A full and plain declaration of Ecclesiastical Discipline out of the word of God/ and off the declininge off the church of England from the same.  
Imprinted. M.D.LXXIIII.   

To the godly reader grace/ and peace from God the father/ and from our Lord jesus Christ.  
IF off long time, and even almost from the beginning off the world, we had not fully known, and tried the frowardness of man's nature no doubt all men would take it as a thing incredible, that any one could be found, which would refuse, or not most desirously embrace, so sweet and wholesome discipline of Christ, as both is propounded to us in his word, and set forth in order in this present book. Which as being simply considered it is marvelous so truly seemeth a great deal more strange, if we way how easily men are brought to admit that civil discipline (whereby the commodities of this present life are kept) although hard and confirmed with more severe punishments. But if we turn our eyes to the over hard and cruel slaughter off the Popish Discipline, and mark a little with what quietness and patience it was born: surely it must needs, not make us wonder, but be astonished. For what foolishness is it, so much to care for this frail and brittle life, as not only to admit, but often times willingly to desire all severity of discipline even though it be as great, as that off Lycurgus was: and to be so backward cither in getting or keeping off that life which always shall endure: as not to yield to the most moderate, and best tempered discipline of all that ever were? And if this blindness of men were pardoned (which notwithstanding at the length shall most certainly be punished) that it both loveth more and followeth with greater diligence, the commodities of this inconstant life then of that which shall abide for ever: what madness shall it be thought, that we have so quietly and easily borne, that cruel boutchery of the Popish discipline whereby both body and soul, have miserably been tormented: and so hardly or not at all to suffer, this most sowerein medicine for our vices. For the laws of Discipline which we there felt, written off the Roman dragon as it were with blood: we may here try by our Saviour Christ & the Apostles, written (as one would say) with milk. And this either ignorance of the world iff it know not these things, or pride though it refuse a known benefit, or other peevishness & perversity what soever, maketh almost all good men to fear, jest the just God being angry that his fatherly and gentle rod is contemned, and taking up his rod of iron and justice: those churches that remain (which are very few) be altogether broken, bruised into little pieces, even wholly as it were into small crumbs. Which thing as it maketh me pensive for all churches generally, where the Apostles discipline hath no abiding, so for thee O England, to whom being bound both by common duty of a cytisen, and by public ministry which sometimes I executed, I confess that I owe all kind off great and special duty) it maketh me much to doubt, and to be very careful.  
I speak nothing of that unrevenged, and unpurified shedding off guiltless blood which was committed in the reign of Queen Mary, especially against those which both were then the authors of that murder, and whose minds thirst, and hands itch ro commit the like wickedness again: only I admonish, that off the rivers thereof, which, rune and overflow in all places, even the lest drop might be the destruction of a great, and most mighty kingdom. Therefore to let these and other things pass, which are not now to be spoken off: those bands of vices, whihe have proceeded partly from the absence of th' Apostles Discipline, partly from the presence of the counterfeit thereof, which remaineth with us since Popery, have weakened our church with siege off fourteen years together, and shortly will destroy the same, except against those battering pieces and camnons of vices, we speedily set the trench, & truly brazen wale of the apostles Discipline. And I would to God thou haddest kept some mean there in (if there can be any mean in sinning) and by thrusting away the Discipline being offered, haddest not more grievously provoked, the wrath of God against the. For the former things although they were heinous, yet because they came off ignorance might the rather obtain some pardon: now when she hathc made herself known unto us being iniuriousliy handled, and suffering violence, it is greatly to be feared of us, jest powringe out her complaints into the bosom of her heavenvly father (from whom she cometh) she kindle that wrath against us where with all England unless it speedily repent, may shortly be set on fire. The thinking off these things doth often dismay me, and when I greedily seek after, both hope off the health of England, and reasons whereon to gather hope, they drive as it were all hope out of my breast. And that so much the more because these many years, not only the exceeding great patience and long suffering off God, striving with our hardness, and greediness of sin that never resteth) hath put to flight our privy enemies, scattered their companies, brought to nothing their snares laid for us both at home and abroad: but also that God hath eft 'zounds heaped new benefits upon us or at lest was ready to have heaped if we had been so ready to receive as he to give, and had not suffered the opportunities which were offered us, or rather put into our mouths to have sliden from us. In these so many, so great, so old and as it were hard houldlinge diseases, although I be almost overcome both with despair of recovering the former health, and fear off losing that which we have: yet cease I not now and then to lift up my mind so thrown down, and to advance it to the hope off a better estate of things.  
of which the foundations being laid, in the mercy of God which hath no end, I cherish and confirm the same by certain signs, which I have observed to that purpose. For calling to mind the former times, when I see that mercy of God to have shined forth, and we not only not thinking off it but almost with general consent off all men crying out to the contrary) to have given us light in the wholesome doctrine of the Gospel: now in the leaning, or rather affection off the greatest part of Gospelers both high and low towards discipline, if I persuade myself that one day it shall have place amongst us, I aught to seem not to have done it rashly. As for that, that our most Excellent Prince, and some off the cheiff counseillers of the Realm, unto whom our common wealth is committed, have hitherto been small favourers of Discipline, although it seem to reach as it were even at the throat of our church: yet becawse all men understand that it is hath happened, as well by secret whisperinges as open accusations partly of bishops, partly of those which stand for bishoprics (which perceive that they can not stand, if the church stand and flourish) we despair not of the good will, and readiness, of the prince, and her counseillers towards this cause. For we hope when the vanity & falseness of slanders, as of treason) Rebellion, destroying off common ●ealthes, confusion, Anabaptisme, Donatisme (which all they lay upon discipline, and those that are desirous thereof) shallbe seen we hope I say it will come to pass, that those whom we have hitherto felt, somewhat est ranged from this cause, we shall try hereafter friendly and favourable thereunto. For we so trust to the goodness of the cause that we can hardly think it able to be brought to pass, that it should be condemned not being hard, off so witty a Prince, and so wise counseillers. Now whereas Her Majesty, according to the excellent learning and amongst women without all comparison, which she hath, is delighted with things that are written in latin: we have conceived great hope, that this cause which hitherto she hath tasted here and there, out of the false rumores of those which deal injustly with us, as it were out of the channels, shall more fully be drawn out of our own books, as it were out off the fountains. Which that she would do we throwing down ourselves at Her majesties feet do in most humble manner and with all supplication beseech Her, in the name of Christ (whose matter this is) the noblest, and far most excellent of all Kings. And in this place, I mark an other sign, to confirm my mind in the mercy of God: that our merciful Father, hath provided a notable worckman, whose breast he hath filled with all kind of treasures, both of arts and tongues.  
Now seeing that he hath framed a Bezaleel for us, to make the vessels and instruments of the Tabernacle, he seemeth not as yet to have clean left, off to think, of repairing the ruins off our Church. For he hath so behaved himself in a cause (both for the diverse judgements of many, and the fewness off those that have writ thereof) most hard: as it seemeth, scant that any thing could have been taught either more exactly, or more plainly, in one which had been, both allowed by all men's opinions, and commonly written upon by many. For Discipline showeth herself, and cometh forth openly in the sight off all men, not only with good words and excellent sentences, as it were arrayed with costly garments, but also the same as it were with method, comely plaitted and seemly girded. And whereas the very matter of Discipline, is off itself amiable and lovely, being decked with Rhetoric, Logic, diversity of tongues, pureness of speech, knowledge in the civil Law, as it were with broidures, what love aught it to kindle in the minds of men? Now if this fruit to read and look upon hath pleasure in it, how much more pleasant and sweat shall it be to taste? But if any will say, that I give over hasty judgement in this matter, I am content to loose so much of mine estimation (if I have any) as shall seem to be wanting either off judgement, or learning to this little book. Discipline therefore having twice suffered repulse at our hands cometh unto us the third time, the same which she was before, but with greater train, and ornaments (as are meet for a most noble dauhter of the noblest king. Wherefore unless we will try the sharpness of the wrath and displeasure of God, let us go forth to meet her coming, let us open unto her all the gates and havens of the realm, let us run into her most loving arms, let us give her the kiss of love and reverence, finally let us both receive her willingly, and keep her constantly, with all kind of service and duty. For that which happeneth sometime to Princes that hide themselves under base apparel, that they are not greatly angry though they be not known off their subjects, but when they show themselves in princely array and furniture, are offended grievously if they be not acknowledged: the same doubtless shall we try in this prince. For though hitherto she either more basely appareled, or having a veil before her face, and not suffering men to know her fully, hath kept in her anger within her breast: yet surely she will newer suffer so great brightness to be contemned, or refused, as may pierce the eyes even of men that are blind. And if they which disdain a costly gift being offered in an earthen vessel, are worthily punished for their rashness: certainly they shall never escape a most grievous punishment of their madness, which despise it being given in a gorgeous and costly does he. Hereunto may be added that the author off the book, not buklinge himself with any adversary, and having his mind bend only on the cause, inveigheth not against any man's person. Wherein having understanded off some in part offended with me modestly answering an importunate man, and lightly stinging him again, which thrust others thorough with most sharp reproaches: surely as I am sorry that they are displeased with me, so I rejoice for their cause, that in this treatise all comparison of persons being separated, they shall have nothing, which may offend such minds as are somewhat to dainty. Wherefore I have done my endeavour, that I might bring to light, this (both for these and other causes) so excellent a jewel, committed to my custody, being persuaded, that I could not, witheout the heinous sin of sacrilege, have buried in silence as it were in grave, so notable a thresure. Which truly I have done so faithfully, that although I saw him differing from me in the interpretation of a place or two notwithstanding I have left them unchanged, and reserved them whole to the judgement of the church.  
It remaineth oh England, that thou for whose sake all this pain is taken, bring unto the reading hereof a mind voided of all affection, neither hindered with any error of custom, nor dismayed with the vain 'noys and pomp of bishops, nor running headlong with any prejudice, or desire off mainteninge any side: that thou look only upon the matter, try the weight of every argument, not by the deceitful scoles of men, or off the greatest, but by the authority of the word of God, as it were by the gouldsmithes' weights, that thou acknowledge the truth once known, keep it in thy mind, bring it into practice (every one so far as his vocation will suffer) as it were into present possession. Now I most humbly beseech god the father off our Lord jesus Christ, that out off the threasures off his wisdom and strength, both opening thine eyes to see, and strenghtheninge thy hands to put in execution, he would vouchsafe to perfect, and always to continue, the good thing which is begun in thee.   

Necessity of discipline.  
THe manner of government in all humane society's/ is of greatest force and power either to the preservation or overthrow off the same for there is no common wealth be it never so small/ no not a house that can be preserved without some certain manner of government and discipline. And those Kingdoms and common weals hawe always most notably flourished and longest continued/ which first of all were set in good order of government/ and afterwards kept the same without any alteration or change. As contrariwise the destruction of greatest common weals and most flourishing states have follwed/ where either the order of government was ill appointed in the beginning/ or else being well begun/ was afterwards/ altered and neglected for Policy/ government/ and good laws/ be in city or any common wealth what soever/ as the helm is to the ship/ the wrist to the Instrument/ Order to an Army/ and as the soul is to the body.  
hereof it came that Athens which was so famous a city after it could no longer hold/ and steer this helm/ was tossed with every wave and storm/ and in the end perished and was overthrown. And hereby also that ancient city of Lacedaemon changing the severe laws of Lycurgus changed also her estate/ even as a song is changed by altering the time and note in which it was first set. Hereby the romans commonwealth or Army rather/ after that they left the severity of the law of Arms/ and warlike discipline whereby they did always more prevail then by might and power/ lost also there ancient glory and renown. And to conclude/ hereof cometh that we see now every where so many towns fallen to ruin/ and lying like the dead carcases of the cities which some times they have been/ because that by changing there old government by little and little/ at the last the whole state was lost/ and went away as the soul from the body.  
And even as the monuments of the Greek and Latin writers do witness these things to have chanced to many common weals and other societies and companies/ even so we read in the holy histories that the church (which is a certain society and company of such as profess the true service of God) with no less danger neglected the discipline and order/ which God there most loving and wise lawgiver had appointed them to be ruled buy yea to there much greater loss and punishment/ for that (besides those incommodities which are wont to chance unto others buy changing good laws) They always found by experience/ that the lord God there law giver was ready to punish and revenge the contempt of his discipline and order. for to pass over the punishment of God upon the church of the jews/ whosoever doth diligently and attentively read the history of the Christian Church/ shall well understand that the calamity of the former times in which the Church lay Dead as it were by the space off many years came off no other cause/ then off the contempt of the most wholesome and most holy Ordinances whereupon it was ground by our Lord and Saviour christ/ that it might have endured for ever. Therefore it is a wonder te see (whereas our merciful God of his unspeakable goodness and by a singular miracle/ even now off late within the memory of our fathers hath raised up the church as it were out off the grave again/ by the voice off the Gospel) that so few are careful for the maintaining and preserving off this life/ and that being content as it were to be in good health by preaching off the gospel/ they care not for discipline/ whereby this health may be the better preserved/ and also the strength and beauty (which was lost by former sickness) be recovered and gotten again.  
And surely/ it is greatly to be feared/ lest that they (if they go thus on still and continue to contemn so necessary an aid) fall again into the calamities of the former times/ and jest that these later times become worse and more miserable than the former. But I am most of all afraid for our Church of England/ which by the space off so many years as it hath already embraced the Gospel/ not only thinketh not off instituting a lawful Discipline therein/ but in a manner useth only that/ which it hath received from the Papists/ nor will not be persuaded to receive and embrace that Discipline which Christ and his apostles have left unto us: whose state hitherto hath been this until the time of king Henry the eight his reign/ for a long space before/ it had lain dead and as it were without any life. Then at the length by the greater favour and grace of God towards us/ divers notable men rose up/ who/ as Elias and Elizeus raised up the children which were dead/ So they likewise by most earnest prayer and cherishing it by all means got at the last some life into it/ so that at the length/ it began as it were to wax warm and neese: and by certain articles off sound doctrine/ to show some tokens of a Church reviving again.  
And after wards/ in the time of Edward the sixth a prince off singular hope and towardness in all godliness and virtue/ was fully revived/ and recovereed not only her life/ but also her health again. But our church being thus recovered/ was contented with physic only and good diette for her health/ and used no exercise to get her colour and strength again/ for although many did exhort to abolish that popish tyranny which then was still remaining in the policy of the Church/ and to place in stead thereof a just and lawful manner of government according to the word of God/ (which thing especially that famous man Marten Bucer being then a stranger in England/ did in that book which he wrote of the Kingdom of Christ) yet could not England be brought to leave that form of governing the church/ whereunto it had been accustomed under Popery/ but divided and separated asunder the doctrine and discipline of the Gospel/ two things/ which both by there own nature/ and also by the commandment of God are to be joined together. But forasmuch as health can not long be kept and preserved without due and moderate exercise/ not long after/ namely in those most cruel times of Queen marry/ it fell sick again/ that it was not only in danger of death but in a manner past all hope to recover again. And surely even then our church had out of doubt been utterly destroyed (as in deed it was brought all to ashes) unless that heavenly Son jesus Christ had quickened it being more than half Dead/ and raised it up like a Phoenix out of the ashes again: And except our most noble Queen Elizabeth had risen up as a mother in Israel/ to travel with and bring forth our church again.  
But this new birth hath not as yet been any more happy touching the restoring of discipline than were the former times. Therefore I thowght it my duty/ even for the kind affection which I bear to that church in which I have been both borne and brought up and therefore love most dearly for good causes (even as the Apostle saith to 
a 2. Corr. 7.3.  live and die together) I thought it I say my duty to desire and beseech this Church earnestly and carefully to think/ off this so great a benefit/ whereby it may be established for ever: And most earnestly to exhort and admonish it to abolish that popish tyranny/ which yet remaineth in the government thereof/ and to restore again the most holy policy off●● 〈◊〉 the church/ which our Saviour Christ hath 〈◊〉 unto us/ and to fear/ jest that the lord will punishers and will be revenged of us/ iff we continue still to despise his discipline.  
But forasmuch as there be many who (because they delight rather in a fair outward show/ then the true simplicity of the Gospel) strive and contend to retain still this Popish Hierarchy and counterfeit manner of governing the church/ blaming that order for many causes/ which we persuade unto/ This whole controversy is fully and at large to be disputed of: that when they understand the good cause that we have to reprieve the one/ and require the other/ they may join together with us in earnest prayers unto god/ and humble suit unto her majesty/ That this Popish tyranny being at the last utterly abolished and clean taken away/ In place thereof a better and more holy government of the church according to God's word may be established.  
Which cause I purpose so to handle that first drawing out the right pattern and platform of the lawful policy and government of the church/ as christ and his Apostles have left it unto us/ together their withal I will note our faults and errors in every point/ that by this comparison the truth may more clearly shine and appear/ first therefore seeing we have not to do with such as reject all discipline of the Church/ that it may be better understood what it is whereof we dispute/ I will declare what the lawful discipline of the church/ is.  
I call therefore Ecclesiastical Discipline, the policy of the Church of Christ ordained and appointed/ off God for the good administration and government of the same. 
what discipline is.  That I make here/ God the Author of discipline (whereupon it followeth that we have to fetch the rules thereof from no other fountains but from the holy scriptures) had need be more fully proved/ because it is denied by many who dare affirm that there is no precept given touching this matter/ but contend that it is wholly left unto judgement of the magistrate and off the church. first then let them tell us why they deny that god hath thus carefully provided for Christian Churches/ and why they affirm it to be left free for us to rule it as we lift/ seeing that in the old church of the jews/ All things which pertained not only to the government of the civil state but also of the Ecclesiastical (for although with them god was Author of both/ yet he would have them distinguished the on from the other) were so diligently and exactly distributed and both commanded by god and commended to writing by Moses/ that it was expressly forbidden/ that Nothing should be added unto it nor taken from it? For it appreareth manifestly that/ that exact pattern of Discipline came not first from Moses/ but from God/ by this that Moses testifieth so often that the lord had appointed the manner off creating and ordaining Ecclesiastical officers'/ and and there power and authority/ who aso always ready to punish the transgressors of his ordinances with most grievous plagues/ and punishments.  
There is a notable history in the ninth of Numbers/ off certain unclean persons who thinking it no sufficient cause/ why they should not eat the Passeover with the rest of Israel/ because they were polluted with touching off a dead body/ which they must needs do seeing there died daily some emonghest them as of necessity it cometh to pass in so great a multitude/ went to Moses and Aaron/ desiring that they might not be secluded from that solemn communion of the church. But what doth Moses in this case? what taketh he upon him? Surely nothing at all but referreth the cause wholly unto God/ by whose answer they were forbidden to eat the Passover with the rest of Israel/ and were put off unto the next month. of which cause properly belonging to this Discipline which we handle and referred to God/ it may be clearly understood/ That Moses in all the government of the church did nothing by his private authority/ but only delivered unto them that which the lord had commanded: which thing also Moses himself doth plainly testify/ by his often repeating off these words/ As the Lord had commanded. And this is that faithfulness which the Apostle to the Hebrews commendeth in him/ that he ruled not the house of God by his own will/ but by the authority of the Lord the master off the household. 
Hebr. 3.3.   
And how precisely is it commanded in the Tabernacle that all should be made after the fashion and pattern which had been showed by the Lord in the Mountain? 
Exodus 25, 40.  neither so long as kings were in any tolerable state/ Any/ either kings or priests/ took upon them any such authority to appoint matters belonging to the church/ but all things were ruled and governed according to the will and authority of God. For whereas in the fashion and buiding off the temple and in the offices of the levites and of the Singers/ certain things were/ somewhat otherwise appointed by danid and Solomon then they had been commanded by Moses That change and alreration was not made by the authority of David and Solomon as kings/ but by the will off God himself who appointed it so by his Prophets as appeareth/ in the 
a 2. Chro. 8.14.29. & 25.  Chronicles. Therefore also the fashion and pattern of the temple after it was overthrown/ was so exactly drawn out 
b Ezechie. 40. & 41. & 42.  by Ezechiell that the new temple might he builled again according to the pattern of God showed by his Prophet. Wherefore also Erra and Nehemiah exact all there reformation to the pattern of Moses/ David/ and Ezechiel.  
Seeing then so stable and certain a rule of governing the church continued unto christ/ the laws and ordinances were appointed by god himself/ and that it was accounted wicked and unlawful for any man boldly to have taken any thing in hand in these matters/ and that such as did so/ eschaped not the grievous punishment and vengeance of God/ why do they now at the last deliver god of this care/ or rather spoil the church of her patron and defender/ by whose government/ it might be preserved/ and who sitting in the stern at the helm it never feared any storms or tempests/ but was always safe in all danger. And how absurd and unreasonable a thing is it/ then especially to think the love and care off God to be demynished towards his church when he hath testified it with a most certain and undoubted testimony/ that is to say/ by the sending off his only begotten son to take away our sins/ and as the Prophet of God/ to declare all the Lords will and counsel towards us/ and to rule the church by his own authority. For this is that Prophet like unto Moses/ who should plainly and perfectly declare unto us of God all things which do belong unto our duty/ whom we aught to hear and to obey/ as the holy ghost by the mowthe off Peter hath expounded that promise/ and by that heavenly voice which testified of him from heaven that he was the dear and only begotten son of god/ in whom the father was well pleased and commanded us to hear him. 
a Artes 3.22.  
b Matth. 17.5.  But how should we think him to be like unto Moses/ if he either hath wholly omitted/ or not so clearly and perfectly (as far as was needful for us showed and declared/ this doctrine of the manner off governing the church being so necessary/ and which Moses hath so diligently and faithfully declared.  
Therefore we must conclude if we acknowledge Christ to be that prophet/ that he hath fully and perfectly declared unto us/ whatsoever was needful for the government of the church: except we will rob him of some part of his Prophetical office/ or prefer a seruate be he never so faithful/ before the only begotten son/ and as it were Eliezer before Isaac in his father's house/ which surely they do/ who think the servant to haur omitted nothing in this behalf/ that the heir hath omitted all: 
c Eliezer, was Abraham's servant whose faithfulness is showed in that 24. of Genes.  and that Moses left all things perfect/ but christ either began them not/ or did not finish that which he began. Now whereas I affirm that Christ hath left us so perfect a rule and Discipline/ I understand it off that discipline which is common and general to all the church/ and perpetual for all times/ and so necessary/ that without it this whole society and company and Christian common wealth/ cannot well be kept/ under there Prince and king jesus Christ. And surely we must needs/ either confess that Christ hath left us such an order to live by or else spoil him off his kingly office. For what doth more belong unto the name office and duty of a king/ then to give laws unto his citizens and subjects▪ and to make such decrees and ordinances whereby all the parts off his kingdom may be maintained. The Papists indeed deny it/ and dispute against us and contend that it is lawful for there high priest to rule and order the church of God as he listeth: but we who do detest and abhor this blasphemous voice and according to god's word acknowledge and confess Christ to be the only king of the church. how can we say/ either that he neglected so great and so necessary a point off his Kingly office/ or that he hath left it us to order as we please.  
But if there be any whose speech is so contrary to itself/ that they grant Christ to be the King and law giver of the church/ and yet will say that either he made no laws touching that government of his people/ or fewer than were needful: Let them consider how little they differ from the Papists in this point/ and how unhonorably and unreverently they speak off Christ our Lord. For if he hath not set in order the whole state of his kingdom/ iff he hath not appointed officers/ and declared the duty and authority of every one/ if he hath not appointed what should be the order off courts and of justice/ iff he hath taken no order how the controversies of his subjects may be ended: he hath less provided for his church/ then not only Moses did for the jews/ but than Lycurgus/ Solon/ Numa/ and other lawegevers off the gentiles/ provided for there cities and common weals. Which if we confess/ what shall become off that famous kingdom which the Prophets set out with such pomp and glory/ what shall become off that sceptre of justice and that chariot 
Psal. 45.7.5.  wherein David describeth him sitting in the midst of the church. Which although we grant properly to belong to the kingdom of Christ in heaven affter th●s life/ yet are those Prophecies not so wholly to be referred thereunto/ but that they have also some relation to the beginning off his kingdom in this life.  
For seeing his kingdom/ in this life differeth from the other by reason and certain respect only/ and is not altogether of an other kind/ so that the things which are here begun shall then be fully accomplished: There is a certain proportion to be considered here/ and all those prophecies are after a sort also to be expopounded off this kingdom. As/ where it is prophesied that in the kingdom of Christ all things shallbe ordered by perfect justice and equity/ that all his subjects shallbe obedient and full of heavenvly knowledge/ that there shall be no Cananyte in all the land/ that the gentiles shallbe shut out of the city of god/ and such other things which the prophets most worthily and notably have set out: 
Esaie. 32.1.4. & 35.5.6.7.8.9. Zachar. 14.21.  we must understand/ that all these things after a certain manner are to be referred also to his Kingdom in this life/ and declareth that the government of this Kingdom of his church here/ ought also to be just and equal/ that the faithful who are his subjects/ ought not to be brutish and ignorant/ but as cunning in heavenly matters and as full of that knowledge as may be: That men off vicious life and given to all sin and wickedness/ are to be cast out and banished from the church/ and the temple of god/ to be kept as near as is possible free and clean from all pollutions and profanations. further also/ they are convicted by the whole history of the Gospel and by the writings of the Apostles/ by which it appeareth/ that he hath left unto us fully/ all things which were needful for the administration of government of his kingdom. For how often talked he with his disciples touching this kingdom? 
Luk. 9.58.  How often did he declare what manner of kingdom it was? namely that it was no kingdom of this werlde/ that it handled not the business and affairs of this life but such only as parteine to the mind and conscience. 
Luk. 12.13.14. Luk. 21.25.26. john 19.36 Math. 18.15.15.17.  How often did he declare/ what his officers should be/ namely no gracious nor honourable Lords/ but ministers off the church? How exactly did he appoint the order off his courts and justice that no thing more could be required to a right government/ and lawful policy? yea/ even a little before that he went from his/ disciples how earnestly and how carefully commended he the charge off his kingdom unto them? how great authority gave he them to shut or open heaven? and (so great was his care for the dew administering of his kingdom) even then when he took his triumphant chariot/ wherewith he was after carried into heaven/ that sitting there/ he might enjoy his kingdom/ everlastingly) how carefully and how long (even for the space off forty days together) did he talk with his disciples touching his kingdom? For these are those charges and commandments which S. Luk/ and S. Mathewe do writ that he gave to his apostles and Ambassadors of the administration and government of his empire: 
Act. 1.2.3.4. Math. 28.20.  and whereof he commanded them to give his subjects warning to keep them with all duty and reverence.  
And after he was set in his kingly throne/ do we not see how he provided all things which were necessary not only for the first foundation of the church by means of apostles and prophets/ but also for the preservation of it forever by Pastors and Doctors? 
Ephe. 4.8.10.11.  But that I be not longer then is needful in so clear a matter/ how came it to pass that there was one order form and discipline of all the churches which were founded by the apostles/ except they received the pattern from Christ himself/ which they thowght not lawful to altar and change.  
And S. Paul seeing he had no more received this part touching discipline from the apostles/ then the rest off ●he Gospel (for he had established many godly churches many years before that he had conferred with them off his doctrine) from whence I say received he all that form and order off establishung the church by/ except he were taught off Christ by revelation as well concerning this/ as concerning the rest off the Gospel? But I will shut up all this matter touching the original of discipline/ that it cometh from god/ and is therefore unchangeable and perpetual and common to all churches/ with that earnest charge which S. Paul giveth Timothy touching the keeping and manteining thereof. 
1. Timoth. 6.13.  who having taught his scholar all the order off ruling the house of God which is the church/ I charge thee (saith he) in the sight off that God which quickeneth all things/ and jesus Christ who made that worthy confession before Pontius Pilate/ that thou keep these precepts without blame or reproof even to that notable coming off our lord jesus Christ: and so forth as the Apostle with most earnest words doth charge him. of which place/ I gather/ first that almighty God and our Saviour jesus Christ are the authors of that discipline which S. Paul had taught in that epistle. forasmuch as they are noted to be the punyshers and avengers' off all those who shall break it. I note further also that this order of discipline is constant and unchangeable: which may neither be broken for any man's power or authority/ nor altered for any man's favour: seeing that it is not only called a commandment/ but is given also with such a charge: Tymothie being warned before the allmigtie God/ and our Saviour jesus christ/ to bear himself therein without blame and reproof. Last of all that it is no commandment belonging to any certain time/ but perpetual/ and pertaining to all times and states off the church. seeing it is so expressly commanded that it should be kept unto the coming off our lord jesus Christ. But how blame worthy were many afterwards/ and how foully stained with the transgression of this holy commandment: for at the last/ Satan that cunning workman to dostroie the church/ having made them to forget this earnest charge off the Apostle/ and having laid to the walls off the church those two engines of Covetoussnes and Ambition/ which destroy aswell churches as cities/ did cast down the strong holds whereby it was maintained and preserved.  
But what did these so great patrons and Protectors? how grievously did they punish not only the negligence of men but there sinful and unfaithful wickedness? The stories do testify/ how that by little and little with the corruption of Discipline/ Doctrine also began to be corrupted until that at the last/ they were both almost clean taken away and the church abolished. For they know not I say plainly they know not/ who being content with the doctrine of the Gospel neglect discipline/ that the disposition and nature of these two/ is like the disposition off two sisters who are twines: or off those brethren of whom Hypocrates speaketh: who began to be sick together/ and to amend together/ so that for the natural inclination and disposition of the one towards the other/ they were affected one with the other's health and infirmity. Wherefore/ seeing that god of his infinite goodness gathered together again our church in these days/ and that true doctrine as the elder sister is recovered/ let us not hinder her (as her nature is if she be not hindered) to affect also discipline with her health that as it began to be sick together with doctrine/ it may be also recovered together with it.  
And let us be moved with the remembrance of the former calamities/ to the restoring again of a pure government of the church except we esteem it not to have the almighty god and our Saviour jesus Christ ready to punish us and to be revenged on us for the neglect off his discipline/ and to know at the last to our great peril and danger/ how necessary it is for the church and how acceptable unto god.  
But why do I say jest we know at the last/ seeing that we have already proved not many years since/ by the banishment and fliing off subjects/ by s● so cruel burning and murdering off our brethren and horrible wasting of our church/ how greatly the former reformation being not sincere as it ought to have been/ displeased our Lord and God. But to return to that from whence I have digressed/ I think it plain and manifest by that which hath been said which I purposed to prove in the beginning: that is to say/ that the rule and pattern of discipline/ is not to be drawn from the ordinances and fantasies of men/ but from the word of god. which thing/ as it hath long time preserved purity and sincerity in those churches wherein all things are reformed according to god's word/ So all the corruptions which are in our church this day/ spring from no other head/ then this/ that we have followed popish dreams and fantasies as most sticking syncks and channels leaving the pure fountames off the word off God. For I see and perceive/ that the master Builders of our church in repairing of it again were so wholly bend unto the doctrine/ that they never thowght of Discipline and so retained it still almost wholly such/ as it was amonghest the Papists. whereupon it cometh that all the government of our church is not taken out of God's word but out off the cannon law and decrees off Popes. Which/ whither it were done by reason off the ignorance of those days or of negligence/ or for ambition and vain glory or because they thought that popish discipline might be tolerated for a time/ or for what purpose soever/ Surely no man can doubt/ but that it was to the great hindrance and discommodity of the church/ which knoweth it throwglie and with diligently considereth/ how small fruit hath grown off so long travail and labour in the preaching off the gospel. Out of this Camnon law/ came all that romish Hierarchy/ primates/ archbishops/ Lord bishops/ Chancellor's Achdeacons'/ and there servants officials/ Commissaries and therest of that trash/ by whom the church as it were taken prisoner/ is now off long time kept in prison and bondage. From hence cometh also that romische court/ whereon a most shameful markete off unlawful and wicked dispensations/ and all gainful means off destroving the church is kept, would to God/ that we had rather suffered the papists when they were cast out to have gone away with there bag and baggage/ and that we had not had so great a desire/ to be enriched by these spoils and prays.  
This is not (believe me) to he enriched with the jewels of the Egyptians/ but to be infected with there boy●es and soars. These ear ringe● and Egyptian ornaments which we have gotten/ be fitter to make a golden calf with/ then to adorn and beautify the tabernacle of god. Therefore let us sand them back again from whence they come/ and at the last take in hand an earnest and sincere reformation of the church. Let us abrogate and abolish the authority of this Canon law/ then the which there is nothing less canonical/ and which is the first and greatest fault in our discipline and the fountain and original of all the rest: and Let this be the first article of the new reformation/ that all things be exacted as near as may be unto the word off God. That our particular laws ground upon this foundacon/ and let so much be admitted for Ecclesiastical discipline/ as may be confirmed by the voice and authority of God him self. And thus much let it suffice generally to have spoken/ what discipline is.  
Now let us divide the rest off this treatise (as almost all politic doctrine is wont to be devaded) into two parts: 
Division of discipline.  whereof the first/ declareth that which belongeth unto them/ who bore any office or have any charge in the church: the other part briefly toucheth the duty of the rest off the body of the church. For as the Apostle saith/ all the body is not one member/ nor all axe not Prophets or Doctors but there is a certain diversity and dinstinction of Offices as off members whereby the whole body is preserved. 
1. Corrint. 32.19.29.  All which diversity and difference/ is divided by the Apostle into two sorts/ who in the Epistle to the Corrinches/ calleth some/ Fellow helpers and labourers naming the rest off the church/ by the name off Saints. 
1. Corrint. 10.15.16.  Thus also the Apostle to the Hebrews divideth the church/ into those who had the oversight/ and into the rest off the Saints/ Now to speak first of the former part/ it is to be understood/ that to the bearing off any ecclesiastical office/ there is a certain vocation and calling to be used/ which a man ought to wait for/ being necessary to the taking upon him off any charge what soever: 
Heb. 13 24.  which manner off appointing to an office wither we call it Creation/ or Assignation/ or as the ecclesiastical writers do most usually Vocation It is the appointment of God to the bearing off some office in his church/ in such sort and manner as he hath ordained for every officer to be appointed by.  
Which calling to the Bearing or the excuting off any ecclesiastical charge and function/ hath all times been held so necessary/ that no man hath been thowght to exercise any lawful authority therein/ who had not first of all in his own conscience witness off the calling of God thereunto/ and after also of the church appointing him according to God's decree and ordinance. 
Hebr. 4.5.  For that sentence off the Apostle is general/ that no man ought to take this honour vn●o him/ but he that is called thereto/ as was Aaron.  
For this doctrine of the necessity of a Voca●on and Calling/ did not so once grow ou● of that noble rod of Aaron together with the Almandes/ that it fell afterwards also from the tree together with them/ but this Almand three of Aaron/ set and planted by the wit and labour of Moses/ flourisheth even to this day: So that we may yet gather this doctrine of it/ which is much more precious than any Almonds or other fruit what soever.  
near to the same place in Moses/ is rehearsed also a notable judgement of God whereby it seemeth that the lord meant to ratify this law of the necessity of Vocation for ever: 
Nomb. 17. ●.  wherein we see that neither the heavens could abide to look upon/ nor the earth to bear/ so shameless boldness/ but the one melting consumed with fire such as without a calling would take upon them the priesthood/ and the earth gaping and opening itself swallowed them up alive. which ought to be a lesson to us for ever/ not only as Moses writeth/ 
●. Samuel. ●●.  that not man burn incense before the lord but only they which are off the stock of Aaron/ and are thereby called thereunto/ but also that no man be so bold as to pervert or altar that order which God hath established in his church/ and to arrogate unto him that honour which he hath by no right or lawful calling obtained. Hitherto belongeth also that which is written of Peres uzzach/ that is to say off the breach which the lord made in uzzach who was stricken suddenly to death/ only for that beyond the bonds of his calling he put to his hand and held up the ark of God which shaked and was ready to fall/ which was lawful only for the Levites to touch.  
So the the Lord did no more spare Vzza attempting beyond his vocation to touch the ark/ although his intent and purpose were never so good/ then he had pardoned before Aaron's kinsmen. But if we require yet witnesses of greater authority/ we may read/ that king uzziah was stricken with the leprosy/ for that being not content with his kingly office/ he would have taken upon him the priests office also. 
2. King. 15.5.  Thus the lord hath ratified and sealed up this part of discipline with most grievous and fearful punishment/ and the same not once but oftentimes executed to this intent/ that this law might for ever be off such authority in the church/ that no man should ever dare to be so bold and hardy as to break it.  
Wherefore/ seeing that god never forgave or left unpunished this fault in any degree/ state/ or person but punished the levites/ and even Aaron's own house and family/ Satan and Abyram also being Princes of tribes/ yea Vzziah being a king/ and that so sharply and severely: 
Nomb. 1● 32.35.  so great punishment in such personages/ fire from god/ the earth opening her mouth/ Sudden death/ and the most filthy disease off the leprosy/ ought to strick such a fear into our hearts/ that we suffer not sacred functions and offices/ to be profaned by volontarie officers/ and such as take them upon them/ without any lawful vocation and calling. But how little we are afraid thereof/ and how in this behalf that Discipline is neglected in establishing whereof/ God hath travailed so carefully/ it is to/ to manifest/ whereas popish priests take in hand to be ministers off the Gospels'/ whereas women and midwifes/ administer baptism emonghest us/ and chancellors Archedeacons'/ Commissariers'/ and such like/ deal in the discipline and government of the church without any lawful calling.  
For as for popish priests I speak off those who do take the ministery upon ●hen without any new calling/ allowing off/ or appointing them thereunto/ but only stand upon the right off those horrible order's/ whereby they were ordained to sacrifice for the quick and the dead/ that is to say to abolish the sacrify of our Saviour Christ who can deny but that this there shameless boldness is clean contrary to the most just and equal laws which the Lord hath made touching the necessity of vocation? For although they be anointed and greased/ and have received power off there Bishops to sacrifice for the quick and the dead yet/ I deny that oil and that power of sacryfycing to be any sufficient warrant for them/ to be ministers off the Gospel and off the Sacraments.  
This is a profane oil/ and can give no man authority to dispose the mysteries of God. The ministers of God are anointed with an other kind of ointment which Christ himself made and prepared/ sending out his Apostles to preach the Gospel and to baptize those which should believe wherewithal seeing they are not anointed why are they suffered to preach the Gospel with profane mouths/ or to touch the holy mysteries with unclean and polluted hands? 
Math. 28. ●●.  But some man will say. They have received the laieing on of hands/ and were ordained as every man thowght then to minister the service off God.  
I confess indeed that hands were laid upon them neither do I much stand upon it what or whose hands they were/ but I deny that ever they wer● chosen to a lawful ministery/ or that hands were laid upon them to this end: yea rather contrary/ they were laid on them for an end that is most contrary to the ministery of the Gospel/ so that by no means/ this can be accomp●ed the lawful office of a true Pastor: From whence they are as far off/ as the Priests of Israel who were appointed by jeroboam to sacrifice to the calves were from that lawful calling which the priests had which were at Jerusalem: So that the same Ordering and institution/ can by no means serve to give one man at the same time/ two offices so divers and contrary between then se●ues. For thus all the offices/ off all Kingdoms and common wealths are distinguished the one from the other/ and severed by the divers ends they are appointed unto.  
Thus they are called Senators and counsellors/ who are chosen to give council: judges/ who are appointed to give judgement and such like. So likewise in the church one is appointed for teaching: an other for disposing the goods of the church: and every office is distinguyshed from other by the form and manner of his creation and calling. By which reason also the Apostle to the Hebrews proveth that the Priesthood of Chr●ste differeth from the Priesthood of the Law/ for (saith he) in these words The Lord swore and will not repent, 
Hebr. 7.  thou art a priest for ever after the order of Melchiscdech. Christ is ordained priest after the order of Mechisedeche: but the priests of the law are ordained after an other order namely of Aaron: christ/ for ever: They only for the small time of this short life: christ/ with an oath: They/ without any oath. whereby it appareth/ that his priesthood is far other yea much more nobleand excellent than theirs was. Which axacte manner of disputing of the Apostle though we follow/ and compare the institution off true a ministers which is contained in these words of our saviour Christ Proach the Gospel and baptise those which believe/ with the orders off the popish priests whereby they are ordained to sacrifice for the quick and the dead/ Shall it not appear more clear than the light/ that these two offices are not only diverse/ but clean contrary the one to the other. For what Agreement is there between a Pastor and a Priest between the Gospel and a Sacrifice/ or rather what may be more contrary to the preaching off the Gospel than this new sacrifice off the mass/ for the quick and the dead. The preaching off the Gospel in deed is a sweet savour unto god: and surely/ a very acceptable sacrifice is it unto him when as the ministers off his gospel slay our old man as a sacrifice with the sharp edged sword of his word: neither can any oblation more please him than when that the concupiscences and affections of our flesh being mortified and killed we are offered upon his altar: but it is so far off that any sin should be taken away by this sacrifice/ that as much as we give unto it in this behalf/ so much we detract from the true sacrifice off our only priest jesus Christ. But say they/ the supper of the Lord is meant by this sacrifice/ and so by that the whole ministery. Some Papist indeed may say thus that vaunteth the mass for the lords supper: but we who according unto god's word/ rest ourselves in the only sacrifice off christ/ and casting all other hope aside/ fly from the wrath of god unto the only altar of the cross of Christ. Let us confess as we believe/ that there is nothing more contrary to that holy supper/ then there Idolatrous mass and nothing more against the commemoration of the death off christ/ then this new altar which they have erected against the altar of Christ. Seeing then there is so great contrariety and not difference alone between the offices and between the things whereunto they are appointed/ It is plain and manifest that no man by the same ceremony and order/ can be assigned to the bearing off two offices so contrary in themselves. And that popish Priests are not to be suffered to serve the church of God without a new examination approbation/ election/ and calling. How and when they are to be admitted/ it shall after he declared/ where occasion shall serve to speak off putting back from the ministry such as be novices in the faith.  
But I have tarried to long in this point off popish Priests: now there folleweth to add somewhat in this place/ touching women and midwives/ who without any commandment of God/ or rather contrary to his express word take upon them that part of the office of the minister To baptise children/ in case of danger off there lives and of dying without baptism otherwise. which notwithstanding I would suppose not needful to be done/ the error being so absurd and manifest/ if we had yet learned after so many years wherein by the great goodness of God/ his holy word is freely and sincerely preached unto us/ what were the force off our Adoption in Christ: what were the strength of the covenannte which God made with us: what the eternal and everlasting council of god in Christ were touching our saluacon: what were the use off the Sacraments/ and namely of Baptism. For who can doubt that this fowl error flowed into the church from these heads? and that the ignorance of these things was the cause that some not understanding that place of Saint john/ 
john 3.5  unless a man be borne again of water and off the Spirit. He cannot enter into the Kingdom of God, took occasion thereof to think Baptism necessary to salvation/ and that all that were not baptised should be condemned. Whereas all the Scripture/ (to the Anal●ogie and proportion whereof this place is to be expounded) plainly teacheth/ that the Elect are saved by the good pleasure and will off god/ by reason off the covenant/ and off there Adoption in Jesus' Christ: 
Ephes. 1.5.  That Abraham was justified before his circumcision (which in force and effect answereth to our baptism) and that covenaunce and the promises are not made by the sacraments/ but sealed by them. 
Rom. 4.11.  Which seal also/ serveth not to the confyrming off the word of god in itself/ which in it self is most constant/ certain and immutable/ and hath no need to borrow credit of any thing else/ but that i● may be confirmed in us/ whose weakness to the fulie staying and acquieting off our faith/ needed such means to be confirmed by.  
So that seeing the lord to have seat his signet to the confirming off our Salvation/ and to have sealed it up/ we might the more quietly rest and acquiete ourselves in his faith and custody. As for the place of S. john/ whither it be to be understood off the holy Ghost the Author of this regeneration whereof our Saviour speaketh (who as in an other place is meant by fire/ so may be also here by water) or whither it be meant off Baptism/ it/ in no wise restraineth our salvation to every sprinkling off wa●er but to the sacrament only. But there can be no sacrament without a minister and there can be no embassage without an ambassador.  
And if any private man should break bread according to the institucon off christ/ and communicate with others to the commemoration of his Seathe/ who would call that the ho●y supper of the Lord/ and not rather an unworthy profanation of that most holy minister/ rye? And yet although it be ministered by a minister/ our entrance into the kingdom of god is not to be given to the outward baptism/ but in as much/ as by a sacramental kind of speaking usual in the scriptures in this kind/ That is attributed to the Sacraments/ for the certain conjunction of the things signified with the/ Signs/ which indeed is proper to the things whereof they be Sacraments.  
Therefore there is not that necessity of Baptism to salvation which many do suppose/ that for this cause the holy ordinance of god whereby it is lawful for the ministers only to minister the Sacraments/ should be profaned. And I can not see/ what other cause off his profanation they can pretend. And a man may mervailee why at such times/ they pu● not rather private men to baptise then women for sure the fault had been so much the less. For women are further removed from this office/ for whom it is unlawful to take the same upon them not only because they are prevate/ but also because they are women. 
1. T●moth. 2.11.12.  For even the very sex is forbidden to exercise any public charge or function in the church by sancte Paul. And is commanded to sit still and be quiette: which quietness and vocation these men will not suffer them to enjoy/ who stir them up/ to the exercising off authority and doing off these things so expressly forbidden them.  
But if this were to be suffered/ for that necessity which they imagine/ why should it not also be suffered in case off like necessity/ that they should minister the lords supper and preach the gospel? wherefore seeing they are forbidden by S. Paul. to exercise any ecclesiastical function or authority/ Seeing it is an unlawful transgression of the ordinance of Christ and an unworthy profanation of baptism to give leave to women and midwifes to exercise this authority/ it were to be wished/ that some part of the midwifes cunning were practised here to the unburdening of our church of this fowl error as off a shameful monster that it travaileth withal and that it were ordained (which the Lord hath commanded) that they who are not chosen nor by any means can be chosen to go on the lords embassage/ should not abuse any longer the place/ office/ and authority off so worthy a calling.  
It remaineth now to inquire off Archedeacons'/ chancellor's/ commissaries/ and the rest off that sort who without any ground of the word of god take upon them authority ●o judge off all such causes as belong to the Assembly of Elders to judge off and to govern the chur (+che: and to correct and punish not only the people but even the ministers themselves according to there will and pleasure. who/ I know not what answer they can be able to make for themselves/ what letters of Order they can show: what signs and seals off there Vocation: whereas the holy scriptures do not only commytie no such charge unto them/ but maketh not a word mention off all this sort at all. For in all the Testament wherein our Saviour hath declared his last will vn●o us/ and appointed Tutors and Gardianes for his church/ There is not one word mentioned off the Tutorshippe off these men/ but off Apostles/ prophets/ and Evangelists who for a certain time should have the charge of it: After also of Pastors/ Doctor's/ and Elders/ to whom this office was committed for ever.  
To usurp then without the will off so worthy a Testator not only some part of this charge (which notwithstanding could not be done without the breaking off the Testament) but even the the whole/ and that by displacing those who were lawfully called thereunto/ and subjecting them to the usurped authority/ and so to break into an other man's possession that thou not only put out the right owner and master/ but also compel him to become subject and slave to thee/ hath not only no pretence of right and equity/ but being so heinous and unworthy a fact/ were worthy to be corrected by the Magistrate's authority. For what a confusion is this/ that the deacon leaving his proper charge off the poor/ should take upon him an other man's/ and rule/ not only the church/ but also the Pastors/ Doctor's/ and Elders to whom by god's commandment he ought to be subject. And that every Canonize and Petifogger in the law should usurp the Authority of Ministers and divines. I pass over that the most of them be Papists/ and that such are suffered to sit in the stern who should no be suffered to sit upon the pomp/ let this be the fault of men and not of the laws/ I speak off the thing it self. But some man will say/ that the Bishop hath this power by the word of God: And they have it off the Bishop/ whose office and authority in this behalf they execute.  
What the bishops power is/ and that the authority which he hath/ is common also with him to the Pastors and Elders/ and hath no proper nor peculiar authority in this point/ we shall after see in dew place.  
But let us put the case/ that only the Bishop had this power and authority granted to him to govern his own church according to God's word: Is it therefore lawful for him to sit ydre and dreaming at home and let an other do his office abroad? But admite also that it were lawful for him to have an other to do his office: yet it is not lawful for him to substitute whom he listeth in his place/ but only some other man in the same degree that he is/ of and that is in equal place and authority with him. For neither in old time could the consuls of Rome leave any man to do there office for them but only such as were off the consuls state and dignity: Nor now adays can the maire of a town leave any Burgess to execute his office for him/ but only an Aldermen and one of the same degree and company. How much more unmeet is it to trust any man with the keys of the house of David/ but only such to whom the Son and Heir who is set over the government of the house/ hath commanded to deliver them.  
For how greatly is it to be feared/ lest that they open and shut they care not how/ and order all things not according to the Son and Heirs commandment/ but there own will and pleasure: How greatly I say is it to be feared/ lest they cast the lords jewels before swine: jest they set open his holy mysteries to be abused by every one: Jest they receive and entertain stranngers/ and put out and refuse them off the household: finally: Jest they profane and abuse all that they take in hand? And surly experience teacheth us how greatly they have erred who have put them in trust with the keeping of so weighty things. For we have often times seen and truly do see these things to hap which I have spoken off/ that some off this court for a groat or some small duty will excommunicate and as it were banish out of heaven the most honest citizens of the kingdom of God/ and Curse them and cast them headlong into Hell: And conterwise/ account off enemies often times as off free men and citizens/ and suffer them to be partakers of all the freedoms and liberties of the city of god. For it cometh to pass with them as with the hirelings of whom our Saviour Christ speaketh in the tenth of john: who because they do not there own office but an other man's/ care not how faithfully nor with what credit they use themselves/ but rule and order all things/ for there own commodity and pleasure.  
But hereof I trust we shall speak more at large hereafter. Now to go forward/ Let us admit both: That the Bishop hath this authority/ and that he may appoint whom he list to execute it for him: yet how can we think it lawful that a man should be admitted to ordinary and perpetual office in the church/ without a right and lawful calling (which as after shallbe declared/ consisteth in these two points/ first/ that he be chosen/ and after that he be ordained) seeing it is general/ and belongeth unto all/ without exception who do bore any office in the church/ which I laid in the beginning as the foundation of all this disputation/ that is to say that no man take this honour unto him but he that is called unyt as was Aaron?  
But seeing Archdeacon's and Channcellors' are appointed only by the bishops pleasure/ and the other under-officiers by theirs/ and seeing that nothing is used in the appointing of them which shallbe showed to be necessary in the calling to any eccleasticall function/ Seeing there is no Election/ no prayers/ no Ordaining/ no laiing on of hands and such life as both are wont and ought to be used in such a matter/ nay seeing there is not so much as an oath given them without the which no office of any wait in the common wealth is committed to any man: It must needs be confessed as the thing itself declareth/ and I have proved by sure and undoubted arguments/ That all this rabble and company exercise authority in the church of God without any lawful vocation at all or calling. Wherefore seeing so many voluntary officers have without any lawful calling taken upon them the government of the church/ whereby as I have showed the wrath of god is most grievously provoked against us/ why do we not fifteen years after that by the grace of God his holy Gospel is preached amongst us/ why do we not I say in the ecclesiastical officers that which the Romans did every five years in all degrees/ that is to say/ why do we not make a search and assay off every man's calling/ That Right and lawful authority being discerned from that which is unjust and unlawful/ those impudent officers who were chosen by themselves or crept in at the back door/ and were not called thereunto by the authority of God and off his church/ may be compelled to leave there places/ and be put out of office.  
Therefore let inquiry be made into every man's calling/ Let them show how they were chosen and ordained as the letters and seal off their calling/ let them rehearse there genealogies and the race off there descent/ let them bring there rods and set them before the ark of God And they who cannot show the marks and tokens off there Creation and Election/ They that cannot fetch there Pedigree from Aaaron/ and whose rods remain dead before the ark/ and neither blossom nor flourish/ let them by the most just authority of the word of God be displaced and put out off those offices which they most unjustly and wrongfully have desired and usurped And thus much may be sufficient to prove the necessity of a lawful vocation and calling.  
Now let us see thee/ use/ fruit/ and commodity of the same: which seemeth to me to be so great/ that although there were no punishment for the neglect and contempt of it/ yet it were to be tarried and waited for/ for the marvelous use and commodity that it bringeth with it. For what can so strengthen a man against all dangers which hung over him (discharging his duty faithfully) as the remembrance that he is placed in that standing by the commandment and authority of god/ which as it placeth him/ so it will be always ready to defend him against the enmyties and lying in wait off all men. For than only the conscience is not afraid of any wind or weather/ off any storm or tempest/ when as it stayeth it self upon the lord/ and followeth him in that way/ wherein he goeth before.  
Furthermore/ they that are governed/ can by no means better be brought to do there duty and persuaded to do that which they ought/ then when they understand that it is the lords will and commandment whose ambassador the minister is. For they reverence only that authority which they know to be off god, hereof we have a manifest example in David/ whom it stayed oftentime being ready to fall/ and oftentimes also raised up again being beaten down to the ground/ that he came not to the kingdom by his own ambition/ as his enemies falsely blamed him/ but by the authority of god who called him/ and of Samuel the Prophet who by the lords commandment had anointed him The majesty and authority of which creation at the last so moved all Israel that is to say the ten tribes which for the space off seven years were not obedient unto him/ that they received him willingly for there king/ whom before they had disdained. For this cause also S. Paul so diligently almost in the beginning off every Epistle calleth himself an Apostle and servant of God.  
For this cause also he taketh so great pains in his Epistles to the the Corinth's to prove his Apostleship/ which some false brethren sought to take from him/ that by that means they might diminish his credit and authority with the church. Neither in deed was he more confirmed by any thing in his infinite perils/ troubles and labours which he bore for the gospels cause/ then that he assured himself of the aid and assistance of God in the discharge off that duty unto which he was appointed by him. Which great fruit and commodity though it may move us/ let us tarry and wait for the Voice of God to call us to bear office in his church and let us first be assured most plainly and manifestly/ that we are called thereunto by his government and authority/ Jest that having entered in by the back door/ we find the lord/ to be punisher and Avenger of this ambition/ the people disobedient and untoward/ and our own consciences shaking and trembling/ not only at great and undowbted dangers/ but at every bug/ and at the shaking off every leaf. Therefore the authority of God is to be waited for to the taking in hand or bearing off any ecclesiastical office/ and so to be waited for/ that we ambiciouslie seek it not by any deceitful or unhonest means. And let no man boast here off his gifts and worthiness and in confidence thereof as a suitor seek and labour for honour. For How fit soever he seemeth to be for any charge and office/ yet no thing is here to be taken rashly in hand/ without the authority of God who will use in his affairs/ whom it pleaseth him.  

judges 13.5.  It is rehearsed in the holy history of the judges of what a meruoulons strength/ and meet for a Prince/ Sampson was: yet notwithstanding though he had not been borne the Nazarite of the Lord/ and chosen and appointed from his Mother's womb to deliver the people/ he ought not to have sought vengeance of the Philistines/ or to have delivered his own country from there power/ and government/ but rather/ to have exercised that great strength and might/ as Arrius writeth that Philoctetes bestowed his darts upon birds/ and not upon his armed enemies. Neither had it been lawful for Solomon to have taken in hand the government of the kingdom of Israel/ to put in practice that excellent and worthy gift of wisdom and government in it/ except the Lord had first chosen him to succeed in the princely throne of his father David/ and the administration his his kingdom.  
And worthily were Absalon and Adoniah rejected who thinking themselves worthy took that honour unto them: that he who was chosen by the Lord/ and thought worthy by him/ might rule and govern. As also was Core in the like case/ and the rest off his faction: And after also king Vzziah desiring honours and places/ besides the good will and pleasure off God. For the Lord knoweth how to rule his family/ and whateverie man is to be put in trust withal according to that honesty and credit that he knoweth every one to be off. So that he that resteth not in his judgement/ but would have and seeketh by all means to procure unto himself more than the Lord hath given him/ must needs accuse him off foolishness or of malice/ and therefore be guilty of most grievous and heinous sin.  
And let them not object against us that saying off the apostle that He that desireth the office of a Bishop desireth a good thing, 
1. Timoth. 1.3.  to prove and confirm this ambitious sewing and labouring for the ministery/ whereas it is so far off that these words should kindle and inflame us hereunto/ that contrariwise the Apostle seemeth by these words to have sought to bridle our hasty desire. For whereas the Apostle saith/ that the office of a Bishop is a worthy work/ to what end/ think we doth he call it so/ but therewithal to admonish us how hard it is/ and that it requireth a man both off singular learning and godliness. For so it followeth that Bishop ought to be off an honest and blameless life/ sober/ temperate liberal/ meek/ apt to teach/ and so forth. 
2. Corinth. 2.16.  And this is the worthiness of the off ce of a Bishop which the Apostle showeth in this place/ and which he so marveleth at in other places/ that he thinketh no man meet to take so great a charge upon him.  
By which dignity and worthiness of the office/ the Ambition of men is rather quenched then kindled: For understanding thereby/ how great and weighty a calcalling it is/ we are warned to take heed that we rune not rashly to it/ but rather that we prepare ourselves long before with all study care and diligence for the bearing off so great a burden. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to covet or desire/ it is ill alleged for the proof of any ambitious seeking off the ministry. Whereas the Apostle understandeth a godly zeal to set forth the glory of god and to edify his church/ which wisheth and desireth indeed to be made able once by the grace of God/ to serve him and his church in that calling: which meditateth and thinketh daily hereupon/ and exerciseth and prepareth himself thereunto/ bestowing wholly all study and labour to that end/ yet notwithstanding waiteth for the voice of God/ and authority of the church to call him/ and by an unripe and heady desire/ or ambitious kind of hastiness/ preventeth not the time of his calling.  
We read that Christ our Saviour himself/ although he were endued with all heavenly wisdom/ yet lay he hid as it were (without exercising any public office) to the thirty year of his age/ and tarried for that voice of his father/ whereby being declared the Beloved son of God in whom only the father was well pleased/ he might be sent out to go off his embassage▪ 
Luk. 3.23. Math. 3.17.  he had disputed indeed once before with the Doctors in the Temple: but that was no full execution of any public office/ 
Luk 2.49.  but as it were a certain flourish and playing at wasters whereby/ he prepared himself/ unto a full combat and a greater battle. 
Math. 28.19.  Likewise did the Apostles who did not thrust themselves in to the church/ without his commanmandement and appointment/ but waited for that voice/ go/ preach the Gospel and baptise those which believe.  
The same modesty appeared in the Bishops of the primitive church/ so long as it continued uncorrupted and in good estate/ for after/ as they were not afraid to enter into the church by fraud and doceyte/ so being once entered in/ they behaved themselves in it with like faithfulness and modesty/ that they entered in. why do we not therefore bridle this posting and spurring for the ministry and contenting ourselves with the godly and zealous desire off our mind and our labour and study to prepare ourselves thereunto/ flee and avoid this shameful ambition.  
These so notable and worthy examples let us esteem as a law made against Ambition: which if we shallbe so bold as to transgress/ let us assure ourselves that one day/ in a most solemn court and assembly we shallbe charged with Ambition.  
Neither only in the office of a Bishop/ but in all other Ecclesiastical charges this wooing off places and offices/ ought to be esteemed unmette and unworthy/ for the modesty of any Christian man: and how much better were it/ to sand back again this labouring for offices and sutorlike care unto Rome/ from whence it came.  
For as much then as great fruit is lost by this ambitious seeking for offices and honour/ which they reap who are fully persuaded off there calling and off the will off God appointing them thereunto/ Seeing also the examples of our Saviour Christ/ off his Apostles/ off the purer and primitive church/ do call us from it and exhorteth us to all soberness and modesty/ and that hereby great wrong is done unto God/ whose authority is not waited for/ and that both the lords ordinance and our own profit and commodity calleth us back from this hunting after places and and offices/ Let us at the length amend the custom which we have: that to come flocking from all parts to that place where orders (as we call them by a popish name) are given by the bishop to seek and sew for them/ to bring letters of Lords or justices or some other of our friends in our commendation and favour.  
Finally Let us amend whatsoever it is/ whereby a lawful calling may be corrupted and stained and now at the Length (which we ought to have done long ago) Let us decree according to the word of God/ that no man hereafter sew for any calling in the church. Let every man more shamefastly and modestly offer his labour and diligence/ Let all men keep them/ selves at home and there abide and wait for the voice of God and authority of those who are chosers to the taking upon him off any ecclesiastical charge or function. There do yet remain certain things to be spooken off ecclesiastical officers touching the execution of that office whereunto they be called.  
of which the first is that the vocation wandre not freely where it listethe but be joined with a charge off some certain place and church. For it is not here as it is in the profession of the arts/ that we should esteem these orders as certain commendations/ and the churches allowing off any man's worthiness/ as it is in them that by the judgement and authority of the universities are preferred to the profession of the liberal sciences/ or off the cyvall law or physic or any other such like.  
For they have none appointed them whom they should teach or heal or give counsel unto/ or where they should exercise their profession/ but as they see it commodious for themselves go to those places which they think fittest for them/ or if they think good sit idle at home: But the ministers appointment aught not to be such/ that having received as it were the commendation and allowance of learned men/ they should after provide a place for themselves as they thought most commodious/ or else sit idle all their life time at vome though they list.  
For these admissions and allowances of students are given unto them as honours and rewards which have no more labour hanging upon them than they list and judge to be profitable for them. But these honours are such/ that men are rather chareged then preferred by them: and indeed rather to be esteemed burdens than honours/ whose nature is such that as gardaynshipppz are granted not for his cause who is chosen but rather for theirs who have need off their care help and labour: So that though ther be no such in the church) there is no cause of apointinge any to ecclesiastical charges.  
Therefore the Apostles did at no time appoint ministers or deacons that afterwards should provide themselves churches where they should teach/ or whose treasury they should oversee or else be idle if they would/ but they ordained deacons Pastors and Elders as the necessity of the church did require. Thus we reed in the sixth of the Acts that when the state of the church of jerusalem did require/ the Apostles ordained deacons over the treasury of that church/ to see the ordering of it and the provision for widows and poor folks. Thus also Paul and Barnabas in the xiv. off the acts ordained elders in every church: 
Acts 14.23.  and neither left the churches as orphans with out any to care and provide for them/ neither appointed any elders but unto such certain chuches as had need of them. So also Saint Paul expressly commandeth Titus whom he had left in Crete/ to set the churches in order/ that he should appoint Elders in every city that is to say/ where there was any church or number of those that believed. 
Titus 1.5.   
And for this same cause I think there is scarcely any where in the holy scriptures mention made off Elders and Deacous/ where together with all is not mentioned the name off the church/ place or city where in they did exercise their office. Thus Paul in the Epistle to the Philippians maketh mention off their Bishops and Deacons. 
〈…〉 1.   
Thus also also Saint Luke writeth in the Acts Saint Paul sent for the Elders of Ephesus/ and that the church of Antioch sent unto the Aoostles and Elders at jerusalem about the question of Circumcision. 
Act. 20.17.  
Act. 15.2.   
And also in Saint Peter writing to the churches wchich were scattered in Pontus and Galatia in the fift chapter/ I exhort saith he the Elders which are amongs you: 
2. Epist. Peter 5.1.  that is to say the Elders which are set over your several churches.  
And in the same place he commendeth also unto the Elders the flocks which are amongs them/ that is to say to every one of them there own flocks: whereby it may appear that they were set over certain flocks.  
And these be not only the examples of the Apostles/ but the laws which they give us/ and the commandements which they left us/ to ordain Elders and Deacous in the church as the necessity and state thereof shall require. And sure I cannot tell how he can think him self to have received any office who with out doing any man wrong may sit idle though he list. often times the ancient Synods made decrees against these idle orders that leave a man so free/ binding him to no certain charge.  
That no man should be ordained an elder (as they use to speak it) without a title/ that is to say without a church. And surely if all were not confused and troubled in the Discipline of our church we could never bear so notable disorder/ that such kind of allowinge should be esteemed lawful ministries: which are then only ministries of the church when they that are thus commended and allowed off have gotten a church that will use their labour/ and who in the mean time either do nothing/ or else go about as they lift in all the realm as rogues and masterless servants seeking some master that will hire them and use their Labour.  
Such times in deed are spoken off in the stories of the judges/ where jonathan the Levite wanting a high place and an altar went rovinge to let out his service to any that would hire him: but it is added in the same place that there was then no king in Israel.  
But this great confusion was taken away afterward by David and Solomon/ and every one according to the ancient prescription of Moses and josus/ were appointed there proper seats towns and cynes ●o occupy them in.  
Therefore why do we that live under the kingdom of CHRIST our true Solomon who hath set all this in very Good order/ why do we I say suffer the church to be stained with so notable a spot and ordain not according to the word of God/ that no no man be appointed to any Ecclesiastical office/ But he, 
joshua 22.  that is called to a certain church where to to exercise it? And why do we not according to this example call home the Priests to the ark off the Lord and the levites to the appointed cities? There remaineth somewhat that likewise pertaineth to all that bear office in the church. That is/ that they so execute them/ that they may not be accused for neglecting or pretermitinge their duties.  
For in the church/ what so small a charge is there which we aught not to study with all faithfulness/ labour/ and diligence to make flourish to beautify and adorn: seeing we have the Angels for lookers on to see how we use and behave ourselves in the execution thereof/ and the Lord himself a most liberal rewarder of the one part if we do it well/ and contrariwise a most severe judge and Avenger though we do it not according to our duty. For that which the Apostle commandethe to give Archippus warrninge off/ That he should diligently see to his office which he had received off the Lord is to be extended also to all those that bear any charge or office in the church of God/ and every one aught to think it to pertain to themselves/ which the same Apostle admonisheth Tymothie off/ that is/ That they discharge their duty and make known their ministery by all means. 
Coloss. 4.17.  
2. Timoth. 4.5.  yea further/ all that are called to any office or government in the church/ must understand that the same hang/ he over their heads/ which the Apostle declareth that he was afraid of though (being called thereunto) he should not preach the Gospel. 
2. Cor. 9.16.  For there is none so little a charge in the house of god/ whereof one day most straight Account shall not be asked.  
In vain then shall men dream off pardons/ dispensations and privileges: All shallbe called to Account to declare with what faithfulness and diligence they have done their duties: They shallbe ●e compelled to answer their most deadly enemies/ that off themselves shallbe ready to accuse them for not having discharged their duty And the account shallbe made in the greatest and most solemn assemble that ever was/ for seeing that it appear the by the parable of the talents comitted to the servants that a most straight account shallbe asked off the least gift of god that we receyne in this world how much straighter do we think it will be for them that have receeyved government in the church/ and if he shallbe so hardly dealt with that neglecteth one talon that he hath received: They that bear greatest offices in the church/ and upon whose faith and credit in discharging of them/ the salvation thereof doth in a manner depend/ how carefully aught they both day and night to think off dischardging this duty/ having so great a reckoning to make/ not of one Talon but of the church which our Lord jesus so dearly loved/ that for love thereof. 
Ephe. 4.9.  he vouchsafed to come from the highest heavens into these lower parts off the earth to redeem it and purchase it not with gold or silver/ as saith Saint Peter but with his precious blood. 
1. Pet. 1.18.19.   
But I do otherwise then I was purposed: that am fallen to threatenings and exhortations/ whereas in the beginning I only purposed to declare what aught to be done and what we do not. And yet there be so great faults committed in this behalf/ that it seemuch nothing can be grievously and vehemently enough spoken against them. (For the chief charges off the church are not only left undischarged for negligence/ but dispensations and privileges are granted/ that exempt ministers from the necessary doing off their duty/ and give Pastors leave off this condition to leave their flock and their churches/ if they leave an other in their place to read service unto them.  
And for them that will go to the university/ by an ordinary law/ it is lawful to be absent three years and the realt with a little money may purchase the like dispensations in the Archbishop's court and market. Off the same sort also be those bulls/ that are bought in the same market that give ycence of heaping so many churches or as they call them. Beneficies together, which Faculties (as they call them besides the intolerable covetousness (where with also for some men's diligence in this behalf is joined extreme need and poverty of a great number of other as commonly it cometh to pass where a few men rake all unto themselves) bring in also into the church a necessity of neglecting off duty/ seeing it is impossible that one should be able to serve more churches and those often times/ the length of the whole land a sunder. In which horrible destroying off the church and neglecting and for sakinge the Lords flock streyinge in the mountains and wandering in the woods with out a guide (which he himself spared not to spend his life for to bring it into the way again) we are in no part inferior to the Papists themselves.  
Is this then our discipline? is this that order (which some men often times praising in words desire nothing less in deed) Is this the government and administration of our church/ and yet no man may be suffered freely to speak for the reformation of the church and restoring again of the pure and perfect government of the Apostles? seeing these are most manifestly contrary to the example of our Saviour Christ and of the Apostles/ seeing they threaten the certain ruin and over throw off the church/ seeing they do not only shake but turn upward the pillars of the same/ Have we not Good cause to be moved both for the Glory of God and the salvation of the church/ to require more holy ordinances and a better government of the same? Can any man esteem these light matters and off small weight? that the sacred Laws of God are openly violated and broken with out any shame/ that the church which Christ hath redeemed with his blood is neglected/ That there is no regard had off discharging off duties/ That a man taketh to himself which the Angels dare not/ and that the Archbishopp dare give the Pastor leave contrary to the express commandment of God/ to forsake his flock/ or grant him such privileges whereof that same doth necessarily follow) which no Archangel may challenged to himself? Or shall those things also which I have handled from the beginning to this place be esteemed small faults? to ground Ecclesiastical discipline not upon the word of God and the will off the Lord jesus?  
But off the canon law (Which surely I doubt not to affirm to be the very fountain and springe from whence all the rest off the Corruptions do flow) that popish priests/ women/ Archdeacon's/ and chancellors with their officials/ Commissaries and the rest off that trash/ do bring there impure hands and never sanctified unto God/ to do his holy service/ to preach his word/ to handle and distribute his facred mysteries/ to order and govern his church/ And nothing sear any punishment of this their boldness and most unworthy profanation of the holy offices? That jonathan/ the Levites shameful example in seeking a Master/ or as we call it/ in getting the good will off a Patron is taken to be followed? That David and Salomons example in calling the Priests and Levites to their cities and towns/ and the Apostles in ordeininge no ecclesiastical officer but unto certain churches/ is neglected and contemned. And last of all/ that These wicked and intolerable faculties / Prerogatives/ Privileges/ and dispensations tha● I have spoken off at suffered in our church? Are all thee I say to be countid trifles/ or certain light faults and tolerable errors? For my par e surely I think as also I suppose all they will do that will were this by the word of God as by the gold smiths balance) that there is never a one of these light and small to be esteemed/ but that they are all heinous trespasses/ and matters of Treason/ to be examined and judged off in the highest courts. Therefore in the name of God/ let us not seek to bring this holy doctrine of reforming our discipline into hate and displeasur/ under a show that it is a new/ and a false pretence that all innovations and changes are dangerous/ but rather abrogating these most unjust and unrighteous laws/ dispensations/ and (as I may well call them) pardons and indulgencies/ at the last/ let us call again that manner off governing the church and that discipline (being now lost) which the Lord himself by his ambassadors and Apostles hath appointed.  
Thus having described and laid out the lawful vocation of all those which occupy any public place in the church/ let us now come to the parts and members of the same: which especially are two/ wherein the right manner of giving these offices doth consist/ that is In election and ordination: which is so properly called. Election is the appointing by the Elders the rest off the church allowing it/ off a fit man to the bearing off some office in the church. And as for Election that it is necessary to the giving off any of these offices/ it may appear even off that that S. Paul joineth it with examination and trial/ and diligently warneth Timothy that he lay not on his hands upon them that be unworthy but only upon those that after a just trial being had are found meet and chosen. 
1. Timoth 3.10. 1. Timoth. ●. ●2.  That same is proved also by the continual use off the Apostles who by the judgement and authority of the church appointed bishops to teach/ and Deacons for the ordering off the Treasury of the church. For Christ hath not chosen any certain house or family (as it was in old time under the law wherein the government of the church should all ways remain. He gave herein no right of Pedigree/ stock and blood/ no ministers by inheritance but he would have the judgement left free unto his church/ and the offices thereof to be given by choice and worthiness. of which election for asmuch as it was so necessary for the state of the church/ that without it the church itself could/ not long continue: Our Saviour Christ was very careful/ and therefore declared particularly and distinctly all things which appertained to the ordering thereof. For he hath perfectly and diligently showed both who ought to choose/ and to whom especially this care aught to belong/ and what aught to be followed/ and regarded in choosing off every one. For although this question and controversy of the chosers hath been diversly disputed off by learned men/ yet almost all of them consen in this/ that their must be more to deal therein and that so great and so weighty a charge and belonging to the especial and singular commodity or discomodity of the whole church aught not be committed to the authority of any one but be ordered and ruled by the judgement and consent off many.  
And this is the general opinion off all those that ever disputed learnedly and wisely in this cause: from which I think no man can descent but the Papists and they that have succeeded them in that authority which they most unuistly and not without open injury and tyranny do usurp. For the bishops that challenge this power unto themselves by their mere authority and there own only judgement and advise to appoint the officers of the church/ cannot challenge this by any right or law of God/ but exercise a very tyranny though indeed long ago brought into the church/ which jest I may seem to have said with out cause/ and to have condemned them with out hearing them to say what they can/ let them show forth/ from whom and by what right this infinite power and authority is come into their hands. if they say they have succeeded by inheritance unto the Apostles/ and therefore have received it of them/ allthoghe I should grant them the first/ the second yet is disprowed by most manifest testimonies and examples of the apostles themselves. For let us see if ever the Apostles in any election did challenged this power and authority unto them.  
Saint Luke writeth off three elections holden by the apostles/ the first/ in the first of the Acts where a new Apostle is chosen. The second in the sixth/ where the Seacons: the third in the fourtenthe where the Elders are appointed in every church. For although the Apostles did not choose Mathias But left it to the lot which should declare the Lords will and counsel therein/ because this was proper and peculiar for that office of Apostles/ that/ they should not be chosen off men nor by men But immediately from the Lord himself/ yet in setting forth two/ there is a certain kind of choice and election.  
But what is there in all this action/ that either james whom some say to have been Bishop at jerusalem or P●●er/ or any of the other Apostles doth take unto himself? For although that Saint Luke declareth that james was present here/ yet we read not that he was chief there or took upon him (as he was Bishop) authority to appoint an Apostle/ Or else those two/ off whom one should be chosen by the lot/ But contrawise we see that he challenged no more to himself then either Andrew or Philipp/ or any other of the rest off the Apostles. In deed Peter as Prolocutor propoundethe all the matter and purteth up as it were this grace unto the church off choosing an Apostle. And he himself declareth what one they aught to choose and what especially in their election they aught to respect and regard.  
But used no particular or special authority in choosing/ the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set forth. 
Actet. 1.23.  Which is off the plural number used by Saint Luke in that place doth manifestly declare and prove. Therefore in this first and solemn election of the Apostles/ theridamas was nothing done or said/ from whence this infinite power and authority may be derived unto the Bishops: But contrariwise seeing james taketh nothing to himself nor Peter nor any other of the rest/ nay seeing all the Apostles together do nothing here off there own authority/ nor choose whom it pleaseth them/ It is sure and manifest/ that That Bishop that will not take himself greater than an Apostle/ or then all the Apostles/ can by no right challenged to himself any such power or privilege in giving and apointinge the offices of the church.  
But Let it be that this election for the choice of Mathias and the great office and calling whereunto he was chosen/ had somewhat singular and extraordinary and let us see the next/ that is the election of the Seacons written by Saint Luke in the sixth chapter of the Acts wherein ik is so far off that Peter or james or any other of the Apostles challenged any thing above the rest unto themselves in choosing of them/ that contrariwise there was nothing done but by the common consent and agreement of them all. For Saint Luke doth expressly declare that the multitude of the disciples we called together by the twelve: that the choosing off Seacons was propounded by the twelve: and that the election being ended the prayers were made and hands laid on by the twelve. For although they did not all call them to geether/ nor propound the election nor make the prayers/ yet so express a speaking as Saint Luke useth here/ That the twelve called the disciples together, and the words off the plural number which he useth in every place off this history do manifestly prove that nothing was done here by the private commandment or counsel off any/ but that contrariwise all things passed by the common consent and authority of all the Apostles Therefore in this second and most solemn election both for the presence of all the Apostles and multitude of the disciples/ They take the repulse again and can not obtain this immeasurable and princely authority in the church which they seek to have.  
The last is the election of Elders written in the fourteenth of the Acts which was heeled not by all the Apostles but only by Paul and Burnabas. wherein although they two ruled all the action and did moderate and govern the judgement of those that gave the voices/ yet that they used no power and authority off there own in electing the Elders of the church even that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (choosing by lifting up of the hands of the people) doth manifestly declare. Therefore the bishops received not this authority by inheritance from the Apostles whose elections I have declared to have been furthest of from this lordly authority. For so they had been taught off Christ that his kingdom was notlike the kingdoms of this world/ wherein some one hath the chief authority/ to whom the rest aught to obey and whom they call their Lord an master. 
Math ●0. 2●.26.27.  But he had appointed ●oir greatest or greater than his fellows/ they had learned that he was only king/ to whom all aught to be obedient/ and that they aught to live together like fellows in equal place and degree one with an other.  
But they flee from the Apostles to the evangelists And that favour they could not get off the Apostles/ they hope to attain by them: therefore they fetch the beginning off this power and authority from Tymothie and Titus/ loff whom they say the one was bishop at Ephesus and the other in Candy. And Timothy (say they) was commanded that he should not lay on his hands to rashly upon any: 
2. Timothe. 45.  which commandment had been in vain though the election of ministers had not been in the bishops hands. But I ask them how they prove that Tymothe was bishop at Ephesus: For I think they will not bring me that subscription To Tymothe first chosen bishop of Ephesus, 
In the subscription of the second epistle to Timothe.  much less Eusebius authority) the Author whereof is unknown and off no great credit which also is not set at the end off the first epistle against the most manifest testimony of the Scripture which calleth Tymothie not a Bishop but an Evangelist for so Saint Paul expressly calleth him in the end off his second epistle unto him: 
2. Timoth. 45. Act. 16.17.18.19.20. Act. 19.22.20.4. 2. Corint. 3.11. Rom. 16.21.  And the whole history proveth that it cannot be that he could have tarried long at Ephesus/ who followed Paul traveling through so many churches and served him in his journey/ whom Paul himself doth witness in many places to have been an eye witness off his afflictions whom he sent some times to Ephesus/ namely when he went into Macedonia/ sometimes to Corinth/ witnessing that he did the lords worck/ even as he himself/ As also to the Rom. he calleth him his follow labourer/ as one that laboured to gee●her her with him in planting and ordering off churches. 
2. Timoth. 4.11.  and last ●ff all that there may be no way to escape In the end off the same Epistle wherein he is called a Bishop / he sendeth for him from Ephesus to Rome/ which surely he would never have done if he had been appointed Bishop there/ or one off those elders whom Paul in the twentieth of the Acts sent for to miletum and exhorteth to continual watch and ward. And Paul him self writeth that he willed him to tarry at Ephesus/ not that he had ordained him bishop ther. 
1. Tim. 1.3.   
A like objection they make out off the Epistle to Titus where it is written that Paul left him in Creta that he should appoint Elders in every town. 
Titus 1.5.   
But it may likewise be annswered that the Apostle saith not that he ordaineth him Bishop of the churches of Creta/ But only that he left him in Creta: namely so long until he had set such things in order/ as Paul being otherwise called away could not tarry to do/ and had appointed Elders in every city: which appeareth by this that he commanded him when those things were done to come to him to Nicopolis into Macedonia. likewise in an other place he writeth that Titus was gonn into Dalmacia: 
3. Tit. 3.12.  so that it is clear enough that Titus had no charge off any certain place or church. 
2. Timo. 4.10.  Therefore seeing I think it is sufficiently proved that Titus and Tymothie were evangelists and not bishops/ how doth that make for the Bishops which we see by their Epistles was granted unto them. For I think they will not compare themselves with the Evangelists or affirm themselves to be off equal authority with them: which though they should/ they might be easily confuted as after in due place shallbe declared.  
But that we may put the case that Timothy was Bishop at Ephesus/ and that we may freely grant that what so ever may apperre to have been lawful for him/ to be lawful also for them: Let us see now what the Apostle granted to Timothy. For sooth say they that he might choose off his own authority the officers of the church. Let us then see whether it be so or not. And here is first to be noted that they do ill give that unto Election which pertaineth not to Election But to Ordination. For the laying on of hands was not wont to be used in choosing off any Officers of the church/ But in ordaining of him.  
Then that we grant them this also/ That election hereby is signified/ I say that their Tyranny and Lordly authority is by no place more confuted then by this which they bring for themselves/ which that it may more clearly appear I must first take away a certain false exposition which they bring off this place/ that after I may the more easily convince them by the true and natural meaning thereof.  
here say they Tymothie is warned that he lay not his hands to hastily upon any nor communicate with other men's faults/ namely with there's say they/ who although they be unworthy/ seek to enter into the ministry. An interpretation very unfit either for the words of the Apostle or for those times. Will they confess that even in those times this ambition had crept into the church/ that as now a days so then also they went unto the Bishop for order and laying on of hands? for otherwise/ what other menns fault is this/ wherewith the Apostle warn the Tymothi that he pollute not himself? for what fault can this be. Not to be fit to taky upon him an ecclesiastical function. But herein is the fault/ that he that is guilty to himself of his own unworthiness/ desirethe notwithstanding to take that upon him which he is not able to be are with out great offence.  
But who will say that so shameful Ambition reigned in the church in those days/ which many years after was borne and brought up at Rome? And if the church had then been stained with this blot/ would not Paul expressly have forbidden this Ambition? seeing that he would have a bishop to be blameless and provided by all means that he should not swell and wax proud/ Therefore this is off smaller weight than it may be allowed and the meaning of this place is far otherwise. namely this: That Paul foreseeing long before that grievous wolves not sparing the flock would rise up even of the Elders of Ephesus themselves/ and that Tymothie was but off equal authority with the Elders in governing off the church and choosing of others into the same place and degree/ and that they that were such would choose to b● Elders/ and lay their hands on such as were like themselves/ he warneth Timothy that he do nothing rashly in this behalf/ neither iff any such thing happen although other like never so well off it/ yet he shall not suffer himself to be led away by their authority to the allowing of it/ but if he could not keep others by his counsel from so doing/ at the lest he should keep hymself pure and innocent for so he addeth emphatically. Keep thyself pure & communicate not with other men's faults.  
And this is the true and natural meaning of this place/ where by it appeareth that the Apostle not only grauntith him no princely authority/ for than he would not have warned him to keep himself pure from allowing any such Election/ but have commanded him off his mere authority to have hindered and stayed it/ and to have made the choice of the rest of no effect/ by his negative voice but contrariwise that he was off so equal authority with the rest off the Elders/ that iff they had chosen one unfit in some respect/ yet he could not off his own mere authority have put him back nor done any more in this matter/ than any of the rest. And that he could only take heed unto himself/ that he allowed not any unripe or unworthy judgements of other officers. Therefore there is no cause which they should make Tymothie the Author of this ambition and tyranny.  
Now let us examine also the example of Titus whom they do truly affirm to have been commanded to appoint Elders in every city/ but I suppose no man will think that Paul granted more to Titus/ then either he and Barnabas/ or then all the rest off the Apostles took unto themselves neither though he had granted/ is it like that Titus being a young man and his scholar and as it were his son/ would have used it? For as the jews say in a common proverb/ it is enough for the servant to be like his master/ which saying also Christ himself alloweth when he said that the disciple is not above his master: 
Luk. 6.40.  And that it ought to be enough for the scholar iff he be such as his master is. But I have showed already what both Paul and all the rest off the Apostles did. Neither is it ●ike that Titus did otherwise ordain Elders in every town than Paul did in every church: especially seeing Paul doth expressly warn him to appoint them as he had commanded/ for I se no cause whithiss may not aswell be referred to all the manner off ordaining of them as to that which followeth. Therefore that at the last I may conclude all this matter The evangelists are no more Patroness for this matter then the Apostles were/ neither is there any the jest deed or word of any of them whereby this tyranny may be allowed. Therefore let them confess as the things in deed That this mischief was borne and bred at Rome: which after together with the empire spread itself over into all lands.  
But all the question off the chosers off Ecclesiastical officers is not yet thus ended: For all though I have concluded out of the word of god/ that one man can not usurp this power without tyranny/ yet here arise new pleas and controversies/ And it is doubted whether this be equally to be permitted unto all/ or only unto certain chosen men that exercise ordinary jurisdiction in the church. As for me when I consider both the holy scriptures and the example of the best reformed churches/ I think it most agreeing with/ the will off God that that Senate and counsel which exercisethe ordinary authority in all the affairs of the church and whom for the same cause the Apostle calleth leaders and over seers/ and exhorteth the church to obey them an suffer itself to be ruled by them/ should also have most a do in this business/ to govern the Election and to guide and direct the judgement of the rest of the church with there wisdom and authority. 
Heb. 13.7.17. 1. Thess. 5.12.   
Neither do I bring in here any Oligarky or tyrannous rule off a few and retain still the same tyranny in the church/ changing only the persons. For I would not that the judgement of the rest off the church should be contemned and neglected or that the counsel or elders of the church should off there own authority set one over the church whom they list against the churches will/ but that the Elders going before/ the people also follow/ and having hard and understorde their sentence and decree/ may either by some outward token or else by their silence/ allow it iff it be to be liked off/ or gain say it iff it be not just and upright: And not only gain say it/ but if just cause of there disliking may be brought make it altogether void and off none effect/ until at the last a meet one may be chosen by the authority and voices of the Elders/ and allowed off by the consent and approbation of the rest off the church/ So that herein there is no cause to compleine that by the bringing in off the rule of a few/ the majesty of the whole church is diminished. we read in deed that it was some what otherwise practised in the sixth and fourthenet of the Acts/ and that the people had the chief power and authority in those elections: but that me think was done for a special cause which doth not in like manner belong unto us/ neither aught to be referred to the ordinary and perpetual government of the church. For as in common wealths not only such where the people is to be made sovereign/ or a few/ but also even where the kingdom of one is to be established before it be confirmed all the power is in the people's hands/ who of their free will choose magistrates unto them under whose authority they may after be governed: and afterwards not all the people/ but only the magistrates chosen by them administer and govern the affairs of the common wealth/ So it cometh to pass in the establishing off the church: So that when as yet there were none set over them/ all the authority was in all men's hands: but after that they had once given the helm into the hands off certain chosen men/ this power no longer belonged unto all/ but only to those who were chosen by them to steer and govern the church of god.  
As for the election of Seacons/ ther was yet an other especial reason/ why it was meet that they should have been chosen all the church. For when the Grecians murmured against the hebrews and complained that they had wrong/ for that in the distribution which was daily made for the help off the poor their widows were not duly regarded/ It was need full, that they to whom this charge was to be committed should be chosen by all the company/ that all occasion off complaining and suspicion might be taken away. therefore/ that which once extra ordinarily was done by the people for certain special and particular causes and respects/ aught not to be referred to the perpetual/ certain/ stable/ and ordinary manner of governing the church. Although even in this election the Apostles reserved unto themselves the chief authority of ●●yinge on of hands and allowing or dissalowinge the judgements and voices of the people/ which power and authority seeing in the very time of the Apostles themselves and that by their allowing/ it was translated to the Ecclesiastical counsel and the Elders that had the ordinari government as after in due place shall appear/ why shall I not think that the power also of examining and doing of other things that pertain to the election is together with the other translated unto them. Therefore keeping the right liberty of the church I conclude out if the word of god and the examples of the Apostles/ That no thing be done not only against the god will theroff/ or unknowinge to the same/ but also not with out the consent and approbation of it. But we must keep also the just authority of the elders/ that they go before the people in the election: that they try and examine those that a●e to be chosen/ that they judge off their worthiness/ and publish unto the church/ whom they have thought mee●e and worthy/ that being allowed by the consent of a●●/ they may obey received/ for thus the whole body of the church is b●st preserved when every part and member doth his office/ when the eyes do see and lead the way and the other parts suffer themselves to beled and guided in the way. But the Elders in elections as also in all the rest off the government of the church/ are as E●es vn●o the rest: and lead and direct them that either through ignorance/ or being blinded with there own desires they slide not in the way. For which causes I said they are called governors/ Over seers and Elders. And how shall the people be able to judge off the divers gifts of the Spirit of god? to chose this man to govern/ that to teach and an other to oversee the treasury of the church: for as these be divers offices/ so to discharge them well they had need to be endued with diverse guiyftes of the holy ghost that be chosen thereunto: as after shallbe declared more at large in their several offices.  
But every man is not able to judge off these diverse gifts which are fit for what purpose/ and at it were made and appointed of God: especially in this age and in these days/ wherein all things are so corrupted that the most part following the pleasures of this life/ are smally careful for the right use off spiritual gifts/ where off notwithstanding the Apostle would have no man ignorant/ And although many were able to judge in other charges who are meet/ and unmeet/ how few be there that could make trial and assay off a minister/ that could examine his gifts and make due search and trial what godliness/ what learning/ or what ability he were off to edify the church. And surely if all men were so taught off god that they could know and judge off these things/ then in deed we should need no certain chosen men/ who by their spiritual wisdom and discretion/ should govern and direct the judgements of the people: we should not then need to fear the choosing off any unworthy or unable to edify the church: there would be no danger of confusion and uproars.  
These in deed should be the bancketes that they commend so highly/ that are the dayntier the more there be that bring their dishes to it/ and the Gosyppe feasts which they praise so much: 
Elections made by the people where every man giveth his voice, are compared by some 〈◊〉 ba●ket 〈◊〉 where e●●ry man bringeth his dish: which is so much the dainter the more there be that come unto it.  which when they can prepare for us/ we are so far off that we would not sit down being bidden that with great thanks to the host that so should receive us we would take great pleasure in the use off so so exquisite dainties: and prefer them before the most dainty feasts of the Syracusians/ and such a table/ before that golden table of the son that Herodotus doth mention. But seeing these things are rather to be wished then hoped or looked for/ let us keep that ordre which I have described being most agreeable to the decrees of the Apostles/ to edification/ the chiefest and most sacred law of discipline and furthest off from confusion and tumults: which is that the ecclesiastical counsel when need shallbe/ provide fit men for the church in every function and office/ examine and try them diligently and carefully/ then choose them/ after publish and make known their election unto the church/ and last of all being allowed by the church/ lay their hands upon them and so stablish them in their place and calling by their authority.  
But peradventure I have tarried longer in this part than needed: seeing we are not troubled with the lightness and confusion off popular elections/ but with lordship and tyranny: which I cannot see may continued with the safety of the church which it hath already almost overthrown/ so that speedy remedy is to befound jest we lament to late the ruin off our decaying church.  
Now as for Elections/ ther must allwais go before them a due proof and trial of the worthiness of the parties that are to be chosen. For that which the Apostle to Timothe commandeth concerning Deakons/ That they also be fist examined and then (if there be no other cause to the contrary) admitted to their deaconshipp/ doth plainly prove that examination ought to be had before that election and choice be made to any ecclesiastical office and function/ for which cause also S. Paul doth no less declare the manner/ how to prove and try a bishop or ministers/ then to examine the Deacon: and there is the same end and use off examination in all/ which is: That no charge be committed to an unfit man or not able enough for the office/ whereby it might come to pass that both the church should want her needful and necessary helps/ and that the holy offices should be profaned. Therefore the church aught to choose no man but whom they know before to be chosen of God: for it standeth upon the government of his house/ whose keys it is unlawful to commit unto any/ to whom the Son and heir that great steward of the house of David upon whose shoulder the master off the house hath laid the keys/ hath not thought good to credit and commit them unto.  
But God chooseth no man to any office whom therewith all he doth not endue with meet gifts for the discharging of it: for otherwise/ how should he ask account of doing the office of him whom he compelled to bear and take it upon him/ knowing him unmeet and unable for it. Therefore no man is sent out of god without worthy gifts into any part of his government/ but for the burden and function that he layeth upon him/ he ministereth also strength and force to bear it. And this is the meaning of the often repeating in the book of judges of that sentence. The Spirit of the Lord came upon him and he judged Israel: and many such like examples are to be found in the old Testament of Moses and josua/ off the Prophets Esay and jeremy and many other/ whom when the Lord meant to use in any the jest charge off his church/ he therewith all endueth them with worthy gifts/ for the good execution thereof. 
Exod. 3.11.12. & 4.11.12. Deu. 34.9. Esai 6.5.7 8. jere. 1.5.6.7.8.9.10. Esa. 61.1. Luk. 4.21.   
And in the new Testament our Saviour Christ himself took not upon him to deal in the mediator his office/ before he had received the holy ghost whereby he might be furnished withmeet gifts for the full discharge and execution of it. For so Esay expressly Prophesithe of him/ The pirit off the Lord is upon me, therefore he hath anointed me, he hath sent me to preach the Gospel unto the poor, etc. Out off which place when see that first he received the Spirit/ or ever that office and embassage was enjoined him: and that he was anointed before he came to the wrestling and exercise. So lickewise the Apostles although they had been taught by our Saviour himself (the most heavenvly school master that could be) for three years and more/ and had after a sort received the holy ghost by his breathinge upon them/ yet because they had a great battle to fight/ and much travel to be taken/ and many dangers to adventure into/ he giveth them warning that they enter not into the lists rashly and unprovided/ but commandeth them yet to tarry and wait for the promise off the father and more plentiful gifts of the holy ghost. Hither also belongeth the ceremonies used in both the Testaments/ in ordination or consecration as we call it. For what else doth that anointing off the priests/ kings/ and Prophets declare But those gifts wherewith they who were anointed were endued by the holy ghost for the execution of their offices? To this also the laying on of hands in the new testament is to be referred/ which declareth that the Lord had laid on his hands before and given them worthy gifts for the places they were called unto.  
But what do I traveling so carefully in this behalf? doth not nature itself and reason and common experience teach us this: when some are set over the city/ and common wealth/ that they are chosen counsellors/ whom great learning and long life and diligent observation and experience itself hath taught that worthy and hard knowledge of governing the common wealth: Aught not I say daily experience teach us that we prefer not them that are unworthy to honours and offices? Therefore so much the more aught we to be ashamed of our most grievous fault in this behalf that suffer even the most unworthy to take upon them the most weighty calling of the ministry: and set open the church doors to every base Artificer that leapethe from his shop board/ to the ploughman that leaveth his share/ to youge scholars in grammar and Philosophy/ that are nothing more cunning in heavenly things than Artificers and husband men: finally to minstrels and harpers/ to noble and gentelmen's servants/ to Neateherdes' shepherds and porters and sometimes not only to unlearned men but also men of most filthy life and conversation/ choosing into that most weighty office learned an unlearned/ good and bad/ worthy and unworthy/ with out any choice or difference: which how lawfully it is done/ it shall after appear. Here only because the use off examination is/ that unable men be not admitted to any office in the church/ I meant generally te note/ how grievously and against the express commandment of God/ we offend in this behalf/ and to desire and beseech them that have authority to amend these things in the name of God/ who will not suffer unpunished the transgression of his holy Ordinances: and in the behalf of the church to whose destruction and decay such things are daily committed/ that we de not with jeroboam make common this worthy and sacred office with most vile and unworthy persons/ that we neglect not the use off examining/ and holy ordinance of god/ that we destroy not the church/ bringing this sweep into the church/ but that rather decreeing according to the word of god/ that unworthy men be not preferred to Ecclesiastical functions/ we may both hereafter keep out such/ and also thrust out those that by decevinge off men and false commendation are crept into the church allreedy/ and compel them to leave their places.  
But let us return from whence we have digressed and follow the manner of examination/ declaring it as far forth as it is general and pertaineth to all the offices and functions of the church. For as every office hath his several guystes/ which are necessary to the due execution of it/ So certain things are to be required and looked for in every ecclesiastical office: which as I have observed out of Saint Paul are chief two: whereof the fast is that they be found and sincere in the faith/ The second/ that they be with out reprehension in life and manners As for requiring religion in a minister/ I need not to give any reason of it/ seeing that they are chosen to be teachers and interpreters of the same. And for Deacons the Apostle expressly warneth Tymothe that they be such as have the mystery of faith (which after in the same chapter he calleth the mystery of godliness and declareth what it is) in a pure conscience. 
1. Timoth. 3 ● 1. Timoth. 3 ●●. ●●t. ●1.  So lickewise all the Apostles monish the church of jerusalem/ that they should choose seven Deacons from amongs themselves. It is not needful in this place to declare what they aught to think off religion which is a large matter/ and would require a several treatise for itself: yet notwithstanding it is well enough known unto all men and briefly comprehended in that place of Paul which I spoke off before/ and it is no hard matter/ to know what they think off the true knowledge/ and worship of God/ seeing they make profession of the same that the church doth/ whereunto they ordain themselves. And if it were needful they might declare their judgement particularly in every point being demanded.  
And yet here is not any common or vulgar knowledge and zeal of religion to be required/ but special and singular above other men. For there is no ne so small a function in the church/ that doth not as it were exempt them out off the number of other men/ and joining them as it were nearer to God/ doth lay a necessity upon them being placed in higher degree/ to shine and give example unto others and stir them up by their means/ to all virtue and godliness. Therefore the Apostles when the Deacons were to be chosen/ required that they should be men full of wisdom and the holy ghost.  
As for the examination of manners/ the Apostle himself hath declared it so particularly/ that no man can be deceived herein/ whereas he giveth warning that they be not infected with covetousness or drunkenness or any other more grievous or infamous crime/ but that they be off good report and honest estimation with all men/ and such as all men can witness of them that they have lived a good and an honest life, 
1. Timoth. 33.8. 1. Timoth. 3.7. Act. 6.3. 1. Timoth. 3.4.  yea it is further also to be considered how they have brought up their children and how they have governed there private families for therein wise men will observe many things/ whereby they may be able to judge whither they be meet to take upon them any public charge or no/ for he that shall overturn askuller or a payer of Oars in the Thames/ who will think him meet to govern the Queen's barge: or some great vessel upon the sea? This is therefore that law off God/ which touching the examination and trial off ecclesiastical offices/ the Lord himself hath given unto the church and hath commanded that it should always be kept and observed. In keeping wheroff surely both the estimation and safeguard of the church consisteth. For by this means the church shall have both necessary helps for her use/ and worthy ornaments for her estimation where by both all occasion off evil speaking should be taken from her enemies that are allwais ready to deface her for the lest occasion/ and the name of God/ by means off the church should be glorified before all men.  
Therefore jest the name of God and his holy Gospel may be evil spoken off for our cause/ jest the church want the necessary helps which it needeth for the preservation thereof/ a careful heed is to be had herein/ to whom the charge off admynistringe of it is to be committed/ which trial and examination seeing it is so plainly describeth by the Apostle / it is marvel how that there be every where so many with us both corrupt in doctrine and defiled in life and conversation. For how many Papists be there now a days/ that even fourteen years after the reformation of religion/ occupy the place of ministers in the church/ partly being left in those churches which before in time of Popery they unjustly held/ partly also entered in our time and since the preaching off the Gospel? How many also be there admitted to the government of the church of most wicked life and ungodly behaviour? Therefore seeing the Papists openly declare that they are grievously offended herewith/ neither can be brought to esteem that to be the true religion of God/ whose preachers are so unhonest and the interpreters whereof are so defiled/ why do some complain that both other myschifes are sprung of this reformation which we require/ and especially this that the Papists being offended with our contention are further estranged from embracing the gospel? For what is it that may more further their salvation then iffthes offences be taken away whereat they stumble and are hindered? of which so shameful disorder as there be many causes/ so I always esteemed that the greatest and most weighty/ That we leaving this exact manner of trying and examining which the Lord hath commanded us to observe and follow in this behalf/ keep only I cannot tell what shadow and image off it which we received from the Papists. The receiving off which one error (to follow the fancies of men in stead of the certain laws of god) hath brought in (as usually it doth) infinite other: whereby it cometh to pass that the most worthy order and degree is most unworthily profaned/ that the church like the popish sanctuaries is full off vile and vicious persons of all sorts/ and the gospel evil spoken off by the enemies.  
For whereas certain men have authority that every one of them twice a year may give orders to whom and to how many they list/ and that so great a multitude of suitors come to them at the time off giving off orders/ how is it possible that one man in a day or two should be able to prove and to examine so many suitors being all for the most part unknown to him? how can he take any assay or make any trial either of judgement in religion/ or off their honesty in conversation? For to subscribe is a small matter with them that think it the point off a wise man to dissemble/ that dispense with themselves to do any thing that they may destroy the church thereby/ and whom Euripides hath persuaded to swear with the tongue and to keep the mind unsworne.  
Neither is that excuse that is brought for those off unhonest life any thing more sufficient which is wont to be made/ by the testimonials which commonly the suitors being unto them: seeing the Apostle expressly warneth Timothe that he be not brought by other men's judgements to lay hands to soon upon any man/ But iff other do it rashly/ yet he should keep himself free and unspotted from any such fault/ Although every man knoweth what weight these testimonials are off/ seeing some off favour commend their kinsfolks and Allies unto the Bishop by their letters: or others whom they would gratify by their authority: other some even for covetousness/ and hoping to divide the prey with them that by their means obtain the benefice: For the covetousness of some Patrons is to to well known/ who for their own gain sake will covenant with him/ with whom they may for least: and sometime if they have any servant in the house that can read/ because the matter may be more easily gone through/ with such a one (who would be very willing to give the greater part of his benefice though he obtain it by his masters commendation and authority/ to change his vile and base estate with some more honest and liberal condition) they writee for him to the Bishop/ who having this testimonial/ either for negligence/ or often times to curry favour with such men/ doth easily adimit him. Therefore there must be a trial off ecclesiastical officers/ that all dishonesty may be taken away from that most worthy order and degree/ that aught to be a pattern and example to all other. which being done/ order would be taken that here after before Elections/ theridamas be a dew and just proof and trial had of those that are to be chosen: that we may exactly keep and follow the lords Canons and decrees in this behalf/ in keeping whereof other churches at this day flourish and have done now a long time. And thus much of Election, now let us come to ordination. Ordination is a setting a part off the party chosen unto his office/ and as it were/ a kind of investing him into it. For after the election/ a certain order and ceremony is wont to be used/ whereby the parties chosen enter as it were anto the possession of their office. Now this ordination as we call it consisteth especially in two ceremonies: Namely in prayer (whereunto also I refer the declaring off his duty) and laying on of hands. For the gospel is content to have the ministers thereof invested and ordained by these most simple ceremonies/ nor hath any need off that careful and curious consecration of the law with which the priests and Levites were consecrated.  
And as for prayers/ S. Luke telleth that when Paul and Barnabas were commanded by the holy ghost to be separated for the work of God: 
Act. 13.9.  the brethren prayed for them before they were sent out to go on their message. likewise also the Apostles prayed for the deacons which the people had chosen/ that the lord would bless this new chamberlainshippe as it were/ to his honour and the profit of his church: 
Acts. 6.  that he would endew the parties choose with worthy gifts and able them for the worthy execution of their office. For there is no doubt but the Apostles applied their prayers to the time and state of the church/ and that as before in the election of Mathias/ so now also in the admission and allowance of the Deacons/ they prayed as the present occasion off the business did require which was then to be done.  
The other ceremony is the laying on of hands in prayer time upon the head of the chosen: for so it seemeth that it was wont to be used/ as a thing belonging unto prayer: that bringing in the chosen before God/ and as it were presenting them unto him/ the prayers of the church might be kindled and be the more zealous and vehement. and that it was wont to be used to this end/ it appeareth both by other places where mention is made thereof in the scriptures/ and also in the 19 of Matthew/ when he telleth that children were brought to Christ that he might lay his hands on them and pray for them/ as also in that place of the acts which I named before wherein it is repeated that the Apostles prayed/ laying on their hands upon the Deacons which were choose by the church. But this is a general end. 
Act. 13.3.  There be other proper and peculiar uses of it/ whereof the first pertaineth to the party choose/ the second to all the church. The party choose was warned by this ceremony/ that he was separated and set apart to the work of god as appeareth in the 13. of the act. and that he was taken out of the rest of the people to the doing off that office as it were by the hand of god himself/ whereby he might understand that it was no longer in his own power to do what he list/ but that god had called him to his work of whom he should have a plentiful reward if he did finish and perfect it/ and of the other part a judge and a revenger if he did contemn and neglect it. 
1. Timoth. 4.14.  Therefore S. Paul stirring up Timothe to the diligent discharge of his duty/ in all parts maketh mention off laying on of hands/ warning him that he neglect not that place and calling which he was called unto for to prophesy by the laying on of the hands of the Elders/ Furthermore there is yet an other use off this ceremony which belongeth to the confirming and strenghtning of him that is chosen: who was admonished thereby to remember that the same hand was always ready to help to ease his burden and to bear him up that had laid it upon him/ that being assured to have been called to his office of god/ he might execute it with great courage being terrified with no fear or danger. The second use and commodity hereof that pertaineth unto the church is/ that they seeing this authority to be off god/ and the party set over them in his name/ should acknowledge and learn to reverence those that have care and charge over them/ and to be obedient unto them in such things as pertain unto their office.  
And this is the right use off that laying on of hands which is used in the ordering off ministers. Which being left and forsaken/ the Papists and we that with out any judgement keep there fond and foolish Traditions use an other sort which was never practised in ordaining off the Officers of the church/ But in giving off the gifts of the holy ghost to all those that believed and were baptised: not that Ordinary laying on of hands (the use whereof aught allwais to remain in the church/ but that which was extraordinary and served only for a certain time and season. For by cause the Apostles. when they as the stewards of God did distribute the holy ghost/ that is to say the divers and manifold gifts of the spirit to them that embraced religion used this sign and as it were this sacrament off laying on of hands/ these jolly fellows who notwithstanding that power off giving the holy ghost was ceased/ kept still the sign/ and laying their hands upon the priests/ bad them receive the holy ghost which no man gave them/ no nor could give them unless it were extraordinarily/ this being proper to those times and to the apostles only, neither do they consider that this ceremony is far unlike the other which they used to the ordaining off the officers of the church/ for this was wont to be used in those days all most to all the faithful/ The other to those only that had some charge in the church/ and that when they gave the gifts of the holy ghost extra ordinarily: 
Act. 19.2.5. Act. 8.17.  This was nothing so as may plainly appear out of the places which I have named above both off Paul and Barnabas and also of the Deacons.  
And as for Paul that he had received the holy ghost and was endued with those extraordinary gifts before that hands were laid upon him on this sort/ It may be proved by that/ that Christ had appeared unto him from heaven and made him a worthy vessel to bear his gospel into all parts/ so that straight way he preached in the synagogues and declared Christ to be the son of god. 
Act. 9.16.20.  As for Barnabas Saint Luke doth plainly witness that he was full of the holy ghost (whereby I understand the extraordinary guistes) and off faith whom also before he testified to have been one of those that first professed the Gospel/ so that the laying on of hands which followed in the xiij. 
Act. 11.24. Act. 4.36.  off the acts was no giving off new gifts/ but as the holy ghost speaketh in that place a separation and setting a part/ and as it were a consecration/ to the going about off a great work and taking upon him a more travellsome charge and office.  
As for the Deacons we read that the Apostles when they were to the chosen/ gave warning that they should choose men full of wisdom and off the holy ghost/ whereby I doubt not But that they signified/ that they should choose of them that were qualified with those singular and divers gifts and that the church according to their prescription/ did choose the Deacons from amongs those three thousand which Saint Luke had spoken off before. Therefore that the Bishop in ordaining off ecclesiastical officers and laying his hands upon them/ biddeth them receive the holy ghost hath no shadow or show of any practise off the Apostles/ but is a Popish rite and ceremony foolishly at the first and with out any foundation of the scripture instituted by them/ or who so ever were the authors of it/ off an imitation off that which is not in deed/ But which they thought to be: And after received by the authors of our discipline (by their leave) with no great judgement/ and yet kept in the church with as little.  
There remaineth yet one thing in this matter of Ordination to be declared/ which is to whom the right and authority off ordaining belongs. A point not so hard to be declared as that which hath already been handled off Election/ seeing that there can be found no example where any one/ or the whole church have used this authority in all the holy scriptures. Neither any precept or commandment/ whereby either the Bishops or the people should think the right hereof to pertain unto them. For as for that place of Paul to Tymothe which allwais they object against us. Take heed thou lay not thy hands rasshly upon any, I trust it is sufficiently answered already/ and declared how that in those words there is nothing granted to Timothe above his fellows/ And that he was warned only to take heed of him self that he were not led away by other men/ or should think that though he did anything rasshly yet might be excused by the example and authority of others. But contrariwise we read every where that in all ordinations there were more that laid on their hands/ or if one did it yet all this matter was ruled by the authority of the counsel off the church. Thus the Doctors and Prophets of Antioch ordained Paul and Barnabas in the xiij. off the Acts: likewise the xij. 
Act. 13.1. Acts 6.6.  Apostles in the sixth off the Acts laid their hands upon the Deacons that were chose by the church.  
And jest we should doubt to which of the ordinary offices of the church the Apostles had left this power and authority Saint Paul declareth that it was the Elders that laid their hands upon Timothe. 
1. Timo. 4.14.  of which patrimony left by the Apostles/ the Bishop in deed (such a one I mean as Paul describeth in his first Epistle to Timothe and the third chapter/ and in the first to Titus) is fellow heir with others/ and succeeded in some part as after more largely shallbe declared when I handle the authority of the Elders: But to be sole and only heir/ they shall never prove by any right of the Testament or the will of the Testator/ nor that this possession is occupied by them without most unjust fraud and open violence and wrong.  
Therefore seeing as I proved hitherto therebe many and grievous faults in our discipline/ seeing the most holy laws of god/ left unto us by the Apostles for the government of his kingdom are violated and broken/ seeing the fancies of men and the pleasures of servants are preferred above the commandment of Christ the king/ seeing the church is so destroyed which he redeemed by his blood/ the holy offices profaned/ and all things mingled and confounded to geether/ Let us at the length earnestly and carefully think to amend these things/ let us in deed obey his precepts and laws/ whom in words we acknowledge to be our king: Let the church and the good estate and estimation thereof be dear unto us. By fetching the discipline of the church from men and from the Canon law/ we do wrong to Christ our Prophet and our prince/ and open a springe and fountain off errors in the church. Let us therefore stop those pits and go to the fountain off the word of god. As subjects let us depend upon the will off our king: And let us make this first the most weighty law in the reformation of our discipline/ that nothing be done in it besides his word and commandment/ and that all things be framed to this good will and pleasure. So that if he hath forbidden any man to enter into the church/ to take upon him any public person therein or execute any office/ but unto which he is chosen and called by him/ iff he hath grievously punished the transgressors of this law who despising his commandment and going without the bands that they were compassed with/ break into other mens ground and have been so bold to profane the holy charges with their defiled hands/ let us see and be careful that there be no such thing amongs us: and at the last let us command thence Popish priests/ women that baptise in secret/ chancellors/ Archedeacons' and their servants the Commissaries/ and officials and the rest off that trash that take upon them the administering of discipline/ to leave off/ and do there own business/ and suffer these things to be executed by them that are called thereunto by the lawful appointment of god.  
There is great fruit and commodity that cometh by a lawful calling: Let us take heed therefore that we lose it not by ambition and bribery. Christ hath committed a certain province to be governed by his ambassadors/ And whom he calleth to any office he appointeth where and amongs wwhom to execute it: why then do so many go wandering and straying amongs us? Why do we grant so loose embassages? why do we commit an office to any man/ whom we appoint not where and amongs whom to execute it (especially seeing these wandering and unstable charges/ be wont to bring infinite evil after them. But if any man hath an office committed unto him/ if his city/ place and church be assigned where to exercise it/ let him diligently perform which he hath taken in hand: And if he do it not willingly/ let the magistrate compel him to amend his duty/ or let him be put out of his office.  
And for those faculties and dispensations that exempt such as will purchase them from this necessary doing off their duty/ let us take away and abolish/ as having first proceeded from Antichrist himself/ and yet not with out great offence received amongs us/ and decree according to the word of God that who so ever is chosen to any ecclesiastical office shall carefully and diligently look unto it/ as one that is to give account off the execution thereof in that noble and famous day of the coming of Christ. In elections/ taking away the usurped tyranny of the Bishops and all that confusion which I have declared/ whereby due trial and examination is hindered/ let the lawful choosers have there right restored to them again: Let there be diligent and exact examination had off those that are to be chosen: Let offices be given for worthiness and not for other respects/ jest both the holy offices be profaned/ and the church wanting her necessary helps and stays fall to the ground: last off all Let us restore the right and true use of Ordaining and laying on of hands/ and abolish and take away this false and forged abuse theroff. Thus far have I handled those things that are to be amended out of the word of god in this part/ which equally belongeth to all the offices of the church. Now followeth the next part which declareth what is proper and peculiar to every one: which also hath marvelous need of correction and amendment.  
Thus therefore having finished that part wherein I have fully and at large handled those things that pertain equally unto all that bear any office in the church/ It followeth to show how many sorts of them there be and what every man hath common with other/ or proper or peculiar unto himself. Off ecclesiastical offices therefore some are ordinary and perpetual in the church/ and some are extraordnary which were used for a time but ceased afterwards to be used any more. For in the first age off the church/ by the great goodness of god towards his people that was but then young and tender/ many divers heavenly gifts were given. Which after when the church had grown strong and the gospel had been sufficiently confirmed with those mirackles/ were no longer given: but a certain firm and stable order was set to govern the church by for ever. Which were/ rather as Saint Paul calleth them gifts and Graces/ then ordinary offices of the church/ Not man I think can doubt but that they are ceased/ seeing the gifts are given no more.  
The question is somewhat harder of the office of Apostles/ Evangelists and prophets/ which all seeing they are occupied in preaching off the word I will defer to prove they also are ceased/ to that place where I deinde all those that have charge to interpret the word of god into two sorts: Therefore in the mean season omitting the extraordinary I will begynn with the ordinary offices of the church/ whereof seeing some be simple/ and others some compounded/ I will in the first place more fully and at large as the matter itself requirethe speak off the first first and more simple part whence also the latter doth wholly springe. Therefore all the perpetual and ordinary offices of the church that are simple/ are contained in the holy scripture/ in these two names off bishops and Deacons: for all though the words themselves are not so exactly or as I may say so curiously observed/ as also it was not needful they should/ yet the some and effect off this division is every where retained. So Saint Paul in his first Epistle to Timothe/ 
●. Timo. 3.  instructing his scholar/ how to frame and set in order the church of Ephesus (for the office of an Evangelist which Timothy bore) comprehendeth all the offices and functions of the church in bishops and Deacons.  
So also the same Apostle writing to the Phillipians whose church to as already established and set in order/ Paul (and as followeth) To the Saints which are at Philippi with the Bishops and Deacons/ etc. In which place understanding by the name off Saints/ the faithful and as it were the citizens and body of the church/ under bishops and Deacons he conteinethe the governors and those to whom any public charge in the church is committed. Somewhat otherwise in the xij. 
Rom. 12.6.7.  to the Romans/ but to the same sense/ he divideth ecclesiastical offices into prophesing (which is their office whom he calleth bishops in the two places afore named) and Deaconshipp which distribution is also kept by Peter in the fourth of his former epistle. 
1. Petr. 4.11.  But that keeping still the name of Deacon, he useth the word speech for prophesying.  
This therefore is the true division off ecclesiastical offices/ distributed by Christ's chief Apostles into these parts: whereby it manifestly appeareth that in a perfect and well established church there be both parts as it were the right side and the left side off the body/ and that neither of them can be wanting with out the great deformity and misshapinge off the whole. As also of the other part there aught to be no office/ no charge or function in their church/ which is not as it were a member of one of these ij. parts/ and inseparably joined with the rest of the body/ by which form and pattern of the Apostles/ iff we should examine the Roman church (I mean that Roman church that fell from her first simplicity) and that lively image of the beast which is described by Saint John/ framed and fashioned herself after the form and pattern off the Roman Empire/ as is declared by Clement/ by other occasions in his Epistles/ what need have we here off a heavenvly kind of surgery to cut off the superfluity off so many and unnecessary and needles parts/ what wenns and what blemishes/ were to be cut off and cured in this behalf? 
Apocalip. 13.11. 1. Epistle.  But there appeareth no less deformity in the want of those parts which are natural and necessary/ seeing that in the roman church/ one whole part that is off Deacons is wanting. Off both which so notable deformities/ I would our church were free/ and that there were nothing in our metropolitan and other mother and cathedral churches/ that did imitate the superfluity of needles parts and members/ for in the other deformity in wanting necessary parts we are nothing inferior to the Papists themselves/ for the Deacons are alike wanting in them both: as after more plainly shall appear when I come to that place.  
Now let us examine particularly the several offices: And first of all let us speak off the Bishop. The name off a Bishop coming of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify a watchman or a scoutwatch who is appointed to watch in the camp or city and to declare the coming of the enemy: which name also all though it be sometime given to the Magistrate for that care he aught to have off the people subject unto him/ yet oftener and more properly to the chief charges off the church/ and to those that are as it were the watch off the city of god/ to keep it not from fire and sword which mortal enemies can bring against it/ but from that everlasting fire and those fiery darts as the Apostle calleth them/ whereby most mighty spirits and most deadly enemies of the church/ go about day and night to inflame the city with all. 
Act. 26.28.  
Eph. 6.16.   
But seeing that even of these/ some by special oath are more straightly bound to continual watch and ward/ namely they to whom are committed those holy silver trumpets to declare to all men all the word and commandedement of god/ the coming off the enemies/ to these properly and specially is given in the third of the first to Tymothi/ the first to Titus and other places the name of Bishop or wachmam. So that in old time this was rather a name of labour then of rest/ off burden then of honour/ off business then of ease. Now a Bishop (if we will truly declare what he is) is the minister off the church in heavenly things and such as pertain unto god. For this/ I think good to follow the wisdom of the Apostle in declaring the office of a priest under the law: 
Heb. 5.1.  seeing that bishops in the new testament have succeeded as touching the government of such things/ to the priests of the law. As for that I enclose all the office of a Bishop in divine service I ground upon the same place off the Apostle who giveth no more to the priests/ whose office was nothing less honourable than the bishops in this behalf/ yea had a greater show of majesty and honour in certain points/ in respect off those times which had need off such things. So the Apostle containeth the office of Timothe although he were an Evangelist/ in the government/ and administration of the house of god/ which is the church: 
1. Timot. 3.15.  And to omit many other places to this end/ the Apostle to the hebrews comprehendeth all the charge off the Elders in the cure off souls. 
Heb. 13.17,   
And what greater and more sufficient witness can we have in this matter then of Christ our Saviour and our king who thoroughly knew the nature of his kingdom/ and had appointed to what use to put every one/ how often doth he declare that his kingdom is not off this world/ but off an other and more heavenly nature/ and such as pertaineth to the procuring off the salvation of men/ wherein for asmuch as his whole embassage/ and charge which he received off his father did consist/ he was wholly occupied therein/ his doingt and meditation was allwais upon it/ he meddled not himself with the things of his world: 
Luk. 9.58. & 12.13.14. & 21.25.26. john 18.36.  but day and night had his charge before his eyes and exercised himself therein: warning also the Apostles that they should not hope to obtain the glorious show and honour off this world/ seeing his kingdom was off an other nature: it ruleth the affections/ it governeth the troublesome motions of the mind/ it morateth inordinate lusts/ and bringeth every man to the doing of his duty/ it lifteth and raiseth up again those that were fallen and beaten to the ground/ it confirmeth those that are sick and weak with the grace mercy and goodness of god: it bringeth men from received errors whereby they were cast headlong into all danger an mishiefe/ to the true honoringe and worshipping off god: he told them that he would use their labour to these ends: They should keep his folds and feed his flock and his lambs: 
Math. 4.19. john 21.15.16.17.  This should be their race to run in/ These their lists wherein they should exercise themselves/ wherein if they behaved their selves with praise and commendation they should look for as Saint Peter saith an everlasting crown of glory.  
This is therefore the duty of a Bishop/ which I will not here curiously inquire how faithfully they execute/ seeing they be bound to no special charge but content with a general oversight of the Diocese/ have exempted themselves from the necessary charge of the bishops duty. Let us rather see whither I have justly compassed in the whole office of a Bishop in the handling of Religion and the service off God. For it is an old opinion and received off long time/ that Bishops are not so limited with doing off the service of God/ But that they may also handle the things of this life and govern both at once the church and the common wealth. Heroff it cometh that our Bishops are justices of peace/ and have authority to see the Queen's peace kept and to cast the breakers of it into prison/ and bonds. That they have authority to here pleas/ and also to judge off in their courts/ pleas off wills and Testaments and other civil things. Heroff also it is that the same titles of state and honour that are given to the noble men/ are given to them: whereas Archbishopes are saluted by the most honourable and Princely title of Grace/ An other is called Bishop of the order off the garter: An other Count Palatine: And all of them honourable Lords whereupon some are displeased that the Chauncelorshipp of this realm/ The Presidentshipp off york/ and such like honourable offices/ which were wont in popery to be there's/ are now given to honorable Lords off civil estate: And complain of it as though they had wrong offered them. Therefore they do unjustly and with out any cause/ and contrary to their duty/ desire/ and usurp these things/ or else/ I have not done well to enclose all the office of a Bishop in the administration off heavenly and spiritual things: 
In the cannons which are called the Apostles canons, the 6.80. and 82 and Confil. Carthag. 3. Canon. 18.19.20.  whereof let us see whither is to be thought.  
That that is old and ancient/ it may sufficiently enough appear by this/ that such Ambition and busying off themselves is forbidden by the old Cannons/ yea further/ the grievous complaint of some of the old farthers touching this matter are known well enough and to be found in their writings/ who partly inveigh and sharply reprove them that brought in this confusion/ partly lament that by that means/ they were called from there own particular duty: which also we here say some of ours do complain off/ and confess that they have only one hour in the week to think off preaching: And that in a manner won by force out off the importunity of clientes: whom Terencies menedemus worthily would marvel/ at to see them to have so much leisure from their own business/ that they may look to other men's.  
But this that is now so amplified and grown that it is become intolerable/ and no less dangerous for themselves then for thee church/ sprang at the first as all most all other mischiefs have done from beginnings that were not so evil. For first of all this business was w holy private/ and controversies were freely given over to the Bishops by the consent off the parties/ who trusting there conscience/ thought by this means to have the best issue off their matter/ After it grew/ by the Authority of Princes: who partly of a good mind but not wary enough/ and off a desire to adorn and beautify the church/ partly also because they themselves were hindered with wars and external business/ gave authority to Bishops to correct even such with civil punishment as should trouble the church.  
Last of all it so infinitely spread out her boughs by the covetousines and ambition of the bishops/ that there was no honourable office in the civil state which they did not partly beg/ partly receive willingly and with great thanks being offered/ till they had mingled the church and the common wealth/ civil and ecclesiastical matters/ and confounded the kingdom and the bishprick together. But as that which god hath joined no man can separate So we may not think that any man can join or couple together that which he hath severed and divided a sunder. And if it be unlawful to altor and change the bounds that our fathers have set/ how much less is it lawful to change those bounds and limits that the Lord hath bound us with all/ and whereby he would have us severed and divided from others/ and by this deceit to increase Patrimonies and possessions. 
Proverb. 12.28.  For that there is a great difference between the civil magistrate and them that have charge off ecclesiastical matters/ That sufficiently doth prove/ that whereas first of all both powers were confounded together in Moses/ The lord leaving him only the charge off the common wealth/ committed the government of the church to Aaron his brother. And set so great distance between them both/ that the kingdom could not on●y not be governed by the high priest himself/ but also by none of the same family/ name/ or trib/ Nor contrary wise the priesthood/ off any of the kings stock or off the royal b●ud/ house/ or tribe/ and finally of none but a Levite/ So they were divided a sunder not only in their own persons/ but also by families and by tribes: which distinction and difference was allwais diligently observed by all that came after/ until king uzziah being puffed up with pride as it is expressly noted in the holy history usurped the priesthood and burnt incense in the temple of god. 
2. Cron. 26.16.  But he went not away scotfree with his pride/ but being suddenly stricken with the leprousy was made an example for all ages to take heed off the like boldness/ to confound and mingle those together which the Lord did divide and set a sunder.  
But there was no priest for many years after that meddled himself with the government of the kingdom/ until first Aristobolus most unadvisedly after the return from Babylon/ joined the kingdom and the priesthood/ the mitre and the crown together. 
Euseb. 8. book. of his preparation to the gospel.  For whereas we read that Elias/ Samuel/ and Daniel/ exercised both offices/ It was alltogither extraordinary/ neither aught to be drawn to the ordinary and perpetual government of the church. All though under the law many things were done by the Priests which cannot be now done by Bishops. And they were put to many things to which it were not lawful that the Bishops under the Gospel should be applied which was in respect off the public law/ whereof they were as well keepers and interpreters as off the moral/ being made and given by the same lord/ so that it was needful to use them to many things whereunto ours may not neither aught not to be put.  
As for the Gospel what can be clearer than the difference that it maketh in this case: whereas our saviour himself of whose example we aught to learn/ refused to divide the heritage between the brethren as a thing not belonging to his office 
Luk. 12. / and often times he reproveth and repressethe the like desire of the Apostles desiring and longing after such things 
Math. 20.26. Luk. 22.25. Mark. 10.41. / he detested all this lording and exercising off dominion together with the titles of princes and honourable personages and such like titles and names: professing freely that these honours were civil and worldly and therefore to be sought for at other men's hands: which they should not think might begotten at his hands that had no such like thing in all his kingdom: By whom they were called indeed to greater offices/ greater I say and more honourable in respect off true honour/ although not for the outward show.  
And this the Apostles were taught not only by the precepts and voice of their master/ but after also by their own experience/ that this spiritual charge to be well done can be joined with no other/ so that they gave over of themselves/ even the charge off the poor with is an ecclesiastical office and so near off kindred unto the other/ that it seemed they might well have stood together/ and limited their office in he service of God alone. 
Act. ●.   
And if it be so that the ministers off the word of god aught not to be charged with providing for the widows and for the poor/ that being free from any other charge/ they might wholly bestow themselves upon there own/ how much less lawful is it/ that they should be called away from their own office and duty to do worldly things and belonging to the civil Magistrate. For thus thou dost not only gather hindrances unto thyself/ to hindre them that thou do not thy duty/ otherwise then either good soldiers or cunning wrestlers are wont to do/ but also dost wrong unto an other into whose ground and possession thou breakest in by force/ which thing seeing the Apostle in the xij. 
1. Timot. 2.4. 1. Corr. 9.24.25.26. Rom. 12.3.  off the Romans chargeth with ambition and 〈…〉 business even in ecclesiastical offices/ whe● 〈…〉 diligently from this being wiser than we aught to be/ exhorteth us to a Christian like modesty/ and to be soberly wise/ how much more shall he be guilty of the same crime that mingleth and confoundeth together things so far different and divers of nature.  
For who knoweth not that the office of the Magistrate especially consisteth in those things which belong to our life and to our goods/ and hath not to do with the holy ceremonies/ but only to see by his authority that it be administered by them/ by whom/ and in what manner it aught to be by the word of God/ but that he admynistred nothing himself: 
Rom. 13.  And again who knoweth not that the bishops Office is bounded and limited with spiritual matters and cure off souls/ and hath no charge off the common wealth/ nor off the state of this life? 
Heb. 5.1. & 13.17.  Or that the Magistrates are careful for the body and things belonging thereunto/ The Bishops of the soul and that which appertaineth unto the soul? And that the Magistrates are careful for this frail and britie life/ but the Ministers off that blessed life which endureth for ever? Therefore seeing the Lord God under the law being about to plant the priesthood as a tree hard by the Mgistrate his neighbours ground/ knowing well what the nature of this tree was (namely that it enlargeth and spreadeth out his roots far abroad as the fig tree or the olive tree doth/ and therefore was to be set further off jest that any contention or strife should affterward arise) severed it by a most great distance/ and greater than the space off ix feet which Solon commanded in such like trees/ from the Magistrates ground that lay hard by/ let godly Magistrates diligently take heed/ being admonished both by the ordinance of the most wise god/ and the example of the Roman Empire/ that they suffer the Bishops to challenge nothing unto them with in their ground/ nor secretly so root themselves with in the same/ that they be afterwards compelled (as we read many Emperors have done) to strive with them for their own right and patrimony. And seeing God hath punished the transgression of this his law touching the distinction of the two estates/ in a noble prince and godly otherwise/ why do we not fear that he will show the like punishment in the like fault of the Bishops? 
john 6.15.  And seeing Christ himself did refuse the kingdom being offered him/ nor would handle the jest evil matters/ no not to agreed brethren thereby/ seeing the Apostles would not join any other office though it were off the same kind with their own/ 
Luk. 22. Act. 6.  no not the charge off the poor and widows/ that they might bestow themselves wholly and attend upon there own/ seeing this agreeth better with the kingdom of Christ/ and the other with the kingdoms of this world/ what just excuse can they lay for this ambition and busying off themselves/ or why do they storm so when we call them from the civil courts to the church/ from the justices bench/ to Moses chair/ from a kingdom and a lordship/ to a Bishopric and ministery.  
We read in the holy history that Azariaz the high priest cast out king Vzzrah out off the holy place/ and that worthily/ because the law so commanded. 
2. Chro. 26. Levit. 13.46. 2. book of his Ecclesiast. Histor.  And Sozomenus telleth that when Theodosius themperor would have gone up to the high part off the temple/ Ambrose for bad him/ because as he said/ that was the Bishop's place/ and commanded him to sit below with out the chancel. which I do not rehearse to this end that I do allow off those superstitious and proud separations of the bishops from other men/ but seeing this there inordinate desire of catching to themselves/ to stir up kings and magistrates to a just care of maintaining there own right/ and in like manner to bound and limit them within there chancelles and quyres/ and command them to keep themselves with in their bonds and limits/ and to know also their bars and ranges. And if they had carefully seen to to it when this plague began first to creep in/ surely the ambition of church men had never come to that unspeakable pride that we have seen it at/ that they might glory off the power off both estates/ and as we use to speak off both the sword/ off a triple crown/ off treading upon the Emperor's necks and suffering kings to hold their stirruppes. But seeing they looked not unto it neither regarded it/ at the last when the Apostles were dead/ who as in old time that noble worthy Gedeon/ desired not any unlawful kingdom or Lordship in Israel/ and their natural children desired likewise no such thing/ At the last I say/ this bastard Abimelech rose up: that ambitiously sought an unlawful kingdom/ and named hymsellffe bobothe a father and a king: but it is to be hoped that same end and the like destruction will come upon this Tyrant that in old time came upon Abimelech/ for I doubt not but joathans' parable is as it were an orackle uttered against this ambition: 
judg. 9.10.  And it is alltogither to be hoped/ that as the empire is weakened and almost brought to nothing by him/ whereby he hath obtained this infinite and princely power and authority/ so it will one day come to pass that he shallbe destroyed again by the empire.  
But would to god/ that only the Bramble of Rome had desired this kingdom and lordship: 
judg. 9.8.9.10, 11. etc.  and that our olive trees also and our fig trees and our wines had not left their fatness and their sweetness and most excellent fruit/ for the desire of lordship and government. For the preaching off the gospel is in deed most sweet and pleasant fruit: and with this there new wine they rejoiced both god and men: as also with the oil of the gospel more precious than any balm/ and of sweeter and more fragrant smell/ then that which was poured upon Aaron's head. For we complain that even or bishops have gotten this lordship into their hands: and find great want/ and long for/ those excellent fruits again of that wine/ and those figgas/ and olives/ which in old time the church was wont to gather off their bishops. And surely I am afraid that we wish and long for them in vain/ and jest that they being delighted now with an other kind of fatness and off sweetness/ that is off Riches and Honour/ have already begun to neglect and despise the other/ and will so continue to despise it. But the Lord will see to these things/ who off his good will/ will provide for his church/ either by them if they will come to the first root and stock again/ or else without them/ if they continue to neglect and despise the same (But peradventure I have been to long in this part/ being moved both with the unworthiness of the thing and the danger of the church.  
Now seeing as I suppose it is sufficiently proved that the office of a Bishop is limited in the administration off heavenvly and spiritual things/ let us particularly declare the several parts off this office. Which consist partly in teaching and interpreting off the word of God/ and partly in making prayers for the church. For these two are so linked together/ that they may by no means be separated. For he that taketh cure off teaching the church/ hath laid upon him also the praying for the church. And contrariwise the office off praying and making solemn and public prayers for the church in respect off his office/ can/ nor aught to be committed to no man/ but to him that hath power also to teach the church. For we read that these two were always so joined and knit together/ that he that off office did the one/ was bound to the doing off both. Neither have these at any time been severed or drawn a sunder.  
So the Priests under the law were bound to both: as Moses expressly declareth in the blessing of Levi. They shall teach saith he jacob thy judgements and Israel thy law: They shall put incense before thy face and bourn offerings upon thy altar/ For/ that prayer and Supplication was shadowed under the law by burning off perfume and incense/ It is plain by many other other places and namely by David who without question in the 141. 
Luk. 1.10.  psalm alludeth hereunto: and the first of Luke where it appeareth that all the church understood it so: 
Apocalip. 8.3 4. 1 S●●uel. ●●. 2●.  whereunto also S. john alludeth in his revelation. likewise also the Prophet Samuel answering the people that desired him that he would pray to god for them/ God forbid saith he that I should offend against God in ceasing to pray for you/ for I will also teach you the good and perfect way. declaring there by both/ to belong to his duty/ So then in the Priesthood and the prophesy two of the chiefest offices in the jewish church (which our bishops do resemble/ iff we compare the Pastors with the Priests/ and the Doctors with the Prophets) These two offices off teachying and praying were joined together.  
And do not the Apostles in the gospel where they leave the ministering to the poor/ professing that they did it to this purpose that they might more freely give themselves wholly to their office/ do they not limit their office with these two parts off preaching and Prayer? 
1. Timot. 2.  Paul also in his epistle to Timothe doth manifestly refer prayer to the office of a Bishop: 
1. Timot. 3  whereas giving order off stablisshinge the church of Ephesus having declared the form off public prayers/ after showeth at large/ what manner of man he aught to be. Therefore seeing it is plain by the perpetual use off the scripture that these two belong both to one and the same office/ They cannot in any sort be driven a sunder: and an unlawful divorcement it is/ when as our ministers (I speak off those Curates that are unable to teach) are off this condition ordained to the ministery/ that they read their service and prescript prayers/ out of the book: but that they be not so bold to teach or interpret without new and especial authority granted to that purpose.  
But some men will say/ They are not able to interpret the scriptures/ Surely if it be so/ they are well and worthily and by the commandment of god forbidden to interpret it/ But that is not well/ that they are not all so forbidden to read the prayers: seeing that these two/ preaching and prayer which are both but one office/ are torn and drawn a sunder contrary to the ordinannce of God/ and a certain new and lame ministry is brought into the church/ by the boldness of men. Thus therefore having described the whole duty and office of bishops/ let us come to that which is proper and particular/ in their eletion and ordination.  
The Election therefore of Bishops (that I may be begin ther) because the whole safety of the church is in danger in that action) aught to be joined with most earnest prayer to god/ that it would please him to direct the judgement of the choosers which his holy spirit/ to provide a worthy and an able Bishop for his church/ and not suffer them being led away by any blind affection to be deceived with so dangerous an error. For hither both the reason which I have already brought and especially the example of 〈◊〉 Saviour Christ himself doth lead us/ whom Saint Luke rehearseth to have spent the whole might before the choosing and declaring off his Apostles/ in supplication and prayers/ which also the same Luke rehearseth to have been practised by the Apostles in the election of Mathias. 
Luk. 6.12.13.  
Act. 1.24.  Which all men understand aught to be necessarily restored again/ that observe and mark the success and falling out of our elections/ far otherwise taken in hand.  
But I trust I shall not need to take much pains in so clear a matter: Therefore I will go forward and declare what a one he aught to be/ who should be chosen a Bishop/ It is already plain enough by that which hath been said that in the choosing off a Bishop the especial care and respect aught to be off his learning/ seeing he is chosen to teach and interpret the word of god unto others: although also there aught to be no common and ordinary but a singular and chief respect in examyninge his manners as being such whose smallest faults for the high place wherein they are/ can by no means be hidden and covered. Seeing that the ministers off the word of God as Christ warneth the Apostles/ be like unto cities that are upon the mountains. Therefore seeing they must devil in the eyes of men and in the fairest light/ and as our Saviour Christ saith in the same place/ be put as it were upon candle sticks that they may give light unto other/ It is meet that there holiness of life/ godliness and moderate conversation should shine like lights a monges men/ whereupon the Apostle Paul setting forth in Timothe a lawful minister off the word/ declareth that he aught to be such/ as may be an example/ or glass and a pattern to all the faithful in love/ ●n chastity/ and in all the order off his life. 
Math 5.14.15.  
1. Timoth. 4, 12.   
And sure good cause it is he should be innocent/ that asketh other men account off their life: seeing nothing is more just than that he that teacheth other should first instruct himself/ and that calling other men from shame/ he hold keep himself free from any spot or blemish. For what a shame is it/ when the sick man may say to him that would help him/ Physician heal thy self: or when those things are cast in a man's teeth which Paul upbraideth the jews with all/ thou that teachest an other teachest not thyself and thou that preachest a man should not steal stealest thyself/ And again the name of God is blasphemed among the gentiles for your cause. 
Rom. 2.21. ●. etc.  Therefore seeing that they are set in so high a pla●● that the example of their integrity not only edifieth the church but also glorifieth god thereby. And contrariwise their faults and errors do give occasion to strangers to speak evil of the Lord whom they preach/ and the gospel which they publish abroad/ and to the faithful that are weak/ to whom the least fault that they make is as it were a law/ whereby they think they may likewise offend with out reproof/ and seeing herein they hurt by their example no less/ yea a great deal more than by the fault itself/ a great diligence and singular care is to be had off the life and manners of him who is to be chosen a bishop. But seeing the office of a Bishop consisteth chiefly in this/ that they publish/ preach/ and interpret all the gospel/ especially those gifts are to be respected which are proper and peculiar to that office/ to the executinge whereof he is to be chosen/ therefore he is to be examined how well he hath been exercised in the holy scriptures/ and whither he be able fruitfully/ and to edifying/ to communicate with the church that which he doth godlily understand. Not unskilful or unlearned man may be called to the steering off this helm/ unless we would have the ship not only to be in danger/ but willingly to run upon the rakes: But what is he (unless he were conspired against the safety of the church and of the sons of god) that would commit the church which god redeemed with his blood that he might adopt us to be his sons/ an this nobleship freighted full of worthies to any but to some most cunning and expert pilot and master.  
Therefore such coning Pylotes and governors are to be chosen and set to the stearinge off the ship/ who are able to discern the divers face and changeable countenance of the heavens/ that are able to for seestormes and tempests/ that can guide their ship by the north star/ and finally whom those heavenly muses have taught the unknown paths and ways of the sea/ and that which is in the Poet.  
From smoky storm & floods that swell,  
Keep of the ship & guide it well.  
But the word of god is the only star whereby this life is Our eyes must be bend upon this heaven and firmament whereby storms and tempests are much more certainly foreseen then by the other/ This is the helm of our life which who so ever hath not learned to steer and govern/ he may well be put to some other service/ but let him not come into the stern and if he he do/ let him be put out a-againe. For it is very good reason to require off an Artificer knowledge of that art which he professeth/ to require off a Captains and a General/ knowledge and skill of war far and chievalty/ off a physician/ that he know how to mayteyne the health and to recover them that are diseased.  
And under the law the Lord appointed his priests that they should be such as might be able when they were asked/ to answer out off the law off God. Which were adorned not only with the diadem and mitre but with those xij. 
Exod. 28. ●0.  jewels and precious stones which Moses for their lightsome clearness and perfect beauty calleth Vrrim and Thummim: by means whereof they asked off the Lord in all affairs: by which two names sometimes all the priesthood is signified/ to teach us that he that hath not them/ hath nothing. 
Deut. 33.8.  And that there is no priesthood with out Urim and Tummim. To whom seeing the Bishops as parteininge to to this matter have succeeded/ although they had put on Aaron's tunicle Ephod or Diadem/ yet if those stones shine not in their breast/ whereby (as Ennius. saith) men being doubtful of there matters what to do/ may be certified/ that they take not waight● things rasshly in hand/ we acknowledge no stock nor succession of the Priesthood/ nor all the rest off the garments of Aaron. And seeing we have now in these times no other means to be certified off the will off god besides his written word and the holy scriptures: And seeing it is sure that this word is come in place off the ark/ the Sanctuary/ the breastplate of judgement/ and all the other ceremonies off off the old law/ even as those in old time were necessary for the priests/ So now is the understanding and knowledge heroff for the ministers off the word of god. Therefore the Apostle Paul warneth Timothe that a bishop aught to be able to teach. Whereas declaring that he aught to be such/ he speaketh not of it as off some help or ornament/ but as off the nature/ matter and substance of a Bishop●.  
And that we may more full● understand what the force off the word is and how many things are contained under it/ he declareth it more at large in his epistle to Titus/ sainge/ a Bishop aught to besuche a one as holdeth fast the faithful word according to doctrine/ that he may be able also to exhort with wholesome doctrine/ and reprove them that speak against it. But how is it possible that he should be able to exhort with sound doctrine unless he hath first learned that sound doctrine himself out of the holy scriptures? And by what means can we convince those that speak against it/ but by the scriptures as it is rehearsed in the Acts that Apollo's did? 
Act. 18.26. 2. Timot. 4.2. 2. Timoth. 3.16. 1. Peter. ●. 23. 1. Peter 2.2.  Finally how shall he be able to do that which Saint Paul commandeth Timothe/ namely to instruct/ to teach to reprehend/ reprove/ and exhort but by the Scripture? which as the same Apostle in an other place teacheth Timothe are able to furnish the man of god that is to say the minister off his word to do all these things according to his duty. And seeing Saint Peter witnesseth that we are begotten again into a new life by this seed and being borne are nourished and grow up by this milk/ how can it be that any man with out this seed should get children unto god/ or nourish and bring up such as are begotten off other. 
Psal. 100LS. 105.  The kingly Prophet David doth witness/ that he knew not which way to go if this lamp did not shine allwais before him to direct him in the right way.  
Therefore seeing the Ministers of the word are commanded to lead us in the right way/ They aught to be Torch bearers and to carry this light kindled in their hand which may first give light unto themselves/ and after also to those of whom they have received charge to lead them in the ways of god. And off this office of leading/ guiding/ and giving light/ come those worthy names and titles whereby they are called in the scriptures stars of the heaven/ the salt off the earth/ the light off the world/ and guides off the blind and such like. 
Apocalip. 1.20. Mat. 5.16. Luk. 6.39.  But unless these stars do shine/ and unless a great deal of light be first gathered into these Sons as there was in the first creation when the Son was created to rule the day/ iff I say the son it self be not first lighted and kindled/ It cannot shine to others/ nor show the way by that light it hath not: 
Mat. 5.13.  so likewise if the salt be unsavoury wherewith shall a manseason it. The like may be said off these who are guides of the blind: 
Mat. 15.14. Luk. 6.39.  For as our saviour saith/ if the blind lead the blind they must both fall into the ditch.  
And that we may more surely be persuaded off this doctrine/ Let us consider some other names and titles (for it were an infinite thing to gather all) whereby their office and duty is declared. Saint Paul saith that the minister is the Steward of god: 
1. Cor. 4.2.  And addeth in the same place/ A disposer of the mysteries of god Therefore both he aught to give meat to the lords household in due time/ and the household must ask these Mysteries of the steward: As the Egyptians when they came to the king in the famyn were sent by him/ to his high steward that had the disposing off the corn. As it is also expressly said by Malachy the Prophet/ That the lips of the priest keep knowledge/ and the law shallbe asked at his mouth. 
M●lach. 2.7.  Therefore this steward aught to be such an other as joseph was: that hath gathered together great store of corn/ and filled his barns and granaries/ and stored the store house off his breast long before with these victuals/ that he may minister to the necessity and famine of the people. 
Mat. 13. ●2.  And this is that scribe which the lord himself doth witness to be made ready for the kingdom of god/ that is for the preaching off the Gospel: that is able to bring out of his store house/ as the household shall have need both new store and old.  
To the Ephesians S. Paul saith/ that the pastor and the Doctor were given off Christ/ to the building off his body as it were off the temple of god/ that this most noble frame and more marvelous than the most beautiful frame off this world might the builded. 
Ephe. 4.12  But he that cannot tell how to handle the tools and instrumetes that he should occupy for his building/ what his he able to do worthy the precious foundation whereupon he buildeth. The same Paul as he calleth the the church the Building of God/ so he calleth it his husbandry: 
1. Cor. 3.6.  which although it receiveth increase of the only blessing of god/ yet there be some servants set to plant it and to water it/ in respect of which watering/ in other places also they are compared to the heaven and to the clouds and the doctrine with the rain and with the dew. 
Deut. 32. ●.  But if these clouds be such as S. Jude speaketh off/ Clouds without water: 
Epistle. 12.  and this Heaven/ such a one as the lord treatnethe in the law to his people when they shall offend him/ harder than any iron or steel/ how shall the field or heritage of the lord flourish or bring fourth fruit? 
Levi. 26. ●●  But because it were an infinite thing to gather all the names of ministers which are immunerable/ let us leave the rest and consider only the name off a Pastor and Shephard. For how many things are contained under this one name of a shepherd/ how infinite a care and wonderful knowledge off divers and sundry things/ namely that he keep the flock day and night even with the danger of his life from the wolves (whereof S. Paul diligently warneth the bishops of the church of Ephesus/ 
Act. 20.28.29.  that they feed the sheep/ rule them with the shepehooke/ call them by name/ and lead them out to the wholesome pastures/ and sweet running streams/ and after bring them to the fold again/ which that Archpastor and chief shepherd did fully and thoroughly perform. 
joh. 20.4.9.11.16. Ezech. 34.4. Zachar. 11.16.  Furthermore what learning were it needful to have to do those things/ which Ezechiel and Zacharie require off the Pastors? namely/ to strengthen the weak/ to heal the sick and diseased/ to bind the broken/ and wind up those that are bruised to seek those that are lost and to bring home again to the fold those that go astray. Therefore no man may be chosen to be Pastor or sheppard off the lords flock but he that is endued with these divers and manifold gifts whose voice may be instead of a sheephook to rule his sheep: at the hearing whereof they may go in and out: that knoweth what feeding and what waters is fittest for the flock: and finally that perfectly understandeth how to help and heal the weak and diseased.  
Neither let any man here complain that I am more severe and rigorous then needethe/ seeing that which Paul requireth is nothing less/ that is to say to teach in sound doctrine/ to raise up those that faint/ to convict those that resist/ to strengthen those that shake and are falling/ to break the proud and stubborn/ to allure the godly by hope of reward to all virtue and honesty/ and to terrify the wicked from sin/ by menacinge and threatenings.  
For/ for the first point that is off doctrine/ what a man (think we) aught he to be/ that aught to understand that he be able to teach those mysteries/ 
1. Pet. 1 12. 1. Tim. 3.16.  marvelous to the Angels themselves/ and unknown in the world not long ago/ off god manifested in flesh/ justified in spirit/ received up in glory/ and so forth as Paul most notably rehearseth/ and which (he declareth) that the good minister of Christ aught to teach unto the church. Furthermore who but a learned man/ and well taught and brought up in the school of Christ/ is able to discern between sound and corrupt doctrine? and to give that as most wholesome food and pleasant waters unto the flock/ and that also fitly aceordinge to the variety of divers times? and of the other part to know and perceive in time/ and wisely to avoid/ false and corrupt opinions or foolish and vain questions which as the Apostle saith like gangrenes do fret to the ruin of the church. 
2. Timoth. 2.17.  And doth it not require a marvelous great diligence and singular knowledge in the holy scriptures to prescribe all orders and degrees of men what they aught to do/ what is fit for every one and what every man's duty is? to declare the duty of kings and magistrates/ to show the obedience of subjects/ to preach the law/ the gospel/ repentance/ faith which S Paul in Timothes person/ prescribeth all ministers to preach/ and in the person of the ancients of Ephesus/ wherein taking to witness that he had done so/ exhorteth them to follow him and to do the like? 
Acts. 20.17.  How hard a matter it is to stay those that are falling/ by the comfort off the promises/ to refresh and ease those that are weary and heavy laden/ to raise up them that are beaten down to the ground/ as it were from the grave again? These things had need off a heavenly kind of cuninge and knowledge/ and off that learned tongue whereby Esay witnesseth that he refreshed those that travailed and were weary. 
Esai. 5.4.   
But that I be not to long in this matter/ and that I omit both many other things/ namely those divine and marvelous secrets off the election of the faithful and reprobation of the ungodly/ how great is that one thing/ to be able to answer when he is asked in all matters/ what the lords will and pleasure is/ and to be as it were the oracle of the church/ which it is not possible any man should be able to do/ with out a great and excellent knowledge of the word of god (which only is left to us in stead of the sanctuary/ off the Ark and orakle of god under the law) no more than it was possible to execute the priesthood with out Urim and Thummim, Therefore seeing there is so great art required to the government of the church/ and seeing as it is said by one in an other case that it is a piece of work that had need off many taklinge/ helms/ and oars/ no man aught to have the guiding heroff committed to him but he that is expert and cunning: neither is it meet to set a boatman or a scholar to it. Who by reason off his ignorance in the stars/ iff he were in the midst of the Sea/ cold not tell where abouts he were/ but should be compelled to cry as it is in the Poet.  
O Sirs we know no east nor west.  
where Son doth rise or goeth to rest.  
It were more meet to set here to the government of the ship the coningest master that ever was who looking to the word of god in stead of the north star may bring it with straight and direct cuurse to the haven. Further it is also to be considered in this question/ that the case is touching the government of the church/ off feeding of the flock off the lord/ of keeping Jerusalem the city of our god/ off building the temple of god/ off the body of Christ/ then the which there is nothing more to be esteemed in heaven and earth. That we may the rather determine/ that such a flock that hath as many golden fleeces in it/ as their be sheep/ aught to be committed to the keeping of none/ but off a most coninge/ painful and diligent man/ and as it were an other jacob. 
Genes. 3●. 38.39.40.41 Luk. 15.10.  For who is he that were able to answer the Lord for the loss of the least sheep of this flock? At whose bringing to the fold again after it hath wandered and gone astray/ seeing the Angels are so glad off and rejoice/ iff it were lost would they not in a manner Lament/ and would not heaven and eaathe put upon them mourning apparel for the same? if than we commit this flock unto a shepphard/ that not only seeketh not the lost sheep/ nor bindeth not that which is broken/ but cannot if he would/ how many would be lost/ and how greatly do we think that the lord of the flock will esteem so great a loss? What would he say not only to the shepherds but to his stewards that had set such a one over his flock. 
Ezec. 3●. 6.  Surely all their judgement is pronounced by Ezechiel/ namely that both the watchmen/ that give not warning off the enemies/ and the city also that seateth such watch men over them/ shallbe both taken and perish together: 
Mat. 15 14 Luk. 6.39.  and by our Saviour Christ saying/ that if the blind lead the blind/ both shall fall into the ditch.  
Therefore seeing the Bishop must speak and preach off so heavenly matters by reason off his office/ seeing he is set over the government of the church of god/ Seeing that undoubted danger hangeth over the head both off the minister and church if such a one be chosen to rule that is not able/ and seeing off the other part/ all this fitness and ability consisteth in holy knowledge of the sacred doctrine and understanding off the word of God/ I think it is sufficiently proved that no man aught to be admitted Bishop ot minister who is not godly and learned.  
And if any have been otherwise by error admitted/ to be put out again. 
Math 5.13. Luk. 14.34 35. Zach. 13.5.  For so our Saviour Christ hath already pronounced that the unsavoury salt is to be cast out off the doors/ and the Prophet Zachary prophesied that it should come to pass in the kingdom of CHRIST that they should willingly give over that office again freely openly professing/ that they are in deed not Prophets but husbandmen: and that from their youth up they had never been scholars unto the prophets/ but Neathearedes. Porter's shepherds/ serving men and such like.  
Which seeing it is so manifest and confirmed by so many Testimonies of the Scripture that it can not be denied/ I marvel that ever it could come to pass in a Christian church/ that so clear and express commandements of God/ so profitable for us and necessary for the salvation of the church/ should be broken and transgressed. But they are not only broken/ and that commonly and so often/ that for one fit minister/ a man may found a number off unfit and unlearned/ but excuses and pretences are sought to defend this fault with all/ as if in manner it were lawful to do so: And the most heinous crimes that can be wanteth not there lawer and counsel to plead for them They say that it is evil in deed/ but a necessary evil/ and must needs be so nor can not be otherwise/ seeing there be not so many learned men as are able to suffice for all the kingdom: So that the people must either want altogether a minister or some must needs be admitted although they be not fit and able. It should seem by this defence that all those that were learned and fit were already placed throwout the churches: which how true it is/ It may be seen in both the universities/ wherein there be many both off excellent godliness and learning/ which neither are called to the ministery/ nor never shallbe on less they go for it/ seek ambitiously after it/ buy it and bargain for it.  
But let us put the case they were all placed abroad and that yet still many churches wanted ministers: They ask us here what is to be done? I answer: Surely even that which our Saviour Christ commandeth his disciples to do where the harvest was great and the labourers were few: 
Math. 10.38.  That is to say That we pray the Lord of the harvest that he would sand out labourers into his harvest. For every man may not be sent into the lords field to reap his corn because the harvest is great/ But the Lord himself is to be desired and prayed that he would have a care off his corn and provide harvest men: who setteth no man to do his work that is not fit and able for it. Therefore if we be touched with true compassion for the lords harvest fearing lest if any storm come/ it may sustain some damage/ let us not be carried away with a foolish pity/ to provide for it/ as we think best: (for what were this else/ but to blame the lord/ as negligent/ and not careful enough for his affairs) but let us keep that mean and measure which our Saviour hath prescribed us) which is to commend unto the Lord his own harvest by our earnest prayers.  
And as all men must pray for it. So the magistrate to whom god hath committed this charge is bound to provide workmen/ as soon as is possible: They must erect schools and collrdges: find and maintain teachers and readers/ that the youth may be taught and made fit for this work: finally they must bestow all their care/ thought/ study and labour upon this that this golden harvest may with all possible speed be provided for/ to pray to god that he would sand out workmen/ for to pray to god that he would sand out workmen/ and not to do the diligence for that place and calling whereunto thou art called/ that they may be sent/ is not to pray/ but to moke and tempt the lord.  
Therefore such order is to be taken where by in these days the lord doth ordinarily sand out his workmen/ or such order being already well taken/ is diligently and carefully to be looked unto/ that it be not neglected. And surely it is not to be doubted/ but the lord will bless our prayers and our endeavours/ and sent out fit work men into his harvest. But in the mean time until all may sufficiently be provided for/ As it was practised in the Apostles time/ men must come to the next churches where the word of god is preached: and to those places where the churches are already established/ until such time as more may beset in order/ which things though they were not so clear and manifest/ and if we had not so certain a rule to follow herein/ yet what necessity is that/ which aught to make us break the express commandment of god/ to set him over the church whom the lord hath forbidden? Is there (as off all other things) a time also to sin? or may we do any thing against the good will and pleasure off God under pretence to help and edify the churches/ and are we not rather bound to obey that everlasting and most holy law: that no evil is to be done that good may come off it/ and seek for that that is good and honest by just and lawful means. 
Rom. 3.8. Deut. 16.20.  Although in deed the church is not holpen by this means? but rather much hindered/ where that as/ iff they were sufficiently provided for already/ they care not/ nor think any more of providing fit and worthy ministers and preachers of the word of god.  
But to the end we should not think but that they were careful for the church/ they have found out a marvelous way/ whereby appointing readers to read some part of the scripture/ and the prayers and the rest off the service/ they should be thought notwithstanding to make meet ministers and preachers of the word of god. For they have made certain homilies of the creation/ off providence/ off the duty of the magistrate/ off the obedience of the subject/ and other things/ which they thought needful/ which they charge them to read to the people at certain times/ supposing that by this means/ they remedy that evil of admitting those that be unworthy/ which they say is so necessary. A marvelous strange remedy and never hard off in the church in the Apostles time/ and which not only amendethe not the fault but maketh it greater/ and most like to the piece that our Saviour Christ speaketh off in the gospel whereby the rent is not amended but made a great deal worse. 
Mat. 9.16.  For who may arrogate this unto him to have his writings rehearsed read and propounded unto the church/ Is not this proper to god only that his word be read in the church/ and aught not the voice of god alone to sound and to be hard in the church?  
But they say these are holy meditations to good manners taken out of the scriptures and written by great and worthy men: why then do they not read also the holy meditations of Augustin/ Chrysostome and other great men? why not also the ecclesiastical history which containeth infinite examples off singular virtue for men to follow? By which means at the last the lord shallbe pulled out of his throne/ that (as we saw it come to pass in that egyptiacall darkness of popery) men may sit in his place. What then say they/ shall we take away all interpretation of the word of god? shall only the writings of the Apostles and prophets be read/ and shall not the holy doctrine be more fully expounded: Shall there be no exhortations nor reprehensions as the times of the church shall give occasion? yes verily: for I have declared above/ that such a one is to to be chosen minister/ that is able to exhort with sound doctrine and to convince those that speak against it/ and do suppose this to be the especial duty of a lawful Pastor to apply the word of god to this church/ as time and occasion shall serve/ but to bring in other writings into the church which contain either general doctrine/ or holy meditations/ and are not applied to the special use off the church as being such which are common to all churches and to all times/ I think it is no more lawful/ than to translate the glory of god unto men. And if they declare the creation of the world in their homilies/ the duties of all sorts and degrees of men/ why do they not rather declare it out of Moses and the writings of the Prophets and Apostles/ then out of their book of homilies? Therefore a worthy Bishop or minister is to be chosen that can interpret the holy scriptures/ and apply it as occasion shall serve to the use and necessity of the church: not a reader to rehearse other men's sayings and writings by whose ignorance the church of god may be in danger of there salvation.  
They have found out also an other remedy for this disease which is as ill as the disease itself: They give them leave to go to the university/ and to tarry there for three years that after they have been diligently occupied for that time in the reading/ hearing/ and meditating of the scriptures/ They may return again better furnished for the teaching of the church. But what shallbe come of the miserable churches in the mean time if they be left as ships without takle and furniture/ and without a governor for the space of three years fleeting upon the Seas? It is not to feared that they shallbe drowned or broken/ or overwhelmed or sink/ being subject to so many dangers of Pirates/ of rokes/ of gulfs/ swallows/ sands/ storms and tempests? And why are they wise to late in this point/ and do not rather sand them first to the university to learn/ before they begin to teach? And what an after wit is this to appoint him to teach who must after learn even in the pulpit? True it is we can never sufficiently profit in the scriptures/ and that the best learned of all aught continually and diligently to read and study them/ whereby they may increase their strength and ability for the discharge of there duties/ as we read that both S. Paul exhorted Timothy to do/ and it appeareth by the parchementes he sent for to Rome that he did so himself. 
1. Timot. 4.13. 2. Timo. 4.13.   
But this is it that I reprove and found fault with all/ that they admit such to the office of a Bishop/ that is to say unto the ministry and expounding off the word/ who are altogether unmeet/ who understand not the scriptures/ and who take upon them the place to teach/ before they have learned. The lord contrariwise would have his will perfectly known to his Prophets before he sand them out to prophesy in his name. Which is set forth in the third chap. of the prophesy of Ezechiel and the x. of the revelation of S. john under a pretty similitude of eating/ concocting and disgestinge the book and turning it in a manner into their own substance and blood. 
●s●. 9.4.  So also the Prophet David witnesseth that he laid to his ear to understand the parable before that he went about to sing it and play it upon the instrument in the hearing of all estates of people: declaring thereby that men aught first thoroughly to understand that which they will take upon them to utter unto others. But this is the nature and property of that which is evil/ That being once let go it cannot be s●aide but daily breedeth and bringeth forth many other evils.  
Therefore let us return unto the ways of the lord and be obedient to his most just and holy laws and ordinances: and decree that no man be admitted minister or Bishop who is not so well studied in the holy scriptures before/ that he is able also to utter it both purely and sincerely and faithfully to the profit and edification of the church. For it is not sufficient that he be not dumb in the church/ but he aught also reverently to handle the holy scriptures/ and as S. Peter giveth warning so v●ter them as the word and oracles of god/ that (as S. Paul warneth Timothy he may show himself a worckman that needeth not be a shamed of his labour. 
●. Peter, 4. ●●. ●. Timot. ●. 19. 2. Corr. 3. 1●. 2. Timot. ●. ●3  Not such as the same Apostle writeth to have been amongs the Corinth's that build straw/ and stubble (which the Lord will consume to their loss) upon the precious foundation/ but in a word/ that they may rightly divide the word of truth.  
Neither am I purposed/ here to appoint any manner off making of sermons/ but generally to declare that doctrine is to be referred to the edifying of the church/ and that the holy scriptures are to be expounded simply/ and sincerely/ and uttered with reverence. For some to show themselves to the people to be learned/ stuff their sermons with divers sentences out off Philosopher's/ Poet's/ Orator's/ and schoolmen/ and of the ancient father's/ Augustine/ Hierome and others/ and these often times rehearsed in greek or latin: by which pieces sometime ill favouredly pached together/ they seek and hunt for commendation/ and to be esteemed learned of the people/ which also some do that are unlearned: I call them unlearned touching the knowledge of the scriptures/ who taking upon them to teach and having not their minds well practised with the word of god/ no nor as the Apostle saith their senses well exercised/ but allwais have been occupied in reading ethnic writers/ they bring forth to the people of that store which they have gathered together/ and play rather the Orators and Philosophers than Prophets and interpreters of the holy scripture. 
Heb. 5.19.   
Other some use I know not what strange kind of interpreting/ and pervert the true and natural sense of the scriptures with allegories/ and foolish and old wives tales/ which Paul admonisheth Timothy and Titus/ be to be avoided. 
1. Timo. 1.4. Tit. 3.9.  Therefore a great care and respect aught to be had herein that the party which is to be choose/ be first heard speak by the chosers that they may know how he expoundeth the scriptures before they admit him to the ministery of the word and the office of a Bishop. And thus much for the learinige of him that is to be chosen minister:  
Now let us go forward to other things. For the Apostle thought it not enough that a minister should be able to teach/ who for the marvelous care that he had off the church/ took great heed that there were no danger secretly hid in some part that might hurt the church/ especially in that which this building stayed upon as a pillar. Therefore he giveth warning to take heed/ that a Bishop and minister be no new upstart in religion/ newly drawn out of Idolatry and superstition: which when it cometh to pass must needs be joined with great damage and loss of the church. For when a minister or teacher of the word of god doth fall/ who as I have said is as it were a pillar of the church/ or some of the most chiefest beams whereon the building doth stay/ It must needs be that they which stay upon him being shaken with the same wind should fall to together with it.  
Therefore our master Builder wisely and cunningly forbiddeth to use these yonnglinges and startups to the buildlnge off the house of god/ as green wood which have not yet swett out their moisture/ nor are seasoned by the weather/ so that it is to be feared jest that they might be occasion by there shrincking/ off the ruin and falling off the building. 
1. Timoth. 3.6.  Therefore they provide ill both for the church/ and also for the parties themselves to whom being such they give this office/ that receive into the ministery such as scarcely are crept out of superstition and Idolatry and make them captains and guides in the camp off the lord of hosts/ that are scarcely to be received for soldiers: and prefer to the highest dignities of the Christian common wealth/ those with are scarcely made free from the intolerable servitude and bondage of Popery. Whereupon it cometh often times which Dionysius Halicarnaffeus witnesseth to have happened to the Roman common wealth) that we see unclean caps in the highest places: And many (as Socrates in Plato complainethe off Athens) take in hand the government of the church/ who have yet their servants hear growing still in their minds: that is to say whose servile and slavish conditions do still remain.  
And surely we above others have more cause to complain off so shameful an abuse/ who perceive at the last/ to our great cost/ how great a matter it is to have neglected this holy wisdom of the Apostle: For if any thing else/ surely this hath been a great hindrance to the establishing off discipline in our church/ That these new upstarts in religion being peeferred to the ministery and to the highest places/ were loath to be brought from that kind of life whereunto they had been off long time accustomed: Being acquainted with a profitable and gainful priesthood/ they abhorred the mean estate of the ministery: being delighted with the pompous show off the ambitious Hierarchy and prelacy of the romish church/ they could not away with the severity and rigour of the reformed Religion. And having used many years/ so many ceremonies and trifles and all that stagelike show off the Papacy/ which seemed to them to carry a goodly gloss of majesty and honour they despised the simplicity of the gospel.  
How much better therforr were it and fit for the edification of the church/ iff these beams had been suffered to have swett out their iewse and moisture and had not been occupied so green in the building off the house of god/ whereby they threaten some fear off fall and ruin? we leave not so easylie our acquainted kind of life: especially though it be joined with idolatry and superstition which is borne together with us and which we suf with our nurse's milk. The remembrance and longing for off our old kind of life cometh often to our minds/ so that it is needful to use great labour and diligence to the changing off the whole state off off our life. 
Deut. 1●. 12.1●.  Therefore the Lord commanded in the law that if any man had saved the life of a woman off any of the idolatrous nations being taken prisoner in the war and had a mind to marry her/ being converted to the faith/ that he should grant her first a certain time to bewail her country/ her parents and her friends and see that she should shave her head and pair her nails/ and put off the garment that she was taken and finally that he should first suffer her in a manner to be buried touching her former life/ and to be raised up again into a new life and profession/ and as it were to be new borne again of other parents and in a new country/ before he joined himself with her or took her to be his wife/ how much more aught they that are to be made masters and teachers of a new religion (especially having been priests and teachers of idolatry before) to have been suffered first to have bewailed there old livings ease profit and commodities? For how often think we do they remember the commodities off there former life? And how often there old ease/ pomp/ and estimation with no less longing for/ then if it were for their country and for their parents? And as for there hear it is rather to be let grow then to be shaven/ for this they were accustomed to.  
But the garment they were taken in should have been changed and there ravening nails pared whereby they were wont to/ take and scrape on every side unto themselves: finally we should have let them first in a manner to have died/ that after as it were by a new birth they might have been borne again off new parents and in an other country. For if he hath been at any time not only an idolater/ but also master and a teacher of it/ much more heed is to be taken in this case/ and so much the more carefully and painfully must he be cleansed and purged/ how much more foully he defiled himself with all kind of filth and uncleanness: for so the law of god doth command washing and cleansing to be used according to the kind of the pollution and uncleanness. For he is more easily purified and cleansed that had only touched the vessel or garment of an unclean person than he that was infected with leprosy/ for the leprous man even after the disease was healed/ yet was he not suffered to enter in●o his tent/ for seven days. 
Nombe. 12.14. Le●i. 14, 8.  And after when it appeared manifestly that he was recovered yet was he shaven/ washed/ and purified.  
But what more fowl and shameful leprosy can there be then that popis he priesthood? So that in this case/ we aught to use no less labour in cleansing and purging then in the other yea so much more/ by how much the leprosy of the mind is greater than the leprosy of the body. Therefore this leprous priest although he were cured and healed/ yet is he to be separated from other men/ and to be shut up for a time/ both for the shame off so filthy a disease/ and for fear it break not out again to the danger of others. Af●er/ iff it appear in deed that he is recovered he must put off his clotheses and be washed/ shaven and purged by sacrifice.  
of which so diligent purging and cleansing/ the papists themselves put us in mind whereas they (to honour their priesthood when they disgrade any of their priests) make him put off his cope or vestiment/ his surples/ or albe/ his square cup and his other garments/ that were polluted with leprousy/ they pair his nailies and raze his crown jest peradventure there should some infection yet secretly lie hid in those places where his disease first appeared: This their diligence and labour/ we aught to have followed in the convicted Popish priesthood/ and have taken all the garments from it/ and not only washed them seeing the leprousy had spread itself even upon them/ but as the law prescribethe to have burnt them. 
Le●●. ●5. 52   
The nails thereof should have been pared and (which thing only we did as we aught) the crown razed least that any moisture or fatness of that oil might remain. Then we should not have had at this day so great contention for their filthy garments. But it hath come to pass by the ignorance of the priests (when they were nor able to judge according to the law/ what were clean and what were unclean/ and thought that the leprosy had not spread itself upon the garments) that they have not condemned them to be burned/ but to be washed only: the filth whereof no art or cunning off the fuller is able to wash away. But this in the way of digression/ yet I trust not unprofitably.  
Now let us return to our purpose: and conclude that for such causes as have been alleged/ we aught to obey the Apostles decree touching these Novices and green kinghtes: and not admit them to ministery of the word. And these are those things which are required off a fit Bishop/ and which especially the posers and examiners aught to have respect unto.  
For whereas the old Canons require that he be off a certain age/ surely the choosers aught wisely to consider off it: for it is not almost possible/ but by the singular and especial grace off of god/ that youth should be so well ordered and governed/ that the want off years appear not in some youthful trick or ●oy that may dishonest the sacred office: notwithstanding seeing the Apostle giveth no precept nor commandment touching age/ yea rather forbiddeth any man to condemn and despise Tymothi and Titus for their youth/ godly and learned young men are not to be kept back from this office. For sometimes these first fruits are consecrated to god and then commonly they are more holy than the rest off the lump. And as the Poeth saith.  
Some times on young men's heads, doth grow the hoary hear:  
Before by nature it be time, for them such crown to wear.  
That is to say/ They have hoary hears off godliness and holiness/ yea and sometimes also hoary knewledge as it appeareth in certain notable examples of Daniel. Thimothy and Titus and some other which are worthy examples for young men to follow/ often times also they are more inflamed and set on fire with that heavenly fire off the zeal of god than other. And I know not how/ but these first fruties of the spirit are oftentimes more holy/ and these first begotten gifts of the holy ghost are more strong and mighty. And thus much of the particular election of bishops and ministers.  
Now let us begin a new and speak of their ordination/ I said before that all the offices of the church are to be ordained and appointed to certain places and persons/ where and amongs whom there may exercise their office. 
1. Timot. 5.17.18.  But the ordering off bishops hath this thing particular in our times (for whereas in times past this was common to them with the rest off the ancients/ that was for a singular respect and especial occasion off that time) that off there apointinge and ordination to a certain place and flock which they aught diligently to defend and look unto/ certain profit and commodities do depend/ whereof they may live and whereby they may be sustained and nourished: whereof I shall need to speak more at large that all men may understand that they are bound by the commandment of god to perform this duty to their bishops and ministers and that I may repress the covetones of some men which have never enough.  
And first of all we must remember here that which was proved before/ that bishops that is so say ministers aught to give themselves continually to prayer and to the administration of the word: 
Act. 6.4.  and not suffer themselves to be called from doing that their duty by any office be it never so honourable/ either in the church or in the common wealth. For these idle bellies that wildo none of their duty/ aught also to have no duty done to them again/ but they are rather to be dealt with as Paul commandeth the Thessalonians to deal with those that live disorderly that is say/ that/ They that labour not should not eat. 
2. These. 1. ●●  But and if they be such as do their duty/ and refuse to deal with the affairs of the common welche (the handlung where off might be honourable unto them) for the church's cause/ how great wrong were it to suffer such men to be poor an needy/ and compelled ●o seek their living by some handy craft or occupation whereby they should be no less hindered from doing their duties/ then by the honourable charges of the common wealth. And seeing they are day and night careful for the church/ and setting all other things a side wholly think how they may defend it/ and promote the salvation thereof/ what can be more just or equal/ then that they again should not be neglected off those for whose cause they take so great pains. 
1. Cor. 9 ●  For who did ever (as S. Paul notably handlethe this matter to the Corinthians) go to warfare of his own charges? who plantethe a vineiard and eateth not of the fruit thereof? or who feedeth a flock and eateth none of the milck of it? But the church hath many mortal enemies and continual war with them without any peace or truce/ and the bishops be they that take upon them and sustain these enmyties for the church's cause/ and strive to there very great danger for the salvation thereof with most mighty princes and potentares/ as S. Paul calleth them and the monarch and prince of this world. 
Eph. 6. 1ST  For how often think we even for this cause are they assaulted/ because there defend the church? how many dangers do they put themselves into and with what fiercnes think we doth the enemies pursue them/ knowing that many are preserved by there life? Therefore they that would suffer this their soldier or captain to die for hunger/ were they not worthy to fall into the hands of their enemies? And what vineiard is there so painfully trimmed and dressed off the husband man/ as the churches are dressed of there husband men? how careful are they in planting? what pains take they in pruning and culting often/ and other such like toil and labour? if then being so well dressed it should not nourish the husband man that dressed it/ might they not worthily complain off it/ as the lord by the prophet Esay after an other sort complainethe off his vine? 
Esai. ●.  seeing also there is nothing more reasonable than that the shepherd should feed off the milk of his flock should not those shepherds be fed which the milk/ and clothed with the fleece and wool of there flocks who sustain for the flocks 'cause the assaults of most grievous wolves/ and watch forthen day and night/ 
Act. 10. ●●  suffering the parching heat and chilling cold for their cause/ who feed them oversee them and seek them and often times put their life in extreme danger to defend them.  
neither are these things spoken and grounded only upon humane and natural reason or handled according to man's judgement only/ but this is God's ordinance and appointment: 
1. Cor. 9.9 Deut. 25.4  and groundeth upon that law which forbiddeth to mussel the ox that treadethe out the corn. For god in making that law had not so great respect to oxen and beasts as he had to men: For he teacheth us thereby that the plough man may comfort himself in his troublesome labour with the hope of fruit: And that the harvest man aught to be partaker of his hope: And finally that every man aught to live off his labour. 
1. Corr. 9.13.  Yea further the Apostle plainly addeth that as they that ministered the holy things under the law did live also of the holy things/ and they that served the Altar/ were partakers of the offering off the altar So the lord did also appoint it that they which preach the Gospel should also live off the Gospel.  

1. Timoth. 5.13.  And in the fift chap. of his first Epistle to Tymothy he alledgethe both these Testimonies: that off the law/ and this off the Gospel in the same place to prove/ that the Elders that do rule well are to provided for: for saith he/ it is in the Scripture/ Thou shalt not mussel the ox that treadethe out the corn: and again/ The worckman is worthy of his wages. For so the Evangelists do rehearse/ that The Lord when he sent out his Apostles to preach the Gospel and commanded them not to be careful for their meat or apparel/ told them that the workman is every were worthy of his hire: 
Mat. 10.10. Luk. 10.7.  and Therefore into what city so every they should enter/ iff there were any man worthy/ he commandethe them to go to his house and to tarry there/ until they depart/ upon which ordinance of god in the old law/ and of Christ in the new Testament the Apostle growndinge/ ordained in the church of the galatians that he that was instructed in the word of God/ should communicate all his goods with him by whom he had been instructed. 
Galat. 5.6.  
Galat. 5.7.8.  And further addeth (as one that did foresee the manifold pretences whereby covetous men notwithstanding this law would go about to defraud them and mock the Lord) that the lord cannot be mocked: declaring that it shall come to pass that though they do not sow to the Spirit/ but sow all their seed to the flesh/ they should not look at all to reap everlasting life of the spirit/ but corruption and destruction of the field of the flesh wherein they had so plentifully sowed and scattered. whereof I think it is manifest that the Bishop aught to be liberally provided for by the churches/ lest they be compelled most injuriously by reason off their need and poverty to distracted their studies/ and to be hindered in the doing off their duty by exercising off other occupations: which cannot be otherwise/ (if they need) seeing they/ as well as other men/ are commanded by the Apostle/ to nourish and to look to their family/ and as well as other to be esteemed infidels by the Apostles precept/ iff they provide not for their own/ especially for their own household. 
1. Timoth. 5.8.   
And although it be not easy to set a certain rate how they should be provided for/ by reason off the great diversity of times and persons/ yet generally it may be said that we aught not to deal with them sparingly covetously/ and pinchingly/ but contrariwise friendly/ gently and liberally. For if we have received the gospel of Christ with that mind we aught/ we will also make much of the ministers off the same/ which mind and affection Paul himself signifieth that the galatians had towards him/ who saith that he was received of them as an Angel of God/ yea as jesus Christ himself: So that they were ready to have bestowed their goods/ yea (though it had been possible) to have plucked out there own eyes to have done him Good. Therefore it is plain enough of that which hath been said that Bishops that is to say the ministers/ aught to have an honest reasonable and commodious living to maintain them/ that they may more freely apply themselves to their vocation and calling.  
But this heavenly/ holy/ and most righteous law/ as it is transgressed by the pomp and superfluecry off a few/ So much more by the want and need off a great number which surely is so great/ that I am ashamed to speak off it: yet It must needs be spoken/ and the disease disclosed and freely declared what and how great it is/ that we may think and be careful to provide some speedy remedy although I am afraid that the disease already be so great/ that in vain may we seek for remedy and give Medicine to that which is past remedy/ which Hippocrates forbiddeth. For what remedy may be found in so troubled and confused a state/ where it wanteth not much that the ministers go a begging/ as in times past the Popish Priests were wont to do? And they that are charged in many places with the cure off the church are almost in worse condition than any hired servants then shepherds/ or laboringe men? who besides their meat and drink/ have some thing given them to carry home towards the nourishment of their house and family/ whereas the Teachers of many churches/ have scarcely to find them meat and drink.  
The cause off which shameful beggary/ is a certain profane ungodliness/ joined with an unsatiable covetousness/ whereby many neglecting Religion/ the service of god and the salvation of men/ look to there own profit only and rake to themselves all that they can with out respect off right or wrong. So that they had rather all Religion were banished/ that all opinion off worshipping and fearing god were abolished/ that all faith in Christ and hope and looking for everlasting life were forgotten amongs men/ then to maintain it with any penny of there's. Yea further they will not only give nothing to the maintenance of the ministery/ (which being in good estate/ the other fonamed virtues do flourish/ and likewise fall away by the ruin thereof) But most unjustly scrape unto themselves that which was liberally given by others/ and spoil the church/ robbing her off her goods. For how many churches be there which sometimes wereable to have maintained sufficiently and honestly a godly and learned man to teach them the gospel/ which now are scarce able to find a reader and service saier/ by reason that those goods are taken away by impropriation as they call it/ (that is to say by an improper and no right title) and distributed into many parts: wherein we show ourselves more barbarous/ covetous/ and ungodly/ then all nations have done from time to time/ which have allwais been careful and are to this day/ for maintaining amongs them the manner that god aught to be served by/ and with all to keep and maintain their priests.  
So we read in Genesis that Pharo provided for the Priests of Egypt. 
Genes. 47. ●2. 1. King. 18.19.  And in the story of the kings/ that jesabel provided for the Priests of the groves and that with such love care and affection/ that four hundred of them were nourished at her table. And Pharo when the rest off the Egyptians for famyn were compelled/ to cell their flocks and droves and even their lands and possessions for corn/ until that are the last all the country by this means was come into the kings hands/ he suffered not the priests to cell theirs neither would he increase his treasure by their loss and hindrance/ But contrariwise ordained that they should be provided for/ giving them even that which was his own. So likewise all other nations and kingdoms provide for their priests and Religious men and think that god would be grievously offended with them if they should neglect them.  
And we see how beneficial and liberal Papists were to the mainteininge of Idolatry and superstition/ for it is almost incredible what cost they made upon there Idolatry and that show and shadow off Religion/ which they had/ And how costly and sweet odours they bestowed as it were upon the dead corpse of Christ? But we forsake him alive and raised up again. So that it is to be feared/ that he will one day upbraid us with his poverty/ and need/ and complain that we left him naked/ hungry thirsty and forsaken without help or succour. But he is not only forsaken/ being naked/ But even rob off that apparel which he hath: So that it appeareth that some men thought to crucify him again when they thus parted his garments amongs them and cast lots for his coat. But although there be many ways off spoiling/ yet me think none more grievous than impropriation/ (the only name whereof/ declareth how little right there is in it) which is the translating and the alienating off the goods of some church/ to an other that hath no right unto them.  
But seeing this whole matter off the most unworthy spoiling and robbing our church is fully handled by that worthy and learned man Master Bucer in that book of his which I named in the beginning/ and seeing that in the same book/ he handlethe not only impropriations/ but also first fruits which is a certain kind thereof/ presentations/ collations/ resignations/ and divers other kind of robberies/ I had rather these things were sought for in the learned writings of that worthy man/ that the matter might carry more credit and authority with it. As for me I lament with him this miserable state of our church/ which almost in every place is destitute of fit Pastors and ministers/ seeing no man is willing to take that condition whereby after he hath taken never so great pains/ he shall be scarce able to maintain his life. Neither is it destitute only at this present time but it is to be feared/ that it is always like to be so here after/ and that the study of god his word shallbe neglected. For no man will willingly follow that trade of life/ wherein he hath only no hope to live honestly and with some commodity/ but wherein (besides the infinite travel/ and griefs that follow that profession) he shallbe afflicted also with need and poverty.  
And if we had not rather be wise by our own damage and loss then by other men's/ ther ruyns off the churches round about us might sufficiently teach us/ how dangerous this spoiling off the church's good is/ and this neglect of mainteninge the holy ministry. Therefore if we provide not otherwise/ let us assure ourselves that even this fault doth threaten the undoubted ruin off the church/ and that so worthy gests as the preachers of the gospel cannot long tarry in an Ine/ where they be so ill received and entertained. And if we compel them to leave us/ surely they will take away with them that peace and blessing which they brought/ and which we may truly profess came into England with them. Therefore let us not so lightly esteem the great care that the Lord hath over us/ in feeding/ overseinge/ and ruling us by his servants/ lest at the last he break his shepherds hook in his anger and cast away all care over us/ and go his way: and lest that being provoked with this thirty pence (a notable hire that we pay him) he leave us and departed in his anger (as some times he threatened the jews) not caring any more whither the broken be bound up/ or the lost be sought again. 
Zach. 11.12 13.14.16.   
Therefore let us at the last amend this shameful neglect off the ministers off the word of god: and seeing as the Apostle saith/ they sow spiritual things to us and such as belong to everlasting life/ let us not think much though they reap carnal things of us again/ and some commodities of this present life, 
1. Cor. 9.11  yea rather seeing this is a most gainful husbandry for the church/ off this so vile seed to reap those most precious fruits of the Spirit/ Love, Peace, joy, 
Galat. 5.22  Long Suffering, Goodness, Faith, Meekness Temperance, and at the last that golden harvest of life everlasting/ let us sow plentifully and with good courage that we may reap a more plentiful harvest. 
Galat. 6.9  Neither let us now be more wearied with sowing/ whiles it is sowing time/ then we will be weary hereafter when harvest shall come/ in reaping and gathering most precious fruit into our barns. Therefore let us embrace the ministers off the gospel with all love/ kindness and duty/ and that so much the more liberally and plentifully/ for that what so ever is bestowed upon them even to a dish off cold water/ shall not only be much more richly requited and recompensed again but accounted even as it had been bestowed off Christ himself. 
Math. 10.41.42.  But we aught not only to lay our cloth and spread our Table for Christ whom we have bidden unto us (as Simon the Pharisie did in S Luke) (though we would have him know that he is well come to us and that we 
Luk. 7.  love him with great affection) but also embrace him and kiss him and wash his feet with water/ and anoint his head with oil/ and finally to receive with all service and duty so worthy a guest/ as both becometh his honour/ and also is meet for the great love we bear unto him. And this is the duty of all men. But kings that are wont to receive no man off any countenance or estimation but honourably and with great magnificence/ and their Equals with more princely port and stately manner/ how aught they to take heed that they be not to pinching and to sparing when they receive Christ the Lord (the king of heaven and earth/ off whom they as Vasselles hold their kingdoms/ and lordships as off see) nor commit any thing that may offend so noble and worthy a guest and rather be careful that all things here be magnifical/ gorgeous and princely.  
But I would not that any man should think I say thus as if I thought under pretence of Christ nothing could be to much that were bestowed upon bishops and ministers/ or that I would have them made drunk with the delights and pleasures of this world/ who aught to be an example to other men of continency/ frugality/ and all moderation of life/ but only that I would have them received as the embassadores off Christ/ for the honour off their master/ honestly and liberally/ that we put not then down to the meany/ to eat with the shepherds and hired servants/ nor forget those that labour in the Lords worck/ as Moses gave the jews warning/ touching the Levites/ seeing we sit all of us by the blessing of the Lord quietly and in peace every man under his Olive tree and under his vine/ and gather in our harvest and our vintage: seeing I say we enjoy these commodities we aught not to deal covetously/ sparingly/ and niggardly with them/ but lovingly liberally and bountifully that they may live honestly and commodiously off their labours/ that they may nourish and maintain their house and family/ that they may provide themselves such necessary helps as they stand in need off for their vocation and calling/ yea and further that they may be able to relieve and succour the poor and ●eedy/ for this is the right way to preserve the ministery/ that both it become not vile and contemptible thorough poverty and misery/ neither that it wax wanton an profane by great excess and abundance. For as it is a shame for the churches to see their minister in misery/ through need and necessity/ so it is to be feared lest they wax wanton by to great plenty and riches.  
For surely it was a right heavenly voice and spoken as an Oracle of the manner off governing the church which the story of the primitive church rehearseth was hard from heaven in the time of Constantine the great that godly Emperor that is to say/ that the church was poisoned with riches. For so it came to pass that they fell from labour to idleness/ from temperancy to excess and wantonness/ from the mean estate of bishops and ministers to affect and desire to imitate and follow the magnificence and majesty of lords and princes/ hereof come the ther silver and gilted Crosiers whereby they imitated the sceptres of kings: heroff they got them miters: as kings have their crowns: hereof also because the noble men kept great trains of servants that they might be the beter able to serve the common wealth in time off need/ they would also have their trains and began to be delighted and to take pleasure in an unprofitable number of servants and waiting men: to adorn and set out their cuphordes with silver vessel and plate of gold/ to array themselves in costly apparel/ (for now a days a man may see them that wear soft apparel not only in kings courts/ as our Saviour Christ said but even in the church) to be called honourable lords/ to sit at the right hand off kings and princes/ to sand them gifts and presents: 
Mat. 11. ●.  to bid them to their bancketes and both seek and maintain their honour and estimation/ by a certain courtly pomp and show. This condition I not only wish not to our bishops/ but judge it and esteem it altogether intolerable and by no means to be suffered as a means to hindre there labour and diligence in their office/ as a means to make them wanton/ lascivious/ and proud/ and agreathe not with that mean estate that aught to appear in bishops/ but is most contrary both to the ordinance and also to the examples of Christ our Saviour and off his Apostles.  
Neither in my Iudgmen● may any church be esteemed well enough reformed/ that even in this behalf doth not obey to the express commandment of god and take away all this vain pomp and show/ and make the Bishops be content with the mean estate of their place and calling: making them able to bid the poor to their table/ and the banished for Christ's sake/ but not to bid kings and princes: calling them the servants and Ministers of Christ/ and not honourable lords: being careful that they may be such as may shine in godliness learning/ modesty temperance/ continency and all example of good life: not with gold and silver/ with trains and trumps of men/ and lordly port and courtly state of honour. These are the right ornaments of Bishoppee whereby they may procure to themselves/ a honest report/ with credit and authority in the church of god to there ministery/ whereby also they mvy preserve and maintain the same Therefore let us not take to much pleasure in the outward beauty and fair show off this pomp and glory/ but let us see if there be any use and profit of it/ desire rather that which is profitable for others/ then that which serveth only for avaine show. For as the Poet saith/ 
Seek not the thing that fair is to eye:  
But rather that, the city may live by.  But the church liveth not by this pomp and show/ nor hath no need of it: but of godliness/ learning/ simplicity and modesty/ by which things Christ would have his kingdom enlarged.  
And I pray you how do this move the minds of men/ to go to the church with a great train off men before him and after him: as the Bishop that Eusebius speaketh off in the seventh book of his ecclesiastical history/ to go to the pulpit with officers afore him making Room for my lord/ to preach in a Rochet and a fair square cap/ leaning opon a quishion off cloth off gold? These things may delight the eyes for a time and the outward senses take pleasure in this vain show/ but I see not how the mind is more easily taught/ beaten down/ or raised up again by this means. For it must be a certain heavenly power joined with a pure/ learned and simple interpretation of the scriptures which must work these things/ which are jewels more meet to shine in a pulpit/ than silver or gold.  
Pliny shewing the cause off the fruitfulness of the Roman fields in times past/ more elegantly in deed then truly/ Then (saith he) when the fields were tilled by Emperors/ it is like that the earth rejoiced to be ploughed with a share bearing a laurel garland upon it/ and to be tilled off such a plough man who had before triumphed. Moore prettily I say then truly/ for that it is better for tilling off the earth/ that the plough share be sharp/ then that it be crowned with a laurel garland and that the plough man be diligent rather than such a one as had entered the city in great pomp and triumph. Which also the same Author correcting himself addeth after in the same place/ saying/ Or else this might have been the cause off the fruitfulness of the fields then/ That those worthy Captains and Emperors handled their seeds as carefully as their battles/ and were as diligent over their fields/ as over their tents. Or else this/ That all things speed more happily which are done by them who are honest and virtuous/ because they be also done more painfully and with greater travel/ which surely me thinketh is the very cause off the fruitfulness of the lords field. And that than it yieldeth the best fruit/ and as it were a golden harvest/ when it is diligently/ carefully and painfully laboured and tilled/ when there is a great and a careful heed taken off the seeds/ when the churches are looked unto with as great diligence as the camp and army is watched in the fields: And finally when they are laboured by honest men. For neither doth the ground respect the laurel garlonde upon the plough share nor whither the plough man weareth rich and costly embroidered garments/ but would have him painful/ laboursome/ diligent and full of travel: neither doth the church look for this outward pomp and show in her bishop/ but for faith/ diligence/ labour/ good and precious seeds/ honest/ busy/ and painful hands/ and had a great deal rather have her husband man godl/ y learned and diligent/ then mitred and Rocheted. Whereupon it cometh to pass that when the field of Rome was ploughed and tilled by Seranus/ and Cincinnatus and such like worthy men/ and the church by Paul and Peter/ and such like/ The increase was very plentiful: but now as far as we are gone from there example and pains taking/ so much are our churches behind and inferior to the fields of Ephesus and Antioch.  
Therefore it is the duty of all godly bishops who desire to serve the church/ and to be well esteemed in it rather for their godliness and learning/ then for this pomp and show/ seeing they have already declared that the gospel is dearer unto them then all the commodities of this life/ that iff they will discharge their duty/ they would better finish and make perfect that which they have already well begonn/ and even willingly for the rest off the gospel/ which yet we want touching discipline/ once again leave and forsake that pompous state and dignity and be more careful for the glory of god/ the salvation of the church/ and keeping a god conscience unto themselves/ then for keeping or maintaining this false show of honour and glory and the vain names of titles and dignities/ and return again to the work off the ministery and not (as in a sense somewhat diverse from this the Apostle warneth the galatians) finish in the flesh which they have begun in the spirit. 
Galat. 3.3.   
I know in deed how hard it is to persuade them which have once tasted off this sweet enchanting cup but seeing both the commandment iff god/ theridamas own calling and vocation/ and the profit and commodity of the church doth require it/ It becometh them for the godliness they are off/ and for the life they have spent in the professing off the Gospel to leave all for CHRIST and the Gospels cause/ and to follow him whither he calleth and leadeth them: and as they in a manner first taught and preached unto us the doctrine of the Gospel/ So they would be the first Authors to bring in the Discipline of the Gospel/ and use their estimation/ credit/ and authority not to the overthrowing off the truth of God but to the establishing and preserving off the same. But if there be any (for I cannot but hope well off many especially off those who have seen other reformed churches) but I say though there be any who either for covetousness/ for ambition/ or because they think this lordly state tolerable in Bishops/ will by no means be persuaded to rest and quiet themselves in that mean estate which becommethe the men of God/ they are to be compelled even against their wills and to be forced to return again to the first and right institution of Bishops.  
And surely though we search the fountain and original of these great riches/ we shall found that they neither in the beginning goy this wealth by any right/ nor yet keep it to this day: not only because they do no duty of a Bishop or Minister/ But also because they wrongfully usurp that/ which belongeth unto other. For a great part off their Goods is that which in the beginning was given for the relief of the poor: which was committed as an alms unto the Bishop: which as it appeareth by the old cannons he should distribute by his advice/ and the consent off the company off the Elders. But after when they had abolished the power and authority of the Elders/ and ruled all things alone according to their own conscience/ They made themselves those poor men/ and took alms to there own use/ and so grew rich and wealthy/ by the want and necessity of others.  
another part which they have/ belongeth to the ministers off other churches/ which was united to the bishoprics by Impropriations: besides proxies and other tolls and fees which they take off the ministers: Therefore what right have they to usurp that as there own/ which was given in times passed for the maintaining off ministers in other churches? Therefore when they have restored to the poor and to other ministers that which is there own/ iff yet they have more than is meet for a Bishop/ let them bestow it off other there poor fellow ministers: who in many other places want necessaries by reason off the poverty of the churches which they serve: that at the last/ being content which an honest and reasonable living/ they may return again to th●r original and first beginning.  
These words off diminishing the pomp and wealth of bishops/ as it displeaseth some who think that some credit and authority is gotten to the gospel thereby/ So it pleaseth very well those that think this will be profitable for them and do already gape for this pray and hope for this great inheritance. For they thinking that we seek only that the bishops might be put down/ wait for the like pray by their putting down as they had sometimes at the overthowe off ●he abbais. For as for Religion they care nor what become of it/ so they may wax wealthy by sacrilege and robbery/ And would not stick if it were possible to crucify Christ again/ that they might cast lots for his coat and divide his garments amongs them/ For this our age hath many such soldiers/ many such as Denis the king or rather the tyrant of Syra cusa was/ who think that a golden grown is not fit for God/ neither in summer neither in winter/ and yet that it will serve them well at all times and seasons. But if they mark diligently what I say/ they shall well perceive that I favour not in any respect/ there covetousness and greedy desire. For I speak not here off spoiling the bishops/ or robbing the goods of the church and giving them away to most unworthy men/ but rather that the need off a great number/ may be relieved by the abundance and excess of a few: that hospitals may be maintained and provided for: and (which is the chief) that the ministry may be established and maintained thorough aught the realm: so that by these words/ they have no occasion to hope or look for any thing/ but rather to fear they lose not that which they have/ iff at any time they have gotten wrongfully into their hands the patrimony of the church. For they must either restore it again/ that the church may be provided for off worthy teachers/ or else make themselves guilty of the loss and destruction off so many souls/ as by there means are destitute of a minister/ and shall perish in their ignorance. But seeing this place hath been handled now fully enough (as I suppose) let us conclude that which I purposed in the beginning: namely that the churches aught the provide for the ministers/ and that in such measure that they be not hindered from doing there duties either by need and poverty/ or by wealth and abundance.  
That they be not despised thorough need and necessity/ nor wax wanton by excessive riches.  
As for that point by what means this aught especially to be done/ we must understand that (which was commanded in the law/ touching the giving the tenths to the priests and Levites/ bindeth not us precisely to the paying of tenths. For this was a politic law of the jews which bindeth us only generally/ that we also provide for them/ which labour in the lords work. But as we are not necessarily bound to use that way of provision for them/ So iff it be commodious for any country/ either because the people are already accustomed unto it/ or for some orher civil and politic respect/ it may be used so that we remember/ that which hath been showed before/ That the ministers must honestly and liberally be provided for/ with out there taking off any such pains as may hindre the doing off their duty. And seeing the Lord would not suffer the Levites and Priests to the with drawing of them from doing their duty/ to go about the fields and see that every man pay their tithes/ and to see it brought home/ how much less aught the work off the ministery to be hindered by doing this business? But also besides this discommodity/ It is a base and a vile thing for them to view every man's field jest they be deceived/ and to know the number and increase off every man's flock or cattle and off other things whereof by the custom of our realm the tenths are paid: especially seeing he shallbe forced sometimes to strive with peevish and covetous men for his right which in such a man/ (especially in such a case) were a shameful and unworthy thing.  
Therefore if we think good to keep still the tenths and to pay the Ministers of them/ the magistrate must provide for this by his authority/ that they may be free from all these troubles/ that they may wholly bestow themselves/ in reading/ meditating/ and expounding off the Scriptures/ and at one word in doing off there duty. And to see that so doing they may be honestly and liberally provided for/ For thus we read that the godly and noble king Ezechias did: 
2. Chro. 31.4.5.6.7.8  who brought to pass by his authority/ first that the Priests were provided for as it was commanded in the law/ Then also he took such order/ That their tithes growing to a great quantity and store) should be so laid up and reserved as might be most commodious for the priests. 
2. Chro. 31.9.11.  And how meet were it for Christian princes and for the perpetual praise off their godliness in the church/ to follow the example of Ezechias in this behalf: who not only brought to pass by his authority that as I said before the priests and Levites should be provided for/ as it was commanded by the law/ but also had a especial care/ that That which was liberally given might be divided to those/ to whom it appertained/ Therefore he built barns and granaries for the better commodity of the priests/ and finally appointed certain men by whose means the Levites who were scattered through out the kingdom were provided for.  
Such ancestors and so worthy patterns and examples of godliness and all kind of virtue let Good Princes set before them to follow: and not only not spoil the Ministry themselves or suffer it to be rob of others/ but liberally according to the commandment of our Saviour Christ/ see it maintained and provided for thorough out their kingdom nor suffer that That which was once given to this end be prodigally spent and wasted in courtly Pomp/ excess/ and wantonness/ nor bestowed upon noble men's servants nor other innumerable sorts off ungodly and intolerable abuses by sacrilege and the church robbery/ but that it be faithfully ordered and bestowed upon Religion/ the service of god/ and publishing off the word of god thorough out the kingdom and the maintenance of the sacred ministery. Thus they shall prove themselves to be such kings and Queens as Esay prophesied off/ who should nourish/ cherish and defeund the church like foster Fathers and nurses. 
Esai. 49.23.   
Thus therefore having ended this point of the Living off Bishops or ministers/ Letoy us go forward to the next which is touching their garments and appparell/ which apparel being off ij. sorts: that is to say either belonging to divine service/ or which serveth in the common and daily use of life/ I find nothing written or commanded in in the gospel off either of them/ but only that which is generally commanded touching modesty/ soberness and honest conversation with all men/ which as it may be referred to the diet/ and household stuff and to all other parts off their life/ So also to their garments and apparel. But a certain kind/ form and fashion of apparel either in daily use off life/ or else in divine service is no where commanded in the Gospel. Neither yet under the law was any thing prescribed to the Levites and Priests for their daily wearing/ in what apparel or garments they should daily go.  
In deed in the divine service which they did in the tabernacle of the Temple/ such things are diligently and exactly prescribed and set forth according to the dispensation of the old Testament. But in these our times wherein by the grace of God we have the truth it self and the body in Christ our Saviour/ we have no longer need off figures and shadows. These things were but for a certain time/ which so long as God would have kept/ he left the form and fashion off their apparel plainly set forth in his law: 
Exod. 18. ●3.  adjoining thereunto the punishment of death though any man should transgress the law therein. But this difference of apparel/ in divine service doth no more belong unto us/ than the offering up of sacrifice and the keeping off other ceremonies of the law. Neither under the law pertained it to any but only to such/ as ministered in the tabernacle and temple: and not to the rest off the Levites who were scattered through out jury/ and preached the word of god in the synagogues. How much less aught the Interpreters of the gospel use those veils and shadows in these days/ wherein as the Apostle saith/ we behold which open and uncovered face the glory of god. 
2. Cor. 3.10  And if it had been needful to have been used/ ther is no doubt but that Christ would have warned his Apostles of it/ especially seeing that these things were before so at large set out under the law. For it is not to be thought that Christ was less diligent in shewing how god would be worshipped under the Gospel/ then Moses in showing the same under the law. Or that Moses being a servant was more faithful in the administration of the lords house/ then Christ the Son and heir in his own father's house. Therefore to bind the ministers to any certain fashion or form of apparel hath no ground of any precept of the gospel/ or commandment out of the word of god.  
They are therefore the inventions of men: and off what men/ but even of such which have sought to paint and adorn with these colours the shame off there wherishe idolatry and superstition. For as if they had been ashamed of the simplicity of the gospel/ which they aught rather to have had in reverence and in honour/ They thought good to follow what so ever had any show or ostentation in any Religion/ and thought it to be used to the setting forth of the gospel. Thus they take out off the law almost all there massing apparel by a foolish and ridiculous imitation: that having an altar and a priest they might not want apparel for the stage. As for the surplice it is notable which is written off hope Siricius who fetcheth the cause and original of it from Christ: and proveth that we aught to use a linen garment at divine service be cause Christ was buried in a winding sheet. A notable reason surely why we should use the surplice in our churches/ but peradventure they are ignorant off there own antiquities/ and the surplice is to be thought rather to have been borrowed by them off certain Egyptian monks/ who upon the skins which they used to wear for there apparel did wear linen garments: from whence also the name of Surplice seemeth to come.  
Such like reasons are to be found in there writings: but to let pass these trifles/ it is to be lamented that even amongs us who profess the Gospel/ there were some/ that when the whole papacy was to be consecrated/ and this Rome to have been vowed to destruction/ according to the vow and curse off the city of Hiericho/ who being deceived with the fair and glittering show off the Babylonishe garments/ brought them as Acan did into the tents of Israel. For why do they command a cope and surplice to be used in divine service? or a Tippet and a Square Cap to be worn daily but because they think it is of some authority with the people/ and bringeth some estimation to their office and to their persons/ and is thought to be of great force/ to make a man seem to be grave and off authority. For these be the best reasons which they are wont to bring: whereby they would signify both that these ij. sorts of apparel are not commanded for Religion's sake/ and that the abusing of them heretofore/ cannot nor aught not to take away the right use of them/ which belongeth to comeliness and order/ to which end contrary to the Apostles mind they wrist that place of S. Paul/ That all things are to be done orderly in the church. 
1. Cor. 14.40.  But if they pertain only to a decency and comeliness/ what needeth any commandment to be given to a minister to use daily the tippet and the square cap/ and a priests gown/ and at divine service the cope and the surplice/ seeing a minister who is set over the government of the church/ and by the Apostles rule aught to be such a one/ as not only is able to use himself honestly in every thing/ but also such as keepeth his family in order/ and aught to be an example of all modesty and honest comeliness to his flock: who surely if he be meet for such an office and worthy to handle the word of god/ will take heed that he do not dishonest his worthy office/ by vile and unhonest apparel.  
But seeing they make no worthy ministers/ but readers and service saiers/ it was needful/ they should appoint them what cap they should wear: and how the sleeves and collars of their gowns should be made and such like. Although they attain not this decency and comeliness which they pretend/ for often times there is nothing more filthy and unhonest than this kind of apparel. And if any can use a comely square cap he can use also a round cap which is as comely/ and so much more/ as it is fit for his head them the square.  
Therefore there is no cause to prescribe this apparel to be daily worn for decency and order. But they say the Ministers must be distinguished from other men: and that they may be known off their parishiners and church. This is even as great a reason as the other. For if they did set such a shepherd over the sheepfold of god/ who were able as well with his voice/ as the sheppherd with his hook and staff/ to rule his sheep/ who were able also to heal the sick and diseased/ and to bring home again such as wander and stray out of the way/ finally if they set a right sheppherd over the flock/ the sheep would know him by his voice/ and would not need to have any mark by his apparel to know him. Therefore although this reason might be off some force for hirelings/ yet it cannot be of any force for meet and worthy ministers.  
And whereas they allege also Order and decency for there surplice/ I would know why it should seem more comely and decent for a Minister/ that be should preach or pray in a surplice/ then in a gown .. In white raiment then in black apparel? For as for the colour/ me thinketh black to be more comely for him: and for the fashion me thinketh a long garment reaching down to the foot should be more honest and seemly. Further more do they not see that Simplicity liked our saviour Christ/ that the Gospel is in a manner shadowed and covered by these veils and figures/ that by this means/ the way is made open to bring in many other more ceremonies for as good respects as these be? do they not also think that we perceive that nothing else is sought by this which they call comeliness and order but only a conformity with Papists and a superstitious decency? as also in using the sign of the cross in baptism/ the round cake in the lords supper/ and many other such ceremonies/ and not that seemly order which the Apostle commandeth? 
1. Cor. 14,40.  For if the simplicity and nakedness of the gospel/ misliked them/ why did they especially cloth it with popish apparel/ seeing we aught to be so much the further off and to abhor their doings/ by how much we are in greater danger of them/ then of other heretics because they live amongs us? For which cause also the Lord commanded that greater severity should be used against them off the land of Canaan/ then against Idolaters of other nations and countries.  
But they say further/ that men should be admonished that they are now used to an other end/ then they were by the Papists/ and that the abuse cannot take away the right use of them: and although the popish priesthood be a most grievous leprosy/ yet the apparel which they used/ iff it be washed again may be applied again to our use, but I say/ that of all the leprous garments/ they have chosen the filthiest and most polluted: and such as cannot be washed nor made clean again by any art or cunning off the fuller. For seeing it is manifest that Popish Priests received their orders/ by the putting on off a surplice and square cap/ and that they used the coop even to the singing off mass/ who is he that hath learned by the law of god to distinguish and discern between sore and sore/ between holy and unclean/ and understandeth not/ and even seeth with his eyes/ that the leprosy was spread upon these garments/ and that they are polluted and unclean/ not only by the contagion of the leprous man/ but even by their own disease: 
Levi. 13.52.  And therefore by the law not to be washed/ but to be burned/ nor to be purged with water but to be consumed with fire. seeing then it is so/ and that this law of prescript apparel off ministers/ hath no ground not only off no scripture/ but also of no sound judgement and reason/ a marvel it is to see how earnestly and with great contention/ it hath been defended and maintained. And it maketh me afraid to remember the bitterness of those days/ the churches bereaved of there ministers/ and most faithful Pastors and Doctors driven from there places/ the trouble that came in the universities for this cause/ and the most toward youth both for godliness and learning driven out of their colleges/ finally the commandements of god transgressed that the precepts of men might be established.  
But they have made me to long in a matter off small weight/ who do so earnestly urge these trifles/ as if they were matter off great weight and were grounded off the commandment of God: But seeing it appeareth manifestly (as I suppose) by that which I have said that it is far otherwise/ Let us conclude/ that no certain kind/ form/ or fashion of apparel is to be prescribed to ministers neither to be daily worn/ nor yet in service time: and that they are only to be admonished that they show themselves sober/ modest/ and honest both in their apparel and in all the rest off there life and conversation: which though some shall neglect to do/ and being admonished by there brethren do not amend it/ let them be corrected by the magistrate. And thus much generally off bishops: that is to say off ministers.  
Now it followeth to declare the divers sorts and kinds of them: and to show what every one hath proper and peculiar to him self. There be therefore two kinds and sorts of bishops/ the one of Doctors/ the other of Pastors. For these are not to be confounded/ as if one and the self same office were signified by two names/ as some have supposed. For seeing the Apostle in the iiij. to the Ephesians doth severally rehearse all the ministers off the church which Christ hath given and appointed to the edifying thereof/ and distinguisheth Apostles from Prophets/ and Prophets from Evangelists/ I do not see why we should not think also/ that Pastors and Doctors as they are distinguished and severed by name/ to be so also in office and duty which also appeareth more manifestly in the xij. to the Romans/ where they are distinguished not only by names/ but also by gifts proper to several offices. Therefore these are divers and sundry offices/ how near so ever they seem to be together. 
Rom. 12. ●. 7.   
Now to prove that only Doctors and Pastors be bishops/ and that no man else (as it hath been said here to fore) may or aught to minister the word of god in the church/ needeth a longer proof. But seeing it cannot be doubted/ that the Apostle rehearseth in the iiij. to the Ephesians all the offices and functions which have any thing to do with the work off the ministry/ and by which Christ would have his church builded up/ and seeing that those offices of Apostles/ Evangelists/ and prophets/ are ceased/ (as also they were given only to to serve for a time/ and not for the perpetual government of the church) It is manifest that there remain no other Bishops or ministers off the word of god but only Pastors and Doctors. But that it may the more clearly be showed/ that those other offices served but for a time let us more at large consider the nature and condition of every one of them: And first for the Apostles office/ what it was/ it appeareth by the word of our Saviour/ whereby he ordaineth them to the Apostleshipp: namely/ This/ that they should go preach the Gospel in all the world and baptise those which believe. 
Mat. 27.19 Mark. 16.15.  So that an Apostle was not bound to preach the gospel to any one and certain province/ nation/ or country/ but to the whole world. So likewise Christ before his departure commended not to peter and by him to the rest off the Apostles any certain sheep of some certain ground or pasture but all his flock. 
john 21.15.16.17.  For as our Saviour Christ had given them marvelous gifts of the Spirit/ So he would have them bear greater offices. He assigned them not a few acre's/ to plough and till/ or a little field not some small portion of his vyneiard and inheritance to dress/ but even all his field/ his whole vyneiard and inheritance. Such of all the disciples of Christ there were only xij. to whom afterwards were added Paul and as some think Barnabas/ who as certain chief captains should bring the world under subjection to the kingdom and Empire of Christ: And as Master builders who should draw out and describe the pattern and platform of all the churches/ and lay the first foundations and grounds: Which so great a charge being laid upon them/ excellent gifts were also given them whereby they might be able to bear and uphold so great a burden. For they were endued with a marvelous knowledge off heavenly things/ and divers strange tongues and languages/ as is it rehearsed off the xij. Apostles in the Acts/ and as Paul signifieth off himself to the Corinth's. 
Act. 2.4. 1. Cor. 14.18.   
Furthermore there were many other things proper and peculiar to this office as/ that they should be witnesses off the lords resurrection: 
Act. 1.22. Galat. 1.1.  that they should be immediately called and appointed by CHRIST: and otherlike/ Which seeing they can be in no man now adays/ it is plain and evident/ that the Apostleshipp is ceased/ and that this worthy and excellent office is no longer remaining in the church. whereupon the Apostles who did choose Mathias into judas place being void/ yet when james was slain/ they did choose nome into his Room or the Room often any other of the Apostles/ when they died: 
Act. 1.  
Act. 12.2.  So that it is plain that this office is abolished.  
Which being plain of the Apostles must be likewise understood off the Evangelists who served and ministered unto them/ and were after a sort their vicairs and deputies. For as it doth appear in the Acts This was the office of the Evangelists to accompany the Apostles whom they (when they had gathered any company off a church together and must needs departed) left behind them being instructed by them in what sort and order to stablish the church/ who having set the church in order and provided pastors and Elders to govern it/ left it and followed the Apostles again/ So they as Emperors and generals/ when they had overcome any city/ left as it were some chief captains behind them/ until things could be brought to a better stay/ and that ancients and elders/ as certain perpetual garrisons were set over them/ for the Apostles were appointed to conquer and to overcome: The Evangelists to establish and set in order. The elders to maintain and preserve the church of god. Therefore this office of the Evangelist must needs cease/ seeing the Apostleship is ceased already.  
As for the prophets office/ although it consisted in expounding the scriptures/ yet seeing it was joined with extraordinary gift of foretelling things to come/ necessary for the primitive church/ but now no more in use/ it can not be doubted but that the office is ceased as well as the gift/ whereupon we may conclude/ That seeing as Saint Paul witnesseth only Apostles/ Evangelists/ prophets/ Pastor's and Doctors/ were given by Christ to the edifying off the church and the work off the ministry/ That the three first ceasing/ there remain only Pastors and Doctors perpetual and ordinary ministers off the word. 
Eph. 4. 1●.12.   
In deed sometimes the lord extraordinarily/ in a confused state/ where is no place off ordinary calling/ stirreth up as be did in our time as it were certain new Apostles to lighten the world again with the light off the gospel: And Eusebius maketh mention off some/ who saith he with a heavenly zeal of following the Apostles went preaching the gospel to the Indians. 
Eusebius in the 5. book of his ecclesiastikall history  But I speak off the Ordinary state of the church/ such as ours aught to be after so many years. Therefore Saint Paul in the xij. to the Romans speaking off this state maketh no mention off Apostles/ Evangelists/ or Prophets but only of Teachers and exhorters/ calling Pastor's/ Exhorters as it shall appear hereafter. Neither was i● needful that they should continue any longer in the church: no more than it is needful after the platform be drawn that the master builder tarry any longer/ but that there be carpenters and workmen to build and raise the work as he hath appointed.  
And it seemeth that our Saviour Christ in the stablishing off his kingdom followed a kind of order not divers from that which is used by earthly kings and princes/ Who at the day of their coronation/ and for a certain time after make many officers for divers and sundry uses/ who serve not only for a solemnity/ pomp and show/ but also to great use and service for that time/ but when things are set in order and the kingdom established are used no longer. So Christ our lord and king/ when as being ascended into heaven he was as it were invested into his kingdom/ created Apostles and such other officers/ which should set his kingdom in order and appoint and ordain a certain ordinary state for the government and administration of it: which being so established and set in order/ Those offices should cease/ and the kingdom should be governed as they had appointed.  
Therefore theriss no cause why we should think the love and care off our Saviour towards his church to be diminished for this cause/ or that he dealethe not bountifully and liberally with us: no more than subjects for the like cause/ have occasion to suspect their kings good will and favour to be changed towards them. For these things are but for a certain time and pertain to the beginning off the kingdom/ which time seemeth necessarily to require some other kind of order then all the rest that followeth. Therefore to continue the same similiritude/ after he was crowned-kinge/ he scattered in great abundance spiritual gifts of knowledge/ prophesying/ healing/ and other graces/ as gold and silver amongs his people: All the conduits ran with sweet and most pleasant wine: All the pipes and cocks ran with rose water and other sweet and pleasant waters: But although he giveth us daily all things liberally and plentifully/ yet he giveth us not daily a Largesse as at the time of his coronation. Therefore we aught to be content with that liberality which the lord showeth unto us/ and not to look to have allwais alike.  
The same reason is off the perpetual ministers off the word: with whom he would have us to be contented and not to wish for the first/ and those which were extraordinary and appointed to serve but for a time. For as some thing was given more liberally and extraordinarily to the extraordinary times of the church/ So we are sufficiently provided for/ off all things which belong to the continual and necessary use off the church. Therefore being content with this mean estate and condition/ Let us use that which is given unto us/ and seek not for offices which served but for a time/ in the perpetual government of the church/ nor will he extraordinary functions in an ordinary state. Wherefore/ we aught to have Pastors and Doctors appointed in our church/ and not to retain still the extraordinary office of preachers: which yet I reprove more sparingly/ for the respect I have to many worthy men who have laboured with some fruit after this sort: for I see that some (by the negligence of those who aught to have provided meet Pastors for the churches) for the love they had unto the gospel/ thought it lawful for them in these times to take upon them this Apostolical or evangelical kind of office and embassage: whereas rather they ought to have urged the full and perfect reformation of our church/ and to have striven by the word of god/ that every church might have been provided off a fit Pastor. And that the lords heritage might be no more left barren and untilled/ left that at the last/ the Lord be angry with us/ and take it from us and let out his farm to other that will dress it better.  
But if there be any which please themselves to much in this gadding abroad through out the churches/ and will contend they may do so by the example of the Apostles and Evangelists/ let them show us the signs of their Apostleship as Saint Paul did to the Corinthians: 
1. Cor. 9.2.3.  Let them prove that they are endued with those Apostolical gifts of knowledge and understanding/ tongues/ healings/ doing off miracles and such like. Let them bring forth the commission of this their so large embassage to all churches: last off all let them prove that they are immediately called thereunto of god. For not only one Bishop but all the Bishops in the world/ are not able to ordain and make and Apostle/ seeing that (as it appeareth by the Argument I have alleged) their office is already ceased. They cannot be Evangelists neither/ seeing that they were as it were the Legates of the Apostles/ who in respect of them were as Proconsulles or presidents. For Prophets I think they will not say they be/ seeing they cannot tell us off things to come. Besides that we read not that the Prophets went thus abroad through out all churches/ but it seemeth rather that they were wont to abide in certain places. Wherefore taking away extraordinary callings and vocations out off the ordinary state of the church/ Let us follow that certain rule which the Lord hath prescribed. Let Pastors and Doctors be assigned unto churches who are only the ordinary and perpetual ministers of the word of god appointed to the edification of the church.  
These things thus set down/ let us now see what the particular charges and duties of these two be. And first let us speak off Doctors: whose office is more simple. Doctor's therefore I call Bishops who are occupied in the simple teaching and expounding off the holy doctrine and true Religion. For it seemeth that this was the office of Doctors simply to teach out of god his word/ what was to be thought off god and off his worship and service: what of Christ/ what the law is: what the Gospel: what is the rule off our life: what the hope and expectation of the life to come: finally what to think off every point of Religion without those vehement speeches whereby the minds of men are either raised up and comforted/ or beaten down and made sad. For seeing that Saint Paul doth limit and bound the office of a Doctor by Doctrine/ 
Rom. 12.7.  and attributethe to an other office To exhort/ he seemethe to show that a Doctor is as it were the school master and teacher of the principles of Religion off with office how great and manifold use there is in the church of god/ we shall easily understand though we consider/ how many there be amongs us that be rude and know not the first principles and grounds of religion. Which being unworthy and unseemly for a Christian church and for our profession of the gospel/ Let Teachers and Doctors be provided (such as we have but a few right and lawful in these our days) to teach the churches and especially the rude and ignorant. For although we invent a thousand ways/ we shall never promote the edification of the church/ but only by those means and instruments which the Lord hath appointed for his work. For with these the blessing of god is joined which is not only wanting to those who are made by us how goodly a show so ever they have/ but contrariwise they have Cursing for Blessing. Now to return to Doctors again.  
In the primitive church/ They were set to instruct in the Doctrine of faith and Religion such as were rude and ignorant: 
In the 6. book of his ecclesiastical history.  For so Eusebius telleth that when in the church of Alexandria many had fled away for fear of persecution/ so that no man had the charge of Cathechizinge/ Origen being a young man and But xviij. years of age/ at the request off certain worthy men took the charge upon him. Wherewith all though in the beginning he joined also teaching of grammar and other arts/ yet he afterwards understood/ that it belonged not unto his office so to do/ and therefore gave himself wholly to the expounding of the scriptures/ and instructing off such as were ignorant in religion. The whom after one Hercules succeeded in the same office/ whom before he had taken to him to help him to teach: who afterward was chosen from being Doctor/ to be Pastor and Bishop of the same church/ whereof it may be gathered that in the primitive church/ this was an ordinary office: and that before Pastor's/ and Bishop's/ there were other also appointed to be Doctors/ whose office did consist in expounding the scriptures/ and cathechizinge off the ignorant.  
But as for our Doctorshippe such as it was in time of popery and as continueth yet still/ I know neither from whence it came/ nor to what use it serveth. For they expound not the scriptures in any certain church appointed unto them/ declaring the natural and true sense and meaning of the word of god/ they do not teach the youth nor cathechize the ignorant/ but live idly in the univertsities. For it is no name off any lawful office or function in the church no not as it is used in the universities but only a name and title of honour/ and a commendation of a man's knowledge in divinity so that it rather seemeth to serve to ambition and vainglory/ then to any use and profit.  
They say there was sometimes an image maker named Passo who did so engrave the image of mercury in marblestone that a man could not judge or discern/ whither mercury were within/ or without the same. Such Mercuries/ and Images do our universities make us/ whose knowledge we cannot tell whither it be within them or without them/ for they prove not themselves to be right Mercuries by any speech/ eloquence/ or utterance/ I know not what a shadow and Image off vain contemplation this is/ for true and Christian Religion bestowethe the gifts that are received of god/ to the common use and profit of all the body Therefore these Mercuries are to be appointed to churches and to be set up in high and lightsome places/ that their speech and talk and other properties may prove them to be right Mercuryes in deed.  
For surely it is not tolerable that they should bury the lords treasure in the earth and hid his light under a Bushel/ and as it is said off one Aspendius a harper/ that they should play on their sweet haps as they selves may only hear it. Therefore let these goodly lights be put on candlesticks/ that as Christ commandeth they may shine and give light not only to themselves/ but to all that are in the house. 
Ma●. 15. Math. 25. ●●.  Let this rich treasure be laid out to the bank/ that when the Lord cometh he may receive his own with advantage: that is to say/ let these learned Doctors be assigned and appointed to church's 〈◊〉 expound the Scriptures/ to Cathechize the rude and ignorant and by the example of David a better and more excellent harper/ Let them awake in the morning to sing: 
Psa. 108.2. Esa. 49.27  and awake their haps together with them/ and call both rich and poor and all degrees and orders to hear them/ and sing and play not to themselves only but to the church/ and set out there heavenly songs and ditties with most pleasant tune and melody in the hearing also of many of other. Let this knowledge be brought to action and to the use our life. Let the Doctor have a chair set for him. Let him have scholars appointed him whom he many teach and instruct in the fear of god and know edge off heavenly mysteries: I mean a chair wherein he may sit to teach and to cathechize/ not wherein taking his ease he may be idle and fall a sleep  
And surely it is a marvel to see that when they should especially labour/ then they do give thou selves most of all unto ease. And that they then cherish and make most of themselves/ as if they were already come from the Seas into the haven/ when they should rather leave the haven and take the Seas. For when they are once made Doctors/ either for their understanding and knowledge/ or for their time and continuance/ then they obtain I know not what privileges from taking off pains any more/ Prerogatives off honours and estimation/ privileges off heaping off benefices together/ so that they seem to be like old soldiers who be exempted from doing any more service/ or to be arrived at this Doctorshipp/ as it were at a haven where they should be at an end off all their labour and travel.  
This is therefore to be corrected by us according to the Ordinance of God/ teaching and Cathechizinge is to be required off a Doctor. touching their examination/ how to try them who are to be chosen to this office I think it not needful to speak any more/ both because I have spoken heroff generally and at large before/ and also for that there is no great fault in the laws and statutes/ but rather in negligence and want of execution of the same laws and good Statutes. I omit also to speak of thee election and the manner off choosing of them. Which being done by an university and by the consent off so many learned and worthy men I would not disallow. As for so many foolish trifles as are used in the creating and ordaining of them/ they are sufficiently confuted already by that which hath been spoken by the ordeininge off Bishops.  
And thus much of Doctors. In which place also some are wont to speak off schools colleges and universities/ because they seem to carry a certain likeness and similitude of Doctors and Disciples/ teacher's/ and scholars/ prophets/ and sons of the Prophets. Which sure is a worthy point and very needful to be handled considering the diverse abuses of schools/ colleges/ and universities: but yet it conteinethe more matter than may be well handled at this time: For it had need off a several treatise/ which I trust/ as already touching schools hath been worthily and learnedly handled by master Askham in his School master/ So touching the rest/ some of that learned company whereof there arise daily many noble and most excellent wits will perform. And surely it were worthy the labour off some notable excellent man/ to teach the use of universities/ and to call them back again to the right end whereunto they were ordained and appointed: which is this/ that they should be means to preserve and make perfect all other noble arts and sciences and especially divinity which knowledge though it be not diligently kept by the Doctors in the altars of the Universities/ as in times past the fire that came down from heaven was by the Levites: Surely it will shortly come to pass/ as we have already seen it and that with in these few years/ that the church shall use strange fire/ to the doing off all things. 
Sam●el. 1.19.19.20. King. 2.2.3.5. King. 2.22. ●. 4.   
Such Universities the holy history rehearseth those of Naioth Bethel, Hiericho, and Jerusalem to have been which (when all men thought surely that this fire of god's word and knowledge of the scriptures had been clea●e gone out (as it came to pass also in these our days) nourished certain sparks in the ashes/ off which afterwards by good blowing of them/ they kindled Religion again. And such universities should we also have now a days/ which might both kindle Religion being put out/ and also inflame and increase it being kindled/ if the sons of the Prophets did painfully bestow themselves in reading meditating and expounding off the scriptures as we read those of Samuells college did. 
Sam. 1.19.20.  But now in stead of labour/ idleness is come into the universities: for peace and honest quietness: contention and discord/ the greatest poison to good studies that can be: for godliness and the fear off the lord/ neglect and almost contempt of all Religion/ with dissolute kind of licence and liberty whereby they give themselves to all riot and wantonness.  
And surely it grieveth me to think how far off they be from the Muses and learning who devil even in the very houses and palaces of the Muses. And that these places which are set furthest from any noise of the world that we might the more freely give ourselves to good and honest studies/ ring with cries/ noises/ and alarms/ raised up by troublesome wits/ and sound again with mutual reproaches/ hatred/ injuries/ and revenges: and that even the very temples of Religion the altars of holiness/ and the chapels of godliness and off the fear off the lord do wax profane unholy and void of all true Religion. What do we think that those noble worthies which at their great costs and charges founded colleges to this end that the service of god and holiness of life might spring from them/ and from those fountains flow to the rest of the church/ what do we think I say/ would they say if they were gathered together and should look down from heaven upon their colleges? dow not think they would complain one to an other/ that their colleges were become like unto tents of war wherein nothing were exercised but hate and enmity/ and that even in those places which they had made to be hives of a heavenly kind of honey/ a innumerable sort off oranes are risen up who not only gather no honey themselves/ but so mislike also of the labour and diligence off other that take great pains to gather/ that they never cease to vex and molest them until they have driven them out off there h●●s from amongs them.  
What though I should raise out off there grave/ some/ either off the holy bishops founders off the university of Oxeford/ or off the famous kings founders off the university of Cambridge/ what iff that noble kink Henry the eight the last off that worthy company (as Hercules was the last of the worthies) because he is last to deal with the universities in behalf of the rest/ what I say could they annswer him if he should complain/ that That which was most liberally and bountifully given for the maintenannce off good learning is abused to riot and idleness? That the hives for Bees/ are become dens for drones? that They are no more/ colleges off students/ but monasteries and cloisters off idle and snoring monks? That not only barren/ and unfruitful trees/ but al-also off hurtful and most noisome shadow to those young and fruitful plants/ that grow up under them/ be in those places/ which they meant should have been Orchiardes of most precious fruit/ and off the most noble and rare plants that might be.  
The universities aught to be the seed and the fry off the holy ministery thorough out the realm: but now there is scarce one sent out in to the church in many years that is fit for such an office. It aught in deed to be like the Apple treoff Persia whereof Theophrastus maketh mention: which doth bud/ blossom and bear fruit at all times of the year: and bringeth forth some fruit which is already ripe and some other budding/ and new geowing out. So the universities should have some allwais fit/ and as it were ripe already to take the ministry/ and some other ripening and budding out: but now neither ripe fruit falleth from the tree/ neither is the blossom such as declareth any plenty or store to come hereafter: if further he should complain that it is a heavy sight for them to see the universities through contention (and that many times for small occasion) so inflamed and set on fire. And that as they are grieved/ who do behold their fields and possessions wasted and burnt/ So they with no less sorrow behold/ good/ learned and worthy men expulsed out of their universities/ godly/ and learned young men driven from their places/ the schools deprived off most famous professors and Teachers/ Colleges bereaved of youth of marvelous hope and towardness/ off singular virtue and learning/ and the church deceived off that which she looked for at there hands.  
Therefore if they loved god there chief founder and Author of all that had been bestowed upon them/ or feared that he would be a punisher and revenger though they continue to abuse the same/ iff they bore any respect and reverence to them their patrons and founders and would be ruled by them/ they should leave their striving and running one against and other with mutual wrongs and injuries/ they should banish out idleness and expulsing the drones out off there hives fall to labour and take pains again: they should apply the study off the liberal arts and off the tongues/ they should meditate upon the Scriptures and exercise themselves therein as the Prophets and the sons of the Prophets: They should think with themselves/ and remember that the church hangeth upon their breasts/ desiring to suck that sweet milk off heavenly doctrine (and as Peter calleth it the sincere milk of the word: 
1. Pet. 2.2.  that they should make ready every year a great number off fit interpreters and Teachers of Religion for the use of the church: that they would be the Authors and seekers of a more full and perfect reformation: and when they had obtained it constantly to keep/ and preserve the same. These things would be acceptable to god there Arch founder and to them there founders/ and be most seemly and becoming the name off an university.  
if I say we hard him speak these and such like things unto us would we not be a shamed to be so sharply reproved? Yet although we hear not either king Henry the eight/ or any other of those worthies speak thus unto us/ yet notwithstanding we aught not to be less moved with the thing it self/ seeing these things may truly be objected unto us and cast in our teeth. Which nevertheless I speak not of all such as be in the universities/ for I know there be many such as we would wish that all should be: and undoubtedly there would be many more/ iff Samuelles Eliahs' and Elishas were set over the sons of the prophets/ who (as they were wont to do) might live together with the Scholars/ be present at there exercises/ help an further there endeavours/ and by their example frame them and stir them up to all godliness/ knowledge/ zeal/ and finally to every thing that is praise worthy. 
●. Sam. 19 ●0.  
2. King. 6.3.  
●. King. 6.1  Iff our universities had many such Samuells, Eliahs', Doctors and Pastors would be prepared for the churches which are abroad/ the number of students (as it did under) Elizeus would increase and multiply: and most pleasant streams as out of Eden, the garden of the Lord/ would flow from them and water all the Land.  
But seeing that is far otherwise/ being content with this moderate reproof/ and light showing off the disease only/ for help and remedy/ first most humbly I be seeche the Lord god the chief chancellor of our universities/ and then also the Magistrates that by his apointement and in his name are set to govern us/ that they would earnestly and carefully think off reforming the universities/ and restoring them to their right use again/ that they may serve to the preserving/ polishing and perfiting off all other the liberal sciences/ and especially off the study of divinity and maintenance of the sacred ministry. And let it be sufficient to have spoken thus much of Doctors and therewithal of schools/ Colleges and universities.  
Now let us speak off Pastors: whose office and function although it be near of kindred unto the doctor's function/ yet it conteinethe in it besides/ certain other things neither off less weight nor less necessary than these be. A Pastor therefore I call a Bishop/ who appliethe the Scriptures to the divers occasions and necessities of the church: and ministrethe the Sacraments to those which do believe. For Pastors touching the office they bore in the churches/ succeed the Apopostles: and after a sort also the priests of the law: whereas Doctors do rather resemble and are more like unto the Prophets and the Levites. Therefore Pastors administre not only the word/ but also the Sacraments. And seal up our salvation with the lords signet/ which they preach by word. For this is the nature of the Sacraments/ to seal up as it were the promises/ that when we have them under seal/ we might keep them more safely and possess them more securely. Wherefore the Pastor to whom the promises are committed to be declared and uttered/ and as it were the writings and indentures of our salvation to be made/ hath also authority to set the seal thereunto. For so the Lord commanded his Apostles that they should preach the Gospel/ and baptise those which should believe. Wherefore the administration of the Sacraments perteinethe to the office of a Pastor and that in such sort to a Pastor/ that no man else may take it upon him/ and arrogate that to himself which the Lord hath committed to an other to do.  
But besides the administration of the Sacraments this is also proper and peculiar to the Pastors/ even in the ministery of the word to apply the Scriptures to the divers occasions and necessities of the churches: And as time and occasion serveth/ to correct/ reprove/ and reprehend/ to raise up those that be cast down/ to break the stubborn/ to use exhortations/ and dehortations/ to cmofort the godly with the hope off the promises/ to terrify the wicked with the thunder off the judgement of god/ whereat they may be cast down and as if they had been stricken with a thunder bolt from heaven and consumed/ if they repent not/ to lift up some as it were to heaven/ and to cast down other to the bottom of hell. 
Rom. 12.7.  All which Saint Paul doth signify to the Roman figuratively by naning one kind thereof (that is to say off Exhortation) for all the rest. In his Epistle to Timothy he setteth out every thing more at large: 
●. Timoth. 4.3.  commanding Timothy to preach the word/ to correct/ to reprove/ to exhort.  
Seeing therefore the Pastor's office is so weighty and so divers: I will not show that they which be unable to teach are not to be admitted unto it/ for that I have handled this before/ but how weak there defence herein is which they are wont to bring: that is to say/ That the want off these unable ministers/ is supplied by the diligence of others/ whereas they read and rehearse out of the book unto the people/ homilies/ touching all the necessary points of Religion. I dispute not here against homilies/ nor mind to show what injury is done unto god his word when the writings of men are red and rehearsed in the church: or how dangerous a thing it is for giving occasion off bringing in to the church/ the writings and sermons also of other godly men/ the stories of martyrs/ and at the last also the Popish Legend/ For that it belongeth to an other place to speak off these things: this one thing I will show/ that the reading off Homilies is no sufficient excuse for an unable and unlearned Pastor/ seeing that it belongeth to the duty of a Pastor/ to apply the doctrine of the Scriptures to the divers times/ necessities and occasion off the church.  
For seeing that the Homilies be domme/ and speak only that which hath been indited a long time a fore/ how can they either know or understand/ or cure and remedy the diseases of the church. Therefore let us not think that the Ordeininge of● unable Pastors can be excused by this pretence. nor that Homilies (as it is said off a sword in old time as Delphos which did serve for all uses) can serve for all occasions which do arise in the church.  
Here the Pastor had need off great and profound knowledge to know the change off times/ the diversity of things/ the variety of persons/ and to deal thus or otherwise / according to that variety and difference. For a Shepherd hath not only one way both to heal the sick/ and cure the broken and bruised: And the physician cureth some men by diet and medicine/ some by cutting and surgery/ so likewise this only way of reading of Homilies can in no wise be sufficient to cure and to remedy all the sundry necessities of the church/ To be cunning in the profession of this kind of physic/ a man had need be perfit in his simples/ he had need to know many kinds of herbs/ flowers/ rotes/ a infinite sort off other things: finally he must needs thoroughly know all Eden and the whole garden of God/ that he may know what herbs are fit to raise up those who are cast down/ and as it were to comfort and restore again such as be in a consumption/ which also are meet to purge and cleanse those that are full and stuffed/ finally what so ever is proper for the curing off every disease/ and in what sort and after what manner/ and at what time it is to be ministered and applied.  
Which most worthy and necessary office for the salvation of mankind and chiefest of all which be under the Son Good Lord how infinite ways is it profaned? So that now a days to make a Pastor is nothing else but to make a service saier/ or reader of prayers out of his book. And this not only amongs the people but even in the midst of the universities/ in the schools and Colleges themselves (from whence as from certain sacred and pure fountains reformation aught to flow) from thence I say even from thence shameful examples of this great disorder and profanation do springe and come forth into all the realm. if we seek through both the universities what school is there/ what College/ society and fellowship off learned men that hath a right and a lawful Pastor amongs them? But either one or more chaplains and conducts as they call them are hired to read the service at the hours appointed/ or else the fellows of Colleges themselves do read it being bound by oath to enter into the ministry at a certain time appointed/ after they become Fellows. Whereupon it cometh to pass that a man may find sometimes/ ten or a dozen of these Pastors in a little College/ But one such Pastor as the word of God doth set out is hardly or not at all to be found amongs them.  
Further also this fault is made in the apointinge off pastors. That under pretence of making a more full and perfect trial of such as are to be appointed/ they ordain not any man wholly/ and at once to the office of a pastor/ but I know not by what degrees they lead him up to this pulpit. They must first be Deacons as they call it for a year/ that is to say they must receyve authority to say prayers and read the Scriptures/ But in no case to administer the Sacraments or to expound/ without further license: Then at the last he is fully admitted to he office of a Pastor. Which as I perceive well enough to have been translated from the manner off Popish ordres/ So know I not what ground of Scripture it hath or can have/ But rather contrariwise/ it seemeth to be clean against the express appointment of the Scriptures which make no more degrees to come to the office/ But the godliness and integrity of his former life in what sort so ever he hath occupied himself unto that time/ and the knowledge of the holy scriptures: So that it is needles for a man to come through all the offices of the church before he can ever attain to this.  
Wherein also there was to to curious a diligence in Silvester Bishop of Rome and others/ who appointed that before a man was ordained a Pastor/ he should first come up unto it as it were by certain stairs/ steps/ and degrees through out all those offices of the church which they had invented. 
Counsel off Rome the second. and the 1●. canon.  And first he must be Accolythus twenty year. Deacon xxuj. and so forth. That at the last after thirty or three score years trial thus had/ he should be admitted to the full priesthood.  
Leaving therefore these vain inventions of the brain of man/ Letoy us keep that certain ordre which is taught us by the Apostles: which is That after dew examination had of his life and doctrine/ he be admitted to this ministry and office of a Bishop/ Jest by this drawing a sunder and quartering off the right office of a Pastor we be justly thought to have brought into the church of god with out his word/ off our own authority so many new offices and functions/ as into how many parts and members this one office is divided.  
touching those things which besides this are faulty in the Election and Ordination of Pastors/ they have been spoken off in other places before/ neither is it needful to repeat the same again: Therefore to conclude all this treatise of bishops/ taking away extraordinary functions and offices and abolishing the pomp and tyranny of the Lord bishops/ Let us esteem the office of a Bishop and minister as it is declared unto us in the word of god: Let us remember that this is a service and Ministry not off the affairs of this life/ But off the holy word of god: Let this most neceessary office amongs all other offices that be in the earth both for the service and Religion of God and for the salvation of man be ordained and established thorough out this Realm: Let an Assay be made/ that they which being unmeet for the office/ being put out/ godly/ learned/ and worthy men be chosen thereunto: who discharging their offices faithfully/ may be sufficiently provided for/ concerning the necessaries of this life/ as the Lord hath commanded: Let us fetch the manner and fashion off our examininge/ choosing/ and ordaining out of the Scriptures: Let Doctors be appointed to teach/ and Cathechize the rude and ignorant: Let Pastors be ordained to Minister the Sacraments and to apply the general Docrine to the particular uses and occasions of the church: That faults being amended and reformed according to to the right line of the word of God/ a just and lawful ministery such as the Lord hath appointed may be established amongs us: That Christ powringe his blessing upon his own ordinance and appointment (as the Apostle noteth these to be the ends of the ministry) the work off the ministry may be done/ The body of Christ which is the church may be edified and builded up/ and the Saints may be fitly/ orderly/ and proportionally joined and knit together one with an other. 
Eph. 4.21.   
Thus now having finished one part off ecclesiastical functions and charges/ namely that which consisteth in the duty of a Bishop and the ministery of the word/ Let us come to that which remaineth and concerneth deacons: But to the end we may herein also orderly proceed/ first/ I say that Saint Paul in his first epistle to Timothy and third chap. and in the other places before alleged of me to the same end calleth all those Deacons/ which do exercise any office or or charge in the church/ not belonging to the Ministry of the word. For there be also other offices besides the ministry of the word/ needful for the preservation of the church. Which what they be we shall see hereafter.  
But if they were not necessary for the preservation of the whole body/ Surely jesus Christ the most wise ruler and governor of his church would never have appointed them: if then this other ordre of Deacons be so necessary/ why do we want it wholly in our church: deforming the body no less/ yea a great deal more by so notable want off those parts that are necessary/ then by the superfluity of those which are not off the body as hath been already before showed. For let them not here speak off there Chauncelors'/ whom I have already proved to have no lawful place in the church: nor off the church wardens/ off whom I shall speak more hereafter. For I say we want and require Ecclesiastical Deacons/ who according to the ordinance of god are lawfully chosen/ created and ordained to there offices: not civil and politic men who by the authority of the Magistrate deal in some such matter/ but what these be we shall see hereafter more at large.  
Here I cannot sufficiently wonder at the boldness of the brain of man who thus altereth and perverteth wholly/ the lords government in his own house: appointing some besides those which are appointed by him/ to the ruling off his house: and putting out those (as if the church of god had no need off their labour) whom the Lord himself had appointed/ finally licensing themselves in the lords matters to set down and take away/ to add and diminish what they list/ and to rule and dispose all thing according to their own will and fantasy: Then the which seeing there can be nothing more against the honour off our Saviour/ let us at the last learn to be modest and to be ruled by his word: let us suffer him to rule his own house by his own authority and restore again to the church those offices and functions/ which he hath thought meet and profitable for it.  
But that these things may be the better understood/ and that we proceed the more orderly forward. As I showed in the former part/ first what was ordained off God/ whereby it was easy to understand what was superfluous or to much/ So I must likewise do in this part/ that it may be the better understood/ what we want/ and what is to to be supplied in this behalf.  
There be therefore ij. sorts of Deacons as they are divided by Saint Paul in the xij. to the Romans: 
Rom. 21 8.  The one sort are called distributers (who also in the sixth of the Acts are properly called Deacons) The other over seers/ who also in other places are called Elders and Governors of the church. Those therefore who are properly called Deacons/ are officers of the church/ set over the bestowing and distributing off the church goods and treasury.  
How great cause there was off instituting this office in the church/ it appereath in the sixth of the Acts/ where the the Apostles who in the beginning administered the treasury of the church/ when they perceived that they were not able to serve both/ that is to say the preaching of the word and the caring for the poor/ gave over this office to be Treasurers any more/ and propounded it to the church/ that there might be a several office appointed for this charge/ that might take upon them the providing for the poor: To whom should be given/ what so ever was bestowed for the relief of the needy that they might after dispose it according as every one had need. That the poor might not be despised in the church of God whom he declareth to be so dear unto him/ and that all complaints being taken away/ every thing might be orderly and honestly governed in the house off God. Therefore the Treasury of the church whither it be in daily offerings/ or in rents and revenuews appointed to that end is to be committed unto the Deacons. The hospitals and houses which are appointed for the relief of strangers and off the poor are to be ruled by them: finally/ what other such like thing there is/ belongeth to the office of Deacons.  
In old time in deed in the primitive church/ this Treasure was committed to the bishops/ because all men trusting to their conscience/ whom they thought to have a special care of it/ hoped that all things would be more faithfully ordered for the benefit off the church and maintenance of the poor: But they whereas they aught rather to have followed the example of the Apostes/ and to have requested that they might give themselves to preaching and prayer/ and that they would choose some other to take that charge upon them/ did not only suffer themselves to be entreated to take it/ But also did unfaithfully behave themselves in disposing the poor men's box/ that at the last they ceased to be Almners any more or distributers unto others/ and as if they had been the poor men gave all unto themselves: concerning which matter the Deacons (if we had any) aught to deal with the Bishops in the behalf of the poor/ (whose charge is committed unto them by the church) and enter an action against them for recovering this money again: to require again their silver vessels and the golden plate wherewith they have so gorgeously garnished and adorned their cuphordes and plead against them/ that all that/ belongeth to the poor: by whose poverty/ they have waxen rich: by whose want and need they are become full and wealthy.  
Therefore seeing the office of a Deacon is so necessary/ it may seem a marvel/ how the church could suffer that the poor and the strangers/ who for Christ's cause aught to be most dear unto us/ should want there Gardyanes' and Tutors. We have brought in other Collectors/ gatherers' and church wardens into their room/ But it were better that we had none such at all/ then that by them so necessary an office should be abolished: For seeing the charge requirethe/ both a singular wisdom/ simplicity and integrity/ why should there not be choice made as in the other offices of the church/ trial had that the wisest may be chosen by the church and as the Apostle Saint Peter speaketh/ such/ as be full of the holy ghost and off wisdom. Why are not hands laid upon them/ that they may know that they deal in the lords business? Why are they not prayed for/ that they may have grace to discharge there duty? Finally why had they rather that they should be civil then Ecclesiastical Officers? this therefore is the charge and office of Deacons: In whose Election and ordination/ seeing there is nothing else particularly to be considered besides that which hath been Generally spoken off all heretofore/ Let us come to the Elders which are the second kind and sort off Deacons.  
Elders therefore are Deacons/ who are appointed to take heed off the offences that arise in the church: Therefore in well reformed churches/ every one of them have their ward/ and as it were there watch to look unto off that portion of the church in which they may most fytlye serve/ Wherein if any thing be done otherwise then aught to be that shall deserve just reproof/ if it be privately committed/ He Goeth unto the party and admonisheth him privately for his fault according to the word of God/ exhorting him that he do so no more: but though openly/ he certifiethe the counsel or consistory of the church: jest the fault off one man be spread to the destruction of all the rest.  
For although after a sort/ it is all men's duty to bring him into his way/ which goeth astray/ yet better and more diligent heed is taken that offences arise not in the church/ when every part off the church should have their watchmen assigned to them/ to whose office especially it should belong to mark/ oversee and observe all men's manners. Whereas otherwise there are many faults which may easily escape those who have not a careful eye over over. For which cause Saint Paul to the Thessalonians attributeth admonitions and reprehensions/ specially unto the Elders/ which notwithstanding afterwards in an other sort he declareth to belong unto all the faithful. 
●. The. 5.12   

1. Thessa. 5 12.14.  Therefore those Elders be such as those officers of the Athenienses were/ who had charge to see the laws kept/ or as the Censors of Rome/ who exacted and examined every citizens life according to the laws. So they mark and observe every man's manners/ and they themselves do admonish men of the lighter faults/ and bring the greater to the Consistory. Finally they take heed by all means/ jest God be offended with the church by reason off some man's fault/ and see that things be done honestly godly and comely in the church off God.  
Therefore if ther come into there ward any strangers/ from other places to inhabit whose Religion is not yet known/ They certify the Ministers that they may have means to talk with them before they come to the lords supper. So likewise if there be any children to be baptised/ they admonish the minister of it/ and finally off all such things which do belong to the good and seemly government of the church/ that the minister should understand theroff.  
further more also in the administration of the lords supper for the better commodity of the church/ they help the pastor and take heed that none come unto the lords supper whose Religion and honesty is not known/ and with whom the ministers have not dealt withal before: and other such like things which although they be not all expressly mentioned in the Scriptures yet seeing it belongeth not only unto Order and to comeliness/ But also to the profit and commodity of the church/ that some should be set over these matters/ such as amongs the jews were those who were called Cheeff of the synagogue/ and seeing the Scripture mencionethe no other Elders to whom the charge off these things should appertain/ I think it plain enough that these things by the word of god/ aught to be referred to the office of Elders.  
And as for that part off there office/ off taking heed to offences/ who can doubt that/ That charge properly appertaineth unto the Elders? seeing that they are said also in the Scriptures to rule/ to oversee and to govern? 
Act. 20.28 1. Thess. 5.12 Heb. 13.17. 1. P●●. 5● 〈…〉 5 17.  For this oversight can have but two parts only/ whereof the first perteinethe to Doctrine and Religion/ the other to life and manners. Seeing then that two kinds of Elders are expressly named by Saint Paul/ where off the first sort are occupied in preaching and Doctrine/ Iris necessary that the other should have charge off manners and conversation/ which part only remaineth.  
And hitherto the example of the primitive church doth lead us/ which for asmuch as they were next to the Apostles time/ might best understand to what use Elders had been appointed in the church by them. But how the primitive church took those degrees of the Apostles/ both Ecclesiastical histories do witness/ and reformed churches which in our time have reformed themselves according to there example/ do sufficiently declare.  
Therefore seeing the office of Elders was appointed in the church/ off our Saviour Christ by his Apostles/ and seeing it is so profitable and necessary for the same/ have we not just cause now to complain/ that our church wanteth so worthy an office? do not the slanders of our adversaries who are ready to take all occasions to speak evil of the Gospel require such watchmen to watch and see that offences rise not in the church? doth not the shameful wickedness of men require such Censors? And can this noble law of doing all things orderly and comely in the church of God want those any longer who should have a care to see it kept? That all things come not to confusion and be turned upside down?  
Therefore let Elders be restored to our church again which are both necessary helps for the safety and preservation of it and worthy ornaments for the estimation of the same. Let us obey the lords Commandment touching the ordaining off Elders/ if either the safety or estimation of the church be dear unto us/ or if we have any care off doing our duty unto god.  
As for election and Ordynation of them/ seeing it may be taken out of those General rules which I have given before/ and doth not require any thing to be specially spoken in this behalf/ Let us conclude this matter/ and together with all/ even the whole treaty which hath been handled concerning the simple charges and offices of the church/ beseeching God our most merciful father/ that it may please him to have mercy off our church and that as he hath raised it in a manner from the dead and out of the grave again So he would also vouchsafe/ to adorn and beautyfy it being raised up: That it may please him to take away the deformyties of it/ cutting off that which is superfluous/ and supplying that which wanteth/ To increase her beau●y and ornaments and to Poolishe and perfect her with his most fresh and lively colours: To restore true discipline again/ To abolish the Canon law/ that only they which are called may bare office in the church/ That Ambition may be repulsed and put back/ That the the laws off lawful Election and ordynation may be kept: Finally that a lawful ministry may be established throughout the Realm which may continue for ever: That Deacons may be made for the poor/ and Elders to admonish such as go astray/ And last of all that as he hath most mercifully already begonn in our church all things/ which he hath most wisely appointed to the glorifyinge off his name and preserving off his church/ So it may please him of like grace and favour to perfect and finish his work amongs us. And thus much of those offices and charges off the church which we call simple.  
It followeth now to speak off the consistory or Council of the church. Whereof although there be no new or special Election and ordination/ because it consisteth off such as are already called to the former offices/ yet I thought Good even for this cause to distinguish them from the former/ for that here no one man hath any office or authothoritye to do any thing as in the former: But there is one office of all/ which they all do execute in common together: For the Consistory or Council of the church is the company and Assembly of the Elders of the church/ who by common Counsel and authority do rule and govern the same.  
Under the name off Elders/ I do mean only Pastors/ Doctor's and those who are by proper named called Elders. For I see not what ground it hath that some would also have Deacons to be off this company. 
1. Timot. 4.24.  For seeing that Saint Paul/ calleth this assembly the company of Elders/ It followeth that they must be Elders who be off this assembly. But the name off Elders is no where in the Scriptures that I can remember attributed unto Deacons/ But only unto Pastors/ Doctor's/ and such as are properly so called. To prove that Pastors and Doctors be Elders I need not cite many places (which are infinite) where they are so named. As for them who are specially called by this name/ That one place in the xij. off the Romans may sufficiently prove. Where the Apostle distinguishing the office of a Deacon into two parts giveth to those only/ the name off Elders and governors: 
Rom. 12.8.  calling the other/ by an other name.  
This Consistory therefore consisteth of these three ordres/ Pastor's/ Doctor's and Elders: which is called by S. Paul the Assembly of Elders: as also by the same Apostle they are all called by the name off Elders in an other place. 
1. Timo. 4.14. 1. Timoth. 5 17.  In the xviij. off Matthew our Saviour calleth them by the name of the church: because they rule and govern church matters under the name and authority of the churchr. So likewise the name off all the assembly/ by Moses is given to the Elders of the jews: that is to say unto certain chosen and picked out men who were assigned by all the congregation to the government of the affairs.  
Thus plainly it is taken in the viij. of numbers where the Lord appointeth that the Congregation shall lay hands upon the Levites: But I think no man will say that this is to be understood off all the congregation/ that so many thousands should lay there hands upon them/ as are rehearsed to have been then in the host of Israel/ but the Elders and princes only/ as Aben Ezra doth rightly interpret it. Which is to be noted the rather/ because some will have the words of our Saviour to be expounded off all the church: 
Levi. 25.  where as according to the manner off speaking which the Hebries use/ the Consistory or counsel off the church/ is called the church: where also it is to be observed/ that together with the name/ the thing itself is translated from the jews unto us: That look what a Counsel the jews used for the government of the church/ we aught to understand by this name that such a one is appointed by our Saviour/ to be in our church. Therefore in the same place he attributeth to this Counsel the chief government of all church matters: that all such things as cannot otherwise be agreed and ended/ be at the last brought unto them/ and ended by their authority and judgement.  
And though there should be any off so desperate boldness/ that should despise the authority of this Assembly of Elders/ Our Saviour Christ pronounceth him to he as an ethnik or a publican/ assuring such a one/ that his stubbornness and rebellion shall not escape unpunished. Wherefore he granteth unto them chief authority according to his word to forgive or retain sins: which the Doctors of the church are wont to call the keys of heaven/ because that heaven is in a manner set open for them to enter into/ whom they have thus according to god his word forgiven there sins/ as contrariwise it is shut/ and barred against them/ whose sins they do retain.  
And seeing that God hath given to our Saviour Christ all power in heaven and in earth/ and that the key of the house of David which is the church of god is given to him/ and laid upon his shoulders/ so that no man may shut if he doth open/ neither open though he do shut/ it is not to be doubted/ but that heaven is open and shut also/ when they do open and shut who have received his authority and unto whom he hath committed this key.  
Therefore as Lacedaemon had an assembly of Elders/ Athenes a high court named Areopagus/ Rome a Senate/ and finally/ every kingdom and common wealth a Counsel whose authority is chief and sovereign in all affairs/ and by whom the rest off the society are governed/ So likewise the church hath an Assembly of Elders/ by whose authority/ ecclesiastical and church matters are governed and administered. But these things are to be declared more at large: and all this power and authority more especially and particularly to be showed/ that we may know how far it extendeth itself/ and off how great force and weight it is to the lawful government of the church.  
Therefore the whole authority of the consistory consisteth in ij. parts. of which the first concernethe the officers of the church/ that is to say/ touching both the choosing and deposing of them: whereof I shall not need to speak in this place/ seig I have sufficiently spoken before of Elections: whereby also may be easily understood/ that which apperteynethe to the other point of depositions.  

Rom. 16. ●●  The second part off this authority consisteth almost wholly in taking heed to offences and correcting and removing them out off the church. Which offences/ Saint Paul seemeth in the xuj. off the Romans/ to divide into two sorts: into sects/ and Offences: whereof the first seemeth to appertain unto Doctrine/ and the other unto manners All which authority off correcting is spiritual/ as proceeding not from the Magistrates but from the Elders of the church. For as this counsel is Ecclesiastical/ and the court a spiritual court (as we use to call it (as also it is manifestly distinguished by S. Paul/ from the civil courts and places which the Apostle calleth courts for things belonging to this life) So also the punishment is special and such as belongeth to the soul and Conscience/ and concerneth not this life nor those things with which the civil magistrate is wont to deal. 
●. Corr. 6. ●   
So that they are the more to blame/ who for this cause reject and refuse all Ecclesasticall kind of punishment/ as injurious to the magistrate/ seeing it handleth nothing that the magistrate can in such sort deal with all/ but is limited and bounded with reprehensions taken out of the word of god by taking away the use and communication of Sacraments and public prayers from them and such like things as do appertain to the soul and conscience.  
But most of all they are to be blamed who do falsely charge this lawful discipline as I showed (whith offending against Princes and magistrates: whereas it neither punisheth any thing which belongeth to the courts off civil officers/ nor yet punisheth with civil punishment/ as of goods or of body/ any fault which it correcteth: but only in such sort as hath been declared whereas they who do object this/ may be charged with both faults. For this discipline of theirs both dealeth in civil causes/ and by right appertaining to the courts of the Magistrates/ and often times those whom they have authority to correct/ they punish by the purse or imprisonment. But to pass these lightly over for haste (which notwithstanding are most weighty accusations/ and worthy for the heinousness of them to be de●ie with in the kings bench/ as offending so highly against the state and authority of the prince and Magistrate) Let us come to the divers kinds of Censures and reprehensions which are used in this lawful discipline.  
Now this correction is off two sorts: and is done either by Speech or words only/ as when a man is rubuked for some fault which he hath committed and is warned to take heed that he offend not so again/ or else when besides the chastisement of words/ ther is some spiritual punishment and correction adjoined thereunto) Example we have off the first sort in the fourth of the Acts/ where Theapostells Peter and john being brought to the Assembly of the Elders/ they were asked by what authority they taught the people/ and preached the resurrection from the dead in the name of jesus: for which after that they had been rebuked and threatened/ they were forbidden to preach or speak any more to any man in the name of Christ/ and so let go.  
In deed they did wickedly to rebuke them for the preaching the of gospel/ the best thing that can be and most necessary for the salvation of man: but yet by this there doing we may perceive what was the form of government of the church amongs the jews/ which our Saviour Christ hath translated to his church: For this is it that our Saviour Christ meaneth in the xviij. off Matthew/ and xvij. verse/ when he commandeth the stubborn that will not be obedient to the admonition off two or three/ to be brought to the church/ that he may be admonished and corrected by the church. Where unto also belongeth that/ where S. Paul admonisheth Tymothy off reproving the Elders openly: that is to say/ such/ as had been lawfully convicted. 
1. Timoth. 5.20.   
And for those admonitions and corrections which have some punishment joined with them/ for the diversity both of faults and punishments they are divided into two sorts: And resemble in a manner those two punishments of the Romans/ whereby the state/ condition/ and privilege off such as did offend was diminished: whereof the first is called by Ecclesiastical writers Suspension/ the second Excommunication.  
Now suspension is a charge given by the assembly of the Elders to abstain a certain time from the communication of the supper of Lord. Hereoff there is some example and shadow in the law/ which forbiddeth such as be unclean to be partakers off ho●y things/ and suffered not indifferently any to enter into the Temple/ and to be partakers of the Sacraments and sacrifices which were offered. 
● Chro. 23. ●●.  Therefore there were appointed keepers of the gates of the temple by jehoyada the priest to keep every filthy and unclean person from entering into the temple. 
Exod. ●●. 48.  So also in the xij. of Exodus It is forbidden that any man being uncircuncised should be admitted to the cmomunicatinge off the Passover: or that any stranger who by receiving circumcision/ professed not the like Religion with them should be admitted.  
In the ix. off Numbers there is a notable example concerning this matter/ off certain who being driven from communicating the Passover because they had polluted themselves by touching a dead body/ went to Moses and Aaron/ that is to say sitting in the Counsel house (as it is well noted by an Hebrew Interpreter) and desired that their uncleanness might be forgiven them/ that they might eat the passover with the rest of Israel/ alleging that seeing off necessity some must daily die in so great a multitude/ it seemed not that/ that uncleanness wherewith they were polluted by doing there necessary dewry to their friends and neighbours (in burying of them) should be so great/ that they therefore should be forbidden to eat off the Passeover with the rest off the church. But Moses asking counsel of god what was to be done in this case/ Answer was made that they should not eat the passover with the rest off their brethren/ and a law made for ever after/ touching that matter. That those kind off unclean persons should not eat the passover with the rest of Israel in the first month/ but should tarry to eat it in the second month.  
Out off which places we have many things to gather which belong to the discipline of the church. And first of that which is in the xij. of Exodus. That no uncircumcised person should be admitted to eat the passover/ no although they were Jews/ and by nature borne heirs of the covenant and off the promises/ but that open profession off true Religion was necessarily required as well off jew as off stranger before they were admitted to eat off the passover.  
Off this I say we learn/ that now no man aught to be admitted to the lords table and to the holy communion/ but he that is known by his open profession to be off true Religion: for asmuch as the body excelleth the shadow/ and the Truth the figure/ So much more carefully aught we to take heed/ that the Sacraments/ wherein we have the truth/ and the body itself/ be not communicated with uncircumcised and unclean persons. So that diligent Inquisition is to be had off every man what saith he holdeth and how he serveth God/ lest we communicate them with any who profess not the same true Religion of Christ.  
Which was so well taken heed unto in the primitive church/ that Eusebius reporteth in his Ecclesiastical history/ 
6. Book of his Ecclesiastical history.  that a Roman Emperor named Philippe who f●rst become Christian of all the emperors/ and first submitted the roman Empire unto Christ) desiring to communicate with the rest off the church/ was not admitted thereunto by the Bishop of that church (for that he was yet suspected for divers causes) before that he had openly made profession off true Religion/ And in those our days/ in these churches which have received the Doctrine of the Gospel and true discipline together/ as in old time no man was suffered to eat off the Passeover/ being either a stranger or a hired servant unless he had his part in the lamb/ So likewise in the holy Communion of the lords supper/ Christ the true paschal lamb is communicated only to such (as far as men can judge by there outward profession) unto whom Christ himself belongeth.  
Now then/ seeing we have a law touching this matter of no less weight than theirs/ why do we suffer it to Remain in the book of the gospel/ as in a scabbard/ and suffer the edge of it to wax dull/ now fifteen years together? why do we communicate the holy Sacraments with the Papists/ and require not before they be admitted a sincere/ open/ and frank Confession off true Religion? The holy Mysteries of God are profaned/ The Gentles enter into the Temple of God/ The holy things are indifferently communicated with clean and unclean/ cyrcuncised and uncyrcuncised/ and yet we s●t no porters at the church doors/ nor shut up the unclean and polluted together by themselves. Therefore/ Let this so necessary a part off ecclesiastical discipline be established Let an open profession off true Religion be exacted of those/ who are admitted to the use off holy things: and Let no longer the heavenly mysteries of God be profaned/ by communycating them with the Papists.  
The next thing which is to be noted out off these places/ which I have alleged belongeth unto those/ who are in deed heirs of the promises/ and as Saint Peter speaketh in the Acts Sons of the Testament and covenant made with the Father's/ but yet for some fault made/ be for a time excluded from the use off holy things. 
Act. 3. 2●.  And hitherto belongeth that example which I alleged out off the ix. off Numbers/ off those who were put over unto the second month before they might eat the Passeover.  
Touching which kind of punishment/ all though there be nothing expressly mentioned and commanded in the gospel/ yet seeing it is commanded in the fift of Matthew/ that he at whom a brother is offended/ bringing an offering to the altar of the lord should leave his offering there and go first and be reconciled to his brother/ how much more aught this to be done/ where the Anger hath been so hot/ that it hath broken out into reproachful and contumelious words/ 
E●●●. 5.24.  and such as our Saviour manifestly declareth to be such as the Counsel off the church hath to deal with? 
Mat. 5. ●2.  that is to say/ That they be commanded to abstain from the altar of the lord/ until they be reconciled with there brother who is offended. For otherwise If without reconciliation they offer their gift/ the offering is profaned and they that do such things/ are guilty off great offence/ and for a small favit that was made before/ have now committed a great and a heinous trespass. For so the law threateneth to that unclean person/ that durst touch the holy flesh/ and eat of the sacrifices/ that he should surely pay for it/ and that no other sacrifice should serve to take away his sin/ but even his own blood: 
Levi. 7.18.  
Math. 5.26  As also our Saviour Christ threateneth in the gospel/ that they which reconcile not themselves/ shall surely pay for it/ even to the uttermost farthing. And S Paul saith that they that drink and eat the lords body unworthily/ eat and drink there own damnation.  
seeing then it is so and that the lord is so grievously displeased with the neglecting off these duties/ and profanation of his holy mysteries/ Seeing also that those men themselves who do thus boldly profane them/ do make themselves guilty by this means of more grievous judgement and condenmnation/ this part of discipline also being no less necessary than the other/ which we want now to long time/ is to be restored again: and the keeping of it to be as much esteemed/ as we esteem and set by the heavy judgements of god/ and his wrath punishing and revenginge the profanation of his holy mysteries.  
For let no man here object unto me the Bishop's Consistory/ and the Official/ and Commissarie giving charge from the Bishop to be reconciled and punishing by the purse such as do offend/ as if we wanted not those things that I say we want/ for all those are but toys and trifles/ which seeing it hath abolished the lawful manner of taking away of offences/ appointed by our Saviour Christ to be kept in his church/ what hope can we look for/ to have any wholesome remedy by these means off so dangerous diseases? Therefore Let there be a lawful Counsel established in the church/ and Let them use that authority/ which they have appointed them off the Lord/ for the thrusting back off Profane and unclean persons/ off the keeping chaste and pure the service of god/ off taking away of offences/ and providing off meet remedies for every fault and transgression.  
Now remaineth the other part touching excommunication/ a large point and off great weight and use in the church: but so much the more foully abused as the right use of it/ is good and profitable. But as I purposed/ touching only those faults which are committed in our discipline in this behalf/ I will omit all other: and first of all I pass over them who take away all use of excommunication/ and contend that it is not necessary in a Christian church. For our men who retain yet still such a kind of excommunication as they have received from the papists deny not that there is some use of it/ but rather contrarily do prove it to be necessary thinking it better to use this being as it were a leaden sword/ then none at all. Although/ that which shallbe alleged by me out of the Scriptures touching the lawful use hereof/ shallbe sufficient to connfute them also/ who do deny any use of it at all.  
Excommunication therefore is a sentence given by the Assembly of the Elders/ whereby the party that is convicted off some grievous crime and offence/ and can by no means be brought to repentannce/ being first forbidden to come to the lords table/ with out prescription of any other certain time then of his repentance/ is driven out from the church/ and cut off from the communion and fellowship of the faithful.  
This part of Ecclesiastical censure as also the first were translated unto us from the jews. For the church of Christ/ in all this matter of discipline hath received all her laws and decrees from the jews: for as it hath been showed before/ It is plain and manifest/ that our Saviour in the xviij. 
M●● 17.18  off Matthew alluded to the manner of the jews/ because that otherwise his speech should have been very obscure/ and such as no man had been able to understand. But this appeareth most manifestly by the excommunication of the blind man in the ix. off john/ and by the xvij. off the same Gospel/ where Christ giveth the Apostles warning/ that they should be excommunicate for his sake.  
Some fetch the Original hereof even from Adam whom the Lord cast out of Eden/ and set an Angel at the entry/ who by shaking the blade of a glistering sword frayed him from entering in/ and suffered him/ not to taste or touch that tree which was a Sacrament of life unto him. Such a like thing also the Hebrew Interpreters observe off Cain/ whom the Lord with a certain curse cast out off the Land where his Father Adam dwelled: which place was near unto Eden/ and had certain undoubted tokens of the presence and favour of god remaining in it. For that there was certeiteine place there wherein the sacrifices were offered/ Aben Ezra/ doth learnedly note upon this where it is said of Cain and Abel/ that they brought there oblations to offer/ which must needs be understood That they brought them to a certain place: and in the same chap. Cain complaineth/ thathe is cast out from before the face of god. further also some shadow hereof appeareth in the Leepers/ who for their leprosy were cast out off the city.  
And surely those be no obscure and dark shadows/ but plainly and lively do represent unto us the nature of excommunication/ if they be well and narrowly observed: which not withstanding is set forth more plainly in the xvij. off Genesis where the lord instituting the sign of circumcision/ for a seal off the covenant made between him/ and Abraham/ and his seed/ threateneth that the contemner of this sign/ that shall refuse to be circumcised/ shallbe shut out from the covenant/ and to be cut off from the people/ with whom he had made his covenant/ and to be esteemed as one that had been borne amongs the other profane nations.  
Afterwards also this covenant being renewed with the Israelites under the law/ as the promises were signed with more seals/ and as they were assured of them by more means/ So this cutting off which they call Carith is more often times threatened and mentioned: which/ that it was the same in the time of the law/ that our excommunication is now/ appeareth by that that the very forms of speaking and the names thereof/ are borrowed from it/ and translated unto ours. For what other thing is it/ to be an ethnik and a publican/ by which kind of speaking Christ noteth excommunication and that also which is in the ix. 
john 9.17.  of john/ To be cast out off the Synagogue/ and those manners off speaking used in this case by the primitive church/ To be cast out from the communion of the faithful. To be banished. And to be, accounted strangers from the church, And that which Paul saith in the first to the Corinth's. chap. 5.2. That he may be taken out from emongs you, and the 8. verse Put out that wicked man from amongs you/ what other thing I say is declared in all these kinds off speaking/ but that which is so often repeared in the law/ To be be cut off from Israel & te be cut off from his people▪ Yea further/ both our Saviour Christ in the 18. of Matthew and the 8. 
Galat. 5.12 Act. 3.24.  verse/ and S. Paul to the galatians/ and S Peter in the Acts/ seem manifestly to allude/ to this name of Cutting off.  
That same also which is in the 9 of Numbers where the lord threatening that he shall be cut of from his people that eareth off his sacrifice after it was offered/ saith/ that his sacrifice shall profit him nothing/ nor be accounted to him to take away his sin, but that his sin shall remain still upon his own head, & be punished upon himself, For so Aben Ezra doth expound it: or as man might peradventure turn the words and more fytlie/ He threateneth/ that such a one shall bear his own sin.  

●en. 18.15  And that same also in the xviij. off deuteronomy/ where threatening the same cutting off/ to the contemner of the Prophet which should be sent/ I will require, saith he, his sin at his hands: what other thing do these two kind of speeches signify/ then the words off Binding & not Forgiving Sins, which are used by our Saviour Christ in the xviij of Matthew in this behalf? Last of all doth not Saint Paul in his first epistle to the Corinth's and 5. chap. the 6.7. and 8. verses/ seem to have taken the ground and foundation of that excommunication from that Cutting off, which is mentioned in the 12. of Exodus the 15. and 19 verses? And very properly and fitly to have translated yet thereunto? For whereas Moses had threatened that he should be cut of from his people/ who during the seven days of his Passeover had any leaven in his house/ but only sweet bread/ Saint Paul making our whole life to answer to those 7. days of the Passeover/ and Christ to be our Paschall Lamb/ the house to be the Assembly and Company of Communicantes (as also some of the Hebrew interpreters expound it) Sweat bread/ to be sincerity and true the/ and leaven/ to be maliciousness and wickedness/ seemeth he not I say to ground and gather hereupon/ that that same Corinthian/ who in the time of the feast off our true Passeover had that leaven found in his house/ that is to say had so grievously sinned after the profession of Christian Religion/ was to be cast out off the church? And having changed a little the manner off Speaking,/ he addeth in the same place/ that this old leaven was to be purged out from the church of God/ which he calleth a new Lump and Sweet/ or unleavened bread. hereby therefore/ as I think it is plainly proved/ both that the use offexcommunication hath been at all times necessary in the church/ and also that is was first translated unto us from he jews by Lord himself. And that it was afterwards used by the Apostles and since the Apostles time even unto this age/ in the church of God/ although miserably depraved and corrupted in this later age whereupon I conclude that it aught to be used in Christian churches when time and occasion doth serve.  
further/ it hath been declared hereby what excommunication is/ and what the force and nature of it is namely that it cutteth off from the church/ (that is to say that company which professeth the true service of god) the party against whom such a sentence is given/ and depriveth him from the blessed hope ●ff the children of God and waiting for the promises/ together with the signs and seals thereof: which both promises & Sacraments/ are given to the church alone. So that by this/ as it was in that most grievous sentence and condemnation of the romans spoken of before/ all the rights privileges and freedoms of a citizen off the city of God/ are clean lost and taken away/ and so much the more grievous is this sentence to be esteemed/ that whereas he that had lost his freedom in Rome might have been denyzed into some other free town or place: but he that loseth the freedom of this city/ can not be received as Denison into any other free state or common wealth/ but being cast out of the kingdom of god is delivered to the kingdom of darkness and to extreme bondage/ seeing there is no mean/ but that he who is not off the one kingdom must be off the other as doth appear in the example to the Colossians.  

Colos. 1.13.  Therefore our Saviour Christ/ declareth that by this sentence a man is pronounced to be an ethnic and a publycan which being spoken in respect off the jews/ is as asmuch as one should say now in respect off the Christians/ a Panym a Saracene/ or a turk. And Saint Paul/ declareth it to be a delivering to Satan: whereupon also we are commanded in the Epistle to the Thessalonians/ that we have not to do with them who are such/ which Sentence the more grievous it is/ and how much more terrible this sword is/ then that the Angel shaked before Adam to fear him with all: 
●. Corr. 5.5 ● Thess ●. ●. 14.  So much the more care and heed is to be taken here/ against whom we pronounce such a sentence/ against whom we draw out so sharp ●n edged sword: jest that though it be against and Innocent/ or one that is not guilty of some heinous offence and unrepentant/ we make ourselves by profaning/ the most holy and sacred justice of god/ guilty off his heavy judgement and displeasure. Therefore this sword is to be handled and ruled by the word and commandment of the high judge/ and to be driven out only against them/ against whom he shall command it to be driven/ neither is so sharp a kind of surgery to be used to the curing off the rest off the body/ except it evidently appear that some member be clean rotten/ and putrefied.  
Wherein jest we should offend by any error/ certain express rules are given us/ which do fully set out all the ordre whereby we aught to proceed in this case. 
Mat. 18.17  For our Saviour Christ declareth generally that every one who shallbe disobedient unto the church/ exhorting him to acknowledge/ and bewail his offences/ should be holden as an ethnic and a publican. 
Tit. 3.10.  And Saint Paul more particularly declareth an heretic is be excommunicated/ A schismatic/ a Blasphemer an Idolater/ or he that offendeth so grievously in manners that he is an incestuous person or a fornicator or guilty of any of those crimes which are rehearsed in the first Epistle to the Corinth's the u chap. and the xj. verse and to the Thessalonie in the ij. Epistle the iij. chap. and ij verse.  
For although (as our Saviour Christ most wisely and worthily handleth this matter in the xviij. of Math.) it be better that one member be cut off then that all the body do perish/ yet where the case is concerning the cutting off/ off some part off our body/ or off pulling out the eye/ we aught to consider first diligently/ if there be any hope to recover it again. if there be any medicine that may do it good: if the public fast off the church as a certain spiritual diet off the whole body may remedy it: finally wither it be altogether putrefied and rotten/ so that the part must needs be plucked away or cut of that the rest of the the body may be preserved before we suffer it to be pulled out or cut off from the body. Yea furthermore although it plainly appeerethe to be putrefied / and that the sore be altogether desperate and past hope of remedy/ yet notwithstanding we aught not to maim the body/ or put out the eye/ although that part and member be become unprofitable/ nay although it be hurtful and and noisome to the rest/ without great grief and sorrow of the whole body/ nor without sense and feeling/ and natural compassion off so great a misery.  
In which behalf/ as the Papists were wont most grievously to offend when as for every light cause/ and even for not paying the Official or some Officer of his court some shilling or two or other duties/ men that were otherwise very honest and godly had both other sentences/ and even this most grievous amongs all/ given against them. So that to this day this notable corruption of this divine justice is not corrected nor amended: But even as it was wont to be in time of darkness/ matters off jest weight and importance are punished with those grievous and fearful sentences. But seeing that the Edge both off the other sentences and also of this which is most grievous/ is the commandment of god/ and that not only one of the bishops officers/ but all men alive are not able to cut off from the church/ whom Christ from heaven doth quicken which his spirit as a member off. his body/ ther is no cause why any man should fear that sentence/ as if it were this thunderbolt which I have described.  
But as there hath been fault into much lightness and rashness/ and pronouncing so heavy sentences without just cause/ so there hath been no less fault in this/ that by negligence this wholesome severity when just cause and occusion requireth/ is not executed. For that means being taken away which the Lord would have exercised in his church and whereby offences are to be provided for/ and the whole authority translated from the consistory and company off the Elders/ to the Bishop and his court/ where the Pastor must come to plead/ if he will heart from the communion such as are to be put back by the word of god the holy mysteries of god are with great licence and without any punishment daily profaned/ the holy things are prostituted and set open to Adulterers/ fornicators/ drunckerds/ and all kind off vicious and sinful livers/ and (which our Saviour forbiddeth) precious stonnes are cast before hogs/ and swine. And the holy mysteries not only profaned by taking away of this means whereby they might be kept from these pollutions and propanations but the church also is brought into an undoubted danger/ For asmuch as it is to feared/ lest that the rest off the body be infected with the same contagion: and even they themselves who be such/ heap and double their condemnation/ for that they dare take in hand to be so bold though come in such sort unto the lords table.  
For besides that the worship and service of god is preserved and kept chaste/ pure/ and undefiled by this severity/ the whole church also and even the parties themselves who are guilty are best by this means provided for. And that the church is thus preserved/ the Apostle plainly showeth whereas willing them to cast out the leaven/ he giveth them warning/ that the whole lump is soon soured with a little leaven. And that this also doth appertain to the benefit and safety of the guilty parties S. Paul showeth/ noting this to be the end off delivering the incestuous man unto Satan/ that his soul might be saved in the day of the Lord 
1. Cor. ver. 6.  
1. Cor. 5.5.  And again where he saith/ that they ougt to be contented with that correction which had been done/ jest that peraduentur the party should be swallowed up with to much grief. 
2. Cor. 2.7.  Whereby we see/ that this a medicine/ rather than a deadly punishment: a sharp and bitter medicine in deed/ But we must remember that no remedy is so grievous as that which is most healthful and wholesome.  
seeing therefore excommunication hath so profitable/ necessary ●od wholesome uses in the church/ let it be restored to us again and established in such sort as is described by the word of God/ Letoy the holy Sacraments of god be carefully kept from all pollution and and profanation/ Let the leaven be purged and cast out off the church/ that we may be a new lump as we are unleavened and sweet bread as the Apostle witnesseth. Let us procure diligently the health of those members which be in danger/ that we enter not lame/ and maimed/ but whole into that life/ which by the word of God we hope for. Let the Angel of God therefore/ be set at the gate of Eden/ that with his sharp and glistering sword he may keep back all polluted and unclean persons from tasting or touching off the tree of life. Let the safety of the church be procured and sought for by this kind of purgation/ and the amendment of such as go astray/ by these remedies: sharp in deed and unpleasant but wholesome notwithstanding and profitable.  
Thus in those two kinds or sorts/ all manner of kinds of Ecclesiastical discipline and remedying off offences/ is contained: unless some man think good that/ that execration be added which S. Paul denounceth and threateneth in the first to the Corinthians and the last chap. against all those who love not the Lord jesus: 
●. Cor. 16.1.22. Galat. 1.2.8. ●. 14.  and to the galatians against such as preach any other Gospel: which S. Jude out of Enoch seemeth to thunder against all the wicked. Which though any man so take and refer to excommunication/ Saint john seemeth to allude to the necessary use of excommunication in the church/ were (as it seemeth out of Zachary who had prophesied that in the kingdom of Christ there should no more be any Cananite in the Land) he declareth that in this city which he describeth in the xxij. chap. there should no more be any accursed thing/ as also in the xxj. chap. and xxvij. ver. and the 22. chap. the 25. ver. he alludeth to the same thing/ whereas he say that no profane or abominable thing/ no dogs/ enchanters fornicators/ ●c. shall enter into the city.  
But that seemeth to be more than a Medicine/ and to be rather a sentence of death and a threatening off the last judgement without hope of forgyvennes: And some think it agreeth rather to the vices themselves then to any certain persons: as also the Apostle denounceth them not against certain men but generally against the wicked and reprobate. Although the primitive church pronounced this sentence even against certain men/ as Socrates declareth in his history/ that Nestorius was accursed by the church men/ which curse/ saith he we christians are wont to call the sentence that is pronounced against a blasphemer/ when as if it were graven upon some pille●/ we publish this sentence to all the world. 
The seventh book of his Eccles●asticall h●●tory.  Which though we take in this sense/ it seemeth so to answer to excommunication/ as Destruction. Which the Hebrews call Abaddon/ doth answer to that excision and cutting of which they call careth/ Which hath been spoken off before. Touching which Destruction the Hebrew interpreters confess that they know not certainly what it is/ yet they do prove plainly that it is an other kind of punishment distinguished from the other/ and off more grievous and certain destruction.  
And let thus much suffice to have been spoken of the chief and sovereign authority of the Assembly of the Elders in the government of the church: whereby we may see by which of the three states of lawful government (which are/ where one is sovereign/ or more/ or all) the church is governed. For asmuch as the state and kind of government/ is esteemed off the sovereign whither he be one/ more/ or the communalty/ Therefore for as much as all things are ordered and governed by the authority off certain chosen men who are chief in the congregation in godliness and virtue/ we may call the government of the church/ aristocraty that is/ that government and state wherein a few of the best do bear the rule: or rather theocraty that is the government of god/ seeing that they have no authority to do any thing but by the word and commandment of god.  
But these chosen and picked out men/ do so exercise this authority/ that they do well understand they execute no civil nor politic government/ but that they so rule over the people of god: that there be no violence nor tyranny used: or such like/ as commonly is used in that state/ which degenerating from the government of a few of the best/ cometh to a few of the richest: but that they adjoin also to there own authority (especially in matters off great weight as in choosing/ or deposing off any Ecclesiastical Officer/ or in suspending or excommunicating any man) the consent and agreement of all the people. For we read it to have been thus done/ even from the Apostles times until that Discipline was corrupted/ as appeareth in the Acts of the Apostles written by Saint Luke/ and the Ecclesiastical history of the primitive church. So that in this respect it seemeth that the church is governed rather by all/ then by a few. And therein to resemble that state of government wherein the commonalty is the chief. Which society must needs be governed by a heavenly ordre/ for it is the best state of all whereas all these three meet in one kind of government: as both Plato thought and Aristotle and the other chief and excellent Philosophers: that state I say/ wherein all the citizens obediently submit themselves to god which commandeth/ as king and monarch/ and the assembly which decreeth by his will and authority/ where also the assembly decreeth no weighty matter without the consent and approbation of the rest off the church and people.  
Neither is this the manner of government of parish churches only/ but the same is also kept where more churches are either for that they be nigh together/ or because they are all subject to the same Magistrate/ or for their common profit and commodty/ join together/ and make as it were one body. For off this sort also be all the assemblies which are gathered for the government of the church: both those which are called Conferences and Synods wither they be less Synods/ such as they were wont to have twice a year in every province/ or greater which are gathered to geether by the authority of any one whole kingdom/ free state/ or common wealth: or else off more kingdoms and countries. For the sovereignty allwais reserved unto Christ by whose word all things are governed as in a Monarchy/ The counsel or Assembly of Elders as in the second state of government which I described before/ decreeth by common counsel and authority / that which is for the wealth and commodity of the church: the people with all good will allowing off the godly just and honest determinations of the Assembly/ or making them void and off none effect/ if they be not such/ as in the last ststate wherein the people hath to rule and govern.  
of which Assembly both Conferences and Synods of both sorts/ although many things might be said very necessary and profitable for the use off our church/ to which nothing could be more profitable than these assemblies being so used as they are appointed to be used by the word of god and used by other purer and better reformed churches (as contrariwise nothing doth more hurt then these Synods visitations and convocations/ which are come into their places/ which as we use them are full of infinity abuses wherein almost no other thing is talked of or detreed but of square caps copes and surplises/ what fashion the ministers gown and cloak must be off an such like trifles) yet seeing this hangeth off that which hath been already spoken off the government off particular churches/ and the more full handling off those things may be taken out of the learned writings of some of our days which have lately written/ touching this matter/ passing this thus briefly over/ let us return again to the assembly and company of Elders/ which seeing I have declared both to have been instituted by our Saviour Christ and to be very necessary for the preservation of the church/ because that thereby controversies are ended/ offences are taken away/ the church being purged is delivered from the fear off the punishment of god/ the Sacraments are kept holy and undefiled/ finally all things are done seemly and orderly as the Apostle commandeth to be done in the church of god/ By what subtlety of Satan and negligence of ourselves are our churches bereaved off so singular and heavenvly a benefit? can any man deny but that Christ hath thus appointed that this assembly should thus govern in his church? iff ther be any man that can deny it/ Let him tell us what the meaning is off these words/ Tell the Assembly in the xviij. off Matthew: or what keys/ that is to say what power off opening and shutting off heaven/ off binding or losing sin our Saviour speaketh off in that place: 
2. Timo. 4. ●4. ●. Peter. 5. ver. 1. 1. Corr. 23.23. 1. Thess. 5.12. ver. Heb. 13.17. Act. 15.2.20.17. Mat. 18.7.  Or what that Assembly of Elders is which Paul in his Epistle to Tymothy speaketh off: or what Elders they be that he speaketh off in the chap. following. And Peter likewise in his Epistle/ who they be that to the Corinthians he calleth governors. To the Thessalonians Rulers and Ouersers: And who they be whom the Apostle to the Hebrews saith/ to be set over the congregation unto whom he willeth them to be obedient/ and to submit themselves: And who they be also whom Saint Luke in the Acts calleth the Elders of the church of Jerusalem and of Ephesus? would they have us prove that it is necessary? Let them teach us contrary to that which our Saviour Christ hath given us warning off) that it is not necessary that offences should arise: or else show some better means how to redress them or take away when they be risen/ then that which our Saviour hath appointed/ which is to be exercised by the Assembly: Let them show it to be a needles care to keep the Sacraments impolluted and undefiled? or iff they confess it to be needful/ let them teach us some better way to do it by then that which our Saviour Christ hath taught us already.  
For I think there is no man off any sound judgement/ that will say/ That which we use now is fitter for this purpose: that is to say/ that one Bishop and he not oftentimes by himself/ but by his Chancellor and he by his Surrogate/ should take him so self all this authority/ alone rule/ as he listeth/ in stead of a lawful Assembly of Elders/ who by common counsel and authority should govern the church For as I declared before the Bishop took upon him the office of Deacons/ that they being taken away he might distribute the church goods all alone/ and how after also taking upon him t●e office of the Elders/ when he had likewise thrust ou● them/ he took upon him alone all the care off the church: So here also he hath abolished the whole Assembly that he alone may be asked Counsel off/ he alone may have knowledge/ judge and determine off all matters. For he spreadeth himself over all the body/ even as the eye which S. Paul speaketh off in the first to the Corinth's: For as the eye will have no ear nor hearing in the body/ no nose nor smelling/ no hands nor feeling/ finally nothing but the Eye and seeing/ So the Bishop cutteth off the Deacons/ as the hands from the body/ taketh away the Elders who do necessarily serve to smell out and understand many matters/ abolisheth the Assembly/ as if he should stop up the ears which are appointed for the hearing off controversies/ and finally hath destroyed the whole body/ whiles he will have it nothing but an eye: 
1. Cor. 14.17.  neither will suffer either the Deacons or the Elders/ or the Assembly/ to do any thing but only himself to hear handle and deal/ with all manner matters. But what a body is this which is nothing but an eye for as the Apostle saith/ The whole body is not one member but many: 
1. Cor. 12.13.17.  And if there be nothing but an eye/ then where is the smelling? where is the hearing? where be the hands? and where be the other parts/ Surely God made the body otherwise/ appointed to every member his office and function. Neither can the Bishop say unto the Deacon no more than the Eye unto the hand that he hath no need of him/ seeing we see Apostles who were the clearest Eyes which ever were had need off the Deacons help. Much less can I say that he hath no need off the Elders/ or off the whole assembly.  
Neither durst the bishops arrogate thus much to themselves in the beginning/ but by little and little/ as Ambition/ and dysyre off bearing rule did increase in them/ and the care off the church did decrease in their fellows/ at the last they came to this unspeakable pride. Whereunto this was the first step/ when as the name off a Bishop which is common to all other ministers and there fellows/ as yet appeerethe in the xx. off the Acts began to be attributed to one alone/ who was chosen by the rest to this end that he might propound the matters which were to be handled unto the Assembly / and gather the voices/ and bear as it were that office which the Consul did in the Senate of Rome. But as yet he was chosen by the rest/ and that not for ever but for a time: And although he had the honour off the name/ yet for other things he used no private authority neither took unto himself any more giving off voices or determining off matters/ then any of the rest/ he continued still in the common care and charged off all the Assembly/ to watch and over see the flock/ and was careful also of his own particular duty/ to preach and to teach the people/ neither pretended the charge off the common care which he had with the rest/ to make it a cloak for his idleness and to live at ease and leave his proper and peculiar charge of preaching/ but kept still his own church/ as his standing upon the wall/ so that yet hither to every thing But only the Arrogatinge off the name of Bishop unto himself was tolerable. But afterwards when as by the negligence and ignorance of bishops and ministers/ there were but a few/ who were meet to handle such matters/ and many were unlearned/ some also idle/ and negligent/ and cared not for the church/ then began this authority and charge touching the Discipline of the church/ to be almost wholly given unto one: which occasion Ambition took/ and seeing the time to serve so fit for the purpose/ hoist up the sails unto honour: So it become a perpetual office/ whereas before they were chosen unto it for a time: And all matters were governed and ruled by one man's Authority alone/ and no more by the voices of his fellows/ and off the Assembly.  
But afterward/ that darkness increasing/ and covering all the church/ when as few fit ministers were to be found not only in one town or city/ But in some whole country or province/ the Tyranny grew greater and increased still/ and brought under the subjection off one man/ all the churches which were in a whole Diocese: whereupon the charge off a particular and as we will call it a parish church/ was shaken off under pretence of this great burden off the oversight off so many churches: So that they left unto themselves no more off the true office of a Bishop and ministry then that served for their honour/ that is/ they reserved only so much/ that they might speak to the people/ where/ and in what church/ and when they would.  
Thus they usurped all the authority of the Assembly yea over the Assembly/ ruling them as they listed/ choosing and putting out whom they would/ until at the last the Assemblies were clean taken away/ and the churches of every Dioces/ had Lords set over them. But ambition which as the flame or fire/ goeth upwards still/ and cannot be kept with in any bands/ stayed not thus in Diocese and small provinces/ But ascended up to greater/ from whence come our metrapolitans who were called Archbishopps (and first began that Authority to be given them in their name/ which in deed they had usurped before/ Then from the greater provinces and Archebishoprickes they came higher/ to the rule off all the churches in a whole kingdom/ whereupon they were called primates. Then the whole church through out the world was ruled by a Quadrumvirat/ that is by four/ who had the chief charge off all the world/ and were called patriarchs/ until at the last Antychrist by these stairs went up to the throne of god/ and sat him down in the midst of the church/ as Paul had prophesied/ and boasted himself as god. 
2. Thess. 2.4.   
This is the true history of the confusion off Ecclesiastical offices: This was the cradle and the beginning off the Ambition of church men: Thus they grew forwards up and increased: whereby if we perceive all things to be so out of ordre/ that the state of the whole body is to be feared by it/ Let us at the last give warning to our Prymat/ to our metropolitans/ and to our Lord bishops/ that if they think it a shameful and an ambytious thing/ and unbesceminge the modesty of the servant of Christ and of a true Pastor/ for the pope to take the authority of General Counsels/ and to suffer nothing to be done nor decreed in them but what he only doth or alloweth/ that I say/ if they think this shameful in the pope to do to general Counsels/ they would not play the petipopes in Convocations or provincial Synods/ and taking away the liberty of the Ecclesiastical Synods and Assemblies/ rule/ govern/ and appoint all alone by tyranny/ lest they seem not to have desired to deliver the church clean out of Bondage/ but only to change the master/ and to make it become subject unto them/ and to have sought only that we should have no foreign pope's/ not that we should have none at home/ or none altogether/ and rather to have abhorred the pope of Rome/ then the popedom it self.  
Let them remember at the last/ that they have as great need (if they do their duties) of the help off Deacons as the Apostles had: Let them remember that the body would be destroyed/ if there were no member in it but the eye: And that church in like manner wherein no man beareth any office but the Bishop: Let them remember that god hath so made the body/ that there is a marvelous necessary use off the divers members thereof: which variety of parts and members must needs be preserved/ if we would have the body whole/ healthful and strong. Let this infinite Ambition and desire off rule/ and of meddling with every thing that is in the Lord bishops/ be corrected: Let the Consistory and Assembly of the Elders being so necessary and so profitable for all the affairs of the church/ be established: wherein they may have indeed/ the first place in respect off the worthiness of their office/ S that they leave the second to the Doctors and the third to the Elders. For the church perceive the how hurt full a thing it is/ that they should take all unto themselves and can bear it no longer/ perceiving well that the shameful profanation of the Sacraments/ the manifold and intolerable abuses of excommunication/ which is the highest justice of the church/ and other innumerable evils flow and springe from no other fountain then from this pride of the●●● and busy meddling/ very hurtful and dangerous/ for the state of the church. And thus much off Ecclesiastical officers/ off whom because I have spoken more at large/ how they aught to be appointed/ for that in the appointing of them Ecclesiastical discipline doth in a manner wholly consist/ I will recompense it with the shortness off that part which followeth: which is touching the duty of all the Saints and faithful.  
Under the name off the Saints are contained all the rest off the church/ which do not exercise any public office or function therein/ whose duty as in all other societies is only this/ to suffer themselves willingly to be ruled and governed by those/ whom god hath set over them whereunto there is a short/ but a notable and pithy exhortation of the apostle to the Hebrews: 
Heb. 15. 1●  wherein he exhorteth them and by them all other churches/ to obedience unto them who have the oversight of them/ that they may give up their account of the charge off souls which they have taken in hand with joy and comfort/ and that they may readily and with good courage/ bear for the church's sake/ all such labour/ grease/ cares/ and sorwes as are joined unto their offices.  
Neither let Magistrates think (although in respect off there civil authority the church be subject to them) that in this behalf/ they are to be exempted from this precept and commandment of the Apostle/ who chargeth every one to be subject to those who in Lord are set over them/ for seeing they aught to be careful as well off the salvation of the magistrate as of others/ and that the soul of the magystrate/ as well as of the rest/ is committed to their charge. They must also as well as the rest submit themselves and be obedient to the just and lawful authority of the Officers of the church. For seeing they not only rule by the authority of jesus Christ/ but in a manner do represent his person/ seeing they rule not as they/ themselves list according to their own will/ but only according to this word and commandment/ Is it not meet that even kings and the highest magistrates should be obedient unto them? For it is meet that all the princes and monarchs of the world should give up their sceptres and crowns unto him/ whom god had made and appointed the Heir of his kingdom and Lord of heaven and earth.  
I might allege hear out of the histories of all times divers examples off godly princes who submitted them selves to the order and government of the church appointed by god. Who although as touching this life they did rule and govern/ yet they despised not the discipline and correction of the Lord/ I might name out of the most ancient history and holy Chronicles of the Hebrews/ king Azarias who although he proudly and boldly usurped the priesthood/ yet when he was stricken by the Lord with a Leprosy/ and was therefore cast out of the temple and separated from the common society of men by the high priest according to the law which God had made therein/ He obeyed the priest commanding/ according to God his word/ and letting his son rule is his stead passed the rest of his life in solitariness alone by himself. 
2. Chro. 26 21.   
amongs the Christian Emperors/ although ther be many worthy examples which now a days Princes may set before them to follow/ yet those two which the ecclesiastical story rehearseth off Philipp the first Christian Emperor and off Theodosius contain a singular example above the rest off godly subjection: 
Euseb. 4. book of his eccles. story  whereof the one being commanded to abstain from the Sacraments until he had first professed himself to be a penitent (for that he had committed certain faults) and had made open protestation of his Religion (for that he was suspected) He willingly obeyed the Bishop or rather the word of god: And both protested openly his grief and srowe for the sins he had committed/ and professed before all the church his faith and Religion.  

Theodori●us in his 5. book of his ecclesiastical story.  The other that is Theodosius/ being not admitted by Ambrose into the church/ into the which he would have come/ did likewise so willingly obey/ that prostrating himself upon the ground and pavement of the temple/ in the sight of god and his Angels and all the church/ following the meekness of David reprehended off Nathan) declared the wonderful sorrow which he had for his wicked fact and the slaughter committed at Thessalonica by his commandment rehearsing these words out off the Psalm. My soul did clean unto the pavement. Therefore all the faithful and even the princes and magistrates themselves aught to be subject to the word of god/ and to Ecclesiastical Discipline: and then is the church in flourishing estate/ when both they/ who bear rule/ do commanded according to gods word and the● who be subjects do willingly obey.  
But the Magistrates have this proper and peculiar to themselves above the rest off the faithful. To set in order and establish the state of the church by their authority and to preserve and maintain it according to gods will being once established Not that they should rule the Ecclesiastical matters by their authority/ for this belongeth unto Christ alone and to him he hath committed this charge/ but for asmuch as the Apostle teachethe/ that they are appointed off God/ to th'end that we may live a godly and a peceable life/ and that the kings of Israel by the appointment of god had charge to see the execution of all the law/ they aught to provide/ and see that the service of god be established as he hath appointed/ and administered by such as aught to administer the same/ and afterwards preserved in the same simplicity and sincerity undefiled. 
1. Timo. 1.2. Deu. 17 18.19.   
In which so worthy an office/ Godly Princes now a days may choose out of the holy history many patterns to look upon and to follow/ as David, Solomon, Ezechias, josias, Zerubabell, and others/ whose labour was famous and notable partly in apointinge the ordre of religion according to the word of god and the voice of the prophets/ partly in restoring it again/ after it had been decayed. By religion I understand/ not only the doctrine which we profess/ touching the manner off serving god/ and the obteininge of our salvation by his sonen but also the manner of governinge the church/ of appointing the Officers thereof/ off correcting and taking away off offences: which all/ those most noble worthies did truely and according to the will off god judge to belong to the office and duty of the magistrate.  
Whose worthy examples/ O most noble Queen Elizabeth, though as your Majesty hath well begun/ so you do continue to follow/ I hope surely/ that for the godly disposition theroff/ both your honourable nobility and many notable and famous men of the Ecclesiastical degree/ and even the whole Parliament willbe ready to further/ your Grace's godly purpose: which boat the scriptures do witness to have happened to David Solomon and other Religious Princes and famous/ (even for Religion and reformations sake) in the like cause: And we have also seen to have happened unto your Majesty not with out the divine and marvelous providence of god at the abolishing of popery in the beginning off your reign. Especially your highness right honourable Counsellors/ and chosen by your Majesty unto the bearing off the chiefest offices in your realm/ will further this noble enterprise who every one/ will choose unto himself some worthy pattern out of the godly courts of those noble kings for him to follow: in this behalf: and some man peradventure Eliachim/ great steward of king Ezechias house. Some other Shaphan Chancellor in josias time: other the honourable Secretaries of king Solomon: And the rest some other of the godly officers in David's and Salomons courts: finally all of them choosing to themselves some such patterns to follow in all virtue and Religion/ will strive which of them shall be most forward to promote your Grace's godly decrees and purposes.  
Seeing then that all will be so ready. O most noble Queen finish and make perfect now at the last with the ready will and consent off all your Highenes subjects/ this heavenly work off the service and Religion of god which your majesty hath begun/ and that not only by the example of these excellent and famous kings/ whom I have set before your eyes/ but also by the example of your Grace's most noble Father Henry the viij. off most famous memory/ and off the most godly prince Edward the vj. your highness brother/ that in the same family wherein the praise of religion and reformation began to flourish/ it may be also perfected and finished by your majesty. For these are almost the special praises off your highness house and progeny/ To banish Idolatry/ and to set up the true service of god: whereby/ the one/ that is to say the abolishing off popery/ we own in a great part to your highness most noble Father/ the other/ that is the restoring off true religion/ first to your highness most worthy brother that godly Prince Edward the vj. and after also to your majesty/ who as it is written off the good king Ezechias opened unto us again the doors of the temple of the Lord which had been shut and closed up before/ erected up his altars again/ which had been beaten down/ and lighted again the clear lamp of the word of the Lord which had been put out. Which Princely virtues of your highness most worthy house if your majesty crown with restoring off lawful discipline unto the church/ which yet remaineth/ Then shall our church of England most worthily acknowledge to have received her full liberty and perfect restoring again next after god/ only to that most noble house whereof your Highness is: And confess to have found most true in that one famous house of Tedder her estate/ that worthy prophesy of Esay. Kings shallbe thy foster fathers & Queens thy Nurses. which I pray God move your Grace's heart to perform to the honour off his most holy name/ the edifying off this our church of England and the discharge off your highness duty unto both and last off all to the long and prosperous continuance of your majesties reign over us.  
Thus now the lawful and true discipline hath been described: which government of the church of Christ as off the Lord's house/ who so ever diligently and attentively consider/ shall easily perceive a marvelous heavenvly wisdom to shine in all the government of the same. And so much the more merveilous than was the government of the house and court off Solomon/ weroff mention is made in the holy history of the kings/ as he is wiser than Solomon/ who did appoint all the order and manner of the ordering of it. 
1. King. 10.  For whither we consider the orders and degrees of Officers/ or their orderly sitting down/ or the divers ornaments and apparel off every one/ according to his divers estate and degree/ we shall see/ that nothing could be wisely invented nor disposed with judgement and reason either forth preservation of the sure and safe estate of the church/ or for beautifying and adorning the estimation of the same/ which is wanting in this government. For as touching the Officers/ what necessary office is omitted and neglected? or what office needles and unnecessary is appointed? or what can be named more seemly and orderly than this appointing off the offices? That those functions ceasing which served but for a time/ and were used extraordinarily in the first years of the reign off our Saviour Christ for the establishing off his kingdom.  
Ordinary and perpetual offices should be appointed in two sorts/ whereof the first is such whereas every man hath his several charge. The other/ where many have but one and the same charge which they execute by common counsel and Authority. Wheroff again the first sort consisteth in ij. kinds/ of bishops (which expound and teach Religion and the service of god/ that is Pastors and Doctors) and as many Deacons, (that is to say/ Deacons & Elders/ so called figuratively by names which are more general. of whom some go watch over the life and conversation of all the church/ And the other are careful to help the necessities of widows/ strangers/ sick folk/ and generally off all the poor: so that both all the house is sufficiently provided for/ aswell touching the purity of faith and doctrine/ as the honesty and integrity of life and manners/ and also the need and necessity of every one particularly not neglected.  
Then/ the consistory or the Assembly of Elders which consisteth of the three first and chief Officers of the church/ Pastor's, Doctors, & Elders, have the chief care and charge off this common wealth: to see that no office want his officer/ and how faithfully every one beareth himself in doing off his office/ regarding all with one eye/ how offences may be avoided/ and how they may be remedied when they do arise/ As for the placing of every one in his degree how honest and orderly is it? whereas all do generally reverence and respect the Assembly/ for their Authority: And every one knoweth his place and degree/ and lifteth not himself/ above his calling: But the Deacons sitting down in the lowest Room/ give place unto the bishops/ who sitting as Stewards of the Lordshouse at the higher end off the table/ envy not other officers to sit together with them. And the Stewards also do so know themselves to bear the same office/ that notwithstanding the Pastors go before/ and the Doctors follow after: After whom next be the Elders/ and in the last place the Deacons/ sitting notwitstandinge at the Officers table.  
As for every man's garments and apparel/ how seemly are they/ how meet for their callings/ and how precious and excellent? The common Array of them all/ is a certain godly and holy knowledge and profession of Religion/ and an undefiled life and conversation: wherewith being clothed/ as with those white garments which Saint john mentioneth in his revelation they need no cloth of gold our such like costly apparel to set them out with all. Yet besides this common Array/ every one carrieth the proper tokens and badges of his office: For the bishops as the kings stewards in stead of their staves/ have sound knowledge of the scriptures/ besides which the Pastors have also that moving and piercing speech/ whereby they have both power and authority to strengthen and to terrify/ to comfort and to cast down again/ as the Reye off opening and shutting/ which Eliachim/ great steward of king Ezechias house/ is described to bear upon his shoulder. 
〈◊〉 1●. 22.   
As for the rest off the Deacons their several signs and marks/ are Diligence & simplicity: Which so marvelous government of the house of God/ appointed by the most divine and heavenly wisdom/ seeing it passeth above measure the ordre off Salomon's house with the love whereof the Queen of Saba was Ravished/ the God off all mercy grant/ that it may much more ravish our most noble Queen and her right honourable Counsellors with the love thereof then the other did the Queen of the sooth and her Courtiers. For than shall we be all most happy who live in the church as in the court of Christ our true Solomon when we may allwais stand in his presence before him/ and hear him speak being the wisdom of his Father: Then shall we confess that king Solomon doth reign in deed/ and that all things are true which the Prophets prophesied touching his kingdom/ when we see the church in this order/ when we see the Ministers and officers thereof thus arrayed and appointed. For although as we say/ the court is where the king is/ So also the church is where as Christ is present: And although this be the chiefest end most principal/ To hear the voice and wisdom of Solomon/ yet it is not possible/ that he should tarry any long time in a place/ that he appoint not and set in order his Court according to his heavenly wisdom.  
It may be that in time of his progress/ where he sojourneth but for a short time being ready by and by to departed again/ that this whole ordre and government of his court cannot so well be seen and appear: but it cannot be that where he is purposed to devil/ and where he hath chosen a certain place to abide and continue in/ that he set not all things in ordre according to his wisdom/ meetest both for his state and majesty and for the perpetuity of his reign. For which cause I am the more a afraid/ jest that he be come into England/ as into some castle in the way of his progress for a small time unless this confusion and disordre which commonly followeth progresses be taken away/ and a certain and sure ordre of governing the church be established: for I cannot fully rejoice in the state of our church/ until that I see both for religion sound faith and doctrine in Christ/ and for discipline/ a commely and meet order of governing the church/ which Saint paul rejoiced to see in the church of the Colossians. For the stable and perpetual state and condition of the church standeth upon these ij pillars.  
Wherefore I most humbly pray and beseech all men that have any care to preserve and keep the kingdom of Christ amongs us/ to deliver the true service and worship of God to our posterity/ that to their power every one would seek for this lawful discipline of the church which I have described and bo●he all seek to further it with their good will and prayers/ and especially the ministers by preaching and the Magistrates by authority. As for me I bind myself as it were by this Obligation to god and to the church/ that my labour and diligenc shall never be wanting in any thing that may help and further by any means this reformation/ which our Eyes dazzle and our souls pine away with so long looking and waiting for/ which if I may once see/ I shall think that part of any life the happiest/ wherein so great a benefit shall come unto the church: but if I shall never see it with mine eyes/ yet I am glad/ that I have seen the form and pattern of it already in my mind and left it to those that shall come after and so by the example of David and Ezechiel/ whose condition was not unlike in this behalf/ and by the testimony of my conscience/ that I have discharged my duty to my God/ and to our church: I will rest and comfort myself herewithal/ in the want off that which with so great desire I have longed for.  
To God alone be honour & glory.   

 

   

Certain faults which might stay the reader corrected in this wise/ the first numbered signifieth the page the second the line.  
Pag. 1. lie. 13. w. u. pa. 5. 27. l. r. i o. p. 7. l. 2. also r. was also. p. 8. l. ●5. r. z. p. 12. l. 2. R. for off, and. p. 14. l. 11. o. e. p. 16. l. 22 for destroving, destroying. p. 17. l. 14. for devaded. r. divided. p, 18. l. 16. for ou. r. out. p. 22. l. 3. a. r. e. p. 25. l. 2. ministry. r. mystery. l 21. e y. p. 28. l. 31. conterwise. r. contrariwise. pag. 30. l. 10. authority. r. authority. pag. 36. l. 34. a. y. p 37 l. 7. proinde. r. provide, p. 38. l. 16. o. r. p. pag. 41. l. 3. s. r. f. p. 48. l. 9, but used. r. but that they used. p. 48. l. 35. noir, read none. p 51. l. 28. taky. r. take. p. 56, l. 7. n. u. l. 22. bey r. be. p: 61. l. 2. young r. young. l. 35. gifts r. gifts. p. 63. l. 35. describeth r. described p. 66. l. 21. anto r. into. p. 69. l. 22. gifts r. gifts. p 70. l 36. n. u. p. 75. l. 29. theridamas, r the. p. 76. l. 7. his, r. this. p. 79. l. 20 honorable. r. honourable. p. 80. l. 32 Bishprik, r. Bishopprike. p. 82. l. 13. te, be p. 86. l. 29. figgas, r. figs. p. 89. l. 23. or, r. our. p. ●1. l. 30. for see, r. foresee l. 36. add guided p. 95. l. 29. immunerable, r. innumerable. pa 110. 23. covetones, r. covetousness. l. 35. u, y. p. 113 l. add saith. p. 120. l. 12. m, u. l. 28. do r. doth. pag. 134. l. 30. nome, r. none. p. 139. l. 4. with, r. which, p. 144 l. geowing, r. growing. p. 147 l. 30. cmo, r. come. pag. 160. l. 25. Hebries, r. Hebrews. l. 26. counsel, council. p. 16●. l. 16. anor, r. nor. Pag. 164 l. 17. c●omunicating, r. communicating. l 19 ithem, r. them. pag. 167. l. 21. selves, r. selves. pag. 172. l. 9 uff. off. pag. 175. l. 13. tho, r. to. l 33. aod, r. and. p 176. l. 29. say, r. saith. pag 183. l. 35. unbesceminge, r. unbeseming. pag. 185. l. 20. grease, r. griefs. l. 35. this, r his. pag. 186. l. 30. srowe, r. sorrow. pag. 188. l. 12. boat, r. both. pag 189. l. 27. put out (h●● estate.)