there must be Elders in every congregation 18. Wheresoever a bishop must be there must also the Elder bee which appeareth by this that where the one is described there is the other also but a Bishop must be in every congregation as I have proved sufficiently in the 10. Chap. Therefore there ought to be Elders in every congregation 19. If the Apostles laboured for uniformitie in the least things and established in all Churches one order then must there be Elders in every congregation for they were in some as all men doe confesse but the former is true as not onely the view of their practize declareth but also the Apostles expresse words Thus I teach in all Churches Therefore the latter is true also that in every congregation there must be such Elders Therefore if the Apostles established Elders in every congregation if Christ hath esteemed their helpe needfull to further the building of his Church if without them a congregation cannot be entire if the word of God say that they ought to be in the Church if it was continued so long after the Apostles time and be approved by the testimony of many very learned both old and new writers and confessed by the greatest adversary unto them if they be within the compasse of every Ministers commission if they are to be wheresoever a Bishop must be if the Apostles established uniformity even in the meanest thinges then must it needs follow that there ought to be such Elders in every congregation as are to assist the Minister in the government of the same They confesse it was so in the Apostles time but seeme to say somewhat that it cannot be under a Christian magistrate thus 1. Object God hath given the Soveraigne authoritie over his Church to the Christian magistrate which these Elders would abridge Answ. No more then the eldership abridged the soveraigntie of David over Israel for his governement is temporall and theirs spirituall 2. Object Gualter upon the 1 Cor. 5. denieth it to be needfull under a Christian Magistrate Answer Gualter denieth excommunication under a Christian Magistrate hee is as partiall in this argument at Whitgift 3. Objection The Prince hath the authority that the Elders had Answ. That is no truer then to say the Prince hath authority to preach the word c. for these be things that his high authority must see done but he may doe none of them himselfe But there bee many reasons which may bee alleadged to prove that they are at the least as necessary under a Christian Magistrate in these dayes as they were in the time of the Apostles as namely these 1. The lesse able that Ministers are to direct their people in the waies of godlinesse the more neede they have of the assistance that God hath allowed them in his word But Ministers are now lesse able especially under Christian Magistrates when men are overtaken with ease and peace which quench goâ—d things then they were in the time of the Apostles Therefore there is as great if not greater neede of Elders now then was in the time of the Apstoles 2. If Christian Magistrates bee to maintaine the order that Christ hath set downe for the governement of his Church then must there be Elders in it under a Christian Magestrate for Elders are appointed of 1 Cor. 12.8 But Christian Magestrates are to maintaine the order that Christ hath set downe for the ruling of his Church Isai. 49.23 Therefore there must be Elders in the Church under a Christian Magestrate 3. If the rule of Christ cannot bee perpetually observed tell the Church unlesse there be Elders then must there bee such under a Christian Magestrate But the former is true for by the Church is there meant the Seanate of Ministers and Elders as shall be proved in the chapter of Excommunication Therfore there must be Elders under a Christian Magistrate 4. If the whole governement of the Church described in the Epistles to Timothie and Titus bee to bee observed untill the end then must there bee Elders under Christian Magestrates for they are contained in those Epistles but the former is true 1 Tim. 6.14 Therefore there must be Elders under a Christian Magistrate 5. Where sinners ate more outragious and the best most subject to waxe cold there is greatest neede of all the helpes that God hath ordained to punish sinne and to cherish well doing But so it is under a Christian Magistrate especially in the peace of the Church as Whitgift confesseth pag. 643. Therefote there is at the least as great neede of Elders seeing they are helpers uppointed of God under a Christian Magistrate as at any other time Therefore if Mininisters be lesse able now then in the Apostles time if Christian Majestrates must maintaine the order prescribed by Christ if else the rule of Christ till the Chruâ—ch cannot be still observed if the whole goverment described by Saint Paul must be kept for ever lastly if there bee at the least as great neede of all the helpes that can be as ever there was then must it needes follow that Elders are as necessary in the Church under a Christian Magestrate as in the time of persecution CHAP. XIII THere ought to be in every congregation certaine Deacons endued with those qualities which the word of God describeth whose office is onely in receiving the liberty of the Saints and destributing it unto the needy T. C. 1 booke pag. 190. Discip. Eccles. fol. 119. This assertion hath two branches which both are gaine said by our adversaries the first whereof is this The office of the Deacon consisteth onely in receiving and distributing unto the poore the liberality of the Saints which they deny Whitgift pag. 582. The booke of ordering c. that maketh 〈◊〉 a degree of the Ministrie but the proposition being proved true maketh their opinion and practise appeare false which is thuâ— 1. That wherein Stephen and the rest were imployed is the office of a Deacon for the first institution of them by the Apostles is in that example But they were onely to attend upon the provision for the poore Acts 6.4 c. Therefore the office of the Deacon is onely to attend upon the distributing the poore from the libeâ—alliâ—y of the Saints 2. That which the Apostle maketh an ordinary and distinct office from others in the Church must be attended upon by them that are in the same office and not bee mingled with any other but the Apostle Rom. 12.8 maketh destributing in simplicity such an office as it is expounded by M. Calvin Beza Bucer Martyr c. Therefore the Deacons office must bee attended upon and consequently it consisteth onely in distâ—â—buting c. 3 That which the Apostles found themselves insufficient for that can no man now discharge in any tollerable measure for they were more adorned with gifts then any be now but they found themselves insufficient for the Ministrie of the word and destributing
therein Therefore it is perpetuall 13 Either this government is the best and perpetuall or els there is none and so Christ should be thought to have left his Church without a government which is disproved in the 7 and 8 reasons in the first chap. for this was once established by Christ and so was no other But some government must needs be the best and perpetuall Therefore this is perpetuall 14 No man may justly forbid speaking of the Church-government to returne to the old constitution of the Church of God and to receive it before the custome of men 15 Experience teacheth this order speaking of the Church government was not for one age but necessary to all ages 16 Though the Common-wealth change her government yet the Church must keepe hers still 17 Lamenteth that some were found among them that are esteemed forwardest which would not have the same discipline used now adayes that was in the Apostles times objecting the difference of times and men 18 The Apostles have written these Lawes speaking of Discipline not for a day or for the first age but to endure for all times to come and therefore have ratified them with a most earnest obtestation 1 Tim. 6.14 that these commandements should be kept untill the day of the Lord Therefore if the causes of once ordaining an Eldership be perpetuall if Christ be the Author of it and left it in the Church by the Apostles if it be Gods commandement not yet repealed if the parts of it and gifts for it be perpetuall if it be grounded upon the generall commandements and rules of the Scriptures if it have sufficient power from God to begin continue and confirme a Church if it was agreed upon by the twelve Apostles and Paul before they met together if it have the same grounds with the preaching of the Word if it have as good grounds to be perpetuall as the Apostles c to be for a time if it be the perpetuall remedy against all the diseases of the Church if it was under the Law and inriched by Christ and his Apostles under the Gospell if it be neither alterable in respect of the extraordinary offices ceased nor the Magistrate added to the Church if it be the onely government that challengeth authoritie from God if no man may justly forbid it if it be necessary for all times if the common-wealth may change her government but not the Church if the difference of times and men be nothing against it lastly if the rules that the Apostles gave for it be confirmed with a charge to be kept untill the comming of Christ then must it needs follow that the government of the Church by an Eldership ought to be perpetuall They object that many inconveniences would follow upon this government which are severally to be answered 1 Objection By this every Parish shall follow their Seniors and then there will be so many Elderships so many divers fashions seeing one may not meddle with another Answer The government desired is uniforme for every Church and admitteth no change no not in outward ceremonies without a Synode of the choyce men of severall Elderships 2 Objection If they being all meane men chuse an Earle he may not refuse but be at their boâ—k and commandment Answer No man that is chosen is compelled to an office against his will but he that despiseth to consult with others in Gods matters because they be poore reproacheth God that made them Pro. 17.5 3 Objection It overburdeneth the Parish to provide for the nourishment of so many Church-Officers Answer It is not necessary that they should provide for any moe of them saving those that are exercised in the ministery of the Word unlesse any of the rest may need the liberalitie of the Church 4 Objection It bringeth in a new Popedome and tyranny into the Church Answer It is blasphemie to tearme the government of Christ so because we refuse the tyranny of the Pope shall we therefore doe what we list and â—oâ— yeeld obedience to the Scepter of Christ 5 Objection It is a kinde of Donatisme to challenge such authoritie over Princes Answer And it is flattery to suffer Princes to do what they list this is the objection of Gualter who is a professed enemy to discipline 6 Objection It taketh away Princes authoritie in causes Ecclesiasticall Answer No more than it did from David in his time nor so much as the Bb. doe now for the Prince requireth but this to see the Church well ordered which the Eldership alloweth and craveth 7 Objection It transformeth the state of the Common-wealth into a meere popularitie and will alter the government thereof Answer It neither transformeth nor altereth any thing in it for let it be shewed what damage would come by this discipline to any Magistracy from the Princes throne to the office of the headborough 8 Objection It will breed contention and partialitie in judgement Answer Where can be greater contention than the Bb. maintaine for their kingdome or greater partialitie than in them to their kinsfolks servants Sycophants c. 9 Objection It will be contemned and so good order neglected Answer None ever deserved more contempt than the Bb. and their officers doe for all their pompe but God whose ordinance it is will procure sufficient awe unto it mark how these Objections stand together in the fourth it was tyranny and here it is too contemptible these be contrary 10 Objection All alterations be dangerous Answer Never where we change from the obedience of Antichrist to the service of the living God was it ever dangerous to amend things amisse by that course which is described of God if it were let the particular of it appeare this might well have beene Stephen Gardiners reason for Popery in the time of King Henry the eight The Church must be governed onely by the rules of Gods Word this is in effect the proposition of the first Chapter whereunto all those reasons there alledged may be referred there is advouched generally the certain grounds of the whole discipline against the imagined libertie left to the Church here is affirmed the particular direction of the Church-government by the authoritie of the Eldership to proceed according to the rules of Gods revealed will and not by that cursed and monstrous Cannon Law which is made manifest unto us by these reasons 1. All governours are to execute their authoritie by the same warrant from which they have it But the governours of the Church of God have their warrant to be goveâ—nours onely from the Word 1 Cor. 12.28 Therefore they must governâ— the Church onely by the Word 2. The Church is to be governed by that which the Ministers may teach unto the same for they are taught to the end that they may obey and so be governed by the same But the Ministers may teach nothing but the Word of God 1 Cor. 11.23 Therefore the Church is to be governed onely by
which Christ hath ordained for the last remedy against sinne and onely to be used when neither admonition reprehension nor separation from the externall communion of the Saints for a time will serve that same is not to be used but upon great extremitie But such is excommunication as appeareth Matth. 18.15 Therefore it may not be used but upon most waightie occasion that is in the case onely of extremitie when no other meanes will serve the turne 2. That which cutteth a man off from the Church of God and giveth him over unto Satan as one in a desperate case that same may not be used but in greatest extremitie But such is excommunication being used according as God hath left it unto his Church 1 Cor. 5.5 Therefore it may not be used but in greatest extremitie 3. That which a man will do in the cutting off of his hand or his foote that same must the Church doe in excommunication for it is the cutting off of a member But a man will try all other wayes and will never cut off his hand or his foote untill he see it incurable and ready to infect the other parts of his body Therefore excommunication may not be used but in case of greatest extremitie 4. That which is contrary to naturall affection and worketh that which a loving heart doth tremble to thinke of that same may not be done but in greatest extremitie But such is the excommunication for it depriveth the party excommunicated of our love and throweth him into the most wretched case that can be fall unto man in this life Therefore it may not be done but in cases of greatest extremitie Therefore if excommunication be ordained of Christ as a remedy onely when all other helpes will not serve if it cut the partie from Gods Church and give him over unto Satan if it must â—e proceeded unto 〈◊〉 a man doth â—o the cutting off of his hand 〈◊〉 â—oote lastly if it be a worke contrary unto the naturall affection of man and 〈◊〉 that which a loving heart doth tremble to thinke upon then must it needs follow that it is to be proceeded unto onely in the cases of greatest extremitie and afâ—â—â— that all other meanes have beene usâ—d and doe appeare not to 〈◊〉 The latter point which is that excommunication may not 〈◊〉 done by one man but by the Eldership the whole Church consenting thereunto is holde◠〈◊〉 as T.C. book 1. pag. 183. Discip. Ecclesiast 130. c. and denied by them Whitgift pag. 662. and their continuall practise But our aâ—â—eâ—tion is thâ—â— proved and their opinion and practice found to be erroneous and ungodly 1. That which Christ commandâ—d to be done by the Church may not be done by one man unlesse you take my L. Grace for the Church 〈◊〉 Whitgift doth pag. 662. which needeth 〈◊〉 confutation But Christ commended that excommunication should 〈◊〉 done by the Church Matth. 18.15 Therefore it may not be done by one man 2. That which Paul enjoyned the Church when they were met together to doe may not be done by one man But he commanded them 〈…〉 the incestuous person when they were met together 1 Cor. 5.5 Therefore it may not â—â— done by one man 3. That which hath need of greatest advice and greatest authoritie may no be done by one man But such is the matter of excommunication being the denouncing of that against a man which he will most hardly beleeve and being the waightiest point of discipline Therefore it may not be done by one man 4. Those must excommunicate that are to deale in the other parts of discipline as shall appeare in the Reasons following and aâ— I thinke no man will deny But the other parts of discipline are exercised not by one but by the church as hath beene proved Therefore not one but the Church is to excommunicate 5. As it was ministred among the Jewes so must it be in the Church forever which appeareth by this that it is translated unto us from them as the Greeke word Synedriâ—n being by a corrupt imitation called Sanedrim by the Rabbins doth import and had nothing ceremoniall in it But it was executed among them by the Church and not any one Joh. 9.22 Therefore the Church is to excommunicate and not one man 6. Saith he would never doe any thing in his charge without the counsell of his Elders and consent of the people 7. The Elders and other Church-officers have as well power to absolve as the Bishop 8 For so much as absolution belongeth unto all I alone dare not doe it 9. If there be any that have committed such a fault that he is to be put away from the partaking of the prayers of the Church c. There doe beare rule certaine of the most approved Ancients or Elders of the Church which have obteined this honour not by money but by good report 10. It helpeth much to make the party more ashamed that he be excommunicated by the whole Church also in his Books of Baptisme against the Donatists often 11. The Elders have interest in other censurâ—s of the Church and the Church it selfe in excommunication 12. S. Paul accuseth the Corinthians for that the whole Church had not excommunicated the incestuous person 13. The Elders had the government in excommunication 14. It is very dangerous to permit so weightie a matter to one man and therefore that tyranny may be avoyded and this censure executed with greater fruit and gravitie the order that the Apostle there useth is still to be observed 15. He sheweth that it pertaineth not to one man that it is a wicked fact that one should take the authoritie to himselfe that is common to others that it openeth a way to tyranny taketh from the Church their right and abrogateth the Ecclesiasticall Senate ordained by Jesus Christ 16. The Bishops when they excommunicated of themselves alone did it ambitiously contrary to the decrees of godly Cannons See Bucer against Gropper and upon Ephes. 4. De animi Câ—ra also Zuinglius in Ecclesiast 17. It is plentifully forbidden even by that filthy puddle the cannon law and therefore it must needs be a hainous sinne when it findeth fault with it Therefore if excommunication be to be executed by the commandement of Christ of the Church if S. Paul enjoyned it unto the Church if it have need of greatest advice and authoritie if it belong to them that may execute the other parts of Discipline if it was so executed among the Jewes if to absolve be as well in the Elders power as the Bishops if Cyprian durst not doe it alone if it was the action in Tertullians time of the most approved Elders if to be by the whole Church helpeth much to make the partie more ashamed if the whole Church have interest in it if the whole Church at Corinth was reproved for not doing it if it be too waightie
one should be chosen to beare rule over the rest Answer From the beginning it was not so the saying of Tertul. Contra Prax. is fit for this That is true whatsoever is first and that is false whatsoever is latter and Ierome saith in the place alledged that this Authority is by custome and not by any Institution of God if it had beene the best way to take away divisions the Apostles in whose times the controversies did arise would have taken the same order 5. Objection Calvin saith that the Apostles had one among them to governe the rest Answ. That was not in Superioritie but for Order to propound the matters gather the voyces and such like which â—s meete to be in every well ordered meeting but his Authority is no more over the rest then the Speaker in the Parliament hath over the other Knights and Burgesses 6. Obâ—ect Paul was Superiour to Timâ—thy and Titus Answ. Paul and they had divers Offices whereof the Apostles Office was the chiefe the like is to be said of Timothy and Titus having Superiority over the other Ministers for that they were Evangelists a degree above ordinarie Ministers Therâ—fore if the place alledged out of Cyprian make nothing for Archb. if unity be not preserved by him but by the Bishops among themselves if his Authority make nothing to the taking away of Controversies if it be meerely invented by man and not from the beginning if it bee by Custome and not by any Ordinance of God if neither one Apostle over the rest nor any of them over the Evangelists nor of the Evangelists over the Pastours and Teachers will serve to prove their Authority then must it needs follow that it is utterly unlawfull No man may be Ordained unto any Office in the Church untill there be such a place voyd as he is fit for T.C. booke 1 page 61. Whitgift page 222. 1. As was the 12. place for Matthias so is a certaine Church to every Church officer But Matthias was not ordained unto the place of an Apostle untill Judas by hanging himselfe had made it void Act. 1.20 Therefore may none be ordained unto any Office in the Church before the place where he may be imployed be destitute of such a one 2. As the Apostles did in planting of the Churches so must it be done in the building thereof for ever But they Ordained neither Pastour Teacher Elder or Deacon but to some certaine Church that had need thereof Therefore may none be ordained unto any Office untill a place be void that hath need of him 3. Those things that be of one beginning continuance and ending cannot be one before or after another But a Minister and the execution of his Ministry in a lawfull standing be so for they bee Relatives and have reference one unto the other Therefore a Minister ought not be ordained before there be a Ministery whereunto he is to be allotted 4. If none ought to be called to be a Shepheard that hath no flock of Sheepe to keepe neither any Watchman that is not allotted to some place to watch then may none be Ordained to any Office before there be a place void for him for Ministers are in this sence tearmed shepheards and Watchmen But the former is true as every simple man can easily perceive Therefore the latter is true also 5. To doe contrary to the precepts and practize of the Apostles is unlawfull But to ordaine any officer without a certaine place wherein he may be imployed is contrary to the precepts and practize of the Apostles as it appeareth Tit. 1.5 Act. 14.23 Therefore to ordaine any officer of the Church without a certaine place whereunto he is to be allotted is unlawfull 6. It was ordained that no Elder Deacon or any other Ecclesiasticall officer should be ordained a Apolelymenâ—s that is loosely or let at randone but aâ— afterward is expounded specially in a Church of Citie or Towne 7. The ordination that is made without a title let it bee void and in what Church one is intituled let him there remaine 8. He complaineth that ministers were ordained being chosen by no Church and so went here and there hâ—ving no certaine place 9. That action which never is read to be practized but by Idolaters is unlawfull To have wandring officers is onely â—ound to be in idolaters as appeareth Iudg. 17.8 Therefore it is unlawfull Therefore if the Apostles ordained not Matthias untill the place was void if in planting of Churches they ever alotted Officers to their proper places If Minister and ministery be of one beginning continuance and ending If it be with a Minister and his ministery as with a Shepheard and his flocke that he cannot bee the one but in respect of having the other If it be unlawfull to transgresse the precepts and practice of the Apostles If no Minister in the Church be ordained at randone If the ordination that is without a title be voyd If Jerome complained of it as a great fault in his time If no example be found of it but in Idolaters then must it needs follow that to ordaine any Church officer untill there be such a place void as he is fit for is utterly unlawfull and so the Bb. making of many Ministers at once and licencing of wandring Preachers is contrary to the word of God They will have something to say for every action they doe be it never so shamefull That which they alledge for this is that Paul and Barnabas did wander The Apostles office and so the Evangelists as assistants unto them was to preach the Word and plant Churches in every part of the world but the order that they left is a president for us which is that every Church have their proper Officers and that there bee no other elsewhere to be found CHAP. III. EVery Church-officer ought to execute the office committed unto him with all faithâ—ull diligence and consequently be continually resident upon his charge T.C. book 1. page 65. They deny not the proposition but the consequent that is inferred upon it as appeareth by their writings Whitgift page 246. and by their daily practice in giving dispensations for many Benefices The reasons we alledge to prove the necessitie of perpetuall residence and the unlawfulnesse of nonresidence be these that follow 1. A Shepheard hath a flocke to the end to feed it continually The Minister is a shepheard and his charge a flocke Therefore he ought to feed it continually and consequently to bee perpetually resident for how can he feed them from whom he is absent 2. Where God doth place any man there his continuall travaile is needfull for God is most wise in disposing every thing But God placeth every right Minister over that people which is his charge Therefore his continuall travaile is needfull there and consequently he may not discontinue 3. Flockes that are in danger are by carefull Shepheards watched night and day
a matter for one man if the executing of it by one overturneth the order appointed by Christ bringeth in tyranny maintaineth ambition and lastly be forbidden by the cannon law it selfe Then must it needs follow that it belongeth not unto one man to excommunicate but unto the Eldership and that with the consent of the whole Church Their Objections hereunto in defence of their owne practice be these 1. Objection The right of excommunication was in S. Paul and not in the rest Answer He gave onely direction in that as in all other matters which he wrote of unto them but if they had not throwne out the incestuous person he had remained still unexcommunicated for all that which S. Paul had said unto them 2. Objection Christ gave Peter and every Apostle power to binde and loose in earth and in heaven which Interpreters expound by Matth. 18.15 Aâ—â—wer That power was of denouncing Gods judgements or pronouncing his mercy in preaching and not of this action they are expounded one by another because of the ratifying of them both in heaven alike 3. Objection Paul did excommunicate Hymeneus and Philetus Answer That is being moderator of the action he pronounced it not that he did it alone The same answer is to be made unto the Fathers as Ambrose c. who are said to excommunicate Therefore upon these grounds of Scriptures Fathers Councels Emperours Lawes Histories new Writers and cleare light of reason I conclude that a Christ hath prescribed unto us an exact and perfect platforme of governing his Church at all times and in all places which is this b that there ought to be no Ministers of the Word but pastors and teachers which are to be c called by the people and d ordained by the Eldership are of e equall authoritie in their severall Congregations must f with all faithfull diligence imploy themselves in the Ministery of the Word and Sacraments g that there are to be in every Congregation certaine Elders whose office is to oversee the behaviour of the people and assist their Pastour in the government of the Church h also Deacons who are to be imployed onely in receiving and bestowing the liberalitie and goods of the Church to the reliefe of the poore and other necessâ—ry uses i Lastly that there must be in Congregation an Eldership of pastour teacher if they can have any and Elders who are in common to see that the Church be well governed not onely in maintaining the profession and practise of the Word in generall k but also in admonishing reprehending or l separating from the Lords Supper them that walke offensively â—nd m lastly in excommunicating them that by no other meanes can be reclaimed So that all and every government contrary or besides this whether in part or in whole swarveth from that order which Christ hath set downe in his Word and therefore is unlawfull FINIS Omniâ— cum 〈…〉 bonum 1 Tim 3.14 15. Proverâ— 2 9 1 Cor. 10 31. 1 Tim. 4 5. Rom. 14 23. Heb. 3.2 Rom 12 5 6 7. 1 Cor. 12 28 Ephes 4.11 c. See Counâ—â—rp page 11. Matth. 21.25 26. Matth. 28.20 Cyâ—rian in sermâ—â—â— de baptismâ— Châ—isti Cypriâ—n de prescâ—â—p advâ—â—sus 〈◊〉 Cyprian lib. 1. Epist. 8. The Conclusion The first proposition The second proposition Reason for the first proposition Iohn 1.23 25. Numb. 16. The conclusion The conclusion The 2 pâ—oposition and reasons for the proofe of it That the name of Archb. may be given no man 1 Pet 5 41 Heb 13 20. Acts 3.15.5.31 Heb. 12.2 Obiections for the name of Archb and answers thereunto Whitgift page 318. That the office oâ— Archb. is unlawfull The conclusion Obiections for the office oâ— the Archb. and answers therunâ—o The conclusion The 3 propositâ—on and reasons for it Acts 1.20 Concil. Calcedon câ—p 6 art 15. Concil Vrbâ—num test Gratuuâ— dâ—â—tâ—0 Ierâ—m ad Nepotiaâ— The conclusion An obiection The answer Our assertion Their assertion Concil. Nice canon 15. Concil. 〈◊〉 2. Theodoret lib. 1. cap 19. The conclusion Our assertion Acts 1. â—â— Numb. 8.9 Cyprian boâ—kes Epist 3. Ambrose Epist. â—2 Ierome ad Rufâ—◠〈◊〉 Ad Nepoâ—â—â—num This is right ou◠〈◊〉 â—aâ—hion Nazianzen Augustine Basil Epistâ—8 Chrysost in act 1. Concil Nicen. 〈◊〉 Theodoret. The same Câ—â—test hist. tripâ—râ— lâ—b 2. Conâ—il Constan. â—est 〈◊〉 part hist. lib. 9. cap 14. Concil Carthag. caâ—â—â— Concil 〈◊〉 test dâ—st 51. Concil. 〈◊〉 Canon 10. â—ustiâ—iâ—n in â—od Carolus Mâ—gnâ—â— diâ—t 63 〈…〉 Lodovicâ— Caroâ—◠〈◊〉 Pâ—atinâ— in vita 〈…〉 Idem in vita Leonis 〈◊〉 The Conclusiâ—n T C. 2. booke 1 part page 212. The Conclusion The 1. proposition The 2. proposition The 1 proposition is â—hus proved August lib. de 〈…〉 Gâ—egor 1. epist. 33. 〈◊〉 ad Ocâ—â—menâ—um Consâ—â— â—elvet The 2. proposition â—s thus proved Conclusion Theodâ—â—et Book 5. cap. 3 â—Concil Cartâ—ag câ—p 23. Cypriâ—n lib. 1. Epiâ—t 4. The Conclusion Conclusion Reasons against the first propositiâ—n Hooper upon 1 command The Conclusion The second Proposition that they hold and reasons against â—t Cyprian lib. 1. Epist. 3. Luther adverâ—â—s papaâ—â— a Satanâ— funâ—â—t Muscul. loc. com de manist veâ—bi The same upon 2 Thes. 2. Coâ—fes Helvet cap. 17. The same cap. â—8 The Conclusion A Bishop should be in every congregation Ignatiu◠〈…〉 〈◊〉 lâ—b 3. 〈◊〉 1. 〈◊〉 75. 2 Câ—ncil Caâ—tâ—ag tâ—m 1. cap. 10 3. 〈…〉 4 cap 8 (a) 〈◊〉 lib. 5. cap. 16 (b) 〈◊〉 lib. 5 cap. 4. (c) 〈◊〉 4 â—6 (d) Quaest 16. 〈◊〉 â—0 〈◊〉 Evagriâ—â—â— Act aâ—d Monumâ—nts fol. 216. Hooper upon 8 commaâ—d pag. â—0 The conclusioâ— Ignat. ad Trail Tertul. de Baptist Ierome contra Lucif Ambros. upon 1 Tim. 5. Possidonius in vita Augustiâ—i Socrat. libr. 5. cap. 22. Bucer de regno Christs book 1 P. Martyr upon Rom. 1â— The same upon 1. Cor. 12. Calvin Instituâ— lib 4. cap. 3. sect. 8. The conclusiâ—n Reasons prooving Eldeâ—s as necessary under a Christian Magistrate as in the Apostles time The conclusion The first proposition 6. Council constant cap. 16. 2. Council vasens Can. 4. Chrisost. upon Acts. 6. Pulling decard â— Ser. 2. Buâ—er de reg. Christ 14. The same de reg. c. and upon Ephes. 4. P. Mart. rem 12 Calvin Insti. lib. 4. cap. 3. sect. 9. Beza Confes. cap. 5. sect. 23. The Conclusion The 2. proposition Ignâ—t ad Philadelp The Conclusion The proofe of the 11. proposition The Conclusion The 2. proposition See the answer to D. Bridges pag. 132. Conf. Helvet Tâ—â—ur Bern. Geâ—evâ— Peloâ—â—â— Hâ—rgariâ— Scotland cap. 18. Calvin Instit. lib. 4. cap. 3. sect. 8. P. Martyr upon Râ—â— 3. Buâ—er de reg. Châ—ist 15. Mr. Whitaker against Duraeas The Conclusion Objections against the perpetuitie of the Eldership and answers to the same The thiâ—d proposition The Conclusion Canon Apost. cap. 80. Concil. Calced· cap. 3. 7. 4. Concil. Carth. ca. 20. Calvin Instit. li 4. ca. 11. sect 9. Beza confesâ— ca. 5. sect. 32. 42. P. Martyr upon Rom. 1â— Bucer upon Matth. 5. The Conclusion Objections for Ciuill offices in Ecclesiasticall persons The Conclusion The Conclusion Suspention warranted by the Word being upon such grounds as the Word setteth down The Conclusion The usâ— of suspention profitable in the Church The Conclusion The proofe of the first proposition The Conclusion The proofe of the second proposition Cyprian lib. 3. epist. 10. Epist. 14. Epist. 19. Tertul. Apol. cap. 39. August lib. 3. cont. epist. perâ—â—â— Jerom. ad Demetriad Epist. 1. Bucer de regro Christi lib. 1. cap. 5â— P. Martyr in 1 Cor. 5. The same upon the same place Calvin Instit. lib 4 cap. 11. sect. 6. Chap. 12. secâ— 6 See Abstract pag. 165. The Conclusion The Conclusiâ—n of the wâ—â—le bâ—â—ke a Chap. â— b Chap. 1â— 11. c Chap. 4. d Chap 7. e Chap 10. f Chap. 10. g Chap. 12. h Chap. 13. i Chap. 14 k Chap. 17. l Chap. 18. m Chap. 1â—