, that the office of a Teacher stands in this, that he maintain and uphold sound Doctrine, that purity of Religion may continue in the Church. And Prophets, he makes those, which reveal the will of God, and apply the prophecies, threatenings, promises, and the whole Scripture fitly for the present use of the Church, as is often occasioned to bee said. call.  
As for those that he speaks of that do miracles, and 
Miracles healing.  have the gift of healing, he spake of them before; in Rom. 12. yet there he speaks not so much of the gifts themselves, as the administration thereof. And as for the helpers here mentioned, they were Deacons, which had care for 
Helpers.  the poor. And the Governours they were Elders, which were the Overseers of Discipline.  
For the Primitive Church had a Senate, which was to 
Governours.  keep the Common-people in honesty of manners, which Paul sheweth, else where when he maketh a twofold order of Presbyters, 1 Tim. 5. 17. And the Government consisted of Elders, which were men more excellent, then others for gravity, experience, and authority. Calv.  
Lastly, under diversity of tongues he comprehends, both the knowledge of tongues and the gift of interpreting. These were distinct gifts, for sometimes, one spake with many tongues, and yet did not understand the language of that Church where he was; this defect interpreters supplied.  
Now seeing, all were not Apostles, nor all Prophets, they were not all Teachers, &c. Therefore, they should be helpers one to another, and not jar, not proudly insult, but covet every one after edification to profit the Church with the gifts God hath given him.  
6. Ephes. 4. 11. Here the Apostle reckons up four several sorts of offices:  
First, CHRIST gave some to bee Apostles, which is to bee taken in a proper signification for CHRISTS twelve chosen Apostles, in whose order, Paul afterwards was. Their office was to publish the gospel through the World as was said, to plant Churches, to erect the kingdom of CHRIST, all abroad, and so had not proper congregations.  
Secondly, The next to these Apostles were Evangelists, and their office was like the other Apostles, onely they differed in respect of dignity. Of this sort were Timothy and such like. For though Pa●l join him to himself in his salutations, yet he doth not make him his companion in the Apostleship, but claimeth this as peculiar to himself. Next unto the Apostles, yet the Lord made use of the labours of these.  
Thirdly, between these two, Paul interposeth Prophets, which are as those in 1 Cor. 14. Famous interpreters of the Scripture, which also made application for present use.  
Fourthly, Pastours and Teachers; By Teachers or doctors, he here meaneth interpreters of Scripture, to keep up soundness of Doctrine, and he may bee a Teacher, which is not appointed for Preaching. Pastours are such, as had the charge of certain congregations. Not, but that sometimes one man may bee both, but the gifts are divers. Onely these two latter, are perpetual, without whom there can bee no Government of the Church, Calv. come. ibid.  
7. 1 Tim. 3. In the first verse, the Apostle sheweth, what a special care must bee had in choosing Ministers to so excellent a work, as to personate the son of God, to build up the kingdom of CHRIST, to take care for mans salvation, which CHRIST hath bought with his precious blood, and to govern the Church which is GODS own inheritance. And though they are here called Bishops, yet the name is but the same with Ministers, or Pastours, or Presbyters. These must bee such as are apt to teach, Verse 2. not onely to have learning in them, but also the gift of teaching. They must have volubility of tongue, and it must bee such as is fit for edification, and they must have skill to apply matters for the use of the people. again, he must take care for the Church of GOD, Verse 5. for the governing of it, and carry himself, as that he may not bee contemptible in the family, much less in the Church. These must bee such for their conversation, as that they which are without, even the very Infidels may bee forced to aclowledge them honest men. Then in Verse 8. &c. he speaketh of other Church Ministers, which are the Deacons, which exercise a public office in the Church, though not to teach, and sheweth what ones they must bee. These were such Deacons as Luke mentioneth, in Act. 6. 3. which had the care of the poor, and what their office was, Calvin sheweth fully in his Institutions.  
8. 1 Tim. 5. 17. to 23. Let the Elders that rule well, bee counted worthy of double honour, especially, they which labour in the word and doctrine. This place is most clear, that there 
Elders of two sorts.  were two sorts of Elders, scil. Teaching,( or rather Exhorting) and Lay-elders. This is the ground of our foresaid course in the greatest part of it. For here, he sheweth the Church Governours to bee some ruling, and some both ru●ing and labouring in the word and doctrine; the latter being assisted by the former, and the former directed by the latter. Both were much to bee honoured with double honour, which is maintenance and reverence according to Chrysostome: Paul prefereth those, that labour in the word and Doctrine above the other. And those two words, word and doctrine, signify one thing, to wit, the preaching of the word. But they were not so to be accounted off, except they ruled well; wherefore wee hope the refusing of them that hitherto have demeaned themselves unworthily, or not laboured in the word and doctrine, is but according hereto by the rule of contraries. They are not to bee better accounted off, nor provided for, then is aforesaid in their allowance.  
Though, Paul calleth the Church Governours Presbyters or Elders, yet it is not so much, because of their age, as in regard had to their office. Those that onely ruled, and had not the office of teaching, were cerraine grave, honest, approved men, chosen out of the people, which were to execute Discipline with the Pastours by a common consent and authority, and they were as Censours for correction of manners, as Calvin commenteth. Ambrose also complaineth that this custom did begin to grow out of use through the slothfulness of the Teachers, or rather through their pride, who would bee alone in ruling without the Layelders assistance.  
Then the Apostle sheweth the maintenance of these, 
Maintenance.  especially of the Teaching Elders. For it is an ungrateful World that maintaineth not the bodies of such as feed their souls with Manna from Heaven. satan labours to deprive the Church of the word and doctrine by affrighting men from undertaking the weight of this office for fear of poverty and want. But the ox must not bee mouselled that treadeth out the corn; For the Labourer is worthy of his reward. It were an inhuman part not to have care of them, that have the care of the whole Church.  
9. Tit. 1. wholly especially, Verse 5. where Paul saith, he left Titus in Creet, that he should continue to redress things that remain, and ordain Elders in every City as he had appointed him Paul himself had begun to lay the fountion in crete, and afterwards left Titus to finish it. For some would have overthrown the Government of the Church, which Paul began to lay, and would have corrupted the Doctrine also. Some through ambition would have thrust in themselves to bee Pastours. Others under colour of M●ses Law, brought in many trifles.  
But against these, Paul armeth Titus, showing what manner of Ministers he ought to choose; chiefly requiring, that they bee men of sound Doctrine; that they may resist the Adversary. Also they must bee unreprovable, that is, without all infamy, whereby their authority might bee diminished. he calleth them GODS Stewards. For that they have the dispensation of his gifts. They must bee righteous towards men, and holy towards GOD▪ They must bee such as hold fast the faithful Doctrine even in times of trial.  
10 Lastly, Rev. 2. 2. CHRIST saith to the Minister of the Church of Ephesus, I know thy works, and thy labour, and thy patience, and how thou canst not bear them, that are evil, &c. That is, grossly evil, though he did bear much with mens human frailties.  
Thus having given some insight into such Scriptures, as treat of this subject, they all seem, and truly do tend this way that wee point at. Whosoever possesseth himself well with the course in the reading of it, and then considers of the same in reading these Scriptures, may see they close in together one with another. In perusing these Scriptures, consider what was extraordinary and temporary, and so ended with those extraordinary times, the which are easy to discern: and those that were ordinary and perpetually to remain, being thought of a part by themselves; the foresaid course may easily appear to bee consonant to them. How this will seem to every Reader( into whose hands it may fall) wee know not; any thing may be carped at, the mind of the Reader is all. But whosoever he is, wee beg of him to look to CHRIST his own institution of ecclesiastical 
Ever look to Christs Institution.  Government. he being Master of the house, would not leave it without order. Some Doctrines are human Doctrines as Paul calleth them, because they suite to mans disposition. So there are human orders and governments devised by men, which may seem less liable to exception; far more plausible, but our eye must bee on the primitive Institution. Some pled for the Episcopacy still, some for the paring of the abuses, and let the substance stand; would wee but look well to the Institution, and study the point thoroughly, wee should all look one way. Papists may tell us of many feigned Sacraments, and show much resemblance, between what they call the thing signifying, and the thing signified, and a fairer face, happily they may put on the feigned ones then on the true, but it is the very point of Institution that discriminateth all. So it is in ecclesiastical Government. All must bee brought to this Touch-stone, and that let us account for adulterate, and hetorogeny, that is not consentaneous to primary Institution.  
Besides those extraordinary ambassadors of God, the Apostles, Prophets, and Evangelists, which were but temporary, 
3. From Reason.  there are but these three other orders( already mentioned) in the Church of the new Testament, which are to continue for ever, viz. First, Bishops or Pastours, and Teachers of Gods word. Secondly, Presbyters or Elders particularly so called. Thirdly, Deacons, or the Church Treasurers and Bestowers of alms, and such gifts as were given to the Church.  
For as there are three chief objects of Church Government 
First, From the objects.  which ever continue, scilic. First, The word and Sacraments. Secondly, The administration of Discipline, for the Reformation of life and manners. Thirdly, The care of the poor, sickly and afflicted ones. So likewise ought there to bee three ordinary degrees of men to bee occupied about the Government of the Church thus. Touching which you have seen, Act. 6. and 13. and 14. 1 Tim. 3. and 5. Tit. 1. wholly. Rom. 12. 1 Cor. 12. Ephes. 4. &c. Conr. Vorst. anti. Bellar. pag. 197.  
Other reasons were pointed at before, as, man consisteth 
2. From the parts of man.  of soul,( which hath mind and will) and body, which must bee ordered and provided for, &c. So God hath set out Teachers for the mind, Pastours for the will, and one to do both; where both Teachers and Pastours cannot distinctly bee had. And Lay-elders and Deacons for the body. All which is in the proposed course.  
It was also pointed at before, that one Government was 
3 From the State of the Church.  for the foundation of the Church at first, another for the continuance of the Church; wee must not think of the Apostles having successors, these wee enlarge not, they are plain of themselves.  
From the Testimonies of most Orthodox authors that 
4. From authors the best.  have written fully of this subject, and do accord generally with this course in one consent.  
Polan. Sintag. p●g 537. No other Ministers are to bee constituted, or if they bee, none are to bee received, but such as CHRIST himself ordained by his Apostles. For ( saith he,) there can bee no better Government of the Christian Church now, then that which CHRIST himself ordained by his Apostles, therefore, in such wee must rest as the Apostles( according to CHRISTS will) set over the Church.  
Of these( saith he,) some had the charge of Spirituals, 
spiritual.  some of Corporals, quoting Rom. 12. 6. 7 8. Those which had the charge of Spirituals, were some over Doctrine, some over Discipline. The office of such as were over Doctrine, was to teach and interpret Scripture. These synecdochically were called Prophets, because they did open and expound the sense of the Scriptures of the Prophets for common edification, exhortation, and consolation of all, 1 Cor. 14. 1. 3.  
These which were over the Doctrine were some Pastours, 
Pastors.  some Teachers, Eph●s. 4. 11. Act. 13. 1. The Pastours were such as were over a particular and certain congregation, as part of the Church of CHRIST, Act. 20. 17. 28. 1 Pet. 5. 2. jer. 23. 4. These are called Bishops.  
Bishop is the name of office, and the office is to attend the ●l●ck committed to him. According to Cajetan, upon Act. 20. 28. Pastours then are particular Bishops of a particular congregation, whereas the Episcopacy of the Apostles,( that were extraordinary men for the first settling of the Church) was universal and general.  
These Bishops are also called Presbyters or Elders, Act. 20. 17. 28. whom Paul calleth Elders, in Verse 17. he calleth Bishops in Verse 28. The like is in, Tit. 1. 5. 7. Ideo jure Divino iidem sunt Presbyteri, qui Episcopi: quod ipsum 
Cajetan.  etiam jus Canonicum docet, Dist. 93. cap. legimus. Wherefore Presbyters and Bishops by Gods law are equal, that is, they administer the same office, in the same manner, and with the same authority: So that( saith he,) the Church of God which in respect of its head, scil. The Lord IESUS CHRIST, is a Monarchy, ought to bee governed Aristocratically by Bishops and Pastours, which are equal in power, though they may differ in distinct functions, and degrees, for order and government of the Church; whence it was, that the Presbyters had the power of imposition of hands in ordaining Pastours, 1 Tim. 4. 14. Can. Presbyt. Dist. 23.  
Indeed, after the Apostles times to prevent schisms, one of the Presbyters was some what preferred above the rest, which afterward was. 〈◇〉, called Episcopatus, or Antistes. But primarily it was not so; For as all the Apostles of CHRIST were equal in dignity, authority, jurisdiction, and power. Ambros. come. upon the third Chapter to Cor: Peter himself had no Primacy, or Monarchy amongst them: Neither was he the universal Apostle, but the Government of CHRISTS Church was given to every one of CHRISTS Apostles, by equal power and jurisdiction, Matth. 28. 19. jo. 20. 21. 2 Cor. 11. 28. So all Bishops are the Apostles successors in the office of feeding the Church, as A●acletus writeth, Dist. 21. C. In novo. The Apostles being deceased, the Bishops succeeded in their place. And Hier. as is cited, Dist. 35. C. Ecclesiae. If wee bee in the Apostles stead, let us not onely imitate their words, but also follow their conversation. And Urbanus secundus, ex Augustino Dist. 68. C. Quorum vices, speaketh in this manner, Pro apostles filii nati sunt tibi: Constituti sunt Episcopi. Yet this distinction must diligently bee noted in this place, how the Apostles had successors, how not. Peter, Andrew, John, and the rest of them in the Apostleship are considered, either as Pastours, or as Apostles. As Pastours, they have successors; as Apostles, they have none. And so the quoted authors are to bee understood. Every Bishop then,( that is, every Minister,) is a successor of Peter, who preach the same Doctrine which Peter did. Non habent enim Petre haereditatem, qui Petri fidem non habent, quam impia divisione discerpunt, saith Ambros. de paenit. lib. 1. cap. 6. which is cited in the Canon Law de paenit dist. 1. cap. potest. Whosoever therefore doth not teach and follow the same Doctrine which Peter preached, is no successor of Peter.  
All Bishops are equal therefore amongst themselves, in respect of their office of feeding, that is, of teaching and administering the Sacraments, and of binding and losing. This the same Canon Law teacheth, Dist. 93. cap. legimus. Yet for the preservation of order and ecclesiastical Government, when divisions did arise, the Church at length, long after the Apostles, somewhat preferred one before others to keep them within limits, Et coercere, 〈◇〉. And as the same author saith, It is true indeed, all Pastours are Bishops, and were commonly so called; Act. 20. 28. Phil. 1. 1. Yet in succession of time, he that was before his other fellow colleagues for order sake, was called a Bishop, the rest Presbyters. But how this came at length, let us learn out of Hier. in cap. 1. Epist. ad Tit. & in Epist. ad Evagrium, where he affirmeth, Before there were factions in Religion, a Presbyter and a Bishop were both one; and the care of the Church was equally divided amongst many, it was governed by the common advice of Presbyters equally. But when schisms and divisions did arise, it was decreed, that one of the Presbyters should bee elected, and in every Church bee set over the rest, and was called a Bishop or overseer. But( saith he,) This subjection of Presbyters under Bishops, and majority of Bishops above Presbyters did grow rather by the custom of th● Church, then by the truth of the Lords disposition, for they ought to rule the Church in Common, for thus to exalt one was not the Lords ordinance: but the contrary, according to which David consulted with the Laity as well, as with the Priests and Levi●s, to bring up the ark of God, 1 Chron. 13. 1. 2. 3. Hezechiah concerning the keeping the Passeover took counsel, not with the Priests onely, but with the Princes and all the congregation in Jerusalem; 2 Chr. 30. 1. 12. And afterwards, the brethren in the great counsel at jerusalem were not shut out, while the Apostles and Elders came together to consider of a great controversy in Divinity, and to make decrees; but when they were sent forth they passed under their own name, and the name of the brethren also; Act. 15. 6. 22. 23. Thus then wee should look still to the first institution, and rather follow that, then that which at first a little digressing, run head long on into one mischief after another insufferably. Thus they writ of Pastours.  
Touching Teachers, the best authors call them Doctors 
Teachers.  of Divinity, and writ of them in this manner, to wit, doctors Theologiae sunt, qui in id tantum incumbunt, ut sincera Doctrina inter fideles retineatur. Ergo non ampliús quám docent: nec tamen alia docent quàm Pastores, said tantum aliter quia non student movendis affectibus. Pastores circa scientiam & conscientias hominum occupantur: doctors praecipuè circa scientiam. These were chiefly in the universities.  
Neither pastor nor Teacher ought to have civill and worldly Dignity: Ambrose on 2 Tim. 2. 4. No man that warreth( as a good soldier of CHRIST,) entangleth himself with the affairs of this life, but that he may please him, who hath chosen him to bee a soldier. Manifestum est quod dicit, quia nemo potest duobus Dominis servire. Negotia enim secularia avaritiae ●erviant necesse est. And the same Ambrose saith a little after, Ecclesiasticus autem idcirco Deo se probat, 
●●●●●x.  ut huic devotus officium impleat, quod perpendit, in Dei rebu● solicitus, à seculari negotio alienus. Non enim convenit unum duplicem profession●m habere. Also Hieron. Comparatione militantium utitur, ut ostendat multò magis nos à secularibus negotiis liberos esse debere, ut Ch●isto placeamus: quum etiam seculi milites a reliquis actibu● vacent, ut possint Imperatori suo placere perfecté.  
The reformed Churches go so far this way in this Discipline, that they have a constitution, that no Minister of the word shall practise physic professedly, least in any degree it with-draw him from his care of the Ministry. No approved example out of the new Testament, nor out of ecclesiastical History or counsel, of any Minister of the word of God, that exercised any Dignity merely civill. The examples of Popish Bishops, and Clerkes, are not to bee approved off, for they are not of Gods order, Pol. Synt. 539.  
Yea, these Pastours and Teachers being the Lords witnesses, are not so much as to possess superfluous terrene riches, according to Pol. pag. 537.  
First, Least they should bee withdrawn from the service of God.  
Secondly, Least they entangle themselves with secular business.  
Thirdly, Least leaving their office and care of souls committed to them, they do things unbeseeming the Ministry.  
Fourthly, They ought to meditate on Heavenly things, rather then on Earthly.  
Let us proceed and see next what they say of Discipline, 
Discipline.  namely, That there are two sorts of Elders: Some over both word and Discipline, others onely over Discipline, 1 Tim. 5. 17. Of the latter they writ thus; Moderatores Disciplinae sunt viri pii & graves ex plebe delecti, & Episcopis seu Pastoribus tanquam Adjutores adjuncti, ut communio Ecclesiae tanto melius conservetur. Ac de ●is agitur, Rom. 12. 8. 1 Cor. 12. 28. Presbyterorum Collegium vocatur Presbyterium, & vacatur etiam Ecclesia representativa particularis. Officium est, Disciplinam Ecclesiae regere, omnibus in officio ●o tentis, aut si semel abducti fuerint, ad illud revocatis. Idque in omnibus Disciplinae capitibus tum essentialibus, tum accidentariis. Essential●a sunt, quae omnino in Ecclesiae recta administratione sunt necessaria & velut fundamentalia. Cujusmodi sunt ordo quidam in Ecclesia quae est Domus Dei, legitimae v●cationes Personarum, velut Pastorum, Doctorum, Presbiterorum, Diaconorum, & carundem; Si munere suo non recte sungantur abdicationes; censurae item Ecclesiasticae. Accidentaria sunt accessoria quaedam, quae pro▪ temporum, personarum & locorum ratione statuuntur, & necessitate vel utilitate postulante mutari possunt; Pol. Syn. 539. 540.  
What he writeth of Deacons, &c. is likewise suitable 
Deacons.  to our foresaid course, as is to bee seen in ibid. pag 540. though wee stand not to relate it, for wee should but Actum agere.  
Moreover, the power of Church-meetings, is described 
Power of Church meetings, what?  thus; Potestas Conventuum Ecclesiasticorum est jus quod Deus Ecclesiae dedit, ut fid●l●s in nomine Christi convenirent ad communem suam aedificationem. Of this CHRIST speaks, Mat. 18. 20. Where two or three are gathered together in my name, there am I in the midst of them. An example of this, is in Luk. 24. 53 Pol. Syn. 541.  
These Church meetings, they divide into three sorts, 
3. Sorts. ( besides their ordinary weekly meetings every Lords day for public worship.  
First, Consistorium Ecclesiasticum, & est caetus in quo Presbyteri Ecclesiae unius conveniunt ob negotia Ecclesiastica.  
Secondly, Colloquium Ecclesiasticum, & est caetum in quo vicinarum Ecclesiarum deputati conveniunt, ut negotiis Ecclesiam spectantibus colloquantur & deliberent.  
Thirdly, Concilium Ecclesiasticum, est Synodus Ecclesiastica, &c.  
Reverend Calvin also touching these things, saith: It is necessary for the preservation of peace, that every one bee appointed what he shall do, least all run on heaps and make tumults up and down; uncertainely without a calling, all flocking to one place, and leave other Churches voided. Every pastor should bee content with his own limits, and not break out into another mans charge. Neither( saith he) is this an human invention, but of Gods appointment. For wee red, that Paul and Barnabas made Presbyters in all the Churches of Lystra, Iconium and Antioch, Act. 14. 21. 23. And Paul commands Titus, that he ordain Elders in every town, Tit. 1. 5. Else where he mentioneth, the Bishops which were at Philippi, Phil. 1. 1. And Archippus the Bishop of coloss, Col. 4. 17. A famous Sermon is related, which Paul made to the Presbyters or Elders of the Church, Act. 20. 17. 18. &c. Every one therefore undertook the cure and government of his own congregation, and knew himself bound to it by the Law of God calling him thereunto. From thence he was not to remove for his own commodity, nor of his own mind, but there to abide except public Authority for a public go●d remove him. Calv. Inst. l. 4. 3. 7.  
again saith he, Though every pastor have a several congregation assigned to him, yet it is not denied, but one which is tied to one, may help other neighbour Churches, if any division arise which r●quireth his presence, or if his counsel bee requested in some matter of difficulty, ibid.  
And touching assistants, he presently adds; There were also ruling Elders chosen out of the people who together with the Bishops had the censuring of manners, and the execution of Discipline. And that of the Apostle in Rom. 12. 8. cannot bee interpnted otherwise. Let him that ruleth do it with diligence. Every congregation therefore, even from the beginning, had a Senate of their own, consisting of godly, grave, holy men; and the jurisdiction for the correction of 'vice was in their power. Experience itself sheweth, that this was not the order of one age onely, but is a Government necessary for all ages, Calv. Inst. l. 4. 3. 8.  
Furthermore, touching Elections: Potestas electionum 
Elections.  vocationumque, est jus quod tota Ecclesia habet in eligendis sibi vocandisque Ministris probatis atque idoneis, & in ordinem sacrum cooptandis. Pol. Syn. 542.  
The Church ought to have an exact and accurate care of this liberty not to loose it, but to contend, as for the faith, so for this: as Chrysost. Hom. 11. on Ephes. saith, For no man ought to take on him any ecclesiastical function, without a lawful election and vocation. Hebr. 5. 4. 5. 6. No man taketh this honour to himself, but he that is called of God, &c.  
It is further added, De ritu praesentandi: Qui ab Ecclesià liberis suffragiis electus fuerit, demum à Pastoribus Ecclesiae accipit ordinationem Ecclesiasticam. Et ordinatio Ecclesiastica est per sonae examinatae & liberis suffragiis electae, approbataeque ad functionem obeundam introductio & confirmatio. Haec ordinatio fiere debet à solis Pastoribus, present toto Ecclesiae caetu, cvi is qui confirmatur, ministrare debet: jus autem, consensus: votum, nomen, approbatio, & authoritas ordinationis illius est totius Ecclesiae. Graviter itaque peccant, qui plebem Ecclesiaflicam ab electionibus Ministrorum plane arcent, Pol. Synt. pag. 544.  
Touching deciding controversies: Potestas judicandi 
Controversies.  controversias religionis est, jus ac donum quod Deus Ecclesiae dedit in controversiis religionis dijudicandis, explicandis, & decidendis, 1 Cor. 14. 29. 30. 31. 32. Cum causa aliqua difficilior requirit, plures conjunctim judicare possunt, legitimam vocationem habentes; non tantum Episcopi said etiam alii periti Christiani, qui doctrinâ & experientiâ valent, & sensus exercitatos habent cujuscùnque ordinis erunt, &c. Idautem facere possunt vel in Presbyterio, vel in Colloquio, vel in Synodo. Pol. Synt. 544. Norma autem judicandi, est sacra Scriptura, ibid.  
Touching Order thus: Potestas ordinis Ecclesiastici, est ju● 
Order.  à Deo Ecclesiae datum constituendi ordinem & politiam Ecclesiae, facientem ad communem fidelium aedisicationem. Hac potestate Ecclesia constituit tum ceremonias externas ad cultum Dei deventer peragendum utiles: tum externam morum formam homini Christiano convenientem. Decreta itaque supper politia Ecclesiae, appellari consueverunt Canones Ecclesiastici; Histor. Tripart. l. 2. c. 14.  
T●uching the authority of the Church, thus: Potestas jurisdictionis 
authority.  Ecclesiasticae, est jus à Deo ecclesia datum tuendi Ecclesiasticam Disciplinam in offendiculis judicandis & tollendis. Estque vel communis vel propria. Communis, cvi subesse omnia membra Ecclesiae debent nullo excepto. Haec appell●tur potestas clavium vel ministerium Ambres. l. 3. de Spiritu sancto, ●. 19. 2 Cor. 13. 10. Etsi potestas dicitur, verum non alia nisi ministerialis. Claves sunt duae, Doctrina & Disciplina. Partes potestatis sunt Ligatio & solutio. Ligatio est Privata vel Publica. Privata, quae fit privatim à Presbyteris. Estque vel Admonitio vel Abstentio. Admonitio est reprehensio seu objurgatio severa cum lenitate Spiritus temperata. Estque vel Domestica, quum quis ab uno aliquo vel altero Presbytero privatim admonetur, Act. 20. 20. 26. Istas privatas admonitiones exercebunt alii Presbyteri, qui non laborant in sermone & doctrinâ; vel Presbyterialis, quum is qui peccavit ad Capitulum, seu Presbyterorum Collegium vocaetur, & ibi coram toto Collegiode peccato suo à Pastore admonetur & arguitur, quò acrius pungatur. Nominatur ab aliis, Admonitio consistorialis, quia conventus Presbyterorum ab iisdem consistorium appellatur. Abstentio est, quum Pastor Ecclesiae in Capitulo seu consistorio Presbyterorum interdicit delinquenti usum sacrae coenae, donec rescipiscentiam testetur. Publica ligatio est, quae publicè in universae Ecclesiae caetu usurpatur à Pastore adversus cum, qui publico aliquo flagitio enormi offendiculum dedit. Et sic de caeteris. Censurae Ecclesiae omnes Christiani subjecti sunt cujuscunque ordinis. Pol. Synt. 544. 545. Propria jurisdictio est, cvi Episcopi Ecclesiae, & caeteri Ecclesiastici subjecti sunt peculiari ratione, &c. ibid. 546.  
Lastly, to conclude this third testimony, wee refer you to profound Zanchius( as one of our learnedest Prelates calleth him,) on Ephes. 4. 11. who gathers this Doctrine thence, That CHRIST hath ordained many degrees of Ministers, but none to excel the rest in authority and power, &c. For if CHRIST had done so, seeing it is a matter of such moment, Paul certainly would have mentioned it here, seeing on purpose, he here discourseth of the chief orders of Ministers, which CHRIST ordained in his Church. But neither here nor else where, doth he make any mention of any such, though he often speak of the Ministry, and Ministers of the Church; as Rom. 12. 1 Cor. 12. 1 Tim. 3. and 5. &c.  
Yea, see Con. Vorst. pag. 197. who though he was suspected for his own judgement, yet that one work of his, is received of all Orthodox judgements, for he shows not his own opinions, but collecteth the judgement of our Orthodox Writers, and for his faithfulness therein, hath been approved of the best Divines, England lately had, and of some, or all in the present convocation▪ And that, which he hath collected is, Evangelici, generatim omnes, de ordinibus Ministrorum Ecclesiae, ita statuunt: ut praeter extraordinarios illos Dei legatos puta Apostolos, Prophetas, & Evangelistas, qui temporarii fuerunt trees alios in Ecclesia N. T. perpetuos ordines agnoscant: nempe, Primó, Episcopos sieve Pastores, ac verbi Ministros. Secundó, Presbyteros sieve Seniores, in specie dictos. Tertió Diaconos, sieve Ecclesiastici aerarii, & eleëmosynarum oeconomos, &c. Haec est brevis & expedita sententia nostrorum, de ordinibus Ministrorum Ecclesiae: tot videlicet, esse ordines seu gradus S. Ministerii perpetuos, quot olim à Christo, & apostles instituts fuerunt, quot queen ipsum Ecclesiae regimen necessario postulat: nempe, trees illos supra exposites: quip quorum usus in Ecclesia perpetuus est, & de quibus expressa Scripturae testimonia habemus: caeteros autem vel non verè sacros. vel omnino superfluos & otiosos, vel denique noxios ac pernitiosos esse, ibid. 198.  
This the Doctrine of the Government of CHRISTS Church, which is written in our books, professed and maintained by the best, and openly preached in our Pulpits, as much, as may bee suffered; an horrible restraint hath hitherto lain upon us, too much pusi●lanimity hath possessed the best: But now we hope, these long silenced truths will lisp no longer, but cry aloud and spare not.  
Lastly, wee shall confirm the premises by answering 
5. From ●●●veall of 〈◇〉.  such Objections, as may bee made against it. They which are but weak, and so for the most part shall have brief answers.  
Why have you not spoken, and preached more of this all this while, if it bee a constitution of CHRIST, or written of it, as now you do?  
It hath been a truth long committed to writing, and is 
〈◇〉.  extant in our books as you see. As for the pressing of it in the times wee have had, wee could not conceive to do good by it, as now. CHRIST in mat. 16. 20. chargeth his Disciples, that they should tell no man that he was CHRIST, on which place Musculus sheweth, all truths are not to bee spoken at all times, for the knowledge of the truth hath its degrees, and its times, out of which nothing must bee brought to bee unfruitful. Hereupon the Wiseman saith There is a time to bee silent, and a time to speak.  
This seemeth, but a ridiculous course in many parts and passages of it?  
So doth preaching, it is the fo●lishnesse of the World, &c. 
S●l.  yet it's the ordinance of CHRIST for salvation, Mark. 16. 16. So is this CHRISTS own institution, as is shewed, therefore beware of such objections.  
Would you then have an equality in all Ministers?  
There may bee much difference in regard of Dignity, not of Empire; Calv. on mat. 16. 19.  
It is strange, the Church hath erred herein so long, and so many reverend Bishops and Fathers so much mistaken?  
They knew it to bee an human institution, and not of CHRIST disposition, as Bishop Bilson confesseth out of jerome, in his 12. Chap. of his perpetual Government of CHRISTS Church, yet permitted it. Bigamy and polygamy were suffered long.  
You seek to promote yourselves?  
Wee are sorry, if the premises argue so much; Ministers are servants, it's not for them to contend for Lordship and Empire. None that ever knew, CHRIST will take us for his followers then, wee rather consider the Church consisteth not of one sort of men onely; it is not, wee of the Clergy alone that make the Church, wee would therefore have the rest to have an hand herein as well, as ourselves. Wee are ashamed any of us hitherto have usurped more then Ministry, that is service.  
It is dangerous to alter so settled a Government of so long continuance?  
look upon other reformed Churches, who have shaked off such Government without peril. Let us rather think it dangerous to retain any Antichristianity, but out it, lest it extirpate us.  
Where is any president for this, shall wee bee singular?  
Wee are rather singular as wee are, and different from, and more backward herein then, other reformed Churches. What a president did the King of denmark give in his kingdom? Nay in our own kingdom, did not King Henry begin well in setting upon the Abbots and priors in his dayes? And did not queen Elizabeth follow well in her time? and shall wee make no progression? rather strike a third blow to pay for all, the which doubtless will bee for eternal memory to our renowned King and States assembled.  
Is it not well to reduce the Government to the purest times of queen Elizabeth, shall wee not content ourselves therewith?  
Though much then was done, yet shall wee in 80. yeares after show no proceedings? this not the growth that is expected. See what CHRIST saith to the seven Churches of Asia, Rev. 2. and think what occasion he hath to speak to us off. When he cometh against us with an army, wee are not able to meet him, it is our wisdom to sand treaties of peace, and give him quiet possession of his own inheritance. Oh would not any Master of a Family take it ill to bee locked out of doors by the servants he trusted his keys with? and to beate their fellow servants? hiding their talents, and bring nothing forward?  
Many other forms seem more likely then this. By this course, wee fear every Parish, or at least, every hundred would vary, so as that wee should have great diversity of Government, which is most dangerous and scandalous?  
Many seem●, and are not. error seems more plausible then truth; witness, Popery in many points. Our main business is to look to the original and primary institution, and let that decide all, if that bee against us wee yield; if for us, wee humbly sue for audience; this is the very Apex of the controversy. As for varieties and diversities of Government, &c. as is said already, the present Parliament is to prescribe one form for all, which is to bee observed in every hundred and Parish.  
But is this the onely regiment of the Church, thus to bee ruled by an ecclesiastical Government alone, is this your drift?  
Nothing less, though this objection had not been raised, our purpose was to show the Civill Government of the Church, also as well, as wee have the ecclesiastical. And this wee crave leave now to do that wee may not bee mistaken.  
The Civill Government of the Church is, the corporal 
Civill Government of the Church.  Government thereof under the Civill Magistrate, to whom God will have his Church in subjection in this World, for the preservation of outward peace and quietness. Rom. 13. 1. Let every soul bee subject to the higher powers, &c. Tit. 3. 1. Put them in mind to bee subject to Principalities and powers, to obey Magistrates. 1 Pet. 2. 13. Submit yourselves to every ordinance of man for the Lords sake, whether it bee to the King as Supreme, or unto Governours sent by him, &c. From this subjection no man is exempted, though he bee an Apostle, though he bee an Evangelist, though he bee a Prophet.  
1. All Churchmen ought to bee subject to the secular 
All in subjection, and why?  Magistrate, in respect of the outward and Civill rule, and that for these reasons.  
First, God hath required it of them. 1 Pet. 2. 13. 14. Submit yourselves to every ordinance of man for the Lords sake, &c. Rom. 13. 1. Wherefore the Civill power of the Magistrate over the Church is of Divine right, not human, nor customary.  
Secondly, In the time of the old Testament, the Priests were in subjection to the Kings.  
Thirdly, CHRIST himself & his Apostles, and their godly followers were subject in temporal things to the secular Magistrate▪ CHRIST paid tribute to Caesar, was judged before Pilate. So was Paul the Apostle before Festus, Felix, and Nero the Emperour. And Paul doth not appeal from Festus the chief Ruler to Peter the chief of the Apostles, but to the Emperour Nero. Augustine confesseth himself subject in his Exposition on the Roman●s, Num. 72. So doth Policarpus of Smyrna, Euseb. Histor. Eccl. l. 4. c. 15.  
2. They ought to bee subject in all things, which Kings 
And how▪  shall appoint in ecclesiastical order according to the will of God, as outward decency and matters indifferent. Thus the Priests and Levits were subject to the order which David appointed, and which Solomon after established, and Hezechia and josiah brought into use again afterwards.  
Such authority, God hath given to godly Kings Princes, and Magistrates in the Church, therefore they have the chief authority in their Dominions, both in respect of corporal Government, and also in regard of their care for Religion, and the worship of God, as the example of Moses, Iosua, and David teach. Wherefore the Pope of Rome, with his Cardinals, false Priests, and Clergy, do resist the will of God, while they deny subjection to be due to the Civill Magistrate.  
It is necessary, the Church should have a Magistrate over her. 
Magistrate necessary for the Church.   
For first, he is ordained of God to defend the Church. judge. 2. 16. The Lord raised them up Iudges to deliver them out of the hands of them that spoil●d them.  
Secondly, Without the Magistrate, true Religion cannot long subsist. judge 17. 6. and 19. 1. In those dayes there was no King in Israel, but every man did that which was right in his own eyes. A good Magistrate, that is faithful and wise, is a good token of Gods love towards a people, as the queen of Sheba saith, 1 King 10. 9.  
The Church is in the Common-wealth, as Optatus Milevitanus saith. Yet this must rightly bee understood. For 
Church is in the Common-wealth.  the Church and the Common-wealth, sometimes differ both really and respectively, sometimes onely respectively. After the ascention of CHRIST into Heaven the Church differed from the Common-wealth, both really and respectively, and the manner of it was wholly separated from the manner of the Common-wealth, before the saving Doctrine of the gospel had broken the obstinate minds and wickedness of Infidels. But after that the darkness of the error of the Gentiles was driven away, and the profession 
real di●●erence.  of Christianity was received by most men, the Church was after a sort the same with the Common-wealth. For at that time, the people which made the Common-wealth, the same also were the Church, though in a different manner and end. Especially, then the Church & Common-wealth were all one, when the believing Emperours 
Both one.  published liberty for Christian Religion, and made that a Christian Common-wealth, which before was Heathen, wherefore the believing Emperour, is the temporal head of the Christian people, and the Rector and temporal head of the faithful.  
Though the same people bee the Church and Common-wealth, 
Yet differ.  yet there is a difference between Church and Common-wealth: for the end of the institution of the Common-wealth is for the obtaining of an human good; but the end of gathering the Church, is for the worship of 
In end▪  God, and for a preparation of future happiness. Neither are the Church and Common-wealth distinguished onely by a different end, but also by their condition, institutions, and 
Condition.  government. The Common-wealth is conversant here in this World, as in it's own lawful country, and gets worldly wealth and the means of this life, obtaineth power and enlargeth it's coasts as much as it can; and because there is an outward good in it; therefore the men of the Common-wealth commonly esteem it highly. But now the Church striveth for the price of the high calling of God in CHRIST, Philip. 3. 14. and bendeth her hopes and thoughts without ceasing to the fruition of a better life: the Church doth not possess the outward goods of the World, but onely maketh use of them. Neither doth shee esteem the World as her own country, &c. 1 Cor. 7. 29. 30. 31. Therefore the Church is called by another name, scil. the City of God, Psal. 87. 3. Rev. 21. 2. and shee hath her conversation in Heaven, Phil. 3. 20. shee saith with CHRIST, joh. 8. 30. My kingdom is not of this World. This difference then between Church and Common-wealth, requireth divers Governours: they that govern the Church are by a common name called Ministers, they that govern the Common-wealth, are called Magistrates.  
Both the Magistrates and the Ministers, receive their power from CHRIST, who was both King and Priest. The Magistrate receiveth the Civill power, the Ministers receive ecclesiastical power, CHRIST being God and Man, is the author of both powers. Ministers in Divine things depend not on the Magistrates, nor the Magistrates in human things on Ministers.  
Both Ministers and Magistrates have the same beginning, 
All power from Christ.  viz. from CHRIST, who saith to all Ministers in Peter, ●eede my sheep, joh 21. 16. and to all people he saith, Give to Caesar that which is Caesars, mat. 22. 21.  
By this that hath been said, it appeareth, that the Civill 
They cross not, yet differ.  and ecclesiastical Government resist not one another, but the one is fit for and suitable to the other. Neither yet are they confused as roman Bishops say, who would usurp both ecclesiastical and Civill government to themselves; whereas in the new Testament, no man ought to bee both a Minister and a secular Magistrate.  
Yet the Civill and ecclesiastical Government differ some ways, as namely:  
First, The Civill Government hath authority and power 
Power.  to compel men: the Church Government is but a service or simplo ministry. CHRIST being head reserveth authority in himself; Luk. 22. 25. 26. ye shall not exercise Lordship, but he that is chief, shall bee as him that serveth. 1 Cor. 3. 5. 21. and 2 Cor. 1. 24. and 4. 5. We preach not ourselves, but CHRIST IESUS, and ourselves your servants for CHRISTS sake. 1 Pet. 5. 3. The Elders must not bee Lords over Gods heritage, but examples to the flock.  
Secondly, The proper subject of the Civill Government, 
Subject.  is the matters of this World, as the life, body, state, credit of the subject, &c. whereas the proper subject of the Church Government are matters holy and divine, as those which God hath necessary required to the sanctification of our souls and consciences; and also such as the honesty and order of the Church require to bee ordained and observed. A King is not properly the rector of the Church, but of the Common-wealth, yet he is the Defender of the Church. The Civill power hath not onely direct authority in temporal matters, but also indirect authority for the right ordering ecclesiastical matters, especially over Ministers that do not rightly perform their duty to the Church; 2 Chron. 24. 6. 8. 11. 12. joash gave order for the repair of the Temple, and gave order especially to the Priests and Levits about it, that too much neglected it. 2 King. 12. 4. jehoash likewise gave order to the Priests for the repair of the Temple, and after required an account, and reason why it was not done. But the Ministers of the word of God are so exercised about Divine matters, that they are prohibited to meddle with secular business. Indeed they may touch upon such things out of a charitable office, but not out of any sacerdotal power.  
Against this, is objected the example of the Priests of the old Testament, and of the Prophets, who not onely touched upon the commonweal matters, but managed the greatest employments thereof?  
But this, they did either by express command from God, as when Elisha anointed King jehu, 2 King. 9. or by some extraordinary leave, the public safety of the State requiring it.  
Thirdly, The proper end of the Civill Government, is 
End:  the preservation of Civill society amongst men: whereas the proper end of Church Government, is the preservation of the communion of Saints, Act. 2. 42. and 4 32.  
Fourthly, God would have his Church in this World 
Place.  subject to the Civill Magistrate, that it might look for its own kingdom in the Heavens, where at length it shall reign, but not to rule here, till it come to its head there.  
The Common-wealth hath a kingdom, which beginneth and endeth here in this World. Thus CHRIST would have his Church Ministry a service, not rule; thus for the difference. The good God of power so rule us all here, that wee may rule with him hereafter.  
For conclusion, though wee conceive, this is the truth 
Conclusion.  according to CHRIST IESUS for the main and substance of it, containing all the orders and particulars in it, which CHRIST instituted as essential and perpetual, yet wee shall rejoice to see it rectified in any particular circumstance by the quicker sighted. And hope this our offering towards the Lord his building, will bee accepted: Goats hair was welcome of old. Exod. 25. 4. and 35. 6.  
This is indeed a point, that should bee studied by such, as would and should bring in CHRISTS Government amongst us, for that which any study themselves, taketh most impression in their mind. Yet herein, such should bee sure to red the soundest Orthodox authors, for that many there are foully corrupted, though they bear a faire show.  
Many pamphlets are thrust out, some to little purpose; some too too presumptuous, and wee fear offensive to your Honours. Wee hope this work will no more offend, then CHRISTS own institution of old. Wee Ministers consecrate the bread and wine, but by declaring the first institution of it: And how shall we declare by writing or preaching the holinesse of our Church Government, but by showing the Lords own institution of it? Let us not listen to those that wove the web of their own inventions, but cleave to CHRIST and his gospel, having our eye mainly on CHRISTS own institution, as in the Word and Sacraments, so also in Discipline.  
Mightily did the word of God prevail in the primitive 
Why the word works not now.  times: And some blessing, the Lord pleased to bestow on his ordinances amongst us till of late; but now since corrupt Government waxed more ridged, changing the Lords ordinances and constitutions for human inventions, the Lord hath almost wholly left his house and forsaken his heritage, because of this plague reigning and ruling in it, so that few, few now a dayes are wrought upon by the word. Which of us would or could have any joy to stay in his own house, if we might not rule and bear sway there; but strumpets must order all, and that quiter cross to our own minds, entertaining strange Lovers as Israell did. Which moved the Lord to leave them to themselves, and so to bee a prey to their Neighbour Nations. The main occasion was, because they set up Kings and not by him; they erected an other Government then ever he appointed. Alas! they which go after human divises, come together in their own name, not in the name of CHRIST: Calv. on mat. 18. 20. Wherefore now our last Petition is, that the Church may bee so ordered, that CHRIST may come into his house again. Let Buyers and Sellers bee whiped out, if lesser ado will not serve. Let not briars and Brambles any longer bear rule, but the tale Cedar and fertile Olive. So shall all the godly, that have lately hide themselves, creep forth as Bees out of the Hive in this faire Sunny-day, and comfortably labour for that, which is sweeter then the hony and the hony comb; hearty praying as to bee delivered from Tyranny so to bee kept from confusion.   
FINIS.