in their idolatrie and chose rather to suffer affliction and death it self so as Ierusalem vvas filled vvith innocent blood 2 King 21 1 16. and 23 36 37. and 24 3. 4. Dan. 11 31 32 33. with 1 Machab. 1 ch and 2 Mach. 6 7 ch and Heb. 11 35 36 37 38. Yet was Iudah still acknowledged by the Prophets to be the church and people of God as hath ben shewed here before and may be seen throughout the historie and their Prophecies 3. And when Esay vvas enjoyned by the Lord in Ahaz dayes to bynd up the Testimonie and scale the Law among his disciples so keeping it from the wicked and perverse that stubburnely despised the word of God communicating it onely with the godly Esa 8 16. with 7 1. 2 Chron. 28 chapt yet euen then also he acknovvledgeth them to be the house of Jacob from whom the Lord hid his face and the people of God that should seek unto him to his law testimonie Esa 8 17 19 20. with 1 3. and 3 15. 10 2 24. 4. The Prophet Amos also teaching the people to avoyd al places assemblies of idolatrie and false vvorship did not onely teach them not to seek Bethel nor to enter into Gilgal which vvere places in Israel but taught them also not to passe over to Beershebah vvhich was †1 Kin. 19 3. a city in Iudah Amo. 5 5. Yet did he acknovvledge them to be the familie of Israell which God brought out of Egypt and the people of God euen Jacob the Lords covenanted people c. as I haue shevved more largely †Pag. 62 83. here before Amo. 3 1 2. 5 1. and 7 2 5 15. So vvhether it be Iudah or Israel consequently other Churches better or worse they may be acknovvledged for the churches and people of God and yet must be left vvhen they stand in apostasie schisme idolatrie c. and not be communicated vvithall in such sinfull estate and transgression 5. Here therefore is to be observed that as they are the church and people of God none are to leaue or refuse communion with them but onely as they stand in apostasy schisme false vvorship c. Neyther Israel nor Iudah might be left nor the Temple in Ierusalem as they were the people and Temple of God but as Ieroboam caused Israell to sinne setting up the calues at Dan and Bethell c. as Manasseh polluted the house of God and caused Iudah to sinne vvith his idols Antiochus profaned the Sanctuarie and compelled the Iewes to transgresse the Law of God c. Yea euen touching the Church of Rome also in particular vve neyther doe nor may leaue it as it is the Temple and church of God but as Antichrist sitteth therein opposing and exalting himself aboue all that is called God or that is divine polluting the Temple and vvorship of God c. Rom. 1 7 c. compared with 2 Thes 2 4. and Rev 11 1 2 3. c Which being observed vve doe and may yea and ought to acknovvledge reteyn any doctrine of trueth ordinances of God stil had among them and yet are bound to leaue their corrupt and sinfull estate and in obedience to God according to his word to returne to the auncient estate of that and the other primitiue churches as they vvere planted by the Apostles in the fayth and order of Christ Rev. 14 9 12. and 18 4. and 22 14. with Jer. 6 16. and 18 15. Song 1 7 8. 6. Moreover it is vvell known that among such as doe much urge this objection there are some vvho haue left the French reformed Church in Amst for some things now had continued in that church Whereupon it will necessarily follow that eyther they hold a true church may be left for some things had among them and yet be held to be the Church of God notwithstanding or els that they hold not the French church aforesaid to be the church of God in their estate Let them novv tel vvhether 7. It is also Popish to hold that the church cannot erre And Anabaptisticall to think that when a church so erreth as it falleth into idolatry apostasie or the like transgressions then they cease to be the church and people of God any longer and very Popish again in deed irreligious under the title of the church of God to urge all eyther to walk as themselues doe what ever transgressions they haue against the word of God or els to account theÌ„ hereticks schismaticks seditious singular new fangled that refuse so to doe endevouring to vvalk in the faith and order of Christ in all things according to the word of God 8. Whereupon it cometh to passe in this case as heretofore it did when that was counted heresy in the Apostles and primitiue Churches which vvas not so in deed Act. 24 5 14. So now at this day both by Papists and others that is often esteemed to be schisme which in deed is not so True it is that schisme is very carefully religiously to be avoyded vvhether it be factious division in the Church or scandalous departing from it 1 Cor. 11 18 19. Rom. 16 17. Heb. 10 25. Iude v. 11 16 19. God hath set an order in his church and appointed bounds and limits which none â—hould transgresse Col 2 5. 1 Cor. 14 33 40. 1 Thes 5 14. Iude ver 19. with Psal 17 4. Schismes and divisions hatred and variance emulations and vvrath strife and envyings are among the works of the flesh of vvhich the Apostle teacheth that they vvhich doe such things shall not inherit the kingdome of God 1 Cor. 3 3 4. Gal. 5 19 20 21. But on the other hand syncere obedience unto God and an holy keeping of the fayth worship order which he hath once giuen unto his church is very carefully also to be reteyned and religiously to be performed notwithstanding the prohibition or opposition of any Princes Prelates people churches or other persons vvhosoever For the Lord hath promised to shevv mercy to those that loue him and keep his commandements and threatned to visit the iniquitie of such as hate him and follow their ovvne inventions misconceived courses in his vvorship service c. Exo. 20 4 5 6. Lev. 10 chap. Numb 16 ch Esa 29 13 14. and 65 2 7. Jer. 6 14 17. and 18 15. Mat. 15 7 8 9. and 28 20. Col. 2 5. 1 Tim. 6 13 14. Iude v. 3 23. Rev. 2 10 24 25 26. and 14 12. and 22 14 18 19. But here it will be demaunded when how we may knovv the estate of any church or churches to be such as we may leaue it or not Touching vvhich question although I had rather heare learne of others then set dovvne myne ovvn mynd specially considering vvhat Opposites I haue of sundry sorts and vvhat great difficulties and waighty consequences doe follovv about this matter every way Yet
hath never ben repealed but abideth stablished upon a certaine perpetuall ground that is his promise and covenant of grace made with the faythfull and their seed for ever For which see the Scriptures here cited before and these also which followe Luke 1 54 55 72. c. and 19 9. Act. 16 31. Rom. 4 11 16 17. and 15 8 9 10. Gal 3 8 29. Esa 54 10. Mal. 3 6. Luk. 20 37 38. Hebr. 11 13 16. and 13 8 20. Rev. 14 6. II. And Christ hath confirmed the same when he sent forth his Apostles appointed them †Matth. 28 18 19. and Mark 16 15 16. with Gal. 3 8 29. Gen. 12 3. and 17 4 5 7 12 26 27. with Act. 16 15 31 33. Rom. 4 9 17 and 11.13 16. and 15.8 16. 2 Cor. 1 20. to make all the nations disciples to baptize them into the name of the Father the Sonne and the holy Ghost For to make the Gentiles disciples is by the Gospel to bring them unto the covenant of God made with Abraham the Father of manie nations for salvation through the name of Iesus Christ Which covenant is everlasting includeth the faithful their seed So as therefore Baptisme which hath now succeeded and doth seale it in stead of Circumcision is by this appointment of Christ to be administred unto all that be brought comprehended under that covenant of grace and consequently both to such as are of yeeres comming to the faith of Christ and to their children being yet infants And otherwise * Zach. 2 11. Esa 42 6 7. and 49 6 22. Act. 13 46 47. Joh. 10 16. 1 Cor. 1 9 13 16. and 12 13. Ephes 2 11 22. and 3 6. the Gentiles should not with the Iewes be joyned to the Lord and become his people with them and be made coinheriters of the same bodie and joynt-partakers of the same promise of God in Christ by the Gospel as the Scripture teacheth III. Which is yet the more manifest inasmuch as the Scripture speaking both of the Iewes and Christian Gentiles of their Sacraments saith that †1 Cor. 10 1 2. the Iewes of old were baptized and that * Col. 2 11 12. the Christians now are circumcized with circumcision made without hands which the Apostle also calleth the circumcision of Christ and that ‡ with 1 Cor. 12 12 13. and Ephes 3 6. Esa 49 6 22. both Iewes and Gentiles are fellow-heires partakers of the same promise in Christ and of one the same bodie under Christ the head By which againe it is evident that Baptisme is answerable to circumcision succeeding in the place thereof to be the Lords signe seale of his covenant and that Baptisme now is to be administred to the beleevers and their children aswel as circumcision was heretofore IIII. And this was also the †Act. 16 15 33. 1 Cor. 1 16. Apostles practise at the publishing of the gospell through the world to baptize both the householders themselues that beleeved their households also Euen like as ‡ with Gen. 15 6. and 17 26 27. and 21 4. Abraham first beleeved and then was circumcised and all his familie with him And like as * Exod. 12 48 49. And that by the speach of an house familie or houshold children also are implyed therein see Gen. 30 25 30. and 45 18 19. with 46 5 6 7. Num. 3 15. c. Psal 115 12 13 14. 1 Tim. 5 8. Herein therefore Origen sayth well that * Orig. in Epist ad Rom. the Church received Baptisme of Infants from the Apostles And Augustine that †August contra Donatist lib. 4 ca. 23.24 the baptisme of Infants was not derived from the authoritie of man or Councils but from the tradition or doctrine of the Apostles the stranger of the Gentiles which received the faith of the Iewes would keep the Passeover was not onely circumcised himself but all the males also that were his V. Moreover the children of beleevers are holy are Abrahams seed and heires by promise of the kingdome of heauen eternall blessednes And who can then withhold the baptisme of water from them to whom God vouchsafeth the baptisme of his spirit and the blessing of Abraham to an inheritance everlasting in his heauenly kingdome 1 Cor. 7 14. Rom. 11 16. Act. 3 25. Gal. 3 29. Esa 46 3 4. Psal 22 10 30 71 6. 115 12 13 14 15. Luke 1 41 44. Act. 10 47. Rom. 8 9 16. Luke 19 9. Mark 10 13 16. VI. And Baptisme is the Lords signe of his washing awaie of our sinnes receiving of us into the Church and incorporating of us into Christ for salvation by his death and resurrection Whereof the children of beleevers are partakers aswell as they which be of yeeres and therefore can no more be deprived of Baptisme then of remission of sinnes entrance in to the Church ingraffing into Christ salvation by his meanes Rom. 6 3 4. and 5 14 15. Zac. 13 1. 1 Cor. 1 13 16. and 12 13. Act. 4 12. with 16 30 34. and 22 16. Gal. 3 27 28 29. Ephes 2 19. 5 25 30. Tit. 3 4 5 6 7. Rev 1 4 5. Whereupon Origen writeth thus †Orig. tom 2. homil 14. in Lucam Children are baptised for the remission of sinnes Of what sinnes Or when haue they sinned Or how can there be any reason of the laver in children but according to the sense whereof we spake There is none pure from uncleannes no not if their life be but one day upon the earth VII Neyther is there any thing required in the ministration of Baptisme nor was heretofore * Gen. 17 7 12 26. and 21 4. in circumcision whereof young infants are not capable as wel as elder people whereas in the ministration of the Lords supper it is farre otherwise For ‡ and 1 Cor. 1 16. Act. 16 14 15 33. Matt. 28 18 19. with in baptisme the minister is †I speak of the outward agent the agent alone the person baptized whether old or young is onely a patient not an agent but “ in the Lords supper besides the actions laid upon the Minister there are diverse actions required also of the receivers as namely to take to eat to drinke to doe it in remembrance of Christ to shewe forth the Lords death to examine themselues and so to eat of that bread and drink of that cuppe All which actions are required of the receivers of the Lords supper whereby they also are made agents therein and not the Ministers onely But in baptisme it is not so for in it the action is wholly enjoyned and layd upon the baptizer and not upon the baptized So that euen by the institution and administration of baptisme compared with the institution and administration of the Lords supper the trueth of this point yet further is cleared and confirmed unto us †Matth.
26 26 27 28 and 1 Cor. 11 23 28. VIII And there is likewise †Ephe. 4 4.5 6. one Baptisme as there is ‡ 1 Cor. 12 13. and 10 1 2. with Exo. 12 37. 1 Pet. 3 20 21. with Gen. 7 1. Gal. 3 8 27 28 29. one bodie and * 1 Tim. 2 5. Joh. 10 16. one Mediator and confirmer of one covenant of grace to the faithful their seed in al ages So as therefore “ Act. 2 38 39. Psal 100 3 5. Ephe. 1 22 23. and 2 19 22. 5 23 25 26 27 32. one the same baptisme perteyneth to the children of the faithfull together with the parents themselues as they are also of one and the same bodie with them having one and the same Mediatour ratifyer of Gods covenant of grace unto them euen Iesus Christ the head and Saviour of his Church which is his bodie the fulnes of him that filleth al in al things IX Besides that the Children of Beleevers being under the covenant of God and perteyning to Christ and to his church and kingdome they are therefore now to be distinguished from the children of unbeleevers by a signe of difference and consequently by baptisme as the children of the faythfull were of old by circumcision Otherwise there should now be a greater confusion without difference betvveen the church the vvorld then vvas heretofore and the children of beleevers vvhich the Apostle sayth are holy should be brought into one and the same ranke estate vvith the uncleane children and seed of unbeleevers Contrary to the Apostles doctrine 1 Cor. 7 14. compared with Matth. 19 14. and Esa 52 1. Judg. 14 3 1 Sam. 14 6. and 17 36. 2 Cor. 6 14 15 16 17 18. X. Els also the grace of God to his people should novv since Christ his comming in the flesh be lessened and straitned more then it vvas before the comfort confirmation of the faithfull for themselues their children should not novv be so great and so fully ratified by Christ as formerly it vvas and vve should not novv be so compleete and throughly furnished in Christ as they aforetime vvere Finally by their opinion being vvell observed it vvould follovve that neyther the Scriptures haue giuen assurance of the recalling of the Ievves nor the Apostles sufficiently ansvvered such as urged circumcision upon the Gentiles c. Which things to affirme or admit is highly to derogate from the grace of God the fulnesse of Christ and his Gospell the comfort of Christians the sure hope of the ingraffing againe of the Ievves the faithfulnes of the Apostles and sufficiency of their doctrine recorded in the Scriptures And so contrarie to that vvhich is vvritten Col. 2 8 12. Rom 4 11 24. and 11 11 36. and 15 4. Gen. 7 1. with 1 Pet. 3 18 22. 1 Cor. 1 16. and 10 1 4. Luke 19 9. Esa 49 6. Act. 15 1 31 and 16 15 33. and 26 6 7.22 23. Gal. 1 6 9. and 3 8 29. Ephes 2 18 19. Hebr. 13 8. Rev. 13 8. and 14 6 and 21 3 9 10 11 12. c. OBJECTION I. But the Anabaptists still object Why then is there not in the New Testament mention of some child by name that was baptized ANSWER 1. The particular mention of anie such by name needed not to be in the nevv Testament because the commandement of sealing children vvith the signe of Gods covenant vvas before in Israel and is a morall perpetuall ordinance of God as vvas shevved here before Pag. 1. and appeareth likewise in the books of the old Testament where some children by name that vvere sealed vvith the signe of circumcision are particularly mentioned Gen. 21.4 Exod. 4 24 25 26. as some also be in the books of the Nevv Testament in Luke 1 59. and 2 21. And this point viz. that the Nevv Testament needed not repeat the things had in Israel vvhich vvere morall and perpetuall is the more to be noted because the due observation thereof cleareth not onely this matter in hand but divers other questions also about the sacraments and other things concerning the churches vvorshipp order government estate and course of life among Christians Which vvhile it hath not ben observed as it should â—â—ch errour and trouble about sundrie things in the Church among â—â—ristians hath risen and is still continued to the great hinderance of â—â—e trueth and dishnour of the Name of God The speciall things to be declared in the Nevv Testament vvere the â—â—hibiting of the Messiah in the flesh for the redemption of his people â—â—e opening of that mysterie of the incarnation of the Sonne of God his â—â—fferings death buriall resurrection ascension into heauen and sitâ—â—ng at the right hand of God the fulfilling and correction of the shaâ—â—vves and ceremonies of the Lavv the manifestation and establishâ—ent of such things as comming in stead thereof should not be shaken but endure to the end the spreading of the Gospell abroad in the vvorld and the opening of the mysterie of the Gentiles calling with such like things as may be seen in the histories of the Gospell vvritten by the Evangelists and particularly Matth. 1 1. c. Marke 1 1 2 c. Luke 1 2 3 4 c. and 24 44 48. Ioh. 20 31. Matt. 26 â—7 29. and 28 18 19 20. Iohn 19 30 36. And in the Acts of the Apostles And in their Epistles throughout Rom. 1 2 c. and 16 25 26. Galat. 4. chap. Ephes 4 5 6. Col. 1 25 26 27 28. and 2. chap. The Epistles to Timothee Titus and the Hebrewes 1 Pet. 5 12. Revel 2 24 25. and 19 9 10. c. Other things that vvere morall and formerly had in Israell needed not be repeated but still to be learned out of Moses and the Prophets and perpetually to be reteined Of vvhich sort this particular of sealing the children of beleevers is one 2 Timoth. 3 16 17. Luke 16 29 31. Rom. 15 4. 1 Cor. 4 6. Heb. 13 8. 2 Pet. 1 19. with Josh 1 8. Psal 119 142. Esa 8 20. Neyther doth it hinder that some morall things sometimes are repeated in the books of the Nevv Testament seeing that all such things are not repeated in the nevv as they are sette dovvne in the Old and sundrie reasons may be observed in sundrie places vvhere some are repeated or spoken off vvhy it vvas good and needfull so to doe Which were long to insist upon As in Matth. 5 21 44. and 9 13. and 18 15 â— 17. and 19 4 5 6 7 8 9. Marke 7 10 11 12 13. Luke 17 3. Act. 7 â—â— Rom. 13 7 8 9 10. 1 Cor. 6 9 10. and 10 7 8 9 10. Ephes 5 3 4 â—6 14. 1 Timoth. 1 8 9 10 11. and 5 17 18. Hebr. 12 5 14 15 16. and 13 1 2 3 4 5. Iam. 2 8 9 10 11 12. 1 Pet. 1 15 16 17. and 3 〈◊〉 c. Revel 2 14 20. and
thou hast a name that thou livest and art dead Rev. 3 1. Should we novv infer hereupon as this man here doth upon the like phrase in the Prophets touching Israell that therefore baptisme and the other ordinances of God had in the church of Sardis vvere but in shew reteyned therein and could not be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitful as vvere the ordinances as he saith of God reteined among the Gentiles Would any man of heart and understanding endure such blasphemie Saith not the Scripture that the church of Sardis vvas one of the seuen golden candlesticks shewed unto Iohn And doth not Christ our Lord who hath the seuen spirits of God vvhose eyes are as a flame of fire accordingly approue it so to be Rev. 1 4 11 12 13 14 20. with 3 1 c. Far rather will I with Christ his Apostle esteem it to be dead in some respect yet acknowledge it a golden Candlestick and true Church of God in other respect then gather such maner of consequences as this man usually doth upon any such phrases that he meteth vvithall And this is the more to be mynded touching this doctrine of his because himself in the same treatise affirmeth that ‘ Animad pag. 103. our reasons from Israell are impertinent to the estate of Rome there spoken off but might vvell serue for the times vvherein Iohn lived vvhen the true †Rev. 2 and 3 cha Churches vvere many of them apostate Where also he citeth in the margent Rev. 2 and 3 chapters and so this Church of Sardis for one Where I might note againe his contradicting of himself and his manifold errors in divers respects if I vvould here stand thereupon For if the estate of apostate Israell may vvel serue the times of Iohn when the true churches spoken off in the Revelation ch 2 and 3. vvere many of them apostate then it cannot be that the estate and ordinances of God had in Israell should be such as ‡ Animad p. 70 c. in this other place and throughout his treatise he would beare us in hand Thē also should Israel be a true church though in apostasie as here himself calleth those churches in the Revelation apostate and yet true churches Which by vvord and vvriting othervvhere he still oppugneth That vvhich concerneth the church of Rome may be touched othervvhere In the meane time we haue now ynough from these men themselues seeing the church of Sardis vvhich they say was apostate and Christ saith vvas dead is by themselues acknowledged to be a true church by the Scriptures approved for a golden candlestick So al their pretences and oppositions vanish into smoke Secondly for the place of Hoseah it self if it be understood as by putting a vvord to the text here they expound it of death in sinne yet let it be vvell considered vvhether it will therefore follow that circumcision now in Israel was not the Lords signe his seale of forgiuenes of sinne but a false and deceitfull signe in their use thereof and no better then the ordinances of the heathen The Scripture sheweth how vvhen one being called of Christ to follow him requested saying ‘ Luke 9 59 60. Lord suffer me first to goe and bury my father Christ said unto him again Let the dead bury the dead but goe thou and preach the kingdome of God meaning Let the dead spiritually bury those that are dead bodily Shall we novv therefore hereupon gather that the circumcision then had among the Iewes vvas a false deceitful signe in their use thereof and not the Lords seale of forgiuenes of sinne and eternall life Also vvhen Paul speaking of widovves in the Church saith “ 1 Tim. 1 3 5 6. Honour widowes that are vvidowes in deed c. Now she that is a widow in deed and desolate trusteth in God and continueth in supplications prayers night and day But she that liveth in pleasure is dead while she liveth Meaning she that liveth the naturall life but is dead vvith spiritual death May we now infer hereupon that the baptisme had in the church of Ephesus where Timothee thus vvritten unto “ 1 Tim. 1 3. now was or in any other of the Primitiue churches wherein such widowes were was not the Lords signe of the remission of sinnes and eternall life but a lying execrable signe in their use thereof and no better then the heathens baptisme or other observations of theirs Shall the infidelitie of man make Gods trueth of none effect Shall not God be true though men be lyars Shal not his signes seales still be his true and holy ordinances though eyther Churches generally or some particular persons that enjoy them walk unworthy of them abuse and corrupt both them and themselues If some among this people that write shus yea if the Congregation it self vvherof these men themselues are should be dead in sinne having * Rom. 16.17 Gal. 5 19 20. Heb. 10 25 Iude v. 19. offended scandalously divided themselues from the church whereof they vvere as †Arrow against idolatrie p. 4 71. c. they acknovvledge that Israell did from Iudah notwithstanding all their pretences to the contrary will they therefore yeeld that the baptisme had among them is not the Lords ordinance nor his signe seale of forgiuenes of sinne and of eternall life but a lying and deceitfull signe in their use thereof and no better then the heathens ordinances Or if some in any Churches euen in the best at this day be found dead in their sinnes will they therefore infer such consequences about the baptisme other ordinances of God had among them that they are not the Lords signes and seales but lying deceitfull in their use thereof The vvord of God it self is by some made unto themselues the savour of death unto death Is it not therefore in the Lords ordinance the savour of life unto life 2 Cor. 2 14 15 16. So likevvise is it with the Lords supper as the Apostle shevveth 1 Cor. 11 18 34. Yet may vve not therefore gather such consequences thereupon as these men doe about the question in hand Thirdly their exposition of the place aforesaid being admitted it was then that Israell became dead in sinne when they offended in Baal But the vvorship of Baal in the ten tribes vvas first instituted by Achab. 1 Kin. 16. 31 32 33. And Ahab was the seuenth king of Israell and reigned about threescore yeeres after Ieroboam the sonne of Nebat that set up the Calues caused Israell to sinne 1 King 12 16 chap. And there was great difference betweene Ieroboams calues and Baals idolatrie as appeareth both by Eliahs historie vvho ‘ 1 Kin. 18 18. c. directly earnestly set himself against the Prophets of Baal in Ahabs time that first brought them into Israell
sect 4. And a litle after comparing together those functions that are spoken off Eph. 4 11. he saith As the Teachers are ansvverable to the auncient Prophets there spoâ—en off so are the Pastors to the Apostles except that these haue their certain peculiar churches assigned unto them Ibid. sect 5. Piscator also hath the like vvho first noteth this that the Lord at the beginning of his kingdome raised up Apostles Prophets and Euangelists by whom when the Churches were founded and planted he appointed in their place Teachers and Pastors perpetually to endure And then putteth the same difference between these Offices and in the same words as Calvin doth here before Piscat Aphorism cap. 20. sect 8. and 12. Beza like wise in his Annotations on Rom. 12 7. making this difference betvveen them noteth it thus The Apostle calleth him a Teacher who in the church attendeth onely to the simple interpretation of the Scripture that the doctrine may be kept pure and syncere And the Exhorter who otherwhere is termed a Pastor he calleth him â—â—at â—â—yneth doctrine together with admonitions and exhortations also with the administration of the Sacraments Beza in Rom. 12 7. Vrsinus noteth the same difference betvveene these Offices Vrsin Catec part 3. writing on the fourth Commandement 〈◊〉 the Ministerie quest 2. So doth M. Fenner also in his Theologie vvhere he vvriteth thus The Teachers are they which are imployed privately and publikely in delivering of doctrine faithâ—â—â—â— touching all dueties both common and proper Nehem. 8.9 Luke 5 17. Rom. 12 â— 1 Câ—â— 12 8. The Pastors are they which are imployed in applying the word with wisedome to al duties 〈◊〉 proper and common Rom. 12 7 8. 1 Cor. 12 8. Wherefore besides exhortations there is required of him that in his publike office he apply the truth to the hearts of men by the administration of the seales Lev. 10.9.10 2 Chron. 13 10. Rom 12 5 8. Ephes 4 11. Fenneâ— Theâ—â— lib. 7. cap. 7. Divers others haue written in like sort hereabout which I leaue to the observation of the Reader CHAPTER VI. Of the having of one or moe Pastours in particular Churches Also of Diocesan and Provinciall Bishops c. VVHether it be not most according to the ordinance of God that in everie particular church there be * Rev. 2 1 8 12 18. and 3 1 7 14. and 22 16-19 vvith Phil. 4 3. Col. 4 16 17. Act. 21 18. Luc. 12 42. 1 Tim. 1 3. and 3 15. 5 19 22. and 6 13 14. one Pastor or Angel of the church so properly and specially called and †divers teachers and ruling Elders according to the condition of the church joyned to the Pastor in the ministerie and government of the same church who may all of them also generally be called Pastors yet so as one be specially distinguished from the rest in respect of his place function to be the Pastor 〈◊〉 more particularly called under Iesus Christ the Archpastor Or whether there being many Elders appointed to feed instruct governe the Church they should be all alike or of one sort vvithout any distinction of Office or function among them Where touching the first point these things and the like may be considered I. The constitution of the Primitiue churches as they were established by the Apostles As namely the churches of Ephesus Smyrna Colosse Laodicea c. Rev. 2 1 8 12 18. and 3 1 7 14. and 22 16-19 vvith Phil. 4 3. Col. 4 16 17. Act. 21 18. Luc. 12 42. 1 Tim. 1 3. and 3 15. 5 19 22. and 6 13 14. †Act. 20 17 28. compared vvith Rev. 2 1. and Ephes 4 11 12. 1 Tim. 1 3. and 3 1 15. and 5 17 19 21. Act. 11.30 and 13.1 and 14.23 and 15.2.6.22.23.35 and 16.4 and 21.18 Rom. 12.7.8 1 Cor. 12.5.8.28 Phil. 1. 1. Col. 1.7 and 4.12.17 1 Thes 5.12.13.14.27 Tit. 1.5 9. Heb. 13.7.17.24 Iam. 5.14 1 Pet. 5.1 4. And divers things also hereabout may be noted in the auncient vvriters who lived a while after the Apostles dayes This being stil carefully observed vvithall because the mysterie of iniquitie began to vvork euen in the Apostles time and the apostasie of Antichrist spread abroad aftervvard more and more that we insist no further nor otherwise upon those Writers in any points of religion but as they agree with the Scriptures and in such things as are grounded thereupon Now therefore concerning the point in hand Ignatius hath often in his Epistles to the Churches to which he wrote these the like sayings Let all things be done of you according to good order in Christ Let the laymen or people be subject to the Deacons the Deacons to the Elders the Elders to the Bishop the Bishop to Christ as he to his Father And again What is the Eldership but an â—â—ly Senate the Counsellors and assistants of the Bishops Ignat. epist ad Smyrn ad Tâ—â—lenses ad Antiochenos 3. ad Magnesios c. And Iustine Martyr calleth him TON PROESTOTA the president or chief governour whom Ignatius Irenaeus Eusebius and others call EPISCOPON the Bishop or Overseer so applying generall termes to this office more particularly Iustin Martyr Apolog. 2. Irenaeus writeth of Polycarpus by name that he was made Bishop by the Apostles in Asia in the church of Smyrna And that himself had seen him vvhen he was young Irenaeus libr. 3. cap. 3. He also nameth sundry of the Bishops of the Church of Rome who succeeded one after another in that church from the Apostles times to his ovvne dayes Ibid. Eusebius writeth likevvise of Polycarpus made Bishop of the church of Smyrna by the Apostles Euseb l. 3. c. 32. and l. 4. c. 14. and of many Bishops by name who follovved one another in the church of Rome and in sundry other churches after the Apostles Euangelists vvhich were long here to recite in particular Euseb lib. 3. c. 2.13.14.19.31.32 and lib 4. c. 1.4 5.10.19.22.23 c. Onely note these for some special instances hereabout In the church of Alexandria Anianus and after him Abilius c. Euseb l. 2â— 24. 3.13 In the church of Ierusalem Simeon after Iames the Apostle after him Iustus c. Ibid. l. 3. c. 11. 32. In the church of Antioch 〈◊〉 and after him Ignatius c. Ibid. l. 3. c. 19. In the church of Corinth 〈◊〉 and after him Dionysius c Ibid. l. 4. c. 21. 22. In the church of Athens Dionysius Areopagites after him Quadratus Publius c. Ibid. Where also obserue hovv Eusebius sometimes calleth the churches parishes As the parish of Alexandria the parish of Ephesus the parish of Ierusalem the parish of Hierapolis the parish of Athens Of other interpretation or application of the word parish I will not now insist nor of the 〈…〉 c. vvhereof such such there named were Bishops or Overseers one after another Euseb l. 2. c. 24. â— 3. c.
cast out the Court vvhich is without the temple not measure it for it is giuen to the Gentiles Hence doeth M. Sm. gather that the Israelites which were woont to worship in the courts of the Lord did signifie the Gentiles that is the Antichristians and consequently the court must betoken Antichrists church and the vvorship Antichrists worship Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets Yet euen this place it self mought haue taught him better For first the commandement †Rev. 11 1. to measure the Temple Altar and worshippers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed “ Ezec. 40 3 5. Zach. 2 1 2. to Ezekiell and Zacharie after the destruction of Salomons temple doe manifest Secondly whenas the Court and holy City was not measured here by Iohn as before by ‡ Ezec. 40 47. 48 30. Zach. 2 2. the other Prophets they were and as afterward †Rev. 21 15. Iohn did see it may teach us that as yet there was not a full restauration of Gods church and worship from the defection of Antichrist Thirdly in that the court is here said to be †Rev. 11 2 giuen to the Gentiles and the holy city should be troden under foot of them and a time limited how long two and fourty moneths this argueth that the court was not made nor the city builded for them but by Gods permission for â—â—e chastisement of men was giuen unto them for a season during vvhich time his two witnesses should prophecy against them And thus it is said of the figure the first temple city “ Ier. 12 7 I haue giuen the dearly beloved of my soule into the hands of her enemies So all Iudah “ Jer. 20 4 was giuen into the hand of the king of Babell and ‡ Esa 63 18. Esaias complaineth how the adversaries had troden downe Gods sanctuarie as here “ Rev. 11 2. they tread downe the holy city And if the court of the Temple must needs signifie Antichrists court because it was giuen to the Gentiles then must the holy city by which name ‡ Neh. 11 1. Esa 48.2 and 52 1. Matt. 4 5. Ierusalem is often called signifie also Antichrists city church because it was troden downe of the same Gentiles but all the Prophets shew †Psal 51 18. 87. and 122. Esa 60. Rev. 21. that it signified the Church of God M. Ainsw defence of Script p. 12 15. Hitherto are M. Ainsworths vvords when he wrote for the trueth against M. Smith vvhom he sharpely blameth for teaching that the Court without the Temple did signify Antichrists Court or assemblies and for that he vvould make the Lords Courts to signifie the Synagouue of Sathan and place where Sathan dwelleth c. whereas novv himself writing another treatise synce against the trueth taketh up M. Sm. termes and manner of exposition to teach that the Temple of God spoken off by the Apostle 2 Thes 2 4. is ‘ Animad p. 78 c. Antichrists Church †Note this vvell Antichrists Temple Antichrists body an idoll like Antichrist himself the Synagogue of Sathan such as is no more the Temple of God * Ibid. pa. 94 c. then the divel which appeared to the witch at Endor was Samuel such as the type thereof should be set not from the Temple of God at Ierusalem but from Bels Temple in Babylon or the Samaritanes Temple builded by Sanballat c. Would any think that this were M. Ainsw his writing or opinion that had written so earnestly and with so sharp reproofs against M. Smith before if he had not set his ovvne name thereunto Or may it not be thought if M. Sm. were aliue and savv this latter treatise of M. Ainsw that he would now turne his ovvne speaches and reproofs upon himself where he saith that his eye fight fayled him and his heart was blynded that he abused the Scripture to great impiety that Sathan deceived him that the place it self mought haue taught him better c. But of this more hereafter Now for the present it shall suffice touching the point in hand to obserue hovv by M. Ainsw his ovvne graunt the Church of God is signifyed both by the court of the Temple though unmeasured and giuen to the Gentiles and by the holy city though troden dovvn also of the same Gentiles Rev. 11 2. And this moreover to agree with the doctrine of al the Prophets Novv vve know that the Prophets and Apostles are not caryed about vvith everie vvynde They are not as reeds shaken hither and thither but their doctrine is firme and abideth the same for ever So as if this vvas the doctrine of the Prophets and Apostles when M. A. vvrote against M. Sm. as here himself saith then there is no question but it is so still And so let it still remaine For the further declaration whereof better exposition of this Scripture let us also compare herevvith that which is written in the Prophet Esay vvhere the Lord saith I haue nourished and brought up children and they haue rebelled against me The oxe knovveth his ovvner and the asse his masters cribibut Israell doeth not knovv my people doth not consider Ah sinfull nation a people laden vvith iniquity a seed of evil doers children that are corrupters they haue forsaken the Lord they haue provoked the Holy one of Israell to anger they are gone avvay backvvard c. Heare the vvord of the Lord ye rulers of Sodome giue eare unto the Lavv of our God ye people of Gomorrah To vvhat purpose is the multitude of your sacrifices unto me saith the Lord When ye come †Heb. to be seen to appeare before me vvho hath required this at your hand to tread my Courts Hovv is the faithfull city become an harlot c. Where obserue first vvhat a fit reference there is betvveen the perfidious Ievves here called the rulers of Sodome and people of Gomorrah and betvveen the insolent Christians called in the Revelation the Gentiles Secondly how the very like phrase of treading the Courts of God is used by the Prophet as is in the other place by the Apostle of treading the holy city Rev. 11 2. and may here signify besides a treading downe or under foot a frequent and continuall conversing in the outward and visible Church of God with their bodies though their hearts vvere far removed from God and they served not the Lord syncerely according to his word Esa 1 12 15. vvith 29 13 14. Thirdly that the Princes and people of Iudah thus transgressing the faithful city of Ierusalem becomming an harlot yet they are still the people of God and the Lord is their God and the Courts and city are the Lords Other things that might here be observed I omit And for the terme of the Gentiles
used by the Apostle that by it we may understand not the heathen but Christians being apostates vvicked mighty persecuters outwardly prevayling c. may appeare as I noted here before not onely by the like speach of this Prophet but of others also where the Israelites circumcised members of the church of God of the outward visible Church of Israell are likewise called heathens in regard of their perfidiousnes iniquity strength persecution prevailing outvvardly c. Psal 59 5. compared vvith the title of the Psalme Which is also observed by M. Ains in his Annot. both on Psal 59 1 6. and on Exod. 12 43. though in his opposition of us he forget both it and himself The like he observeth also upon the vvord ’‘ M. Ain annotat on Psal 54 2 5. and 59 1 6. Exod. 12 43. straungers which is applied by David to the Ziphims vvho vvere of the tribe of Iudah Psal 54 3. and to Apostate Israelites by the Chaldee Paraphrast as he noteth on Exod. 12 43. So as in this matter I need bring no other testimonie but his ovvn exposition of the Scripture othervvhere vvhen he dealeth syncerely therein vvithout any perverting thereof or shifting cavilling thereabout But hovv ever he deale it is evident and sufficient that the Iewes who vvere the people of God and so acknovvledged by the Prophets are by them also termed the Princes of Sodome and people of Gomorrah Esa 1 3 10. and 3 9 12 15. Jer. 23 13 14 22 27 32. Ezec. 16 3 46 56. vvith 13 9 10 18 19. c. And many other the like in the Scriptures that we need not think it strange to haue the termes of Gentiles of Sodome and the like applied to Christians likewise upon just occasions as in this place Rev. 11 2. c. Herewith also we may compare Ezec. 34 17 18 19. and that vvhich is written in the prophecy of Daniel hovv the litle horne Antiochus a type of Antichrist waxed great toward the pleasant land of Iudea euen to the host of heauen the Church of God among the Iewes and cast downe some of the host and of the starres to the ground and stamped upon them yea magnified himself euen to the Prince of the host the Lord God himself and that by him the dayly sacrifice figuring out Christ and justification by faith in him was taken avvay Antiochus also commāded the Jevves to sacrifice swines flesh unclean beasts to eat also therof c 1 Mach. 1 47.48 2 Mach. 6 18. 7 ch A type of Antichrists enjoyning of will worship teaching of Iustification by works walking in unclean conversation c. and the place of his Sanctuarie cast dovvne and the host of Gods people giuen over for the transgression against the dayly sacrifice and that he cast dovvne the trueth the doctrine of Gods Law touching his vvorship and the vvorship it self to the ground having both the Sanctuarie the host giuen to be troden under foot polluted for many dayes Dan. 8 9 14. and 11 31. c. Where though the Sanctuarie and host were thus giuen to be troden under foot and polluted c. yet were they still the Temple church and people of God notvvithstanding To conclude therefore it may appeare likewise †Rev. 11 2. by this Scripture vvhich speaketh thus of the Court giuen unto the Gentiles c. hovv we may esteem of the church of Rome the like churches to be in the outvvard visible estate thereof the Court novv giuen to the Gentiles to the hierarchie of Antichrist the vvicked profane revolting mightie persecuting Christians Rev. 11 2. and so likewise to be the Temple of God wherein the Man of sinne sitteth as God c. 2 Thes 2 3 4. and consequently that fit reference may be made between thē the estate of the Church of Iudah in sundry respects so as if Iudah and the Sanctuarie was then the Church and Temple of God vvhich our opposites themselues wil not deny then the same in like sort must needs be yeelded also to the church of Rome and other churches in such estate 9. Which is yet the more evident if vve obserue that in the church of Rome there are the Lords posts and thresholds mixed vvith their owne as was in Iudah and Ierusalem of old Ezec. 43 7 8 9. Rev. 11 2. and 2 Thes 2 4. Which how ever some blush not to deny yet euen experience it self sheweth both the thing it self to be true and undeniable and such assertions to be notoriously false and extreemly injurious against the vvork of Gods grace and power who hath preserved sundry trueths and ordinances of his among them albeit them selues haue commingled therevvith their ovvn notable errors superstitions As namely the doctrine of one God and three persons the Father Sonne and holy Ghost of the Sonne of God made man professing and vvitnessing to death that Iesus is the Christ the Sonne of God the doctrine also of the Creation of the world made of nothing by the word of God of the Redemption of the vvorld by Jesus Christ of the Resurrection of the body and Immortality of the soule together with the other grounds of Christian faith that are conteined in the Articles commonly called the Apostles Creed the Nicene Creed Athanasius Creed c. Also the Lords ordinance of Baptisme though commingled vvith their owne superstitions as the doctrines aforesaid likewise be vvith sundry errors and corruptions of their ovvne Besides that such as haue and reteyne the Baptisme there had may lavvfully and comfortably eat at the Lords table Which othervvise such could not doe seeing they that haue not the Lords Baptisme may not eat of the Lords Supper but should profane it if they doe Mat. 28 18 19 20. compared with Exod. 12 43 45 48. Mal. 1 7 8. Moreover the termes of the Temple of God of the Court of the Temple are by the Apostles ascribed to that and the like Christian churches and people 2 Thes 2 4. Rev. 11 2. And the people of God which are called and come out of Babylon need not a nevv plantation of a church but a reformation onely In which respect the tearme of the Reformed Churches is very fit and godly and the proceeding accordingly Whereas the course and dealing of the Anabaptists and all such as eyther begin all a new or averre such assertions as doe necessarily imply it is not onely preposterous but excedingly sinfull and erroneous Rev. 7 and 11 and 14 chapters with 18 4. and Esa 48 20. Ier. 50 8. and 51 45 50. 2 Chron. 29 5 17. 2 Thes 2 4. 2 Pet. 2 1 2. c. and 3 1 2. c. Iude. ver 3 c. Finally if the former assertions were true and that there were not any of Gods posts thresholds or ordinances at all left in that church then would it follovv on the one hand that the apostasie of the man of sinne
violent death but shal vve therefore match them together as like touching eternall death 3. Difference also is to be put betvveene the revealed and the hidden vvill of God so to call it As may be observed in the Lords dealing with Abraham Ezechiah and others God biddeth Abraham take Isaac his sonne sacrifice him yet Gods purpose vvas but thus to trie Abrahams faith and obedience vvhich purpose of God was as yet concealed from Abraham till God did afterward manifest it Gen. 22 1 2. c. The Lord also biddeth Esaiah goe tell Hezekiah that he should then dye when God notwithstanding doeth afterward adde fifteene yeres more to his life which as yet was concealed from Hezekiah Esa 38 1. c. Yet this double will so to call it is but in respect of us and the manifestation thereof unto us For otherwise in respect of God himself he never would any other thing but that vvhich also he doth 4. Again difference is to be put between willing as delighting with willing as decreing Otherwise if God simply would not none should dy at al. 5. Obserue vvithal vvhether in the places aforesaid the Prophet speak not of the vvicked converting to the Lord and not of the Reprobate whereabout the question novv is For which consider that vvhich is vvritten in Ezech. 18 21 22 27 28 c. 6. Finally the right translation understanding here is thus †Or I am not delighted with I haue no pleasure saith the Lord in the death of the wicked c. Whereupon obserue againe that God delighteth not in the death of a sinner in one respect as it is the destruction of his creature Ezech. 18 23. and 33 11. But he delighteth in it in another respect as it is his just punishment of sinne Psal 37 13. vvith 2 4 5 12. Prov. 1 26. Ezech. 21 17. And here see Piscat in Ezech. 18 23 32. and 33 11. Also Piscat Resp. ad duas disputat Taufreri Resenij pag. 38 100. Object III. But the doctrine of Gods predestination especially of Reprobation should not be taught or at least not be taught unto the common people c. Ansvv 1. Why then doeth the Scripture teach it the Prophets Apostles and Christ himself The Prophets Gen. 25 23. vvith Rom. 9 12. Exod. 9 16. and 33 19. vvith Rom. 9 15 17 18. Ier. 6 30. Mal. 1 2 3. vvith Rom. 9 13. Prov. 16 4. vvhere it is expressely said that the Lord hath made all things for himself yea euen the vvicked for the day of evill And Christ himself also teacheth the same when he saith †or I confesse to thee I thank thee O Father Lord of heauen and earth because thou hast hid these things the mysteries of the kingdome of heauen from the vvise and prudent and hast revealed them unto babes Euen so Father for so it seemed good in thy sight Mat. 11 25 26. Where it is evident that Gods decree not onely of election but of reprobation also dependeth meerely on Gods good will and pleasure Also Matt. 13 11. And again when he saith in his prayer to the Father Those that thou hast giuen me I haue kept and none of them is lost but the sonne of perdition meaning Iudas John 17 12. Like as Antichrist also is called the sonne of perdition 2 Thes 2 3. that is appointed to perdition and condemnation As by the sonnes of death is understood also such as are appointed to dye Psal 79 11. and 102. 20. And the Apostles teach it in like sort namely the Apostle Paul Rom. 9 11 23. and 11 chap. 2 Tim. 2 19 20. Ephes 1 3 11. 1 Thes 5 9. where the Apostle having said Let us not sleep as doe others but let us that are of the day be sober putting on the brestplate of faith and loue and for an helmet the hope of salvation then presently annexeth For God hath not appointed us to vvrath but to obteyne salvation by our Lord Jesus Christ And Peter likewise who teacheth out of the Prophets that Christ is a stone of stumbling and a rock of offence to them vvhich stumble at the word being disobedient vvhereunto also they vvere appointed 1 Per. 2 8. And Iude the Apostle saying There are certain men crept in unavvares vvho vvere of old foreordeyned to this condemnation c. Jude ver 4. Thus doe the Prophets Apostles Christ himself plainly and purposely teach this doctrine And should not then the ministers of Christ tread in their steppes being still carefull to teach it wisely and soundly according to the Scriptures For vvhatsoever things are vvritten aforetime they vvere vvritten for our learning that we through pacience and comfort of the Scriptures might haue hope Rom. 15 4. 2. Moreover this doctrine is both lawful and good to be taught in the church 1. Because it glorifyeth God ascribing and yeelding to God the glorie of his mercie justice wisdome and povver over all Ioh. 16 14. Rom. 9 22 23. and 11 33 36. II. Because it stirreth up to holynes of life prayer thanksgiving good vvorks searching and relying on the word of God c. 1 Thes 5 6 9. Mat. 11 25 26. Act. 4 24 28. c. Ephes 1 3 12. and 2 10. Rom. 15 4. 2 Tim. 3 15 16 17. 2 Pet. 1 3 10. III. Because it assureth us of the certaintie of our salvation being grounded in the eternall and unchangeable counsell of God It teacheth us to cast off all confidence in our selues and to ascribe our salvation onely to the grace of God acknowledging and admiring the riches of Gods mercy vvho of his free grace hath chosen us to life and salvation in Christ It comforteth us against distrust despaire and other manifold tentations arising by meanes of troubles and adversities that befall us in this life teaching us in all things paciently to rest in the work of God and particularly it strengtheneth us against the grief and offence that otherwise we might take at the iniquitie and evill dealing of hypocrites and other wicked persons in the church or out of the church in asmuch as we knovv that God is the disposer of all things that they come to passe according to his eternall and most certain and determinate counsell vvho therefore will vvork all things for good unto us in Christ 2 Tim. 2 19 20. Rom. 8 28 39. and 11 33 36. 2 Sam. 16 10 11. and Iob 1 21. Mat. 11 25 26. and 20 15. John 17 12. Act 2 23. and 4 27 28. 1 Pet. 2 6 7 8. Jude ver 3 and 4. Rev. 13 8. and 17 8. 20 15. and 21 27. 3. It giueth us good necessarie occasion to put difference between Gods decree of election reprobation which was before all beginning and betvveen the execution thereof vvhich succedeth in time aftervvard And thereupon to obserue that many things come betvveen the decree it self and the execution thereof which are due meanes causes of
heard him that spake unto me c. Eze. 2.1.2 vvith chap. 1 28. and 3 23 24. The like againe may be observed in the Lords dealing with Daniel and so is noted by himself Dan. 10.8 19. And in Christs dealing with Lazarus vvhen he raised him up from death Ioh. 11.43.44 vvith ver 40 41 42. And as touching the preaching and ministerie of the word vvhereabout the objection is much urged we read in the Acts of the Apostles hovv vvhen Luke had noted that Lydia being together vvith other vvomen assembled heard the Apostle speak unto them he presently annexeth that the Lord opened her heart that she attended to the things spoken by Paul And so she became a Christian and was baptised and her houshold Act. 16 14 15. Which likewise shevveth that instruction and exhortation is a meanes vvhich it pleaseth God to use and yet that the fruit thereof dependeth upon the Lords ovvne gracious and powerfull vvorking in us thereby as he pleaseth Whereupon it was that the vvord spoken by the Apostle vvas more fruitfull in Lydia then in the other persons that were there also met together to vvhom Paul spake asvvell as unto her Act. 16.13.14 Without vvhich vvork and blessing of the Lord no increase followeth whatsoever meanes be used as vvas shewed here before Whereunto may be referred that the Apostle saith I haue planted Apollo vvatered but God gaue the increase 1 Cor. 3 6. It is God saith the Apostle that giveth the increase He saith not I haue planted Apollo vvatered but it is of men themselues vvhen the grace is offered to receiue or to refuse it and so to haue some increase or none at all as pleaseth themselues The Apostles teach not so but their doctrine leadeth us to acknovvledge the meanes used by God and yet thereupon neyther to debase the vvork of God nor to advance the vvill or povver of man vvho is dead in sinne and alienated in mynd 〈…〉 the flesh and of the mynd till vve be quickned converted and renevved by the Lord. Ans 3. Besides God may vvell so speak unto man as he made him at first in holynes and righteousnes having free vvill and abilitie unto that vvhich vvas good and holy Whereof novv being deprived by his ovvne voluntarie fall and transgression the blame therefore lyeth upon our selues that vve are not able to performe the commandements exhortations giuen unto us unlesse it please God to renevv us and to vvork in us both to vvill and to doe of his good pleasure Gen. 1 26. and 3.1 7. and 5.3 Eccl. 7.29 vvith Ephes 4.20 24. Phil 2.13 Ans 4. Othervvise in this our corrupt estate vve find that the Lavv vvorketh vvrath and increaseth sinne and maketh it more appear vve being in our selues miserably corrupted since the fall and more and more hardned in evill vvithout the grace of God and povverfull vvorking of his spirit in us as is aforesaid Rom. 4.14.15 and 7.8.9 c. Ans 5. And thus also may be observed hovv the commandements and exhortations spoken off shevv our dutie rather then our abilitie As the Lavv shevveth us vvhat vve ought to doe not vvhat vve are able to doe Whereof vve may likewise make good use to know our own weaknes and sinfulnes the more that so being humbled in our selues we may pray unto God for his grace and mercie that he would work in us his owne good vvork with power to the praise and glorie of his name in Iesus Christ Which is another good use of the commandements and exhortations giuen unto us 10. Finally the contrarie doctrine derogateth greatly from the glorie of God and giveth unto man part of the glorie of our conversion and salvation For look how much we ascribe to the will and power of man so much in very deed vve take from the grace and work of God And if it be in our selues and in the power of our own vvill to turne unto God to exempt our selues from others that doe it not then should we haue so far forth whereof to glorie But most sure it is that we haue not where of to glorie vvith God herein vvho vvill haue the full and vvhole glorie to himself of our conversion and salvation in Christ Therefore in this respect also the contrarie doctrine is erroneous not according to the truth of the gospell 1 Cor. 1 26 31. and 4 7. Ephes 2 8 9. 2 Thes 1 11 12. compared vvith Joh. 7 18. and 16 13 14. Herewith also agree some sayings of the auncient Writers As vvhen Augustine saith Free will to loue God vve haue lost by the greatnes of the first sinne August tom 2. epist 107. ad Vitalem And againe Man using free vvill yll lost both it and himself Ibid. tom 3. Enchiridio ad Laurentium cap. 30. Petrus Diaconus and others What could or can be borne of a servant but a servant For Adam when he was free begate not children but after he vvas made the servant of sinne Therefore as everie one is of him so also everie man is the servant of sinne through him Petr. Diac. c. de incarnatione gratia Christi seu de gratia libero arbitrio cap. 6. And Fulgentius Hold firmely and doubt not at all that no man can come to repentance but whom God inlighteneth and converteth of his gracious mercy compassion Fulgent or August lib. de fide ad Petrum Diaconum cap. 31. And thus much concerning free vvill or power in our selues unto good since the Fall CHAPTER V. Touching the perseverance of the Saints that are truely godly and syncerely beleeue in Jesus Christ VVHether the Saints of God such as faithfully beleeue being made partakers of the spirit of adoption ingrafted into Iesus Christ by true and living faith are not by the grace povver of God in Christ so guided susteyned and preserved as they shall not and in respect of God can not wholly and for ever fall avvay from the Lord utterly be rejected by him and loose that his quickning spirit and saving faith in Iesus Christ Although they be subject still in this life through infirmitie of the flesh in themselues to fall into sinne sometimes also into great and grievous sinnes As may be seen in Noah David Peter c. 2 Cor. 1 19 22. Ephes 1 13 14. and 3 16 20. and 5 23. Rom. 8 15 23. 1 Joh. 5 1 13 1 Cor. 1 4 9. Esa 54 8 9 10. and 55 3. with Act. 13 34. Ier. 31 31 37. and 32.40 Amos 9 9. Habak 2 2 3 4. vvith Rom. 1 16 17. and Heb. 11 ch with 10 38 39. and 13 20 21. Mat. 24 24 31. Ioh. 4 14. and 5 24. and 6 35 37 39 40 54-55 and 10 27.28 29. and 17 24. Rom 8 28 39. and 11 29. Phil. 1 6. Heb. 6 17 20. cōpared with Gen. 9 8 16.21 2 Sam. 11 3 4. Mat. 26. 69 75. 1 Cor. 10 13. 2 Tim. 1 12. 1 Pet. 1 3 4
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
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