of God wholly and onely on the good pleasure of his vvill but upon the faith holines unbelief or wickednes of men foreseen In the third by extending the redemption of Christ further then the intendement of God yea euen to the reprobate them selues In the fourth by ascribing our conversion and salvation in part to our selues our owne free vvill not vvholly and onely to the free gift of God and povverfull vvork of his grace in us In the first and last by debasing in deed the unchangeable decree and firme promises of God the mightie power and faithfull custodie of Christ our Lord the comfortable presence assured pledge and gracious vvork of the holy Ghost in his Saints and faithfull people Therefore such doctrines and opinions of theirs are erroneous and greatly disagreeing from the truth vvhich is according to godlines Let him that readeth consider And the Lord giue us aright to understand his vvord humbly to obey his vvill and faithfully to hold his truth unto the end Amen Now unto him that is able to keep us from falling and to present us faultlesse before the presence of his glorie with exceeding joy to the onely wise God our Saviour be glorie and majestie dominion and power now and ever Amen Jude v. 24.25 THE THIRD TREATISE Of some things which concerne the worship of God and order of the Church especially concerning the Reformed Churches HAving now briefly treated of these points of Religion which are called in question betvveen the Remonstrants and others of the Reformed Churches I will here also annexe some other things concerning the Reformed Churches themselues Which I acknowledge to be the Churches of Christ and with whom I agree both in the faith of Christ and in many things concerning the order and government of the church Yet because there are some particulars of vvaight touching the vvorship of God and policie of the Church wherein I think they are not as yet come to the synceritie of the Primitiue Churches constitution and am persvvaded that the Lord is now bringing his churches and people thereunto from the apostasie and corruptions of Antichrist the man of sinne and that he vvill in time accomplish this his work already begun vvhether before or together with the conversion of the Iewes to the Christian faith the Lord knovveth and time vvill manifest therefore haue I thought it good herevvithal to note some few things thereabout The particulars are not all of them of like waight or evidence in mine ovvne perswasion but some of them such as far more may be said and borne vvith about them then about others of them Neyther doe all of them concerne al the Reformed churches alike but some of them more and some lesse inasmuch as their estate in divers Churches and places doth diversly differ hereabout Yet notvvithstanding I thought it not amisse thus to propound thē here together desiring of al that they would seriously consider these things in the fear of God and according to his word hoping that the due consideration thereof wil through the blessing of God become profitable for the furtherance of the truth and further building up of the church to the praise of his name in Iesus Christ CHAPTER I. Touching Book prayer VVHether it be the Lords ordinance that his churches servants should vvhen they pray read their prayers out of a book euen certaine set vvords imposed by men and so use a forme and manner of prayer and leitourgie devised and prescribed by man for their spirituall sacrifice of prayer and vvorship of God And consequently vvhether it be lavvfull for us in such maner to vvorship the Lord. Exod. 20 4 5 6. and 30 9. compared with Psal 141 2. Esa 29 13. vvith Mat. 15 9. Lev. 10 1 Mal. 1.8 14. Rom. 8 26. Ephes 4 8 12. 1 Pet. 2 5. Rev. 8 3 c. I. Seeing that the book-prayer aforesaid being not appointed by the Lord or approved in his word is an invention of Man in the vvorship of God And mens inventions in Gods vvorship are transgressions of the second commandement Exod. 20 4 5. vvith Lev. 10 1. Judg. 8 27. Psa 119 113 128. Esa 29 13. and 30 21 22 II. Thus also it is as an image similitude of spiritual prayer which yet it is not And so these books and stinted prayers prescribed by man in the vvorship of God come in deed to be idols supplying the place of the vvord and spirit of God vvhich ought not to be In vvhich respect such manner of worship becommeth idolatrous superstitious forbidden of the Lord and not to be communicated vvithall For vvhat agreement hath the temple of God vvith Idols 2 Cor. 6.16 Exod. 20 4 5 6. compared vvith Rom. 8 26. Ephes 6 18. 1 Pet. 2 5. and vvith the other Scriptures aforesaid and the like III. The incense offred by the Priests upon the golden Altar in the time of the Lavv vvas a type of prayer offred up unto God by the mediation of Christ Psal 141 2. Rev. 8 3 4. And therefore as it vvas not lavvfull to use any straunge incense but that onely vvhich God appointed so neither is it lavvful to use any straunge manner of prayer but such onely as the Lord requireth Exod. 30 9. vvith Psal 141 2. Now that the Lord did ever ordeyne in his vvorship the book-prayer aforesaid vvho can shevv Yea or that any of the godly either the Patriarks Prophets Apostles or other men or vvomen recorded in the Scriptures when they vvould pray unto God did ever take a book in their hands to read out of it some stinted prayers prescribed by men for their sacrifice of prayer and supplication to God Or can vve think if this vvere the manner of prayer and worship vvhich God required that the Scripture would be silent in it or that none of the servants of God set before us for examples in the Scriptures should ever use it or that vve should prescribe or use such manner of prayer in the worship of God as never any of the godly mētioned in the Scripture did use If then in the time of the Legall shadovves under Moses God vvould not admit of any straunge thing in his worship but did severely punish it as may be seen in the example of Nadab and Abihu Levit. 10 1. hovv shall vve thinke that he vvill novv admit of any straunge manner of prayer for his worship in the time of the Gospel under Christ whenas Christ the sonne is vvorthy of more honour then Moses the servant Heb. 3 3 5 6. IIII. It derogateth from the honour fruit and benefit of the ascension of Christ vvho ascending up on high hath giuen gifts unto men for the worke of the ministerie and therefore as vvell for prayer as for doctrine and preaching c. Eph. 4 8 12. vvith Act. 6 4. If any be not indued vvith such gifts there is no vvarrant to chuse them to be ministers of Christ If they be so
them to make prescribe or use them in such sort as churches and people now dayly doe Or hovv shall we assure our selues or others that it is not a will vvorship deviâ—ed by man and displeasing to God IX Yea and let it be vvell considered vvhether it be not a part of the apostasie of Antichrist and such as mainteyneth superstition in some churches an Idoll and dumbe ministerie and nourisheth the people still in ignorance of the nature and right use of prayer c. D. Raynolds writing against Bellarmine hath this general proposition that to worship God after an unlawfull manner is superstition as †Col. 2 23 Paul witnesseth and †In 2 a. 2 a. quaest. 92. 93. Aquinas and superstitious zeale is preposterous as the * Rom. 10 2. Aquin. in Rom. 10 lect 1. same persons testifie because it is not ordered by a right knowledge Rayn de Rom. Eccles Idolat contra Bellarminum lib. 1 cap. 5. sect 9. X. If such books of prayer so used be the leitourgie and worship vvhich the Lord hath appointed then ought all Churches and people on earth to use that service and maner of vvorship Mat. 28.20 1 Tim. 6.13.14 Rev. 22.18.19 And who then shall make such books for all churches and people in the vvorld Or who can shevv that the Primitiue Churches planted by the Apostles recorded in the Scriptures had any such books of prayer prescribed unto them Or that the Christians in that age did read their prayers out of such books and so vvorship God Fynd vve not mention of their prayers divers times recorded Mat. 14 28 30. Luk. 17 5. Act. 1 24 25. and 4 24 30. And doe not the Apostles in their writings Paul Iames Peter Iohn and Iude everie of theÌ„ in their Epistles speak of prayer and of the manner use thereof yet where doeth any one of them teach the Churches or particular persons to vvhom they write to read their prayers out of a book and so to use set formes of prayer devised by men for their spiritual worship of God making their requests known unto him Let the Scriptures here noted before in the 7 section and all their vvritings throughout be searched hereabout XI Finally if such book-book-prayers be the ordinance of God and lawfull to be used in such sort as is aforesaid then might one man knovve and set downe anothers prayers aforehand and all men might buy their prayers at the book bynders shops and carry them in their pockets and so out of their pockets take their prayers c. Whereas right and true spiritual prayer is the work of Gods spirit in our hearts stirring teaching and inabling us to povvre out our soules and prayers unto God in all our necessities and occasions and so to offer up spiritual sacrifices acceptable to God by Iesus Christ as is aforesaid Rom. 8 15 26 27. Ephes 6 18. Phi. 4 6. Jâ—de v. 20. 1 Sam. 1 12 15. Zach. 12 10. 1 Pet. 2 5. Rev. 8 3 4. Divers objections and exceptions made hereabout I haue treated of †Quaest de precibus p. 12. c. otherwhere in particular To vvhich I refer the Reader as also to the writings of others heretofore concerning the same argument For which see M. Greenvvoods treatise of read prayer c. besides the handling of this question in two epistles betvveen M. Carp my self p. 11 12 c. CHAPTER II. Touching the constitution of particular Churches VVHether by the ordinance of God there should be any set ordinarie churches novv but onely particular churches And vvhether the constitution of al the particular churches should not be such as each of them may ordinarily come together in one place for the performance of the vvorship of God and all other dueties apperteyning unto them by the word of God I. Because the Primitiue churches vvere thus planted and constituted by the Apostles And this also approved and stablished by Christ our Lord. As may be seen in the seuen Churches of Asia spoken of in the Revelation Rev. 1 4 12 13 20. vvith ch 2 1 8 12 18. 3 1 7 14. And in the other like churches at Ierusalem Act. 1 13 14 15. and 6 2 5. and 15 22 23. and 21 18 22. at Lystra Iconium and Antioch Act. 14 21 23 27. and 15 30. at Troas Act. 20 7 8. at Ephesus Act. 20 17 28. Rev. 2 1. vvith 1 Tim. 1 3. and 3 15. and 5 20. at Rome Rom. 12 3 8. at Cenchrea Rom. 16 1. at Corinth 1 Cor. 1 2. and 4 17. with chap. 5 4. and 10 16 17. and 11 20 22 23. and 12 18 19 27. and 14 23 33 40. In Galatia Gal. 1 2. at Philippi Phil. 1 1. at Colosse and Laodicea Col. 4 16 17. at Thessalonica 1 Thes 1 1. vvith ch 5.12.13.14.27 c. II. Thus also the particular churches of Christians are still ansvverable in this behalf to the particular Synagogues of the Iewes Luke 4 16 20 31 33. 7 5. Act. 13.14.15 and 17.1 and 18 4 7 8 27. And as the house where the Iewes met was called a Synagogue Luke 7 5. so the Apostle now also calleth the meeting of Christians together a Synagogue Jam. 2 2. Neither this onely but seeing novv everie particular constituted church hath right and povver vvithin it self to celebrate the Lords supper vvhich is answerable to the Passeover that vvas kept at Ierusalem this shevveth moreover that now everie particular church is to be esteemed as Ierusalem and so to stand immediately under Iesus Christ the Archpastor of his sheep and the high Priest of our profession 1 Cor. 10 16 17 18. and 11 23. c. Act. 2 42. and 20 7 17 28. compared with Deut. 12 5 6 7 13 14. and 16 â— 5 6. 2 Chron. 29. and 30. and 35 ch Ezra 6 18 19. Esa 66 19 23. Ier. 3 15 16 17. Rev. 21 1 2. c. III. Neyther els can the Pastor of each particular Church stand immediately under Christ the Archpastor Nor can the Ministers and Elders jointly together vvith their flock sanctify the Lords day nor feed the Church over vvhich the holy Ghost hath made them Overseers nor performe any other publick action with them unto them before them duly and orderly vvhether it be the ministration of the vvord or of the Sacraments or Censures or any actions that are publikely joyntly together to be performed according as was done in the Synagogues of the Ievves and in the primitiue churches For which see the Scriptures here before alledged and other the like as Mark 13 34 37. Luke 4.16 20. 12 42. Act. 20. â— 28. Rom. 12.4 8. 1 Cor. 4.1 and 14.23.33 40. Col. 4.17 1 Pet. 5.1 4. 1 Tim. 5.17.20 Heb. 13.7.8.17 IIII. Nor can they well otherwise know of certaintie vvhether the members of the Church be present or absent at their publike meetings for the vvorship of God or other dueties there to be performed
indued there is no vvarrant for others to prescribe nor for themselues to read over such stinted prayers prescribed by men for the worship of God Neither doeth it onely derogate from the honour and benefit of Christs ascension into heauen but also from the care loue and bountie that he hath and shevveth continually to his church upon earth giving still gifts unto men for the vvork of the ministerie from time to time Ephes 4 8 13. and Psal 68 19. vvith 1 Cor. 12 4 5 6. 1 Tim. 2 1. and 6 13 14. with Matth. 28 20. Els also why doe they not put a book of Homilies in the hands of all the Ministers to be read over dayly for their sermons to the people asvvell as a book of prayers in and for the worship of God And vvhy doe not the ministers use the one aswel as the other in their publick ministration V. The spirit of God is the onely help which he giueth us to help our infirmities in the time of prayer not books or beads or any such thing Rom. 8 26 27. Gal. 4 6. Zach. 12 10. Ephes 6 18. Iude ver 20. And hovv els should blinde men pray that cannot read Besides that Book-prayer quencheth the spirit and abridgeth the work of the holy Ghost suppressing the gifts and graces of God in us and removing the heart far from God hovvever we may seeme with the mouth to come neare unto him inasmuch as our prayers are not dravven and powred out of the heart by the help of the spirit of God according to our present and continuall occasions but are prescribed unto us and read in a book still alike from time to time 1 Thes 5 17 18 19. Esa 29 13. compared with 1 Sam. 1 15. Zach. 12 10. Phil. 4 6. VI. We our selues as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2 5. vvith Iohn 4 24. Rev. 1 5 6. Therefore also should we not read our prayers out of a book when we worship God seeing it is not a living or spiritual sacrifice but dead carnal And hovv then is it a vvorship acceptable to God by Iesus Christ as all our prayers and worship of God should be 1 Pet. 4 5. with Rev. 8 3. Rom. 8 26 27. 1 Thes 5 17 18. 1 Tim. 2 1 5. 1 Joh. 5 13 14 15. Iude v. 20 21. VII Prayer is to be made for things that are needfull and lawfull to be asked of God according to the severall occasions estate conditions of people publikely and privately joyntly and severally in churches and common vveales by sea and by land in peace and in warre in prosperitie and adversitie spirituall and bodily c. and thanksgiving againe accordingly to be rendred unto God upon the prayers heard c. as throughout the Scriptures may be seen Phil. 4 6. and 1 Thes 5 17 18. compared with Gen. 32 9 12. Exod. 14 15. and 32 11 12 13. Lev. 16 6 10 21 33 34. Numb 14.13 19. Deut. 3 23 24 25. Iosh 7 6 9. Judg. 16 28. Ruth 4 11 12. 1 Sam. 1 10 â—â— 12 and 23 10 11. 2 Sam. 7 18 29. 1 King 7 22 54. 2 King 13 3 4. and 19 â—â— 19. 1 Chron. 21 8 16 17. 2 Chron. 14 11. and 20 5 13. Ezra 6 10. and 8.21 22 23. and 9 5 15. Neh. 1 4 11. and 4 9. Ester 4 16. Job 42 8 10. Psa 5 2 3. 6 17 and 22 and 28 6. and 32 6. and 41 4 and 50 14 25. and 55 16 17. and 66 17 20. and 86 and 88 and 102 and 107 and 109 4. and 116 1 2 4. and 118 5. and 142. Prov. 30 7 8 9. Eccles 5 1 2. Esa 38 2 3. and 64. Ier. 7 16. and 14 7 8 9 11. 18 1â— 23. and 29 7. and 32 16 25. Ezech. 9 8. and 11 13. Dan. 2 17 23. and 6 10 11. and 9 3 19. Hos 14 2 3. Ioel 2 17. Amos 7 2 5. Ion. 2 ch 4 2 3. Hab. 3 ch Mal. 1 8 11. Mat. 14 23 30. and 26 36 44. Mar. 13 18 33. Luke 6 12.28 and 11 1 13. and 18 1 13. Ioh. 17. ch Act. 1 14 24 25. and 4 24 30 and 6 4 6. and 13 3. and 14 23. and 16 25 and 20 36. and 21 5. and 22 17. 28 8. Rom. 8 26 27. and 15 30.31 32 1 Cor. 14 13 16. 2 Cor. 12 8. and 13 7. Gal. 4 6. Eph. 6 18. Phil. 1 9 11. Col. 1 3 9 12. and 4 2 3 12. 1 Thes 3 10 13. 2 Thes 1 11 12. and 3 1 2. 1 Tim. 2 1 5. Heb. 5 7. and 13 18 21. Iam. 1 5 6 7. 4 3 5. 13 18. 1 Pet. 4 7. 1 Joh. 5 14 15 16. Jude v. 20. Rev. 5 8. and 8 3. Which doth yet the more make against Book prayer that is stil read over thirtie fiftie an hundred yea many hundreds of yeares as if God never heard our prayers or gaue not continually several occasions of prayer to churches and people of all sorts publick and private vvhich none can conceiue much lesse expresse the manifold and unspeakable particulars thereof VIII If Book-prayer vvere the ordinance of God why did not the Prophets and Apostles make such books of prayer leaue them to the church as they did their other vvritings for continuall use publike and private Or shall vve think that they were unfaithfull to the Lord 〈◊〉 unsufficient for this vvork if it had ben committed unto them Or that those which make or prescribe such books are more wise more carefull more sufficient then they were Moses saith Ye shal not adde unto the word which I command you neither shall you diminish ought from it that ye may keep the Commandements of the Lord your God which I command you Deut. 4 2. and 12 32. The Prophet Esay sends all to the Law and to the testimonie affirming that 〈◊〉 men speak not according to this word it is because there is no light in them Esa 8 2â— The Apostle saith that he delivered to the churches what he received of the Lord and shunned not to declare unto them all the counsell of God Act 20.27 1 Cor. 11.1.2.23 and 14.37 And he straitly chargeth Timothee and in him all the ministers of Christ to keep the commandement giuen in that Epistle of his without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim 6 13 12. Either therefore Book-prayer is none of Gods counsels coÌ„mandements and ordinances or if it were the Prophets and Apostles haue delivered such books to the Churches and ministers of God with commandement accordingly to use them Which if any could bring forth the question were soone ended But if the Prophets Apostles never made nor ever appointed others to make such books of praier for such use as is aforesaid by vvhat right then may any take upon
transgression thereof And therefore in this respect also ought we accordingly to acknowledge circumcision and baptisme giuen by the Lord to his people before and continued stil in their apostasie to be the Lords ordinances and his true signes seales being assured that notvvithstanding the iniquities of his people yet the Lord in mercy both continueth his covenant and euen by this meanes stil calleth and stirreth us up to turne unto him vvho hath betaken himself to be our God and into vvhose Name vve are baptized and doe baptize Othervvise the ground and continuance of Gods covenant and of the seale thereof should depend on Mans work and merit and not freely and vvholly on Gods grace mercy Besides that if God brake the covenant on his part when men break it on theirs then should there still be a new entring into the covenant again between God and man and a nevv baptisme dayly received again as the signe seale thereof Which is clean contrarie to the nature and eternity of the covenant of God and to the â—criptures and the course taken by the Lord observed by his people in such cases from time to time Gen. 17 7 13. Deut. 4 30 31. 29 10 15. â—â—dg 2 11 16 19 20 c. 2 King 13 23. Psal 78 56 65 c. and 89 30 34. and 11 5 9. Lev. 26 15 25 42 45. Ezech. 16 59 63. and 20 37 44. 2 King 9 6. and â—ev 18 4. Mat. 16 16 17 18. 28 18 19 20. Rom. 6 3 4. Luk. 1 54 55. Heb. 13 20. VI. If such vvere the baptisme of the Church in Rome and other Westerne churches as is aforesaid then should it be likewise in the East churches and in all Churches of the vvorld vvhen they fall into sinne breaking the covenant and commandements of God Yea so it should be among the Anabaptists themselues al people in all ages who sinne dayly and are continually subject to transgresse against the covenant and precepts of the Lord. And then should baptisme by their opinion every vvhere become an Idoll and a lying signe and detestable sacrament and men should day after day still be repeating their baptisme and taking a nevv one againe and agayn as vvas noted before And so should now be revived again the heresie of the Marcionites Catharists and other hereticks vvho held that Baptisme was to be repeated again and again when men fell into sinne August de haeres c. VII If the Baptisme had in the churches aforesaid were in deed a lying signe and fiction c. then vvould it also follow that there should be no salvation for any members of those churches reteyning the baptisme there received For the signe hath reference to the covenant and thing signified and so a lying signe must haue respect to a lying covenant and false thing signified thereby And by a lying covenant is no salvation to any Neither is the covenant of God a lying covenant but true and everlasting and confirmed by the blood of Christ Vnder vvhich vvhosoever are not they haue not God to be their God in Christ and so can haue no salvation in him Eyther therefore they must grant the Churches people aforesaid to be under the true covenant of God in Christ and so the baptisme there had to be the true signe seale thereof or els they must deny salvation unto them through the covenant of God coÌ„firmed in the blood of Christ Which were most wicked once to think or imagine and contrarie to the riches of Gods grace and the vvhole course of the Scriptures throughout Gen. 17 7 13. with Heb. 13.20 and Luk. 1 54 55. Psal 89 30 34. 1 King 14 13. and 19.18 with Rom. 11 1 5. 2 King 9 6. and 13 4 23. Amos 7 2 5. Hos 14 1. Esa 60 3 11. Matt. 16 16 17 18. Act. 16 31. Rom. 5 8 9. and 10 6 13. 1 Cor. 15 3 17. Ephes 3 14 15. VIII Finally the baptisme of those churches is from heauen not of men and is derived unto us from the Apostles of Christ through the loynes of the church of Rome and other churches which haue from that time reteyned and continued it unto this day Therefore it is not an Idol and lying signe but the true sacrament and ordinance of the Lord. Mat. 21 21. and 28 18 19. with Rom. 6 3 4. Heb. 7 9 10. 2 Chron. 30 chap. Whereas the other latter washing which the Anabaptists take up a new unto them selues is of men and not from heauen vvhereof they cannot shew vvarrant out of the Word of God nor how it hath ben derived unto them from the Apostles whom Christ sent into the world to preach his Gospel and baptise in his Name In vvhich regard moreover all such as being formerly baptized in the churches aforesaid haue renounced it and received an other vvashing unto themselues whereupon alone they would relye had need to consider well in their hearts vvhether this be 〈◊〉 deed a vvay devised and misconceived of themselues and in that â—â—ct an Idol of their owne invention and taken up according to their â—â—â—â—e understanding Such things was Israel subject to fall into Which â—â—â—â—fore Christians now should carefully regard in this and other such 〈◊〉 of religion Hos 13 1 2. 1 Cor. 10 7 11. OBJECTION II. But baptisme is corruptly administred in the churches aforesaid as namely in the Church of Rome with the signe of the crosse with exorcisme * Animadv p. 68. c. exsâ—â—â—ation salt spittle oyle and other mo sinfull additions and corruptions of their owne as prayer read by the Priest in an unknowen tongue c. and in the church of England also with the signe of the crosse and with prayer read out of a book prescribed by men c. Besides that in the church of England they use the signe of the crosse for a token that they shall not be ashamed to confesse the fayth of Christ crucified and manfully to fight under his banner against sinne the world and the Divel c. And in the church of Rome they hold that baptisme conferreth grace by the very action done c. Therefore in their sinful estate abuse of baptisme it is not unto them Gods ordinance but an Idol not true baptisme but false not a true sacrament but a false and a lying signe as circumcision also in Israels apostasie was unto them c. ANSWER 1. True it is that there are great abuses and corruptions in their estate and ministration and erroneous opinions held by them thereabout But vvill it therefore follow that the Baptisme there had is not Gods ordinance but an Idol not true baptisme but false not a true sacrament but a lying signe and a fiction c. Or will it follovv because of their errours corruptions that therefore the baptisme there had is to be renounced and another new one to be received If so then hovv wil they plead for the baptisme
ministred among themselues that it should not also be so esteemed and renounced in regard of their errors and the corruptions in their estate ministration that are among themselues sundry waies 2. And how will they shew that the baptisme there had is in deed an Idol unto them in their estate and participation thereof Is every thing that is abused or misapplied by mē straightway an Idol or doe they that are baptised bowe downe to it and vvorship it Though also if that were done unto it as vvas unto the Sunne heretofore among the Ievves why might it not yet still notvvithstanding be true Baptisme and Gods ordinance in it self as the sunne was the true sunne and Gods creature notwithstanding all their abuse thereof euen unto them and in that their 〈◊〉 vvhiles they made it an Idol to themselues committed idolatrie 〈◊〉 unto Of vvhich point I shall speak more hereafter In the meane 〈◊〉 let it here be observed that they baptize onely in the Name of the 〈◊〉 and vvith acknowledgment of the Articles of the Christian faith as in their forme of baptisme may be seen And as the Martyrs being urged about their baptisme received among them haue alwaies acknovvledged 3. Hovv also will they proue that it is a lying signe unto them in their estate seeing Baptisme as the other Sacraments both in Israell and under the Gospell hath this in it to be a signe by the ordinance appointment of God not at the wil and pleasure of man And God is the God of trueth appointeth no lying signes but true holy ones for his praise and our comfort Neither can mans iniquitie make Gods signes to be lying signes though they may otherwise be abused extremely Sinful therfore and erroneous it is so to think if not also blasphemous so to speak 4. Difference then is to be put betvveen Gods ordinance and mans corruption between the baptisme it self the maner of administration thereof betvveen the signe of God the errors of men thereabout between the sacrament vvhich God hath instituted giuen to his people between the churches estate where it is administred Gods ordinance Gods baptisme Gods signe and sacrament is holy and so to be acknovvledged whenas Mans corruption unlawfull ministration the churches estate and erroneous opinions thereabout are sinfull and accordingly to be esteemed And who dare or can annihilate Gods ordinance for mans erroneous perswasions or the churches corrupt ministration thereof Let these things be distinguished carefully and the trueth vvill appeare presently Othervvise a thousand errors and evils wil ensue if these differences be not duly respected both in this in other questions of like sort 5. About mariage they haue corruptions errors abuses in their estate will they therefore say that their mariage is not true matrimonie unto them but an Idoll and lying ordinance so make themselues bastards illegitimate and base borne Or think they that therefore their mariage should be renounced and a new mariage or nevv vviues to be gotte agayne 1 Tim. 4 1 2 3. 6. Meat and drink flesh and fish beare wine are dayly much abused unto gluttony and drunkennes and sundry erroneous opinions also are held thereabout among them Besides that the Apostle saith of some their bellie is their god Phil. 3 19. Shal we therefore say that these things are not the true creatures of God unto them in their estate but Idols lying creatures or accursed and detestable things c. 1 Tim. 4.1 2 3 4. 7. Euen about the Bible and the Scriptures themselues also they haue sundry corruptions abuses and errors among them in their estate and ministration Shall vve therefore say that the Bible is not the true vvord of God but an Idol lying book unto them 2 Tim. 3 15 16 17. 8. Yea and the very terme of abuse vvhich these men use doth plainly shevv that it is not indeed an Idoll and lying signe but onely is abused by them vvhether idolatrously or otherwise as by mans corruption hath come to passe vvith Gods ordinances in all ages of the world 9. And novv to make it more plain obserue that it is one thing to say of this or that thing that it is not the Lords but an Idoll a lye a detestable cursed thing c. And another to say Men make this or that to be unto them an Idol or a vaine thing and unprofitable or that they hold this or that errour about it or doe thus and so abuse it c. For the one respecteth the nature or being of the thing according to Gods ordinance the other respecteth the abuse thereof through mans corruption and iniquitie The Sunne Moone and starres as I noted ere while were idolatrously abused by the Heathen and Ievves of old and divers erroneous opinions also held thereabout among them Deu. 4 19 and 17 3. with 2 King 23 5 11. Jer. 8 2. and 44 17. Should vve therefore say they were not the true creatures of God unto them but Idols and lying ordinances Or vvas not God then the Lord of hosts but of Idols and lying creatures And had he not still the same sunne moone starres and other creatures vvhich they did sinfully vvorship to be as armies about him alvvay readie to doe his wil Or vvere they because of such abuse by anie to be renounced and a nevv sunne moone starres other creatures to be created and had a fresh if they had ben able to procure it Thus againe vve may see that difference is to be put betweene the being or nature of things in themselues according to the institution of God and betvveene the corrupt abuse of them as men make them to be unto themselues by their idolatrie or other iniquitie in this or that respect 10. The Ievves profaned the Temple many vvaies and sundry times they set Idols and altars up in it and tables of money chaungers seats of them that sold doues made it an house of Marchandize a denne of thieues in their abuse thereof 2 Kin. 16 10 16. 2 Cro. 28 24. and 33 4 7 Jer. 7 11. Mar. 11 15 Joh. 2 14 16. Was it not novv therefore the house of God but an Idoll and lying ordinance unto them Or ceased it novv to be the Temple of God because it vvas so profaned and abused by them Or vvere they now for the abuse thereof utterly to reject it and to build a nevv one Did not both the church in former times and aftervvard Christ himself and his Apostles and the vvhole church in that age still hold and use the Temple as the Lords house his sacred ordinance for the service of his Name 2 King 19 14. and 22 3 4 5. 2 Chron. 29 3 4 5. and 34 8. Mar. 12 35. Luk. 19 45 46 47. and 21 37 38. Ioh. 7 14. Act. 3 1. with Esa 56 7. The like also may be observed about the Sabbath and the profanation thereof in Iudah
put for the Congregation of governours meeting at a knovvne time and place c. Psal 82 1. Num. 25 12. and 27 2. with 36 1. Iosh 20 4 5 6. Exod. 12 3 21. Lev. 8 3 5. with 9 1 3. See also M. Ainsvv Counterpoyson pag. 113. And note hovv R. Salomon understandeth those words in Lev. 4 13. If the whole †Ghnedah Congregation of Israell sinne through ignorance c. of the Iudges of the Sanhedrin vvhich represented the whole Congregation As * Drusij Com. in locu difficil Pentatâ—ch p. 244. Drusius noteth upon that place Besides that if the vvord vvere Kahal yet ‡ As M. Ains himself also acknovvledgeth Count. p. 113. that word also sometimes is used for the assemblie of Elders and Governours the Synedrion c. 1 Chron. 13 1 2. and 29 1 6. compared vvith 28 1 2. and 2 Chron. 1 2 3. Deu. 23 1 2. and 31 28 30. and so is translated by the word Synedrion in the Septuagint Pro. 26 26. For which moreover see Psal 26 4 5. where for those vvords I haue not sit vvith vaine persons I haue hated the congregation of evill doers c. the Septuagint hath I haue not sit vvith the Synedrion or councill of vanity I haue hated the Congregation of the malignant c. or the church of evill doers as M. Ains translateth it how ever he passe over that point touching the Synedrion in his notes upon that place Which may the more be observed because the Psalme there useth the termes of sitting and of taking bribes and the like which the Scripture also otherwhere often ascribeth to Rulers and Governours And now that I am speaking of this matter it is also worth the noting how M. Ains himself a notable adversarie of this exposition cannot deny but that †M. Ain Animadv pag. 13. in the old Testament he hath observed the word Church to meane the congregation of Elders Yet to obscure the trueth and blynd his follovvers vvith vanity and errour vvhat he can herein he addeth this glose vvithall concerning it that now the old Testament is chaunged And vvhat if another now should arise and say in like sort that in the old Testament he hath observed the vvord Church to meane the Congregation of the people but that novv the old Testament is chaunged vvould not himself readily discerne and condemne the vanity and errour of such ansvvers and assertions Wherabout note that the speach is not of the legal covenant of works or the Curse thereof neyther of the ceremonies or any changeable ordinances of the Law as sometimes by the old Testament is understood but of the Scriptures and books of the old Testament and of the vvords and phrases used therein Touching vvhich he saith the old Testament novv is chaunged Which if it were true as he saith then should we be freed from the use of those vvords and Scriptures and whosoever obserue them should make Christ unprofitable unto them For so are we freed and set at libertie from the yoke of the Law old Testament that novv is changed Gal. 5 1 2. Col. 2 8 16 17 20. Heb. 8 7 13. Thus also he is fallen into the same errour vvhich heretofore †M. Ains Defence of Script pag. 28 32. c he convinced as detestable and blasphemous in M. Smith vvho likevvise perverting some words and phrases of Scripture as namely that of blotting out and taking avvay the hand writing that was against us c. gathered thereupon that the written Lavv of Moses the Prophets was novv blotted out and taken away from the church And thus moreover he maketh his own Annotations vvhich he publisheth on Genesis Exodus the Psalmes c. yea all the arguments and proofs that in his doctrine or other vvritings he bringeth out of the books of the old Testament to be vayn and unsound So as any that read or heare them might turne them away with his owne glose and tell him that the old Testament novv is chaunged Yea thus he annihilateth the proofs and testimonies that in the Nevv Testament are alledged by the Apostles out of the old And taketh avvay the meanes of persvvading the Iewes to the Christian faith with vvhom we must eyther reason from the Scriptures of the old Testament as being †Psal 19 7 8 9. Prov. 22 21. Mat. 5 18. the Word of God that endureth for ever and that hath the certaintie of the vvords of truths or els vvhat hope can we haue ever to perswade them to the faith of Christ But the Apostles teach us farre otherwise then this Opposite that * 2 Pet. 1 19. the Propheticall vvord is a most sure vvord to which vve shall doe vvel to take heed And that †2 Tim. 3 16 17. all the Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes that the man of God may be absolute and made perfect to all good works To let this Opposite therefore alone with his shifts and errors I vvill proceed vvith the matter in hand 3. Where obserue next the agreement of Christs speach in Mat. 18 17. with that other speach of Christ in Mat. 5 22. Where Christ in the one place teacheth the offending party how to carry himself Mat. 5.22.23 c. and in the other the party offended Mat. 18 15. c. and in both places shevveth to whom the brother offending may be brought saying in the one place Tell it to the church or Congregation Mat. 18.17 in the other he is in daunger of the councill or Synedrion Mat. 5 22. Besides the agreement that these Scriptures also haue with those other in 1 Sam. 2 25. Deu. 1 16. and 19. 16.17 and 21 19. 2 Chron. 19.6 10. 1 Thes 5 12 13. 1 Tim. 5 17. Hebr. 13 17. and the like And note here how M. Brightman treating of this matter in his exposition of Salomons Song and applying it to the time of the Gospell saith expressely that he thinketh there is one and the same intendement of Christs speach in Mat. 5 22. as is of that in Mat. 18 15. c. Of which judgment are others also vvhom I need not mention in particular 4. Moreover the Syriack translation in Mat. 5 22. hath Kenushta which signifieth a congregation assemblie or synagogue where the Greeke Originall hath Synedrion the Councill or Congregation of the Elders And the like againe in Mat. 26 59. Which plainly sheweth hovv they sometimes use the vvord congregation or assemblie where the Greek hath Synedrion the sitting or assemblie of the Elders And is the more to be marked because the same translation othervvhere useth the same word KENUSHTA so generally as it putteth it for the Greek vvord SYNAGOGE the Synagogue Mat. 4 23. 9 35. 10 17. where also it hath BETH DINE the house of judgment for the Greek SYNEDRION the councill or sitting of the Elders so both using