the Elders of Jsrael often meant I answer 1. First this being granted it disprooveth not our argument for it may be often so used elswhere and yet not here When we reason from Heb. 1.8 O God thy throne is for ever to prove Christs Godhead the Arians object that Princes and Magistrates are often caled Gods Psal. 82. Exod. 21.6 but is that a sufficient answer 2. Secondly that which these say is here true but not the whole truth 〈◊〉 Elders are meant as principals but not they to be al the congregation which I thus manifest The Levites now to be ordeyned Ministers were taken in stead of al the firstborn of Israel and not in stead of the first-born of the Elders onely Num. 3.40.41 The Levits were now to be offred before the Lord as a shake offring of the children of Israel Num. 8.11 being freely given as a gift of theirs unto the Lord to doo the service of the Tabernacle of the congregation Num. 18.6 8.16 Al offrings were by those that offred them to be presented at the dore of the Tabernacle with imposition of hands Levit. 1. verse 2.3.4 c. For as much therfore as these Levites were offred by al the Congregation and not the Elders or officers onely in sted of their own firstborn it is evident that not the Officers onely but the other people also are here meant Num. 8.10 the rather also for that before verse 9. and after verse 11. others besides Elders are intended 2. Secondly they object how should so many hundred thowsand of Jsrael eyther at once hear or doo the things there spoken of I answer as wel as they heard and did other publik affayrs in the Tabernacle unless they think that al the people never heard or did any thing there When the whole Congregation of Israel synned al the Congregation was to bring a sacrifice Num. 15.24 25 26. wil they ask how so many 100000. could doo it By this reason nothing at al should ever be doon in Israel by the multitude eyther for word prayers sacrifices c. And so by their proportion of the Church now let the people be exempted from word prayers sacraments as wel as from ordination of officers and censuring of synners and let the Eldership be al in al. 3. Thirdly they except if it be sayd some did it for the rest first who were those some but the Elders secondly under whom did they it but under the Lord who set them over the people to minister and govern in his sted I answer first the multitude not the Elders onely were assembled Secondly the multitude and not the Elders onely gave these Levits to the Lord both these are before proved Thirdly for the order and manner of giving Moses governed the action to him it was sayd thou shalt sprinkle water thou shalt bring them before the Lord c. and then the children of Jsrael imposed â—ands this I understand not of every particular man but of some of the cheif for the rest as the Elders heads of tribes cheif fathers of families c. as when aâ— the multitude brought an oblation for their syn the Elders put their hands on the head of the sacrifice Lev. 4.14.15 Accordingly have wee practised in our ordination of officers as these our opposites wel know some of the cheif of the Church the ancientest and fathers of families imposed hands in name of the rest Now to their secoÌ„d questioÌ„ I answer they did it under the Lord and for the other people But this wil not satisfy them for they say they were over the people to minister and govern in Gods sted Exod 20.12 Num. 11.16 30. Deut. 1.9 18. 16.18 17.12 19.12 17. c I answer admit that al they which imposed hands were governours though that cannot be proved neyther dooth honour thy father mother Exod. 20 12. I am sure shew any such thing yet they did not this thing as a work peculiar to their office of goverment neyther do any of the scriptures alledged shew so much but the contrary may be manifested For if they did it as governours then was it eyther as governours ecclesiastical and ministers in the sanctuarie but so were not they for Aaron and his sonns had peculiarly that charge Levit. 8. Or they did it as governours civil Magistrates of the coÌ„mon wealth Which if it be affirmed then first Christian Magistrates now which have civil authoritie equal with the Magistrates of Israel may ordeyn and impose hands on church ministers and so men need not run to Rome to borow a Ministery from Antichrist as many now doo fansie Secondly if civil Magistrates may impose hands on Ministers it wil folow that the Church wanting Magistrates may also by the Fathers of families or other fittest members impose hands For it is not properly a work tyed to the magistrates office 1. because then the churches in the Apostles times wanting Magistrates could not have had Ministers but they had and yet never intruded into the Magistrates office 2. Because the Magistrates sword and office is not subordinate to Christ as he is mediatour and head of the Church for so ther should be no lawful magistrates but Christians meÌ„bers of the church but Magistrates have their office next under God to be heads of the Common weales whether they be meÌ„bers of the church or not as Christ hath his office under God to be head of the Church and these two goverments are so distinct as they neyther may be confounded neyther doo one take in hand the work peculiarly belonging to another Christ professed his kingdom not to be of this world neyther medled 〈◊〉 with the outward sword nor civil controversies neyther on the other side might the Kings of Israel medle with the Preists work to burn incense or the like 3. Because the works of the civil Magistrates office in Israel might be performed by hetheÌ„s when they ruled over that nation as appointing of officers judging of controversies punishment of malefactors c. So Nebuchadnezar the Babylonian lawfully as concerning God reigned over the Iewes and did set over them a governour and put some of them to death for adulterie other evils And the Iewes were bound to obey him and his substitutes and to pray for his coÌ„mon wealth But to the Babylonian Preists they might not be subject Neyther doo I think that our opposites wil say Nebuchadnezar and his Princes might give office of Ministerie or impose hands on the Levites in the sanctuarie Wherfore I conclude that the cheif fathers of Israel imposed hands on the Levites not because of their office of magistracie if they had such an office as if it could not ells have been performed but because they were the principallest members of the Church therfore by order to doo it before al other and in the name of al other which for the
with mercie Lev. 26 15 45. Ezek. 16 59 62. Jud. 2.1 20. Thus in Jsrael they fel to Jdolatrie trāsgressed the covenant on their part Exo. 32. Jud. 2. 3. with Ps. 78.56.58 1. Sam. 7.3 4. 1 King 12 28 33. 14.22 23 24. with 2. Chron. 12. 13. 1. King 19 10. Hos. 6.7 8 1. yet the Lord breaks it not on his part but spareth and destroyeth not nor presently gives them a byl of divorce but in his mercy as a loving husband calls them to repentance sendeth Prophets calls them stil his people helps them and casts them not off Adjoyning also punishments both for avenging the quarrel of his covenant and procuring their conversiō Exo. 33 34. c. Lev. 26 14 15 25 42 44 45. Jud. 2 1 c. Ps. 78. 1. Kin. 13 16. 18. 2. King 5 8 15 17. Jer. 51.5 Ezek. 16 59.60 c. Hoseas Amos c. Jn these two divers respects Jsrael considered in themselves and their idolatrous estate are sayd to be without God without Preist without law to forsake and break the covenant not to be the Lords wife but an harlot c. having children of whordoms and that the Lord is not with Jsrael or with any of Ephraim 2. Chrō 15.3 1. King 12 28.33 15 34. 16 13 26 31 33. 19 14. Hos. 2 1 5. 5 3 4. 8 1. 9 1. with Psal. 106 29.39 Ezek. 16. and 23 ch 2 Chron. 25 7. But agayn in respect of the Lord and his covenant into which they were received which he breaks not on his part he calls them to repentance is caled their God and they the people of the Lord and their children born to the Lord and Jsrael not to have been a widow forsaken of God but the Lord pittied them respected them for his covenant with Abraham and would not cast them off as yet And thus Jsrael continued long respected of the Lord notwithstāding her apostasie Jud. 2 1. 1. King 18.36 2 King 9 6. Hos. 4 6 12. 5.4 7.10 8 2. 9 1. 14 1 2. Amos 7 15 with Psal. 89 30. 34. Eze. 16.20.60 Jer. 51 5. 2. King 13 23. Yet in these times the Prophets taught the people to plead with their mother separate themselves c. Hos. 2 1 5. 4 12 14 15. Amos 4.4 5. 5.4.5 Al these are writtē for our learning to be applied to the the churches estate in Apostasie since Christ Rom. 15 4. 1. Cor. 10.11 I answer these things are very obscurely and confusedly by them set down so that the error is couched in darknes 1. They shew not how the covenant between God and men stood 2. there is an aequivocation in this word breaking of the covenant◠which they clear not thirdly they shuffle togither the estates of Israel when they were one body when they were rent in two 4. so also the churches in Apostasie since Christ they distinguish not from the kingdom of Antichrist but confound Sion when she synneth with Babylon 1. The covenant between God and men was alwayes conditional by the law if they did his cōmandements they should live by them and if they continued not in all things written in the book of the law to doo them they were cursed By the gospel he that beleeveth in the son of God hath everlasting life and he that obeyeth not the son shall not see life but the wrath of God abideth on him And all the figurative covenants that Israel had were also conditional blessings promised to the obedient and curses to the transgressors 2. The breaking of the covenant on mans part is alwayes by syn in which sense it cannot be sayd that God ever breaketh covenant at any time But in an other sense by punishing and putting from him the rebellious people in just judgment we may say God breaketh or disannulleth the covenant Whensoever a people by syn forsaketh God and refuseth his word caling them to repentance they cannot have themselves neyther can other men have concerning them any assurance of their salvation or that they abide in the covenant of his grace For whosoever abideth in him as sayth the scripture he synneth not whosoever synneth hath not seen him neyther known him Be it man or woman or familie or tribe which turn their hart from the Lord to serve other Gods though they bless themselves in their harts saying we shal have peace c. the Lord wil not be merciful unto them As for Gods pacience who presently punisheth not but somtime forbeareth long and inviteth them to repentance this dooth not assure any that they are under his covenant of grace unless by repentance and faith they turn unto the Lord. The long suffring of God abode in the dayes of Noah 120. yeres whiles he preached to the old world which perished in the flood so his bountifulnes to many other peoples should have led them to repentance when they after their hardnes and impenitent harts heaped unto themselves wrath against the day of wrath And the judgments upon Gods professant people come often times more speedily then upon the open infidels Let us look upon the typical estate of Israel our ensamples It was a covenant between God and them that he would give them the land of Canaan a figure of the heavenly inheritance and he led them through the wildernes to the borders of the countrye and sayd Loe the land is before yow goe up and possess it but they were afrayd and would not goe up through their unbeleef Then the Lord presently was wroth and swore that not one of those transgressers should see that good land yea though they after were sory and offred themselves to goe up yet the Lord forbad them slew some of them by the sword and turned al the rest back to wander and perish in the wildernes Agayn it was a condition of the covenant on Gods part that he would cast out the Amorites Canaanites c. from before the Israelites and on their parts that they should make no compact with the inhabitants of the land c. But when they brake with him and rooted not out the people but agreed with them for tribute the Lord also presently brake with them saying J sayd J wil never break my covenant with yow c. but ye have not obeyed my voice wherfore J say also J wil not cast them out before you and agayn because this people hath transgressed my covenant therfore wil I no more cast out before them any of the nations and so they were left as a whip on their sides and thornes in their eyes The like may be seen by comparing al other particulars and those threatings in Levit. 26.15.16 c. with their histories in the books of the Judges and Kings of Israel according to that
saying of God to Moses they wil forsake me c. and J wil forsake them And as for that which is cited from Levit. 26.45 it was a promise of the Gospel upon their unfeighned repentance and perteyneth to the Iewes also at this day as Paul sheweth us Rom. 11. for this rule is general he that confesseth and forsaketh his synns shal have mercie Although therfore God useth sometime more forbearance of evil men than at other time and often giveth space to repent yet if they repent not they shal assuredly perish and their boasting of the covenant shal not save them 3. Touching their application of things to Israel not putting difference between their state when it was one and when it was rent asunder therin also they fayl Whiles Israel were one they continued Gods Church for though they often synned yet by his word afflictions he soon brought them to repentance as is noted Judg. 2.4 5. and 3.8 9.15 and 4.1.2 3. c. But when after many other synns ten tribes fel from the Lord and rent themselves from the Kingdome of David and Preisthood of Levi both which were sacramental types of Christ and his Church when they left the other testimonies of Gods presence the Temple and Altar at Sion where God had sayd he would dwel for ever and builded them new Temples and Altars to syn forgetting their maker when they set up Calves and Divils to worship God by then presently God sent his Prophet to them with a denunciation of judgment which being done he was to avoid them as Hethens Publicans not eating or drinking in the city which because he did though drawn in by the lye of another Prophet the Lord slew him with a Lion And all that feared God both Preists people left the country and went to Iudah and the rest wer stil caled upon by the Prophets to forsake them as not being Gods wife that is his Church and their estate shewed to be without the true God and without Preist and without law and they were unto God as the Aethiopians Now wheras our Opposites allege God did not presently cast them off it is true in respect of caling them to repentance and of their dwelling in the land or as the scripture saith of putting out the name of Jsrael from under heaven for his covenant was to punish them by degrees at last if they repented not to scatter them among the Hethens til their uncircumcised harts should be humbled and they rewed their former syn and then would he remember his first covenant so receiv them agayn to grace in Christ. And as for not casting them presently out of the land the Lord dealt with them as he had before dealt with the Hethen Canaanits which were spared therin for a time because their wickednes was not yet full Gen. 15.16 If this patience towards them wil not prove them a true Church no more wil Gods like patience towards apostate Israel And how they in their impenitent estate hardning their necks dayly more more could be sayd to be the true Church of God though they cōpassed him with lyes and in the covenant of his grace unto salvation I leave for them to judge that are wise in hart As for these mens double respects they are not al of them syncere They would have it said in respect of the Israelites and not of the Lord that they were without God without Preist without law none of his wife having children of whordoms and the Lord is not with Jsrael c. agayn in respect of the Lord and not of themselves that he is caled their God and they his people and their children borne to him and Israel not to have been a widow forsaken c. I answer whatsoever was syn was wholly their own and whatsoever was grace was wholly Gods this is true in the best Churches in the world But whatsoever was a reproof and punishment for their syn respected both Gods justice and their demerit and whatsoever acceptation of grace was in them respected both Gods mercy in Christ and their faith If therfore they were in any sence a true Church at that time actually it must needs be by mutual referēce to the covenāt on both parts God offring they taking his grace offred through his holy Spirit working in them otherwise it is a mere fiction in religion to make difference where none is Now let them shew that they accepted the grace of God caling them to repentance we shew the contrary by the Lords own testimonie who for their unbeleef and stubborn disobedience did put them out of his sight in wrath And if men accept not the grace of God his caling upon them to repent makes them no more his Church then the Hethens unto whom he doth the like Agayn it is not sound to say that in respect of themselves onely it was spoken by the Prophet the Lord is not with Israel with any of the children of Aephraim For he there dissuadeth Amaziah from having the army of Israel to help him his reason is the Lord is not with Jsrael this most directly respecteth the Lord and his withdrawing of his presence from that people Even as Moses sayd Got not up to warr for the Lord is not among you did not the event shew when they fled before their enemies that is was meant in respect of Gods presence and help now withdrawn from them Also when it is sayd in other scriptures the Lord was with the Iudge and the Lord is with me I wil not feare and I am with yow al dayes many the like who ever would dreame that these things could be spoken in respect of the men onely and not of God and Christ Finally the Prophets speech to the Iewes the Lord is with yow while yow be with him but if yee forsake him he wil forsake yow doth evince manifestly that it is an evil glosse when the text sayth the Lord is not with Israel to turn it by respects as if nothing were meant but Israel is not with the Lord. So in the other speech Israel hath been without the true God the words folowing but had he turned to the Lord God of Israel and sought him he would have been found of them these manifest that it was in respect of Gods forsaking them also and not onely of their forsaking him No better if it be not worse is their citing of Hos. 2.2 she is not my wife that this respected Israel in themselves be it so but what foloweth neyther am J her husband and if the former branch respected Israel then this respecteth the Lord especially seing he testified by Ieremie J cast her away and gave her a byll of divorcement unless they wil say this also
ministred until the Pastors or Teachers were chosē ordeyned into their office now it is held by some that seing al the holy things of God are the churches people without officers are a church therfore they may without officers have the use of the sacraments and al the holy things of God and consequently may receive in by baptisme confirm by the Lords supper cast out by excommunication c. And in this writing sent unto yow it may be observed how they inferr that people without officers may cast out and therfore may receiv in ther being one power for both I answer they wrong us and abuse their readers 1. There is not to my knowledge as before I testified any one man amōg us that held or holdeth that people without officers may have the use of the sacraments but we all continue in the same profession that we made before 2. It is frawd and abuse of the reader and injurie to me when they first speak of receiving in by baptisme and then allege from my letter that the people without officers may receiv in as if they would bear the world in hand I therfore hold they may baptise Wheras first the scripture sheweth that persons uncircūcised and consequently unbaptised may pass into the Church-covenant of the Lord Deut. 29.10.11.12.13 compared with Jos. 5.2.5 Secondly the children of the faithful are born members of the Church and are in the covenant before they are baptised Thirdly a man excommunicated may be received into the Church yet not by baptising of him And 4. we heretofore in our Confession when we denyed the sacraments in a Church without officers yet professed they had then power to receiv in members Wherin now are we contrary to our former faith Doo not these things rather show how they seek to make strife where none is The 5. article We had learned that none may usurp or execute a ministerie but such as are rightly caled by the Church wherof they stand ministers unto such offices and in such maner as God hath prescribed in his word now it is held by some that people out of office may execute al the works duties of the ministerie for baptisme Lords supper censures c. And these men in their second exceptiō here write there is one power for receiving in and casting out and that people without officers may doo both as is observed before I answer their frawd and wrongful dealing is also observed before and here to make their syn the more remarkable they proclaym it the second time Of ministring the sacraments and of receiving in and casting out of members and against usurping or executing a ministerie without due caling we hold as alwayes heretofore they repete the same things but to their own further blame for our professed enemies doo not ordinarily more wrest our words The 6. article 6. We learned and used heretofore to apply to our estate and use the things that the scriptures teach concerning the governours and people in Israel Now we ar excepted and opposed against if we doo so with these exceptions and the like that they had civil authority and government which the church hath not that they could not in Israel forgive one an others syn as we can now that the people now have more power then in Israel because now we folow Christ into heaven wheras the people might not folow the high Preist into the most holy place c. I answer the right applying of our estate to Israel we alwayes have and stil doo approve but these mens wrested proportions and making the Church in Mat. 18. to be the same with the Iewes Synedrion or Sessions of civil Magistrates we doo reprove and so have doon in our more ancient writings Refut of M. Giff. pag. 76. c. so that no new thing is doon by us 2. That private men forgave not synns in Israel so absolutely touching the Church order or politie as Christians doo now is evident by the Law which bound the offender not onely unto repentance and faith in Christ as also to confess his syn and satisfy his neighbour offended but withal to bring a trespass offring to the Preist the minister of the Church that so the Preist making an attonement for him before the Lord it should be forgiven him Levit. 6.2.5.6.7 Now under the Gospel the Law is if thy brother trespass against thee rebuke him and if he repent forgive him Luk. 17.3 neyther is such a man bound to goe to a minister that he may pray for or forgive him as the Papists by proportion doe gather 3. That th'Apostle also sheweth a difference of our Church estate from the Iewes politie Heb. 9.7.8.9 c. 10.19.20 compared with Gal. 4.1.2.3 c is manifest neyther can our opposites deny it onely they cast stombling blocks in the readers way saying thus 1. what if any other would say that Elders and Kings now should have more power then they had in Jsrael because they now folow Christ into Heaven c. To omit their yll framing of the reason for their most advantage I answer they that would so say should shew their ignorance or a worse humour Because Christs Kingdom is not of this world neyther medled he with Magistrates power but left it as it was authorized of God his Father and not subordinate to his Mediatorship as before is shewed and therfore Magistracie hath neyther more nor less by him now then in Israel and former ages But his Church and so the Magistrates therin as they are Christians are advanced to a further degree of grace then they were in under the rudiments of the Law Gal. 4.3.4 c. 2. The Second block is a marginal note that yet the people were typically caried in by the high Preist in the precious stones on his shoulders and brest as the most holy place it self was a type of Heaven I answer this is true and confirmeth that which I sayd for if into the earthly sanctuary the people could not freely enter in their own persons at any time but figuratively although they had so much as by faith in Christ did save them then is our estate now as touching the outward Church order and politie better then theirs which are not restreyned from any place whither the ministers of the Gospel may them selves enter but we are the Preists of God and of Christ and may be bold to enter into the holy place into the type wherof onely the high Preist under the Law might enter sometimes and the people not at al personally And in every place we may offer incense unto the name of God and a pure oblation Mal. 1.11 and are freed frō those legal prohibitions touch not tast not handle not and other worldly rudiments under which Israel in their childs estate were in bondage Gal 4.3 Therfore the Apostle which sheweth their estate and ours to