Ministery above the people but a Minister may not be Lordly over Gods people as is testified by him on whom they would father the greatest lordlinesse 1 Pet. 5.3 Therefore one Minister may not bee Lord or have superiority over another 4. It is ordained and is equall and right that every mans cause be heard where the fault was committed and it is meete to handle the matter there where they may have both the accusers and witnesses of the fault which sheweth that every Minister had authority over his owne flocke and no other to meddle 5. Bishops wheresoever they be in all the world are equall to our Bishops or Parish Ministers and Preachers Of none it can be said one is Lord another is Servant whatsoever belongeth to the Church belongeth equally to all saving that some are of better gifts then others howbeit such gifts cause no inequallitie or Lordship in the Church 6 In the Apostolike Church the ministers of the Word were none above another and were subject to no head or president c. 7. The honour of a Bishop being taken from the rest of the Ministers and given to one was the first step to Papacie 8. Christ did most severely forbid unto the Apostles and their successors primacie and dominion 9. Equall power and function is given to all Ministers of the Church and that from the beginning no one preferred himselfe before another saving onely that for order some one did call them together propounded the matters that were to be consulted of and gathered the voyces Therefore if all Ministers have their commission indifferently given unto them If Christ have forbidden that one Minister should have dominion over another if no minister may exercise dominion over Gods people if authoritie to handle Controversies belonged to every severall congregation if a Bishop and Parish Minister be all one if in the Apostles time no Minister was above another if the superiority of one above another was the first step to the Papacie lastly if they have equall power and function from the beginning than must it needs follow that no Minister may have superiority or exercise dominion over another Their objections hereunto so many as are worthy any answer be these 1. Object Christ Math. 20.25 forbiddeth onely ambition and not dominion as Musculus expoundeth it Ans. Musculus his judgement appeareth in the 6 and 7 reasons the place is expounded against superiority by Calvin Bulling Zwing Gâ—alter Hemingiâ—s c. But let it be so expounded that dominion is amâ—ition because it causeth a man to aspire above his â—ellow Ministers 2. Object The Greek word signifieth rule with oppression which is the thing that is forbidden Answ. That is not so for Luk. 22 25. useth the single verbe Kurieuein which signifieth simply to rule the sonnes of Zebedeus desired not to oppresse but to rule which desire â—e reproved 3 Objection Christ saith not no man shall be so but hee that will be so desiring it Answer But Luke saith let the greatest be as your servant and therefore that is but a silly shift So that their assertions being overthrown and their objections answered it remaineth that we prove yet more directly that the Lord hath ordained that there should be a Bishop resident over every congregation which is thus proved 1 If a Bishop and Minister be all one then must there be a Bishop in every congregaâ—ion for every man will confesse that every congregation ought to have a Miâ—ister But a Bishop and a Minister is all one as appeareth by this thaâ— S. Paul describeth not one quality for the Bishop but it is also the quality of every good Minister and also in that hee describeth no other Minister but the Bishop Therefore there ought to be a Bishop in every congregation 2 S. Pauls Bishops and his Deacons were appointed to one place as appeareth both in the description of them and the practise of the Apostles But the Deacons were in every Congregation which appeareth Phil. 1.1 Acts 6.2 that Office being needfull every where and in that it continued so longer then the Office of Bishops Athanasius Apol. 2. Jerome Contra 〈◊〉 c. Therefore there ought to be a Bishop in every congrâ—â—â—tâ—â—n 3 That which Paul enjoyâ—â—â— to Titus is also to be practised alwayes in the like 〈◊〉 But he commanded him to ordaine Elders in every Citie Tit. 1.5 which are expounded in the next verse to be Bishops Therefore there must be a Bishop in every congregation 4 Every Church should have her Communion Table and every Church her Bishop 5 Where there was found any worthy to be a Bishop there a Bishop was appointed and where there was not to furnish both Bishop and preaching Elâ—er hee meaneth the Doctor there the Apostles made a Bishop and left the Elder 6 If a Bishop runne into a slander and many Bishops cannot suddenly be gathered his cause shall be heard of twelve Bishops c. 7 If an Elder be accused hee may call six Bishops from the places hard by Sâ—ories make mention of Bishops of little Townes as (a) Sotiâ—us Bishop of the Village Cuman (b) Mares Bishop of a smâ—ll Towne called Solicha (c) Gregory Bishop of a small Citie called Nazianzum (d) The Bishop of a Castle 9 A Minister that is to say a Bishop â—nd a little after the Apostle doth plainly teach that a Minister and a Bishop iâ— all one and upon Titus a Bishop and a Minister are the same and ad Oceaâ—um with the ancient Fathers Bishops and Elders were all one 10 D. Barnes in his 〈◊〉 Article saith I will never beleeve neither can I ever beleeve that one man may by the law of God be a Bishop of two or three Cities yea â— a whole Country for that it is contrary to the doctrine of S. Paul who writing to Titus commandeth that â—e should ordaine a Bishop in every Towne 11 It is pitie to see how farre the Office of a Bishop is degenerated from the originall in the Scripture it was not so in the beginning when Bishops were at the best at the Epistle to Titus testifieth that willeth him to ordaine in every Citie c. They know the primitive Câ—urâ—h had no such Bishops as we have untill the time of Silvester the first Therefore if a Bishop and a Minister be all one if Bishops were to be where Deacons are who were in every congregation if Paul enjoyneâ—Titus to ordaine Bishops in every Citie and if every Church had her Bâ—shop a long time after the Apostles as appeareth by the testimonies of Councels Histories and learned Writers both old and new tâ—en muâ—â— it needs follow that there ought to be a Bishop in every Congregation CHAP. II. FOr the further revealing of the truth God hath ordained that there should be in the Church Doctors whose office is to be imployed in teaching of doctrine and is an office different from that
a matter of greatest wâ—ight in the government of the Church and they the most able to dispatch it if by them his sufficiency or insâ—fficiency be best found out if they be hardliest caâ—ied away with affection or partiality if the examination was such in the Apostles time if the people may in reason give most credit to the examination that is by such if that kinde of examination pâ—rswade the people best of his sufficiency and procure him greatest reverence in his place then must it needs follow that it perâ—aineth to the Eldership to examine those that are to be admitted to any office in the Church There is nothing objected against this that hath any shew of â—eason in it and therefore it were needlesse to set any thing downe CHAP. VI BEfore consent bee given to any man unto any calling in the Church it must appeare by sufficient triall and due examination that he is qualified with those gifts that the word of God requireth in one of that place Discipl Ecclesiast fol 44. T.C. 2. book 1. part page 368. and in many other places They gain-say this in two points first in maintaining their reading Ministery secondly in governing the Church by their Commissaries and Officâ—als which both shall be overthrowne â—f wee prove these two propositions following to bâ— true by the word of God No man ought to be received unto the Ministery but such as be able to teach the truth and convince the gain-sayâ—rs The Church ought not to be governed by Commissaries Officials and Chancellours 1 Hee that may be received into the Ministery must be able to teach the people whatsoever Christ hath commâ—nded Math 28.28 Onely he that is able to teach the truth and convince the gain-sayers can teach the people whatsoever Chrâ—st hath commanded Therefore none must be received into the Ministery but such as be able to tâ—â—ch c. 2 That which is to be done conditionally may not be done if that condition be not kept Men are to be received into the Ministery conditionalâ—y that is if they be unreproveable Tit. 1.5 6. Therefore if they be not such as be there described they may not bee received and consequently none may be received but such as be able to teach c. 3 That which cannot be done without the manifest breach of Gods commandement may not be done at all To receive any that be not able to teach is a manifest breach of Gods commandement 1 Tim. 3.1 Tit. 1.9 Therefore no man ought to be received into the Ministery that is not able to teach c. 4 They whom the Lord refuseth to be his Ministers may not be received into the Ministery for the Ministery being the Lords harvest we may admit none to labour therein but only such as he hath given liking of by the rules of his word The Lord refuseth to be his Ministers all these that cannot teach Hosea 4 6. Therefore such as are not able to teach may not be received and consequently none may be received but those that be able to teach c. 5 He that may be admitted into the Ministery must be able to divide the word of God aright 2 Tim. 2.15 Only he that is able to teâ—ch and convince the gain-sayers can divide the word of God aright Therefore none may be admitted into the Ministery but hee that is able to teach c. 6 He that may be admitted into the Ministery must have a treasury furnished with old things and new and must be ablâ— to â—riâ—g it forth as occasion shall serve Matth. 13.52 Onely hee that is able to teach c. is such a one Therefore onely he may be admitted c. 7 He that can espy the enemâ— give warning afore hand now to resist him may be receivâ—d into the Minisâ—â—ry â—zâ—k 33 7. None can espy the enemie and give warning afore-hanâ— how to 〈◊〉 him but both tâ—is able to 〈◊〉 c. Thâ—refâ—râ— one maâ— be adâ—itted â—nto the Ministâ—ry but he 〈…〉 to tâ—ach c. 8 〈…〉 his people into hell may not be admâ—â—teâ—â—nto the Miniâ—tery He thâ—t â—s not aâ—le to teâ—ch and convince the gaiâ—-â—ayer leaâ—eth himâ—eâ—f and his pâ—â—ple inâ—o 〈◊〉 Maâ—h 15.14 Thâ—refore 〈…〉 noâ— able to teach c. may not be admitted into the Miâ—â—steâ—y 9 He that â—reachetâ—â—ot but â—oldeth his peace murdereth 10 He tâ—at preacheth not iâ— not 〈◊〉 and so hee begâ—tteth no â—aith in man 11. In that S. Paul requireth that a Bishop should be wise he barreth thosâ— that under the name of simplicity excuse the folly of Ministers 12 We condemne all 〈◊〉 Ministers not endued with gifts necessary for a 〈…〉 that should feed his flock Therefore if a Minister muâ—â— teaâ—h unto his people all tâ—at Christ hath commanded if none may be made Ministers but conditionally if they be qualified with giâ—tâ— meet for the same if unpreaching Ministers cannot be made without the manifest breach of the commandement of God if thâ—y may not be made Ministers whom the Lord refuseth to have if every Minâ—ster must have a treasury well furnished and be able to bring forth of it when need requireth if every Mâ—nister musâ— have â—kill to see the enemie and to give warning aforehand how to resist hâ—m if unlearned Ministers draw their people to hell aâ—ter them if he that preacheth not be a murtherer if he be not sent and so doe no good if hee be barred from the Ministery lastly if hee be condemned as not to be in such a place then must it needs follow that none may be received into the Ministery but such as be able to teach the truth and to convince the gain-sayer Many are the arguments that be alleadged to this purpose and many moe may be alleadged for the whole course of the Scriptures tend thereunto the testimony of all sorts of Writers is very plentifull for this purpose yea of the very Canon law as the Author of the Abstract hath learnedly proved and yet doe not our Prelates rest in the same but have set themselves though in a silly manner against it in this sort that followeth 1 Objection There must be reading in the Church therefore a reading Ministery Whitgift page 252. Answ. By that reason we must have an Officer for every particular action for there must be breaking of bread in the Church and powring of water but it followeth not that therefore there must be one whose Office must be only to break bread or to powre water 2 Objection It is better to have Readers then none for Preachers cannot be had for every congregation Answer It is not better for if they had none they would seeke for him that they should have whereas now they that have a Reader only think themselves in case good enough but if there be such want of Preachers why are so many of the most diligent and able ones turned out 3 Objection It is impossible to have Preachers
THE TRUE FORM OF CHURCH GOVERNMENT FIRST INSTITVTED BY CHRIST NOW USED AND PRActised in all the reformed Churches of Germanie France and Scotland humbly presented to the High and Honourable Court of Parliament at this time most happily assembled Plainly proved by Scripture rectifide reason and the Testimonie of the Church some hundreds of yeares after the Apostles time and the generall consent of the Churches rightly reformed in these latter times contrary to the Romish and our Archiepiscopall Government Printed at London 1642. To the supposed Governours of the Church of ENGLAND the Archbishops Lord Bishops Arch-deacons and the rest of that order MAny and most evident have our declarations beene concerning the truth of that government which Christ hath prescribed in his word for the ruling of the Church which we have manifested unto you both by our writings and speeches as occasion hath beene offered never hath any one of you taken in hand to say any thing against it but it hath made his eyes to dazle as the clearest sunne-shining whereby hee hath beene driven to wander hither and thither groping for evasions and yet could not escape but hath fallen into infinite most monstrous absurdities and blasphemous assertions as by their writings yet extant it may appeare so forcible is the truth to amaze the gaine-sayers thereof and so pregnant is falshood to beget and bring forth thousands of absurdities and every one worse then other And will you still continue in your damnable and most devillish course Have you sold your selves unto Sathan to fight for him untill you be damned in Hell with him Have you morgaged the salvation of your soules and bodies for the present fruition of your pomp and pleasure is it because you see not what you should doe It may be so for many are so blinde that they grope even at noone day but mee thinks it can hardly be so unlesse you be they that have eyes and see not for the cause hath beene by the blessing of God so managed that many ploughmen artificers and children doe see it and know it and are able by the word of God to juâ—tifie it and condemne you to be adversaries unto the Gospell in resisting it But you think that government not so needfull and your fault but small if it be any in continuing your course begun The necessity of the thing is many wayes apparant both in thâ—t it hath so plentifull warrant from Gods owne word as the course of this Book doth evidently declare and also in that the Gospell can take no root nor have any free passage for want of it and the greatnesse of your fault appeareth â—y this that in so doing you are the cause of all the ignoranâ—e Atheisme schismes treasons poperie and ungodlinesse that is to be found in this Land which we challenge to prove to your faces if wee may indâ—fferently be heard and whereof in the meane whâ—le we will give you a taste for the first it is cleare that you are the cauâ—â—r of that damnable ignorance wherein the people are so generally wrapped for that you have from time to time stopped the streames of knowledge in thâ—se places where the Lord in mercy bestowed the same and in stead of able and painfull Ministers have peâ—â—ered the Church either with presumptuous proud persons that are esteemed learned and take no paines to bring the people unto the knowledge of Iesus Christ or which is the greatest â—uâ—ber such ignorant asses and filthy swine as are not worthy to live in a well ordered Common wealth and that you are the câ—usâ— of all Atheisme it is plaine for one may as in deed many doe pâ—oâ—â—sse it and you say nothing to him for it If the most filthy liver will â—awne up â—n you and bribe your servants you will not onely favour him but assist him against any godly Miniâ—ter whatsoever but if any that feare God refuse to come under the least of your Popish câ—remonies he shall be molested till his purse be empty or else â—y your tyrannous dealing hee have made shipwrack of a good conscience And are not you the cause of all Schismes that make a hâ—tch-pot of true Religion and Popery and so give some an occasion to fall into this course and others into that And it is as cleare that you are so farâ—e the cauâ—e of all treasons â—s without you they had not beene for if every Church had had her governâ—ent according to Christs iâ—stitution our young Geâ—tlemen and Studâ—nts had not beene fâ—r want of teaching and carefull oversight mad a prey unto the seducers and consequently to thâ—se practâ—sâ—s which have brought the bodies of so many unto Tyâ—orne and their soules into hell and who â—ut you be the causâ— of Popery whiâ—est you use them so wel let them doe what the liâ—t yea and keepe them in office and authority under you yea which mâ—re is give them such offices as none that 〈◊〉 Popish can execute I speake not of the ignorance which by 〈…〉 every whâ—re which as they confeâ—â—e 〈…〉 their devotâ—â—n and you are the wretched fatherâ— of that 〈…〉 whâ—râ—by you muâ—t needs â—e grandfathers 〈…〉 kind of Popery And who can without blushing denie 〈…〉 be the cause of all ungodlinesse seeing your government is that which giveth leave to a man to be any thing saving a sound Christian For certainly it is more free in these dayes to be a Papist Anabaptist of the Family of Love yea any most wicked one whatsoever then that which we should be and I could live these twenty yeares any one of these in England yea in a Bishops house it may be and never be much molested for it so true is that which you are charged with in a Dialogue lately come forth against you and since burned by you that you care for nothing but the maintenance of your dignities be it to the damnation of your owne soules and infinite millions more Enter therefore now at the last into the serious consideration of these things remember that one day you must be presented before the tribunall seat of Iesus Christ to be arraigned for all the Soules that have gone to hell seeing you will needs be the Rulers of the Church since the Gospeâ—l â—irst appeared in this Land then shall you not be excusâ—d with this The Queene and Councell will have it so nor with that Our state cannot beare it For it shall be saâ—d unto you why do you not informe them better of my will why taught you them not to worship with trembling and feare and to kisse the Son lest he 〈◊〉 angry why did you not tell them that all States must be rulâ—d 〈◊〉 my Word and not my word by them and their policâ—eâ— Wheâ— these things shall be laid to your charge your conâ—ciâ—nces shâ—ll â—nâ—wer that if you had done so you should have loâ—t your digâ—iâ—ies which you loved and sought for especially then shall you wish that the mountaines would fall
study find out concerning the cause and collected all into a briefe summe and referred every thing unto some head whiâ—h being ever present with me might furnish me to answer in the defence of the truth thâ—ugh it were of a sudden by which through the blâ—ssing of God I found such profit in my severall troubles that I thought it a course not altogether unprofitable for others also and upon that occasion betooke my selâ—e unto a more seriâ—us meditaion about the matter and communicating the thing with divers very worthy men I fâ—und encouragement and heartening on generally by 〈◊〉 whom I made acquainted thâ—rewith so that I trust the iudgements yea and 〈◊〉 alâ—o of others so â—â—â—ping with mine many Minâ—stâ—rs that love the cause and have not throughly studied it as were meete they should may reape some profit thereby Now concerning private men that love the cause some have great affaires in hand and have no leasure to reade the severall bookes of this argument some when they reade are not of sufficient capacitie to conceive the force of a reason or to make use of it to enforme themselves in the grounded knowledge of the cause thereby some which is the generall fault of our religious Gentlemen will take no paines to reade some are poore and not able to buy the bookes which might let them see the cause all these I hope may find helpe in some measure hereby Now concerning the Adversaries unto the cause they are of two sorts also they that know is and they that are ignorant of it the former if they write any thing against it are contented to deale in so roving a course as may rather arise unto great volumes then sounâ—ly to say any thing against the cause Wherein D. Whithâ—ft but especially D. Bridges have given us an evident example and these with others of their judgement though none in these latter dayes have written more unlearnedly then they of any argument of divinity whatsoever are contented to make the world believe if men will be so wilfully seduced that our arguments be no arguments that they be grounded upon false foundations and that we are not able to conclude our cause in any forme of reasoning The course that is here taken I trust shall shew that they are liars The other sort of Adversaries be they that be meerly ignorant of any thing either for it or against it and perswading themselves that the sway and shew of the world must needs carry the truth with it doe like blind bayards boldly venture to say any thing against it and thinke they doe well Now of all these sorts of people I have to request something I hope I shall obtaine my request at the leâ—st at the hands of some of them The first sort of favourers which be the Ministers I intreat that as they tender the glory of God and honour of the cause which they stand in so they would diligently imploy themselves in this that they may be found able to defend the same by sound and evident grounds out of the Word and so much the rather for that the Adversaries doe greatly triumph when they meet with one that professeth the cause and is not able to defend it and confute the gainsayers of it The second sort of favourers be the private persons that lâ—ve the cause whom J beseech to be carefull as of all other points of religion of this that they grow in the knowledge of the Word of God whereby they may be able upon their owne knowledge to defend the truth and not give the enemy any occasion to thinke or say that they be of that mind because such and such Ministers whom they doe affect doe thinkâ— so Now concerning the former sort of Adversaries to wit they that know it J pray them to looke into their owne hearts and they shall find they mislike it either because it correcteth their excessive pompe and maintenance or requireth more travaile in their ministerie then they are willing to undergoe or at the least controlleth that dissolâ—â—enesse of behaviour wherein they willingly wallow and if it would please God to bring them to a serious meditation of this that it is the will of the mighty God before whom they must be called to give an account which they doe resist they would I doubt not more carefully looke about them And lastly for them that being ignorant of the cause speake evilâ— of that they know not let them if they will be admonished vouchsafe to reade this little Booke and weigh the reasons with an upright judgement which shall cause them at the least to suspend their shaâ—pe censures which so usually appeare iâ— their ordinary communication and concerning us all let us know for one day we shall be sure to feele it that the controversie is not about Goats wâ—ell as the Proverb saith neither light and â—â—â—fling matters which may safely bee followed or reâ—ected as indeed the enemies of this cause doe confidently affirme but about no lesse matter then this whether Jesus Christ shall be King or no for if none is said to bee a King but he that ruleth by the Scepter of his lawes then the turning out of these orders which Christ hath prescribed in his Word for the ruling of the Church is to give him the tytle and deny him the authority belonging to the same and so in truth to make him an Idol making him to carry a shew of that which he is not and with the crucifiers of him to put a Reede in his hand in stead of his Jron rod and crowning him with thornes in stead of the Crowne of greatest glory which is the cause that so many Atheists spit in his face and so many godlesse persons doe make but a jest of him but when hee commeth to shew himselfe in his glorious Majestie it shall be said unto all these sorts of Adversaries Those mine enemies which would not that I should raigne over them bring hither and â—lea them before me Luke 19.27 The which fearefull sentence that wee may avoid let every one of us as may stand with our severall Callings carefully endevour to advance this kingdome here which among other assurances given us from the Lord shall be a testimonie unto us that we shall have part in that glory which shall be revealed hereafter Now concerning the order of this Booke to direct thee good Reader unto thy further instruction in the points thereof Thou hast in every Chapter divers proofes out of the holy word of God which must be the things wherewith thou mayest safely informe thy conscience then shalt thou find also arguments drawne from reason rightly ruled by the same Word and lastly because our Adversaries charge us that we desire a thing not knowne unto the old Writers nor agreed upon among the new thou hast here the witnesse of them both in so plentifull and uniforme wise as may plainely declare that all godly learned men of all times have given
appeareth Matth. 18.15 c. where Chrysost expoundeth Tell the Church that is saith he the governours of the Church Therefore the Eldership ought to be in every Church 2 Where all sorts of Elders ought to be there must be also the joyning of their offices in one for the good of that congregation over which they are placed But all sorts of Elders ought to be in every congregation as is proved in the 10. chap. for Bishops the 12. for Elders c. Therefore there must be an Eldership in every congregation 3 If no particular congregation have greater priviledges given thereunto by the Word of God then others have then must there either be no Eldership at all which is false in that Elders are proved to be by the Word of God in the Church or else it must be in every congregation But every congregation is of like priviledge which appeareth by this that it is a perfect body of it self Therefore there must be an Eldership in everie congregation 4 The same warrant that is in the Word of God for to have an Eldership in one place is a warrant for it in all for the Word of God tyeth it not to Churches in cities but indefinitely to the Church But there is warrant for it out of the Word to be some where as appeareth by this thaâ— the Apostles are said to establish it and make mention of it Therefore it must be in every congregation Therefore if the Eldership be ordained by Christ as a means to keep men in obedience unto the Gospel if all sorts of Elders must be in every Church if every congregation be of equall priviledges lastly if there be the like warrant for it in every Church that is in any then must it needs follow that there ought to be an Eldership in every congregation Whatsoever is objected against this that hath any shew in it is answered in the 12. chap. of Elders The office of the Eldership is ordained by Christ to be perpetuall and ordinarie for the government of his Church T. C. 1. book 177. denied by them Whitgift 627. and by their practice in keeping it out but the truth of it appeareth by these reasons that do follow 1 If the causes why Christ would have an Eldership in his Church be perpetuall then must also the thing it self be perpetuall But the causes are perpetuall which be to govern the Church by the rules of his Word and that ecclesiastically Therefore the Eldership is perpetuall 2 If Christ be the author of the Eldership and left it by the Apostles to be established in the Church then it is perpetuall for his commission given to the Apostles is to be observed unto the end of the world But Christ is the author of it as appeareth both by his giving of the gifts for the particular members thereof and the whole body of it as also in that the Apostles did establish it in the Church who went not from their commission 1. Cor. 11.12 Therefore the Eldership is perpetuall 3 Whatsoever is the commandment of God once delivered by him is never repealed again and to be acknowledged of every spirituall man that same is to be received by the Church of God to be perpetuall But such is the government of the Church by Pastors Doctors and Elders and so of the whole Eldership as appeareth in that they are all mentioned in the writings of S. Paul which are so esteemed 1. Corinth 14.37 Therefore the government of the Church by an Eldership is perpetuall 4 That whose severall parts is perpetuall and which hath perpetuall gifts given for the furnishing thereof for ever that same must needs be perpetuall But the severall parts of the Eldership as Pastor Doctor and Elders be perpetual as is proved in the 10. 12 chap. Therfore the Eldership is perpetual 5 Whatsoever is grounded upon the generall commandments and rules of the Scriptures that same is perpetual But the governing of the Church by the Eldership is such as hath partly been proved in election and ordination and execution of the severall Church officers which is the greatest part of government and shall further appear in the censures of the Church hereafter Therefore the government of the Church by the Eldership is perpetuall 6 Whatsoever manner of government hath sufficient power and that from God to begin continue and strengthen both the governors of the Church in their callings and the people in the course of obedience unto Christ that same government is to be perpetuall But such is the government by the Eldership as appeareth by this that the Apostles used no other Therefore the Eldership is to be perpetuall 7 That government which the 12 Apostles and Paul before they consulted together did uniformly agâ—â—e in that same must needs be of God and consequently perpetuall unlesse the repealing of it do appear but such is the government by the Eldership for all the adversaries thereunto confesse that it was in the Apostles time Therefore it is perpetuall 8 Whatsoever hath the same grounds that the preaching of the Woâ—d and ministration of the Sacraments have the same is perpetuall But such is the government of the Eldership for it is grounded upon the commandments of Christ and practise of the Apostles Therefore it is perpetuall 9 That which hath the like grounds to be perpetuall that the Apostles Prophets and Evangelists had to be for a time the same is perpetuall But such is the government of the Church by an Eldership which appeareth by this that they are therefore ceased because their gifts of immediate calling c. be gone and the gifts of these joyntly and severally do remain Therefore it is perpetuall 10 Whatsoever is the perpetuall and ordinarie remedie to cure diseases of the Church and strengthen the health of the same that same is perpetuall But such is the government by the Eldership as appeareth by the necessitie and profit of the severall offices thereof and of this that we are still to observe in causes of extremities Tell the Church Matth. 18.17 Therefore it is perpetuall 11 That government which was in the Church appointed of God under the Law and continued in respect of the substance by Christ and his Apostles and bettered in respect of the accedents by them that same is perpetuall But such is the government by the Eldership as appeareth in the 12. reason of the 1 chap. Therefore it is perpetuall 12 If there be any reason why this government should be alterable being once set in the Church by Christ it is either in respect of the extraordinarie offices ceased or the addition of the Magistrate But not of the former because the Church hath never had any need of extraordinary gifts but God hath given them and so will he ever nor of the latter for that the Magistrates office is to defend the building of the Church by that order which Christ hath set downe and not to alter any thing