not as in the Temple of God as the answer here would import vvhich therefore is meerly shifting and full of deceit Thirdly he doeth not onely corrupt the text with evill gloses one upon another but he doeth in deed abuse the Scripture and directly pervert it vvhen for an inference he saith If they can proue that Antichrist is the true God c. as if Pauls vvords were not plaine to such as will understand that Antichrist exalteth himself aboue all that is called God so that he as God sitteth in the Temple of God c. and therefore is not the true God but the man of sinne sonne of perdition although that he as God sit in the Temple of God shewing himself that he is God 2 Thes 2 4. Fourthly difference is to be put as I haue noted here before between the man of sinne that sitteth and betvveen the Temple vvherein he sitteth The Man of sinne himself saith the Apostle sitteth as God yet the Temple wherein he sitteth saith the same Apostle is the Temple of God And othervvise how is it possible if he vvere in deed true God sitting in the Temple of God that he should also be the Man of sinne and sonne of perdition c. But see the like in the cases †Pag. 125 126. c. before mentioned that fell out at Ierusalem and the Temple there vvhen Baals Idoll of indignation vvas set at the entry of the house of God Ezech. 8 3 5. and vvhen Antiochus Epiphanes and his Officers profaned the Sanctuarie city of Ierusalem and set the image of Iupiter Olympius in the Temple and seat of God Dan. 11 31 36. c. who vvould not novv put difference between the idols and persons aforesaid on the one hand and betvveen the Temple and city of God vvherein they vvere set vvhich they polluted on the other And if question should be made vvhether the Temple and city so polluted vvere yet still notwithstanding the Temple and city of God and one for proof thereof should alledge the Scriptures aforesaid would any Opposite now reasoning thereabout be so absurde and voyd of reason as to make this or such like inference thereupon If they can proue that the idoll of Baal or Iupiter that Antiochus or any of his Officers is the true God then I wil yeeld that Baals Temple Jupiters Temple Antiochus and his Officers Temple is the true Temple and their city the true city Otherwise c. Or vvho vvould not rather in the feare of God reason thus Although that Baal Iupiter Antiochus and his Officers be idols and vile persons yea an abomination of desolation yet the Sanctuarie and city of Ierusalem wherein they were set and which they profaned were still Gods Temple and holy city notvvithstanding Fiftly obserue here throughout his treatise hovv still he calleth that the Temple Church and body of Antichrist vvhich Paul expressely and purposely calleth the Temple of God And so therein note still his shifts and his errours c. When Antiochus had polluted the Temple of God at Jerusalem and had set the image of Iupiter Olympius therein he sent then also an old man of Athens to compell the Iewes to call it the Temple of Jupiter Olympius 2 Mach. 6 1 2. Antichrist likevvise typed by Antiochus hath polluted the Temple of God in the church of Rome other like churches sitting therein as God and shewing himself to be God 2 Thes 2 4. and novv cometh this man of himself and like the old man of Athens wil needs call it perswade others to esteem and call it the Temple of Antichrist the church of Antichrist the body of Antichrist the Synagogue of Sathan c. Sixtly he doeth not onely pervert the Scripture but also crosse contradict it vvhiles that vvhich the Apostle saith is the Temple of God he saith it is an idoll like Antichrist himself Finally hovv ever he vvould shift of pervert obscure this Scripture and the matter in hand yet the light of the trueth so shineth before his eyes as euen here himself is forced to note and set it downe that upon the Apostles words who saith the man of sinne sitteth as God in the Temple of God our conclusion must be that Antichrist sitteth as God in the church of God These are his owne words and so in deed let this be our conclusion that Antichrist as the Apostle saith is exalted aboue all that is called God or that is worshipped so that he as God sitteth in the church of God Now then this man himself cannot deny but the Apostles vvords will beare this inference yea he saith our conclusion must be thus hereupon So notwithstanding all his strugling and opposition here against he is now driuen nill he will he to giue us the cause against himself and to overthrovv all his ovvne writing hereabout Which being novv done by himself I may the better spare labour in manifesting the vanity and iniquity of his pretended exceptions Onely because the point is of vvaight and of needfull use against the Papists and Anabaptists I will here briefly note a fevv things more which may giue some light for the present and occasion of further search hereafter about this matter And first seeing novv themselues affirme that our conclusion upon the Apostles words must be this that Antichrist as God sitteth in the church of God I aske vvhat church of God it is vvhereof the Apostle saith here that Antichrist as God sitteth therein If they say it is the church of Rome they giue us the cause If they say it is not the church of Rome but some other let them then shew it But in the vvhole processe of this treatise of theirs they still speak of the church of Rome And all the termes that here are used by the Apostle of the man of sinne the sonne of perdition his opposition his exaltation his sitting as God his shewing himself to be God c. they apply to Antichrist the Pope of Rome and his hierarchie But vvhen they come to this other clause of the Temple of God to expound it of the Temple body and Church of Antichrist the Synagogue of Sathan the Temple of the divell c. as they speak almost in every sentence of their treatise hereabout and this also in such sort as they vvill not haue it understood to be the church of God hovv straunge is this how far differing from their better and sounder vvritings heretofore If vve should thus expound and apply the Scripture what outcryes should we heare what reproach should we beare at their hands When M. Sm. as vve savv ‘ Pag. 133 erevvhile applied the city court without the Temple spoken off Rev. 11 2. to the confused assemblies of Antichrist Antichristian persecuters M. Ains could not bear it that the Court of the Temple should betoken Antichrists church c. but did soundly convince and sharply rebuke him Yet now loe himself in this treatise
to this head another new head wherupoÌ„ it is called papal or popish wherin it may likwise rest with al. The calling is to God alone in the church of Rome there is calling to others with God the calling upoÌ„ theÌ„ There the calling is by the spirit Scripture alone whence it receiveth the ministerie delivereth nothing more then that which it hath received from the Lord here it receiveth a ministerie from the spirit of Christ and of the Pope from the Scripture and the ragged traditions of men there finally the persons things and actions are caried according to the doctrine of the spirit and the Scripture onely here all things are taken and exercised out of the Popes changeable shop and at his beck as they say they stand and fall So all the marks on Gods behalf are in it but for it self on it own part as they say there is no mark intire no marke that is not corrupt by the papall poysonfull sorcerie and the order of all things most miserably perverted For which cause in Lyons in France a certain Frier did merrily preach to the people when he sayd the Hugonots for so they are called in France did consent with the church of Rome in all their articles of saith but there was one shrewd word the word Onely at the crack whereof war was in â—indled for they beleeue onely what the rule of faith hath out of the holy Scriptures but the church of Rome requireth more unto faith then is eyther conteyned in the rule of faith or in the holy Scriptures because such is the authoritie of the church And this also These things being well understood all men will easely perceiue how that Church in respect of God or on Gods part is yet a church but of it self is most corrupt and verie neere to destruction But here doe arise two doubts and difficulties by which the minds of many are troubled The first doubt is what we are to judge of the members of that church The latter what the dutie of them is who are in that church and see the great corruptions thereof To the first question we answer on this manner A threefold judgment had need meet together in this cause And this the first of trueth the second of charitie the third of prudence or wisdome The judgment of trueth is of the common condition of the church by which we judge from the calling of God that as yet she is a church The judgment of charitie is of the severall members of the church by vvhich we presume they be members of the church whiles they be called with the calling from God and are in this way as David calleth it Psal 2. The judgment of prudence or wisdome is that by vvhich we discerne and distinguish persons things actions divine from humane good ones from evill true ones from false and the degrees of these also amongst themselues For as of things and actions so also of persons some are corrupting through ignorance infirmitie or malice wholly or in part others are corrupted euen in the simplicity of their hearts as the Scripture speaketh and of these there are a great number of whom it were ungodly to esteeme that they were not of the church of God Of such as doe corrupt we must take heed Mat. 7. of the corrupted who are corrupted yet still we must haue compassion But the Church verely is not to be judged of the maner of either of these for Christ saith not ye shall not know the church but by their fruits of doctrine and life ye shall know them Mat. 7 20. And without doubt they doe very unwisely who judge of the trueth of a church by the particular life or doctrine of any men who ever they be especially of private men for the calling of God maketh the church not the assenting answer of the men that are in it as on the other side the Church ceaseth not to be a church for the refusall or deniall of men wheresoever the calling of God is Now let us come to the second demaund What is the duetie of those wilt thou say that are in the popish church and see the grievous corruptions of it And some clauses here Their dutie is such as of those children which dwel together with their adulterous mother for God hath used this similitude in Esay and Ieremie as we haue seen before A wise sonne vvill euen from his heart abhorre the sinne of his mother he will with speach and signe call back his mother from evill and he will absteine himself from it and in all things he will cleaue to his father he will stand to his judgment he will obey his will and while he can by reason of his mother he will cleaue unto her next after his father but when and whiles by reason of her he can not doe it with good conscience for the spiritual and bodily injurie of her he will betake himself into the chamber of his father Closet or inner room where also is the church the mother of us all Gal. 4 26. For this is not a good consequent if one depart from this or that church therefore he doth altogether depart from the church He doth but trifle that doth so from a particular conclude universally A part of the flesh if it be divided or cut asunder from another part by a wound received is not straight way to be thought to be separate or cut of from the whole body for it is cut asunder and the mouth of the vvound openeth but neyther part is therefore disjoyned from the bodie A godly sonne therefore ought to cleaue to his father and mother jointly so long as with good conscience he can but because he cannot with sound faith and conscience haue fellowship vvith the unfruitfull works of darknes Eph. 5 11. he rather leaving his mother cleaveth to God his father and our Lord Iesus Christ then that he vvill defile himself with those foule deeds of his mother And these passages following to the end And this did our auncestors religiously whom the popish tyrannie for some ages hath exercised The godly which were at Rome and other where in the Church which they call the Romane church abusiuely first learned to abhorre euen from their soule the sinnes of their mother when once they began to haue right understanding by words and signes they modestly called her back from her naughtie deeds whiles she would beare them they carefully absteyned themselues from all communion of evill yet in all things cleaving to their father from whom in whom by whom and for vvhom are all things standing to his judgment and obeying his will finally they did so long cleaue to their mother next after their father vvhilst by her they could so doe with intire faith and conscience and their owne salvation But when they could not longer with good faith and conscience so doe by reason of the violent tyrannie the spirituall
and in Israel Neh. 13 15 22. Ier. 17 21 27. Amo. 8 5. 11. And vvhereas they say that circumcision was also a lying signe and false sacrament to Israell in their defection hovv doe they proue it Where doth the Scripture teach it will they haue us take it on their bare vvord and beleeue that their sayings are Oracles Or vvill they be wiser and more righteous then God himself * 2 Kin. 9 6. 13 22 23. Hos 4 6 12. 14 1. Amos 7 2 5 15. Mic. 6 2 3 c. with Lev. 26 25. vvho accounted them still to be his people and under his covenant and himself to be their God and upon this ground called them to repentance and shewed them many favours and bare vvith them a long time and aftervvard avenged the quarrell of his covenant upon them as he had spoken long before The historie of the Scriptures books of the Prophets make this matter so plaine as there is scant any chapter at all that doeth not manifest these things and convince their errour Some particulars I haue shewed heretofore ‡ Advert p. 59 63. otherwhere and shall novv treat of it further hereafter in answer of another objection here follovving thereabout 12. In the meane time vvhat will they saye to the circumcision of Iudah in their estate of apostasie vvhen they fell into most wicked Idolatrie and that not onely of Israels but euen of the heathens besides all that they had of their owne most sinfully vvithall Was Circumcision novv also among them none of Gods ordinance but an Idoll vvas it not the true sacrament of circumcision but a false and lying signe a detestable cursed sacrament unto them in that estate Were not they now stil the people of God Or had God broken his covenant vvith them on his part turned his ordinances into Idols unto them because of their idolatries and transgressions of his covenant Was not God still true and his signes and sacraments true signes and sacraments still unto them on the Lords behalf though they vvere become lyers and idolaters themselues Doth God cease to be true if man become a lyer God forbid Rom. 3 3 4. 13. Or haue the Gates of hell more prevayled against the Christian church since Christs comming then they did or could against the church of the Ievves before his comming in the flesh Mat. 16 18. Did not God when once he had giuen his signe of Circumcision so continue it still through all generations untill the comming of Christ notwithstanding al the apostasie both of Judah and Israell that then fel out sundry times And hath not the Lord done likewise hitherto and vvill so doe unto the end concerning the signe of Baptisme in the Christian church notwithstanding the apostasies and iniquities fallen out therein If not how then also and vvhere hath the sacrament of baptisme ben continued and derived unto these men them selues from Christ and his Apostles unto this day as I noted here before also to be observed Or is one and the same baptisme in one and the same Church an Idol and lying signe unto some and the ordinance of God a true signe unto others that doe there receiue it And this also in their infancy Or when they come to yeeres can they make that which is an Idol and a lying signe which is meer vanity and of the divell novv to be unto them the holy ordinance true signe of the Lord vvhich he hath giuen and instituted in his church Eyther therefore it must be acknovvledged to be Gods ordinance and his true signe though corruptly ministred and abused or if it be an Idol lying signe it is to be rejected another baptisme to be obteyned that is appointed and approved of the Lord. Halting betvveen two opinions pleaseth not God If it be an Idol and lying signe it is not the Lords And if it be the Lords as vve haue shewed it to be then it is no idoll or lying signe but Gods ordinance and true signe still continued in their corrupt estate and ministration 14. Neyther doth this hinder but that in any churches whether sincere or apostate yea in the best that are or ever were the ordinances of God may become unprofitable unto men by their owne sinnes circumcision may be made uncircumcision to such as break the law that is it may become unprofitable and be accounted for uncircumcision unto them Rom. 2 25 26. And baptisme therfore in like sort being novv come in the place thereof But shall we therefore say that circumcision or baptisme or any other constitutions of God in such Churches unto such persons are not the Lords ordinances nor his true signes and sacraments but Idols and lying signes detestable and accursed sacraments and constitutions Take an other instance in the Lords supper Was the Lords table in the church of Corinth a table of Divels or the Lords supper an Idol and a lying signe and detestable sacrament to such as eat it unvvorthily Or vvas it not in deed the Lords ordinance his holy Sacrament unto theÌ„ though sinfully abused by them as is manifest both by the Apostles words when he calleth it the not discerning of the Lords body but becomming guiltie of the body and blood of the Lord by the Lords severe chastising of them for this cause 1 Cor. 11 27 30. Which hovv should it be if it were not the Lords ordinance unto them vvhich he had giuen to his church people Doth the Scripture so speak of Idols and lying signes any where Or doth the Lord so punish the neglect or contempt of them Nay on the contrarie the Lord severely punisheth the regarding and reteyning of Idols the Scripture speaking of them termeth and esteemeth them to be †See M. Aâ—nsw Arrow against Idolatrie pag. 13 14. things of naught as it were filths doung or excrements lothsome things or detestable and abominations vanities lyes unprofitable false-vanities leasings and vaine-iniquitie c. So far is the Scripture from speaking or esteeming so honourably of them as it doth of the Sacraments and ordinances of the Lord though sinfully corrupted and abused OBJECTION III. But * Animad p. 72 c. Idols are of two sorts some meerely devised by men as Ieroboams †1 King 12 28. calues some perverted by men from holy signes to Idols as ‡ 2 King 18 4. the brazen serpent Both these kinds are in popish baptisme For their crosses exorcismes greasings c. are Idols of the first sort worse then Jeroboams bullocks their washing with water in nomine patris c. is of the second sort that is Gods ordinance turned into an Idoll as was the brasen Serpent Thus is there a mixture in Antichrists Christening of both sorts of abominations Therefore haue we renounced that Romish baptisme as an impure Idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending
much strengthning of the Anabaptists in their erroneous opinions and courses but he blameth and oppugneth the comparing of the church of Rome vvith Israel saying They doe but roll the first stone saying the same things comparing Antichrists church vvith Israell vvhereas the holy Ghost compareth it vvith * Rev. 11 2 8. 17 5. the Gentiles euen the most vile the Sodomites Egyptians Babylonians and heathen Romanes Pag. 84. The like he hath againe in pag. 85 and often in his treatise Where marke not onely hovv he strengthneth the Anabaptists hands but useth also the Anabaptists language and ansvver When M. Clyfton to approue the reteyning of baptisme received in the apostasie of our forefathers alledged the example of circumcision received in the apostasie of Israell M. Smith then opposing returned this ansvver †M. Sm. charact of the Beast p. 48. that the apostasie of Antichrist is deeper then the apostasie of Israell for first saith he Antichristians are not called Israelites but Babylonians Egyptians Sodomites Gentiles in the RevelatioÌ„ whereby the holy spirit of vvisedome giveth us to conceiue that he doeth account the apostasie of Antichrist equall to Paganisme it self yea to the very vvorst kind of Paganisme c. Novv let the Reader compare these together and then let him consider vvhether M. Ainsvvorth doe not in deed plead the Anabaptists cause and that also after their manner and almost vvith their very vvords As touching the point it self I haue ‘ Pag. 129 135. c. already out of the Scriptures shewed how the word Gentiles may here be understood vvhich I need not repeat Yea M. Ainsw himself shevveth * Annoâ— on Psa 59.6 54 5 othervvhere though now he forget it that by this terme of the Heathens David understandeth the Ievves that were wicked and persecuters c. Psal 59 5. And the Prophets often compare ‘ Esa 1 10 Jer. 23 14. Ezech. 16 3 45 46. c. Hos 12 7. Amos 9 7 the Jevves to them of Sodome and Gomorrah to the Canaanites Ethiopians Philistines Syrians c. Wil he therefore conclude hereupon that they were not the Church and people of God Not to speak how the Scripture also describing the iniquitie of Antichrist the estate of the Church of Rome and other Christian churches in apostasie hath reference often to the estate of Iudah and Israell as I haue shewed more largely †Pag. 127. c. here before Which alone is sufficient to convince both M. Ainsw and M. Sm. answers and the Anabaptists errors hereabout 4. He grants that in Pauls time the church of Rome was set in the way of God and soone after fell into apostasie Pag. 84. Pag. 84. 85. And yet in the next page he saith the ordinances of God vvhich are still reteyned in that church are stollen as vvhen a thief steales a true mans money Pag. 85. Wherein he contradicteth himself hardeneth the Anabaptists And is in some respect as if he should say wheÌ„ an honest man having money in his purse that is truely gotten becommeth afterward a thief and stealeth some goods of other mens the money which he had before and still hath is stollen money because the other goods are yll come by which he getteth afterward by unlavvful meanes Or rather thus as if he should say that vvhen an honest woman becommeth an harlot now all the goods vvhich lavvfully she had before still reteyneth are stollen goods Thus if he vvere the judge she should be condemned not onely of adulterie but of theft And note moreover that when a thief repenteth he may not keep but must restore againe all the goods he hath stollen Accordingly then by his doctrine if the church of Rome should repent as Iudah often did of her adulteries and when any of that church novv doe repent and forsake that apostasie they should not reteyn the baptisme other ordinances of God vvhich that church hath but should presently part with them and no longer keepe them seeing they are stollen goods How could you ever be thankfull ynough to M. Ainsvv O ye Anabaptists for thus pleading your cause if your opinions were good and his arguments and ansvvers sound thereabout Pag. 85. 5. The like errour and iniquitie he falleth into againe vvhiles he matcheth baptisme the other ordinances of God reteyned in the church of Rome with the feasts worship and sacrifices of the heathen †Ephes 2 11 12. who vvere without Christ being aliens from the common vvealth of Israell and straungers from the covenants of promise having no hope and vvithout God in the world yea matcheth these things moreover vvith the Divel himself being transformed into an Angell of light Pag. 85. What miserable assertions are these and merely Anabaptisticall Certaine it is that the apostasie of the church of Rome and iniquitie of Antichrist is extreemely sinfull yet alvvaies we should remember in cases of apostasie as in Israell and Iudah to put difference betvveen the ordinances of God that still are reteyned in such estate and the inventions of men that are taken up of themselues and mixed vvithall Which this man not regarding though it be shewed him vvhiles he vvould shun the gulf of Poperie runs his leak bark upon the rocks of Anabaptistrie P. 86 92. 6. He maketh a large discourse touching Israel wherein he hath many truths which vve also hold and urge But yet notwithstanding he hath also some sleights errors contradictions mixed withall Whereof take these for instances I. That setting down my vvords he omitteth some special clauses of waight As namely vvhen I speak of ‡ Advert p. 60 and 61. a double consideration about the covenant of God made with his people I declared it thus * These clauses he omitteth Animadv pag. 86. one in respect of the Lord himself on the one part the other in respect of the people taken into covenant by him on the other part Deut. 26 17 18 19. Iudg. 2 1 20. And again that in these tvvo respects * These clauses he omitteth Animadv pag. 86. sometimes having reference to God sometimes to Israell may there many things be observed to be spoken diversly Pag. 87. c. II. That he oppugneth this diversitie of consideration hereabout whereof I haue spoken sufficiently ‘ Pag. â—6 111 c. here before Which double consideration vvhether it be not necessarie to be observed for the right understanding of the Scriptures and the estate of Israell and other churches let the vvise of heart judge As also whether he doe not in some things speak so about the covenant as may establish the righteousnes of works in some respect Alvvaies remembring that the covenant of God wherof vve speak is this that the Lord said to Abraham I wil be a God unto thee to thy seed after thee And again I will be your God and you shal be my people Gen. 17 7. 22 18. Hos 2 23.
grace mercy to the other so doe we also humbly beseech the Lord with mercy to behold and care for his church and whatsoever belongeth thereunto dayly to call and deliver out of Babylon his people al increasing his mercies and graces upon them to the edification of his church the salvation of all his people and the praise of the glorie of his grace for evermore Amen And thus much concerning M. Iunius his treatise of the church of Rome Where about I haue vvritten much more then at first I purposed considering on one hand how godly and learned he vvas and being now deceased can not ansvver for himself and on another hand hovv unworthily this Opposite hath dealt vvith him vvho if he could haue ansvvered him should haue done it soundly remembring stil with whom he did encounter if not he should haue layd his hand on his mouth kept himself silent and that vvould haue ben accounted unto him for wisedome 61. Together with M. Junius ‘ Advert pag. 113. was alledged also the testimonie of Amandus Polanus another godly and learned man vvho said that Antichrist must sit in the Temple of God 2 Thes 2 4. not Jewish or at Ierusalem but Christian that is in the Christian church Polan on Ezech. 39. pag. 733. M. Ains answereth He vvas mistaken Animadv p. 104. 105 The same that Bellarmine and other Papists ansvver the Protestants hereabout Bellarm. de Pontif. Rom. lib. 3 cap. 13. Rhem. Annot. on 2 Thes 2. sect 11. Behold vvhither M. Ains now is caried Polanus moreover for further confirmation of his assertion alledged Chrysostome Theophylact Ambrose Hilarie Jerome Theodoret Oecumenius Augustine and Thomas Aquinas also referring the Reader for their testimonies to his Catholick Symphonie chap. 24. Thes 3. And therevvithall vve adjoyned the testimonie of Keckerman a good writer also of this age who speaking of the popish church saith It is not a pure church but very corrupt like as a rotten apple is in deed an apple but corrupt and as a man infected with the plague is a man but not a sound man Keckerm Praepar ad sacram synaxin pag 83. Ibid. Now M. Ainsvv ansvvers all alike that they are mistaken in judging of that rotten church So in his judgment all are mistaken hereabout but himself and his follovvers vvho are mistaken most of all and yet will not see and acknovvledge it though it be shevved unto them 62. Last of all to countenance his cause the more that I may use his owne vvords he sets it out vvith the name and judgment of †Animad p. 105 c many learned men specially of our ovvn countrey M. Cartwright M. Perkins D. Fulk D. Willet and M. Bale vvho are novv deceased all of them saue one to vvhose judgment in other things he would be loath to stand So novv himself doth that vvhich here before he carped at or blamed in us Animad p 98. For the men themselues they vvere in deed learned and godly and to their writings in many things vve condescend but vvish that in some things they had spoken more advisedly and vvritten more soundly then they haue done To rip up particulars vvherein they erred I am loath having both reverend estimation of the men and knowing that none liveth vvho is not subject to erre in some things seeing we al know but in part 1 Cor. 13 9. Yet that the trueth may better be searched out and no vvay praejudiced by the names and judgment of these learned men I haue thought it not amisse briefly to note thus much touching the points in hand and their sayings here produced being compared vvith other speaches of theirs othervvhere that if the Reader doe vvell mynd them he shall find some of their assertions to be erroneous very grounds of Anabaptistrie some to be doubtfully spoken by them and some vvith crossing of themselues and one another besides that sundry things which properly and directly concern the man of sinne they apply to the church and Temple of God it self not distinguishing things aright as they might and should haue done Which M. Iunius ‡ See here before p. 184. noteth particularly to be a speciall meanes whereby many are deceived hereabout M. Cartwright he saith vvrote that the children of Papists are not in the covenant of God T. C. Reply 1 p. 173. How came himself then and the reformed churches under Gods covenant being descended of Papists Or vvere they baptized before they vvere under Gods covenant Or shall we think that apostate christians are not answerable to the apostate Israelites of Iudah and the ten tribes among vvhom in the time of their apostasie God continued his covenant and circumcision the signe thereof Finally how then is it true that D. Raynolds saith though * D. Rayn fift Conclusion joyned with Harts conference pag. 657. the Romanists haue greatly grievously hurt baptisme with their annoyances yet the substance thereof and as it were the life hath ben preserved whole and sound through Gods mercy If their children be not in the covenant of God how hath the substance and life of baptisme ben preserved sound among them by the mercy of God But of this I haue spoken sufficiently here before p. 28 35 58 c. 121 c. M. Cartwright also saith he writes that the church of Rome is no church T.C. Reply 2. p. 146. How then is it the Temple of God where Antichrist sitteth 2 Thes 2 4. or the Court of the Temple and holy city trode downe by the Gentiles two and fourty moneths Rev. 11 2. And vvhy doth M. Perkins say as here he alledgeth that †In his expos of the Creed tit church Animadv p. 106. it is no true or sound member of the catholick church According to M. Cartwrights speach he should haue said it is no member of the Catholick church at al. Or when D. Raynolds disputeth that the church of Rome is not a sound member of the catholick church doth he meane that it is no member at all thereof Hovv then saith he that the substance and life of baptisme hath ben preserved whole and sound therein through the mercy of God as is aforesaid But of this also ynough is spoken here before pag. 120 c. D. Fulk he saith * In his answer to the Counterf Catholick Art 11. tels the Papists that they haue nothing in deed but the Synagogue of Sathan Yet D. Fulk otherwhere answering the Rhemes Annotations on 2 Thes 2 4. first tels the Papists that †Sect. 11. the church of Christ is by the Apostle called the Temple of God 1 Cor. 3 16 17. 2 Cor. 6. Rev. 3 12. wherefore saith he speaking novv doubtfully the Apostle meaneth that Antichrist shal sit in the visible church of God or that which is so called and commonly reputed And afterward vvhen he hath shevved the judgment of divers auncient writers thereabout tels the Papists plainly †Ibid. sect 12.
of any uncertain one relying upon man And to note it by the vvay it is a good thing in religion concerning the points and questions thereof both for instruction and comfort unto us still to look unto the grounds thereof and to obserue vvhether they be sure and certain as relying on God or doubtfull and uncertain as proceeding from man 5. Neither els should our faith and holines depend upon Gods election of grace but his election should depend upon our faith and holynes Which is contrary to the Scriptures as may be seen both touching faith Act. 13 38. and 22 14. Jam. 2 5. with Tit. 1 1. and touching good works and holynes of life Ephes 1 4. and 2 10. 2 Thes 2 13 14. 2 Tim. 1 9. Where the Scripture shevveth See the truth hereof also in another case touching Gods dealing with Zerubbabel Hag. 2 23. that our faith holynes follovv after Gods election as fruits thereof and goe not before it as causes thereof Also that they are meanes and vvaies by which God wil bring us to salvation in Christ but not the fountain and cause of our election to the Lord himself By which may also appear that the doctrine of predestination doth not any vvay hinder faith or good vvorks as is objected but in deed stirreth up incourageth thereunto inasmuch as although unto God they are not the cause of our election yet to our selues they are a good assurance thereof seeing they are fruits proceeding thereof and are also meanes vvhich it pleaseth God to use and the way vvherein he would haue us to vvalk to salvation in Christ and the glorie of his Name for ever Whereof therefore vve should be so much the more carefull as we are desirous to glorifie God and to haue our calling and election to life eternall assured unto our selues 2 Pet. 1 1 10. Rom. 8 28 29 30. Mat. 5 16. 25 34 35 c. 6. Moreover hovv els is it true that babes litle children are heires of the blessing of God and perteyn to the kingdome of heauen therefore also to Gods eternall election of grace Mar. 10 13 16. Luk. 18 15 16. Rom. 5 14 15. and 8 33. and 9 11. and 11 1 7. Matt. 18 2 10. and 19 13 14 15. with Heb. 1 14. For upon the other opinions vvould follovv eyther that God hath elected no infants to salvation but that they are all rejected and reprobate or that infants aswell as elder people haue that repentance faith and perseverance in godlines which is required by the Opposites to be in all that are chosen by God unto life eternall Whereas many of them dye in their infancie some the first moneth or first day they are borne and yet are partakers of Gods grace and inheritors of his kingdome in Christ as is aforesaid 7. Finally there are also elect Angels asvvell as elect men the like cause in God of his election of both to vvit the good pleasure of his wil. Els should not the vvil of God be the ground and rule of al righteousnes nor God himself be al in all Christ being the head of all principalitie and power as the Scripture sheweth 1 Tim. 5 21. compared with Ephes 1 11. Col. 1 16 19. and 2 10. Iob. 38 7. Revel 5 11 12 13. Ephes 3 10. Exod. 33 19. Psal 115 1 3. Revel 19 10. with 1 1. Heb. 1 14. and 12 22. Matt. 22 30. Luk. 20 35 36. Rom. 11 36. Seeing therefore the Scripture teacheth that the election of God is according to the good pleasure of his own will seeing also it is grounded on God and not on Man being certain and unchangeable of the free grace and gift of God to the glorie and praise of his grace causing and going before our faith and holines of life making Infants partakers of the kingdome of heauen and having the like cause as is of the choise of the elect Angels let us therefore vvith the Scriptures and according thereunto acknowledge that the fountaine and originall cause of our election is onely the will and good pleasure of God to the praise of his Name and glorie of his grace for ever Hereunto also agree some sayings of the auncient Writers As vvhen Augustine saith Christ chose us not because we beleeue but that we might beleeue least we should be said first to haue chosen him and that should be false which he said You haue not chosen me but I haue chosen you August de predest sanctorum lib. 1 Ioh. 15 16 cap. 17 19. And again I see that the Father also loved us before not onely before Christ dyed for us but before he made the world the Apostle himself being witnes who saith Ephes 1 4. As he hath chosen us in him before the foundation of the world August de Trinitat l. 13 cap. 11. Fulgentius also testifieth that there is not in the Saints any cause of Gods Predestination but onely the good will of God Fulgent ad Marinum lib. 1. And thus much of the Decree of Gods election CHAPTER II. Touching Gods Decree of Reprobation VVHether God hath not of old according to his owne vvill good pleasure and purpose passed by some in his election of grace appointed them to wrath condemnation to be accomplished through their ovvne desert for the declaration of his glorie Jude ver 4 and 6. Rom. 9 11 12 13 17 18. with Exod. 9 16. Mal. 1 3. Matt. 11 25.26 and 25 41. 2 Pet. 2.4 12. 1 Pet. 2 8. Ioh. 3 18 19 36. and 10 26. 2 Cor. 4 3 4. Prov. 16 4. Rom. 2 5. and 9 19 22. and 11 33 36. Where againe let us consider vvhether the very cause moving God hereunto be not his ovvne vvill good pleasure and purpose in himself and not the will or abuse of free will in the creatures neither unbelief or other sinnes of any foreseen 1. Because the Scripture thus teacheth in these and the like places Rom. 9 11 12 13 17 18 19 20 21 22. and 11 33 36. compared vvith Gen. 25 23. Mal. 1 3. Exod. 9 16. Matth. 11 25 26. and 20 15. 2. And otherwise the moving cause hereof should not be in God himself but from vvithout him Contrarie to the Scriptures aforesaid to the infinite eternall and unchangeable nature of God 3. Neyther els should there be in generall one and the same cause of Gods decree for election for reprobation and that also both of Angels and of men as there is one Decreer of both from all eternitie to the glorie of his Name for ever Rom. 9 11 12 13 18 22 23. 1 Thes 5 9. Mat. 11 25 26. and 20 15. and 25 41. 2 Pet. 2 4 12. Prov. 16 4. Rom. 11 33 36. 4. Els also vve doe not in very deed acknovvledge the vvill of God to be the ground and rule of all righteousnes in this as in all other of his actions how ever they seem strange unto
2 16 23. Tit. 3 9. 1 Pet. 4 10 11. 2. The Apostles do often in their Epistles require of the churches the carefull using hereof As vvhen Paul saith to the Romanes Having then gifts differing according to the grace that is giuen us vvhether Prophecy let us prophecy according to the proportion of faith Or ministerie let us be in our ministration c. Rom. 12.6.7.8 Where the Apostle teaching the divers use of mens gifts shevveth that they may be used eyther out of office in prophecy so as we prophecy according to proportion of faith or in office and ministerie eyther in teaching or in exhorting distributing ruling shewing mercy Likewise in the Epistle to the Corinthians 1 Cor. 14 chap. where though the Apostle speak of extraordinarie gifts as he doth also before in 1 Cor. 13.2 yet notvvithstanding from thence by due proportion and consequence may the use also of ordinarie gifts well be gathered and many things in that chapter lead thereunto As vvhen the Apostle saith Follow after loue and desire spiritual gifts but rather that ye may prophecy He that prophecyeth speaketh unto men to edification and exhortation and comfort c. 1 Cor. 14.1.3 c. And in the Epistle to the Thessalonians Quench not the spirit despise not prophesyings Proue all things hold that which is good 1 Thes 5.19.20.21 The Apostle Peter also in his Epistle saith As every man hath received the gift euen so minister the same one to another as good stevvards of the manifold grace of God If any speak in him speak as the oracles of God if any man minister let him doe it as of the abilitie which God giueth that God in all things may be glorified through Jesus Christ to whē be praise and dominion for ever and ever Amen 1 Pet. 4 10 11. 3. Els the diversities of gifts in men are not knowen nor used as they might be and other mens gifts are quenched saue the ministers onely or at least they are not so used for the profit of others as vvell they might Which is against the use and end for which they are giuen which is for to profit withall as the Apostle teacheth 1 Cor. 12.4.7 and to find out hold that which is good 1 Thes 5 19 20 21. For which cause also the Apostle required both of Timothee Titus to represse such as should teach corrupt doctrine and to restraine foolish questions and genealogies and contentions and strivings about the Law and vvhatsoever tended not to edifying but was unprofitable and vaine 1 Tim. 1 3 7. and 6 20. 2 Tim. 2 16 23. Tit. 3.9 Which should alwaies carefully be looked unto by the Ministers and Overseers of the church CHAPTER IX Touching the ministration of the Sacraments to all persons generally VVHether the Sacraments should be ministred to such as stand obstinate in knowen iniquitie until they repent either †Mat. 3 5 6 7 8. and 28 18 19 20. Luke 7 29 30. Act. 2 37 38 39. Gen. 17 1 7 9 12 23. Rom. 4 11. 1 Cor 7 14. Ezra 6 21 22. Jer. 9 26. Ezech. 16 59 63. and 32 29. and 44 6 7 8 9. Hos 2 1 2 4 16 17. Hag. 2 14 15. Mal. 1 7 12. and 2.17 Rev. 14.9 12. 17 1 2. 18.4 c. Baptisme or the * Mat. 26.26.27.28.29 Acts 2.41.42.46 1 Cor. 10.16.17.18 and 11.20 34. and 12.12.13 compared vvith Exod. 12.15.43 48. and 20.7 Lev. 7.20.21 and 13.45.46 and 22.25 and 24.5.6.7 Numb 5 2 3. and 9 7 14. 19 22. 2 Chro. 29 and 30 and 34 and 35 ch vvith 1 Cor. 5 6 13. 2 Cor. 6 14 18. Lords Supper 1. Seeing they are the seales of Gods everlasting covenant of grace made vvith the faithfull and their seed and pledges of the righteousnes and salvation which is by fayth in Iesus Christ For which see the Scriptures here before alledged 2. Our Sacraments are ansvverable to theirs in Israell And neyther the straungers uncircumcised might eat of the Passeover nor the Israelites in apostasie til they repented nor the uncleane til they were cleansed Exod. 12 43 45 48. Lev. 7 20 21. and 22 25. 2 Chron. 29. and 30 5. c. and 34 and 35. with 1 Cor. 5 6 7. 2 Cor. 6 14 18. 3. Els the Table of the Lord and his holy things should not be regarded as they ought to be Mal. 1 7 12. 1 Cor. 10 16 21. and 5 6 13. Lev. 22 25. and 24 6 7. 4. And the giving of the seales of Gods grace and righteousnes to the knovven open vvicked being still unrepentant might thus far forth become a justifying of them and promising life unto them in their estate an hardening of their hearts and strengthning of their hands the more in their evill vvaies besides the defiling of our selues and the holy things of God that might also come thereby Prov. 17 15. and 24 24. Esa 5 23. Ezec. 13 22. Mal. 2 17. Hag 2 14 15. Numb 5 2 3. and 19 22. Deut. 24 8 9. Iosh 7 1 2 13. and 22 20. 1 Cor. 5 6 13. 2 Cor. 6 14 18. 5. As touching the children that are baptized by the church they are thus all members thereof and ought accordingly to be esteemed and vvhat in us is should be brought up as an holy seed in the awe and information of the Lord. Gen. 17 1 7 9 12 23. with chap. 18 18 19. 1 Cor. 7 14. and 12 12 13. Psal 22 30 31. Prov. 22 6. and 30 1 26 28. Matth. 28 18 19 20. Mar. 10 13 16. Ephes 6 4. 2 Ioh. ver 4. If it be said here that all Israell was circumcised euen the Apostate Israelites of the ten tribes I graunt both that it was so and that they did wel in that they reteyned circumcision as they did also * 1 Kin. 21 3. 2 King 7 3. Hos 2 11. Amo◠8 5 10. other of the ordinances prescribed by God yet notwithstanding they sinned greatly vvithall in that they adulterated those ordinances of God and corrupted themselues with Idolatries and superstitions c. Such as novv also is the estate of the church of Rome and other the like apostate churches who doe vvell in reteyning of Baptisme and other ordinances of the Lord vvhich they doe notwithstanding otherwise very sinfully corrupt and adulterate c. Of vvhich see here before in the first Treatise ch 3. p. 27. c. Here also let us search whether it was lawfull for the tribe of Iudah such of the Iewes as walked faithfully vvith God to circumcise the children of the apostate Israelites or the like and then to leaue them to their idolatrous parents to be brought up when their parents would not cōmunicate in the Passeover and leaue their idolatrie c. Hos 11.12 And hereabout see the histories of Hezekiah and Iosiah Kings of Iudah who first purged the Temple and removed publike Idolatrie and then aftervvard celebrated the Passeover 2 Chron. 29. and
wealth of Israell and is euen by the light of reason regarded in all kingdomes and good governments and may be seen at this day in kings Courts and houses every vvhere How much more should regard hereof be had in the church house of the great king of Kings vvho hath giuen most just and equall lavves to his church and people where all things should most orderly and carefully be observed To giue particular instance in kings houses vvhere when men offend it is knowen that some are secluded from the Table Presence chamber or Porches entry some are bound or deteined in the Porters lodge or other prison house and some are altogether cast out and put from the court So hath the Lord and great king divers censures and punishments in his church debarring some from his table assemblies or entrance thereof restreyning others in darknes bynding them up as with bands of excommunication till by such meanes they learne to repent and amend and appointing others according to their estate and desert to utter darknes for ever Of which more hereafter 6. Thus also shal we not need for some to withhold the ministration of the holy things of God from all the rest of the church neyther to interrupt the publike worship or trouble the whole church by present dealing with such persons nor be driuen to take any disorderly courses at al but using this meanes of debarring and suspension of some vvhere there is cause for a time vve may with the rest stil continevv on our service worship of God in peace and holynes 7. And for such persons themselues thus there may also be triall whether by this meanes they can be brought to repentance and amendement and so be kept from the greater heavier censure of excommunication Othervvise they may aftervvard be further proceeded withall if that yet they repent not but doe still continevv in their sinnes or increase therein adding stubbernes more and more thereunto Iustif of Separ pag. 185 186. c. By all vvhich may appeare hovv greatly they erre vvho hold Suspension to be a corruption and devise of men and doe neither practise nor allow thereof Whose error will yet more appear by that vvhich follovveth to be spoken touching Excommunication Where first see the Scriptures before alledged which concerne this point Namely Gen. 4 14 16. and 21 9 Of Excommunication 10 12. Lev. 13 ch Num. 9 13. Deut. 17 7. and 19 19. with 1 Cor. 5 13. 2 Chron. 26 21. Ezra 10 8. Esa 66 5. John 9 22. and 12 42. and 16 2. 1 Cor 5 3 4 5 11. and 16 22. Gal. 1 8 9. and 5 12. 1 Tim. 1 20. Jude ver 14 22 23. Revel 2 14 15 20 c. and these reasons withall 1. The knovven and auncient censures had among the Iewes and differing one from another to wit Niddui Cherem and Schammatha or Anathema Maranatha Niddui that is separation seclusion suspension or the lesse excommunication Cherem that is cutting off or the greater excommunication Schammatha or Anathema Maranatha vvhich is an utter devoting to destruction and to the judgment of the Lord at his comming Ansvverable whereunto among Christians also are Suspension Excommunication and the great Anathema Or so to call them the lesse Excommunication the greater Excommunication and the greatest of all Whereunto the Scriptures aforesaid may be referred and applied So as therefore they erre greatly and are mistaken vvho hold that if there were amongst the Jewes in Christs time any distinct ordinance of excommunication ecclesiasticall Iust of Sep. pag. 187. c. it was a Iewish devise without ground of the Scriptures 2. To vvhich end may also be observed the Lords divers dealing with Adam and vvith Cain Adam he debarred of accesse to the tree of life and use thereof driving and keeping him out of the garden by the Cherubims as is aforesaid But Cain he accursed and cast him out from his presence and made him a fugitiue a vagabond in the earth Gen. 3 22 23 34. with 4 11 16. The one fitly noting out Suspension and the other Excommunication 3. Likevvise the Lords ordinance of putting the Leapers uncleane out of the host the trueth equitie vvhereof as of the other shadowes of the Law still abideth Lev. 13 chap. Numb 5 1 4. with Deu. 24 8 9. 2 Chro. 26 16 21. 2 Cor. 6 14 17. Iude ver 22 23. 4. The practise of Noah cursing Cham Gen. 9 24 25. of Abraham casting Hagar and Ismael out of his house Gen. 21 10 12. of the Priests thrusting Vzziah out of the Temple and cutting him off from the house of the Lord. 2 Chron. 26 16 21. of the Princes and Elders devoting the substance of the disobedient and separating them from the congregation of Israell that vvas caried away captiue Ezra 10 8. Which vvhether it be applied to Suspension or Excommunication and understood of civill or ecclesiasticall proceeding or both it giueth good proof and evidence for the point in hand 5. Yea the very abuse of the censures vvhich vvas sometimes among the Ievves doth plainly shevv how they vvere the ordinances of God though perverted abused among them as vvere sometimes also other of the Lavves of God Esa 66 5. Luke 6 22. Iohn 9 22. and 12 42. and 16 2. 6. The Apostles doctrine and practise concerning excommunication of the wicked and delivering of them unto Sathan 1 Cor. 5 ch 1 Tim. 1.20 Where moreover is to be noted that †Take away the wicked frō amōg you the words vvhich are spoken by Moses of putting to death in Israel are by Paul applied to excommunication and putting out of the church as I noted here before out of 1 Cor. 5 13. compared with Deu. 17 7. c. So as this also may both shew us a ground for excommunication out of Moses and direct us hovv to vvalk aright in using of it for the proceeding thereabout vvhen as all persons both the Elders and people be carefull to doe their duetie and keep their places answerably to the Elders and people of Israell that so notwithstanding any differences of estate incident to them and us yet still a perpetuall equitie and due proportion between us and Israell may be observed Of which see more in the Treatise vvhich I vvrote some vvhile since concerning the exposition of Mat. 18.17 pag. 18. c. And note vvithall hovv the words aforesaid Take away the evill from among you are generall and such as may vvell comprehend the taking avvay of the vvicked from among the people of God whether by death or by excommunication and the like as Israel according to the diversitie of their estate and occasions used sundry waies sometimes the one sometime the other c. 7. Whereabout further may be considered the terme of judging often used by Moses and the other Prophets and Apostles And how in judiciarie proceeding the Scripture useth this word and attributeth it
sometimes to the Lord himself or to his Ministers and Officers in church or common vvealth for hearing examining deciding giving sentence executing judgment concerning persons and causes civill or ecclesiasticall Gen. 18 25. Exo. 18 13 16 21 22. Deu. 1.16 17. and 16 18. and 17 9. 19 12 17 18. with Num. 35 12 24. Deu. 25 1 2. 2 Sam. 8 15. 2 Chron. 19 5 6. Psa 82 1 2 8. and 122 5. Esa 1 23 26. Ier. 21 11 12. and 22 1 2 3. Eze. 44 15 23 24. Micah 3 1 11. and 4 3. Act. 16 4. and 18 15. 1 Cor. 5 12 13. and 6 1. c. and sometimes to the people for consenting approving executing resting in that vvhich is judged done according to the sentence giuen by the Lord or the Ministers and Governours under him 1 Cor. 6 2 3. with 5 12 13. Act. 26 10. with 22 20. and Act. 21 25. with 15 6 22. and with 16 4. c. 8. Lastly Christs reproving of the Angels Ministers of his churches for suffering evill persons and corruptions among them Revel 2 14 15 20. c. Which necessarily implyeth that the Lord hath giuen an ordinance to his church for the restreyning repressing and abandoning of such Els why should they be blamed for that which perteyned not unto them or vvere not in their povver to redresse and amend The like also may be observed by Christs speach commission giuen to his Apostles and by their execution thereof Mat. 16 19. Joh. 20 22 23 with 1 Cor. 4 1 2 21. and 5 3 4 5. and 2 Cor. 10 4 5 6 8. and 13 2 3 10. 1 Tim. 1 20. And by the exhortations and instructions that are giuen to Timothee and Titus in Pauls Epistles unto them and to the Elders of Israell and the Primitiue churches recorded in the Scriptures both of the old new Testament 3. And for the maner of proceeding if the course aforesaid be rightly observed thus shall matters and persons be orderly and peaceably heard discussed and judged the governours and government according to the ordinance of God regarded and al good meanes used for the churches good and peaceable estate for the preventing and suppressing of manifold evils and for the benefit and reclayming of sinners such as are found to be obstinate in iniquity shal by publik authority be censured and excommunicated and that also with knowledge and assent of the church the exceptions of al if any be brought being heard as is meet and in such cases to be done And so shall the church be purged from evill the holy things of God kept from the pollution and profanation of such wicked persons the sinners themselues made more ashamed being made knowen unto all and avoyded by them till they repent and the rest that remayne shall all heare and learne and feare and commit no more any such evill among them For vvhich also see the Scriptures before alledged and Deu. 4 1 2. and 13 chap. and 16 18. and 19 19 20. 2 Thes 3 6 14 15. 1 Tim. 5 17 19 20. and 6.13 14. 2 Tim. 3 1 5. Rev. 2 14 20. c. 4. Furthermore as in all other affaires of the church so in these also according to the severall nature of them may the benefit of Gods ordinance thus be enjoyed and all things done in order so as none be prejudiced but that every one may performe their duety enjoy their right and liberty and that both the corruptions of the Popish prelacy and the defects of the Protestant reformed churches and al popular confusion disorder and anarchie may be shunned redressed taken away Col. 2 5. 1 Cor. 4 17. and 11 2 16. and 14 33 40. compared vvith 1 Chron. 13 ch and 15 2 13. and the other Scriptures here cited before And because in this matter there hath ben and still is great question and controversie among Christians both Papists Anabaptists and Protestants of all sorts about the understanding of the words of Christ Tell 〈◊〉 unto the church and if he neglect to heare the church let him be unto thee as an heathen man and a Publicane Mat. 18 17. it shall not be amisse here also to inquire further into the meaning hereof Which therefore I wil novv speak off more particularly in the chapter following CHAPT XIX Of the exposition of those words of Christ Tell the Church c. Mat. 18.17 VVHether those words of Christ Tell it to the Church c. Matt. 18 17. may not be applied to the estate of the Ievves as it was when Christ thus spake and to the estate of Christians succeeding aftervvard I. Of the Synedrion or Congregation of Elders And first applying it to the estate of the Iewes whether they may not then be understood of the Synedrion or Congregation of Elders had in Israel for these reasons follovving 1. The like use of the word in other places of the Scripture where the speach is of matters concerning government controversie complaint or pleading about sinne or the like as there is here in this place For vvhich see Psal 82 1. Num. 25 12 24 25 29. with Deut. 19 11 12 16 17. Iosh 20 4 5 6. Mat. 18 17. with 5 22. and vvith 1 Sam. 2 25. Num. 27 1 2. vvith 36 1. and Josh 17 3 4 c. Neyther is it of any waight herein that some excepting say the Elders of Israell were civill governours and dealt in civill causes c. For Israell was the Church of God asvvell as vve Act. 7 38. with Deu. 33 4. and their Elders dealt in causes of sinne and in the matters of the Lord as vvell as ours 1 Sam. 2 25. 2 Chron. 19 8 11. and the question is whether the phrase may be understood of an assembly of Elders whether civill or ecclesiasticall vvhether in Israell or with us Mat. 18 17. vvith 5 22. and Deut. 19 16 17. and 21 20. Psal 82 1. Ier. 19 1. and Christ and the Apostles reason often from the estate of the Governours and people of Israell to ours novv applying the things that are spoken thereof to the kingdome and church of Christ under the Gospell Iohn 10 34.35 36. compared vvith Psal 82 6. Mat. 21 42. vvith Psal 118.22 Act. 1 20. with Psal 69 26. and 109 7. 1 Cor. 5 6 13. vvith Exod. 12 15. and Deu. 17 7. 19 19. 1 Cor. 9 13 14. with Deu. 18 1. c. 1 Cor. 10 1 18. Rom. 15 4. 2 Tim. 3 16 17. 2 Pet. 1 19 20. c. Not to speak of that which the Apostle expressely writeth to the church of Corinth touching the judgments of things perteyning to this life 1 Cor. 6 4 5. 2. The vvord is not Kabal as †M. Iac. Divine Institution of a ministeriall church Argum. 3 Signature Bâ—s c. some haue thought but Ghnedah or Ghnidtah in the Syriack the tongue then used by the Iewes Christ himself Which all graunt is often
divers vvords and the same vvords diversly about these matters Which may wel be observed likewise for the better understanding of Christs speach in Mat. 18 17. 5. As also that by the ordinance of God the deciding of causes and judging of persons is to be by the Rulers and Iudges deputed by God according to his word and not according to the voyces of the people or multitude of them c. Deu. 1 16 17. and 16 18. vvith 1 Cor. 6 4 5. and Deu. 17 8 11. and 19 17. Exod. 18 15 16.21.22 and 20 12. and 23.2 1 Sam. 2.25 2 Chron. 19 5 11. Mat. 5 22. 1 Tim. 5 17. Heb. 13 17. 6. And that the Elders and Governours are dayly to attend hereunto as there is occasion and for this cause among other are to haue maintenance double honour of the Congregation vvhereas the other men haue their other imployment at home and abroad the women are to keep at home and looke to their household affaires c. Exod. 18 13 21 22. Deu. 1 16 17. and 25 4. Prov. 31.23.27 Acts 20 17 28. Rom. 12 8. 1 Thes 5 12 13. 2 Thes 3 10 12. 1 Tim. 5 17 18 19. Tit. 2 4 5 15. and 3 10. 1 Pet. 5 1 4. 7. Also that the Elders sitting publikely at a knovven time and place may heare and judge the causes of their brethren if the parties and witnesses be present though no other of the people be then and there with them Deu. 1.16.17 and 19 16.17 1 Sam. 2 25. 2 Chron. 19 5 11. Mat. 5 22. 1 Tim. 5 17.19.20.21 Hebr. 13.17 Where againe may be considered that which I noted before hovv the Syriack hath BETH DINE the house of judgment where the Greek hath SyNEDRION the Councill or sitting of the Elders Mat. 10 17. And moreover that we read the people were hearing of doctrine in the Temple whiles the Synedrion Governours vvere otherwhere assembled together Act. 5 20 21 22 25 27. c. 8. Besides that as of old so still the Eldership consisteth not onely of Ministers but also of the Elders of the people such as are chosen out of the people by the people and for the people in this behalf And that therefore this doeth no more take avvay any right or povver of the people now then it did of old but doeth rather in deed establish and confirme it still and shevv us how to use it aright as in Israel heretofore notwithstanding any differences between our estate and theirs in other respects Jer. 19 1. 2 Chron. 19 8. Ezech. 44 15 24. Deu. 1 13 15. and 16 18. and 19 17. with 1 Tim. 5 17. Rom. 12 8. 1 Cor. 12 28. 1 Thes 5 12. c. 9. Neyther may we bring or admitte of any other understanding of this Scripture Mat. 18 17. then such as agreeth with Moses and the Prophets Esa 8 20. Mat. 7 22. Luke 16 29 31. Act. 26 22. Hos 8 12. Mal. 4 4. 2 Tim. 3 16 17. For Christ came not to destroy the Lavv and the Prophets but to fulfill them And the Pharisees would haue ben glad if they could haue had any such exception against Christ or his doctrine any way Mat. 5 17 18 19 20. c.. 10. Finally both the things here going before about private dealing with a brother that sinneth against us the taking of one or tvvo more with us that in the mouth of two or three witnesses every word may be established Mat. 18 15 16. and the things also following after in this verse where it is said Let him be to thee as an Heathen and Publicane Mat. 18 17. are spoken according to the Iewes phrase understanding And why not then also that which is in the midst betvveen both Considering withall that the speach vvas unto Ievves and spoken by Christ that lived among them and usually applied his doctrine and maner of speaking to their estate II. Of the Christian Presbyterie or assembly of Elders Next applying it to the estate of the Christian church whether then it may not also consequently be understood of the Christian Presbyterie congregation of Elders or fitly applied thereunto for these reasons follovving together with the former 1. That * Luk. 2 32 33. with 2 Sam. 7 16. Esa 16 5. Ier. 23 5. and 33 15 16 25 26. vvith 1 Cor. 12 12 27 28. Dan. 7 14 27. Mica 4 2 8. and 5 2 5. Ephes 4 11 12. 1 Thes 5 12 13. Christ being now set on Davids throne as Christ himself is answerable to David so †Psal 45 16. Esa 32 1. 2 Chron. 19 6 10. with 1 Thes 5 12.13 1 Tim. 5 17. Hebr. 13.17 Mic. 4.2.8 and 5.5 Christs officers may be considered as ansvverable to Davids and Christs people to his notvvithstanding the differences had betweene civill and ecclesiasticall estate or other the like 2. That not onely the universall but every particular church now is as Ierusalem in a due consideration thereof Whereunto therefore all carefull respect is to be had in the Ministerie vvorship order government in all things morall and perpetuall Psal 87 2 3. Esa 66 20 23. Jer. 3. 15 16 17. Ezec. 44 15 24. Mic. 4 1 2 8. vvith Mat. 26 17 29. 1 Cor. 5 6 7 8. 9 13 14. and 10 16 17 18. and 11 23 26. Rom. 12 3 8. and 15 16. Ephes 4 11 12. Heb. 13 8 17. Rev. 2. and 3. and 21 ch c. 3. That an Eldership or Assemblie of Governours for hearing and judging of causes betvveen brother and brother is an ordinance of God once established and never repealed and alway needfull to be had in the church of God For vvhich see the Scriptures here before alledged in this and the former chapter 4. That the Elders or Governours office it self is also morall and perpetuall not first and newly begun in the time of the Gospell but continued and derived from Israell to the churches of the Gospel for the substantiall divine spirituall and perpetual things belonging thereunto For vvhich also see the Scriptures aforesaid 5. That the grounds and duties of justice and good government for righteous dealing and judging betvveen a man and his brother are also morall and perpetuall Ibid. 6. That the very phrases used by the Greek Septuagint about the cases of death in Israell are by the Apostle used and applied to cases of excommunication in the church of Corinth 1 Cor. 5 13. compared with Deut. 17 7. and 19 19. and 21.21 and 22.21 And among the Iewes themselues vvhen they vvere under the heathen and could not put any from among them by death they did it by excommunication c. as M. Broughton observeth in his larger Explication of Rev. 11.1.2 and 13 11.12 pag. 109. and 177. and in some respect may be gathered by that vvhich is written Ioh. 18 31. vvith 9 22. and 12 42. and Luk. 6.22 7. That in Israell also such Elders as before time sate in
the church are not committed to the Elders 19. That the Saints as kings rule the visible Church 20. That the Eldership is not the head in respect of the other brethren as Paul speaketh of the head 1 Cor. 12 21. 21. That the people are Rulers properly and the Governours of the Elders 22. That persons will not accept of the admonitions giuen by the Pastour or other Elders but say if the Church admonish them they will rest 23. That they wil not giue honour to such erroneous government 24. That the Ministers and Officers of the church are forreigne Ministers a forreigne ayde and assistance an unnaturall monstrous and adulterous interposition 25. That ecclesiastical officers haue not offices of authority 26. That the order of Saints or Saintship in the church is an order superiour unto and aboue the order of Officers or of Bishoprick or Eldership 27. That the order of Saints is an order of kings which is the highest order in the church sitting upon the thrones of David for judgement 28. That Suspension is a corruption and devise of men 29. That the Church of Israell had not power to cast out offenders 30. That if there were amongst the Ievves in Christs time a distinct ordinance of excommunication ecclesiasticall it vvas a Ievvish devise without ground of the Scriptures 31. That no good writers use the vvord ECCLESIA for the Congregation of Elders As if the Septuagint were not good vvriters or that this may not be a Synechdochicall speach as there are many in the Scriptures Gen. 3 20. and 9 6. Exod. 20 18 19. with Deu. 5 23. Lev. 9 1 3. in the Septuagint 1 Sam. 8.4 7. c. 2 Sam. 7 7. with 1 Chron. 17 6. Mar. 16 15. Col. 1 23. Iohn 9 22. c. or that GHNIDTAH were not the word used in the Syriack or that it were never used for the assembly of governors 32. That this place may be understood †The Prelates c. of one alone as of the Pastour or Bishop 33. That by these opinions Gods ordinance of the Synedrion Consistorie or Presbyterie is lost and abrogated 34. And the difference between the Synedria or the Councils and the Synagogues annihilated or taken avvay 35 That seeing the Elders are not called ARCHONTES in all the New Testament therefore they are not to rule the church of God 36. That if the Elders be stewards onely over the servants and not Lords over the vvife the church then is not the church to obey or submit unto them And that therefore it is a fallacie a conjunctione divisione to reason thus All the particular members must obey the Elders in their lavvfull instructions their wholsome admonitions severally Ergo the vvhole body or whole flock must joyntly obey the voice of the Elders c. These and other like errours false doctrines and sinfull courses haue ben conceived and urged by divers not all by any one but some by one some by others their toungues being exceedingly divided among themselues about these things By vvhich also may appeare how needfull it is to search out the meaning of this Scripture and carefully to obserue it still looking unto Israell and to the right understanding thereof what we can And this the more considering that †M. Ains his followers c some are so very peremptorie stifly conceited in their opinions concerning these things as they fear not to make schismaticall divisions and notorious scandals thereabout contrarie to the doctrine vvhich vve haue learned of the Prophets and Apostles For vvhich cause they are to be marked and avoyded of all that loue the trueth and seeke their conversion and amendement Rom. 16 17. with 1 Cor. 11 18 19. Gal. 5 19 20. Ephes 5 11. Iude ver 19. CHAPTER XX. Of the maintenance of the Ministers and other officers of the church VVHether it be not the duty of all Churches and of the members thereof every one according to their abilitie to giue maintenance unto their Ministers and as there is occasion to the Elders also that rule the church to the Deacons Deaconesses that serue minister therein 1 Cor. 9 7 14. Gal. 6 6. Rom. 15 27. 1 Thes 5 12 13. 1 Tim. 5 3 17 18. compared with Exod. 20 12. Prov. 3 9 10. Lev. 24 8 9 Num. 18 8 32. Deu. 12 19. and 16 16 17. and 18 1 8. Josh 21 ch 1 Sam. 9 6 7 8. 2 King 4 8 9 10 22 23 42 Luke 8 1 2 3. and 21 1 4. 2 Chron. 31 2 21. Neh. 10 32 39 Esa 30 20 24. Ezec. 44 28 29 30. Mal. 3 8 9 10. 1. Because the Lord hath ordeyned that so it should be 1 Cor. 9 13 14. Gal. 6 6. 1 Thes 5 13. 1 Tim. 5 3 17 18. compared with Numb 18 8 32. Deu. 18. 1 5. and 25 4. 2 Chron. 31 2 21. 2. And thus we shall honour the Lord vvith our substance which hath the promise of blessing from the Lord. Prov. 3 9 10. Ezec. 44 30. Mal. 3 8 12. with Exod. 20.12 and 1 Tim. 5 17. 3. Besides that it is no great thing but our duty to minister unto them in carnall things of whose spirituall things vve are made partakers 1 Cor. 9 11. Rom. 15 27. Gal. 6 6. 1 Thes 5 13. 4. Yea vvho planteth a vineyard and eateth not of the fruit thereof Or who fedeth a flock eateth not of the milk of the flock 1 Cor. 9 7. c. 5. Finally the Apostle teacheth expressely Let the Elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine For the Scripture saith Thou shalt not mousell the oxe that treadeth out the corne and The labourer is vvorthy of his reward 1 Tim. 5 17 18. vvith Deu. 25 4. 1 Cor. 9 8 9 10. Mat. 10 10. But vvhere any churches are poore and not able to maintaine themselues their Officers or poore among them that there they should be holpen by other churches of better meanes and greater abilitie according to their several estate and occasions 2 Cor. 8 and 9 cha Act. 11 27 30. Rom. 15 25 26 27. Gal. 2 9 10. and 6 10. Phil. 4 10 19. together vvith the Scriptures aforesaid It doth in deed lye also upon Kings and all other Magistrates within their dominions cities jurisdictions to haue special care of the estate of the ministers and churches under them as of all other duties concerning religion apperteyning unto them after the example of Hezekiah king of Iudah and Nehemiah the Prince and other the like 2 Chron. 31 2 21. vvith 29 and 30 chap. Nehem. 10 32 39. and 12 44 47. and 13 10 14. vvith Deu. 17 18 19 20. Yet notvvithstanding this should not hinder the foresaid duty of the churches and people themselues but should rather further it and that not onely in affording help where there is want but also in requiring of such as are able that this