to Ieroboam who was of Ephraim as others also doe Salomon Iarchi thus After he came up unto greatnes he sinned in idolatrie and he dyed the house of Ieroboam was cut off and likewise the house of Ahab As touching the Christian writers Mercerus expounds it thus The beginning of idolatrie in Israell was the worship of the Calues Mercerus brought into Israell out of Egypt where Ieroboam had lived an exile Hereupon there followed an other evill the worship of Baal the Sidonian idoll brought in by Iezabel Ahabs wife 1 King 16. What calamitie followed hereupon he sheweth †He dyed in one word See more in the historie The family of Ahab was cut off the land was afflicted with famine which was accompanied with the plague forreigne enemies c. And then againe applying it to Ieroboam After that he sinned by idolatrie for Baal is often the generall name of an idoll he dyed all his dignitie and beauty being lost The house of Ieroboam for the calues that he set up was destroyed according to the word of the Lord by the Prophet Zanchius thus As there is a threefold generation a Bodily when one is borne being conceived by the seed of man Zanchius a Spirituall when one of being the sonne of Adam is born anew by the boly Ghost to be the sonne of God and a Civil when one from low degree is advanced to some dignitie or is freed from hard servitude to happie liberty So there is a threefold death A Bodily when the soule is severed from the body a Spiritual when a man through sinne is bereft of the grace of God which is the life of the soule and a Civill when a man is deprived of his dignitie and power or kingdome or his happy estate Now by the name of death in this place comes properly to be understood the Civill death And that word He dyed respecteth two things both the present estate wherein Israell then was and their future estate now shortly to come When therefore he saith And he dyed shewing the other estate of Israell such as was at that present and such as should shortly follow after he teacheth that the kingdome of Israel for their idolatrie both was so far weakned as it wanted litle of utter ruine that shortly and certainely it should utterly be destroyed Calvin thus After that they sinned in Baal they dyed to wit because God deprived the tribe of Ephraim of that power Calvin wherewith before he had adorned it so as they wanted litle of utter decay For although their kingdome was not yet fallen yet was it come euen to the utmost so as the Prophet might well say they were dead that did now so farre differ from their former estate But where he saith They sinned in Baal it is certaine that this was not the beginning of their idolatrie Ieroboam first made the calues afterward his successour sett up Baal and borrowed that superstition from their neighbours the Sidonians as is thought English notes And accordingly the notes of our English Bibles haue it thus The Ephraimites are not farre from destruction and haue lost their authority Drusius thus That people is sayd to dye which is utterly wasted and destroyed Amos 2 2. And Moab shall dye vvith tumult So in another Prophet †Haba 1 12. Thou art God from everlasting Drusius we shall not dye Others expound it he is dead in sinnes Which I doe lesse approue I had rather thus take it He is dead he hath received divers overthrowes and slaughters he is fallen into grievous calamities which afterward perpetuall exile followed And although corrections be instructions yet when he suffered those so many evils they did not profit him at all So thus I say They could not bring him to life againe Tremellius and Iunius thus He dyed That is he was accounted as dead being of no account Tremel Junius Piscator and of no power or might And Piscator thus He Dyed that is he lost his authoritie so as he did no more make the subjects to tremble as before It is a metaphoricall speach For as the Greek proverb saith The dead bites not Thus haue I set downe particularly the exposition of divers vvriters upon this place that so it might the better appear not onely how these men doe ground their assertions in so vvaightie matters as these are upon such understanding of the Scripture as both Ievv vvriters and Christians of the best are otherwise mynded therein but also that this Scripture being so understood as both Iewes Christians expound it there can no such opinion or conclusions be gathered from it as these men would hereby mainteyne as any may perceiue And that from their owne exposition such consequences vvill not follovv I haue shevved before And if neither from their ovvn nor others exposition hereof what a manner of proof then is this Which if they will not yet obserue in the case of Israell let them but consider it in their ovvne thus as followeth If one applying this Scripture unto them should say N.N. was a teaching Elder and ruled also in the church but when he offended by schisme and false doctrine he dyed that is he lost his dignitie and authoritie being by the Church put frō the ministration of the Teachers office which before he executed vvith good regard in the Church And that the rest of them are dead vvith him in like sort according to the place and estate vvhich they had in the church formerly c. Or If some should so apply this Scripture unto them as they doe to Israel thus vvhen they offended by despising and opposing the governors government of the church by contention confusion breaking avvay from the church offensiuely they dyed and so remayne unto this day dead in their sinnes If then another keeping their ovvne vvords should infer hereupon that therefore the baptisme and other ordinances of God which they in shevv reteyn cannot be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore are in their use of them false and deceitfull as be also the ordinances of God as they call them that are reteyned among the beathens Would they now themselues yeeld either that the baptisme and other ordinances of God had among them are but reteyned in shew or that they cannot be unto them the signes and seales of forgiuenes of sinnes and of life eternall or that they are in their use of them false and deceitfull or that they be but as the ordinances reteyned among the heathens c. Or if they or their children should repent and returne to the Lord and his Church againe would they reject the baptisme they haue as false and deceitfull and get them another that might be unto them the signe seale of forgiuenes of sinnes Or vvould they still reteyne a false and deceitfull signe and such as is no better then the
church experience it self speaketh For the subject is before his accident which is contingent and separable The church was many ages when the papacie was not The papacie came to the church contingently beside the being of the church and so may be separated from it as at this time also there are churches where the papacie is not there will be churches still hereafter vvithout the papacie Therefore the papacie is not the church but it is an evill growen up in the church a pestilence a dropsie a gangrene in the bodie deceitfully working against the life and health of it and therefore most dangerously noysomely eating up the liuely and wholesome moysture of the church But of this whole matter we haue spoâ—en in the third controversie and in this fourth we are to speak of it hereafter Therefore concerning the other which remaineth let us se whether the papal Roman church This also he passeth by or that which is of the pope be the church The opinions which are about this matter are divers The popish generation cry out with full mouth that it is absolutely the church Others not beholding a different regard of the papacy from that which is the church deny it to be the church We relying both on the nature of the thing and on the authoritie of the Scripture doe put a difference The nature of the thing doth teach that the church is one thing and that the papacie is another as we spake a litle before The authoritie of the Scripture teacheth the church but it teacheth not the papacie therefore they are divers things For they delude undoubtedly I say they delude which require at our hands one definition of the subject of the accident as of one singular thing or obtrude it on us For thus must we say The papal church as it hath that in it which belongeth to the definition of a church it is a church but as it hath in it the evill growen unto it which we call the papacie in that respect it is not a church but a faultie or defloured a polluted and corrupt church and drawing on to destruction Let us maâ—e it plain by a similitude The body it self is one thing And this he omits the corruption or consumption in the body another thing The body is the subject the corruption or consumption is the evill accident cleaving unto the subject the corrupted or consuming body is compounded of them both There is both the body and the consumption in the consuming body So likewise is a body that is svvolne with the vvater causing the dropsie Both are together and yet so together as eyther one of the two or both together must needs perish If the nature of the body be stronger the consumption ceaseth and the dropsie-water decayeth but if the consumption or dropsie prevaile there is most certain destruction of them both So is the church of God for in it self it is the bodie of Iesus Christ If a deadly disease growe upon it both are then together the body and the disease in the body If the purging medicine of the grace of God for nothing is here naturall be of the more efficacie the disease then is vanquished and decayeth but if the disease prevaile then both of them the body the disease must needs come to an end For such is the condition of the disease it both feedeth it self on the body decaying and destroyeth it self together with the body And this also After this maner therefore doe we esteem of the church of Rome which they cal the papal or popish church There is the church there is the papacie and there is the papal church As there is the church it is the subject of God as there is the papacie there is the disease of man as it is the papall church there is a fight between the church the papacie that will destroy eyther one of them apart or both together If God shal giue it the purging medicine of his grace by meanes whereof the papacie the accidentarie evil decay and perish it is wel but if the papacie that most faultie and corrupt order and deadly accident prevaile it wil bring destruction to both of them both to the church and to it self by the judgment of God And this And this now in the memorie of our fathers and our owne wee see to haue befallen many churches which claue fast unto that Romane church For when it seemed good unto God more clearly to light the torch of the gospell to scatter the papal smokes by his spirit there remayned churches returning by his grace to a better constitution and stronger health and that which was of the Pope departed vanishing away of it own corruption but when as God sent not that purging medicine of his divine grace into the body of any church then the popish corrupt blood got strength more and more which will be to that church deadly destruction unles God of his mercie provide a remedie In the remembrance and conscience of this benefit doe our churches fitly sing vvith the Prophet Blessed be the Lord which hath not giuen us for a praye unto their teeth Our soule is escaped euen as a bird out of the snare of the foulers the snare is broken we are delivered Our help is the name of the Lord c. Psal 124. Wherefore in my judgment they speak preposterously who ask whether the church be in the papacie And these clauses also because on the contrarie it should be asked whether the papacie be in the church For the subject is not in the accident but the accident in the subject whose being is an in-being or to be in a thing as men commonly speak And that the papacie is in the church as the order or estate of apostasie in the house and city of God is as certaine as that of the Apostle is certain 2 Thes 2. that the man of sinne the sonne of perdition sitteth in the temple of God with his whole order or ‘ Or rank in the former translation estate of apostates not on the other side that the temple of God consisteth in that order and number of apostates which is a thing most straunge furthest off But the terme of the papacie taken doubly aequivocally deceiveth them in such sort as here before we shewed concerning the Romane popish church For under the name of the papacie which is an order vitious corrupt they comprehend the subject it self which is annoyed with that corruption not distinguishing aright between these things As therefore if any should deny that to be a bodie which lyeth in a deadly sort swollen with the water of the dropsie And this or should affirme that water vvhich choketh the body to be the body it self should in both these be deceived in his judgment so also are both deceived as well they which deny it to be the church because the papacie is in it as they
that so they may watch over them as those that must giue account for them unto God Act. 20.28 Heb. 13.17 1 Pet. 5.1 4. V. Neither can the Churches or members thereof be so well instructed governed and edified in faith and mutuall loue as if this order and practise be observed For which see also the Scriptures aforesaid and the like But if the church in any city be more large as often commeth to passe and is usuall in great cities then that it can conveniently and ordinarily meet together in one place then is it to be considered whether it should not be distinguished and distributed into divers particular Churches or parishes Which may everie one of them severally haue their owne peculiar place of meeting together their owne Pastour other ministers Elders and Deacons their ovvn meetings and all publick actions duly orderly performed among themselues for the reasons here before alledged and other the like To vvhich end may also be observed hovv at Ierusalem vvhere the great Synedrion of the Iewes was by the Lord appointed to be yet notvvithstanding there vvere in that one city many Synagogues And all the Synagogues also had their ovvn rulers ministers as may appeare by such other Synagogues as are particularly spoken of in the Scriptures Mar. 5 22. with Luke 4 16 20 31 33. and 12 11. and 21 12. with Mat. 10 17. and 23 34 Luke 13 14. vvith Act. 13 14 15. and 18 4 7 8 17. Here moreover about the estate and distinction of churches are two things carefully to be observed First As did the seuen churches of Asia c. Rev. 1 2 and 3 chap. that all particular churches vvith their Pastors as is noted here before do stand immediately under Iesus Christ the Archpastour vvithout any other straunge ecclesiastical power and authoritie interposed betvveen whether it be of the Prelates as of Diocesan Provinciall or Oecumenicall Bishops or of their unlawfull usurping Synods or any such like invented by men and brought into the church Secondly that notwithstanding the estate distinction aforesaid yet all the churches and ministers of them should be alway ready and vvilling with their mutuall ayde counsel assistance and all lawfull maanes to help comfort advise strengthen and build up one another in the truth vvhich is according to godlines in Iesus Christ Ephes 4.4 16. Rom. 12 3 8. 1 Cor. 12 4 27. Col. 2 5 19. and 4 16 17. Act. 15 2 23. with Psal 12 2 3. Sal. Song 8 1. c.. And so to this end and in this manner may be had a lavvfull and profitable use of Synods Classes Assemblies or Councels for mutual help advise in cases of question controversie and difficulties about religion to as alvvaies it be provided that they doe not challenge or usurpe any unlavvfull jurisdiction or power over the particular churches or their pastours and governours to whom their ovvn povver under Christ the Lord is alvvay to be reserved and to be kept whole and intier according to the vvord of God Like as may be seen in all the churches planted by the Apostles and particularly in those seuen of Asia standing not farre asunder to whom Christ vvrote his several letters directed to the Angels or Pastors of everie of them in particular and not to any one of the churches or Pastors more theÌ„ another as having authoritie over the rest nor to any Diocesan Provinciall or Oecumeniall Bishops set over the churches and Pastors thereof Which kind of Prelacie Office government if it had ben ordeyned by Christ and planted by the Apostles in those churches there had novv ben fit and necessarie occasion specially when Christ vvrote about the corruptions of those churches both to haue blamed those Bishops for neglect of their duetie as he doth the Angels of the particular Churches and to haue directed his letters unto them as being the next chiefest in ecclesiasticall authoritie under him to oversee and governe those churches if then there had ben any such among them by the ordinance of Christ Rev. 2 1.8.12 18. and 3 1.7 14. compared vvith ch 1.4.12.13.20 and vvith the estate and constitution of all other churches planted by the Apostles For vvhich see the Scriptures here beâ—â—â—â— alledged pag. 250. And of this also see more hereafter in the fift 〈…〉 here follovving If any aske to whom then the churches shal be subject if there be no Diocesan or other like Prelates set over them I answer that the churches and all the Officers members thereof are to be subject to the Princes States and magistrates under whom they liue according as the Apostles doe teach us saying Let every soul be subject to the higher powers c. Reâ— 13.1 Submit your selues to every ordinance of man for the Lords sake whether it be to the king as supreme or unto governours as unto them that are sent by him for the punishment of evill doers and for the praise of them that doe vvell 1 Pet. 2 13 14. vvith Tit. 3 1. The magistrates are under the Lord to be the keepers of both the Tables of the Law of God To whom al persons ought to be subject euen for conscience sake to yeeld obedience unto them yet alwaies in the Lord and not against the Lord by any meanes Deut. 17 18 19 20 Rom. 13 1 7. with Mat. 22 21. Dan. 3 14 18. Act. 4 18 19 20. Rev. 12 10 11. CHAPTER III. Touching the right and power of particular churches VVHether †everie Church haue not right and power graunted by the Lord to chuse their ovvn Pastours other Ministers Elders Deacons and Deaconesses making choise of meet fit persons as also to * use the ministration of the vvord Sacraments Censures and vvhole ecclesiastical administration being careful stil to haue al things done according to the ordinance of God prescribed in his word Mat. 28 18 20. with 〈◊〉 Act 6 3 5. and 14 23. compared with Act. 1 15 23 26. and 2 41 42 46. 11 22. 15 22 25. 1 Cor. 16 3. 2 Cor. 8 19. Gal. 1 1. 1 Tim. 3 1 15. 5 9 10 11 17 â—2 6 13 14. Ezec. 33 2. Lev. 8 2 3 4 5. Num. 8 9. Deut. 1 13 16 18. with Joh. 13 20. 1 Cor. 4 1. 2 Cor. 5 19. Heb. 5 4. Also * Act. 1 2 3 14 15. 15 2 6 23 30 and 20 7 17 18. 21 18 23. Rom. 12 6 7 8. 16 1 2. Mat. 18 17 18 19 20. and 28 18 19 20. 1 Cor. 4 17. 5 ch 10 16. and 11 23 26. and 12 ch Epist to Timoth. Tit. Rev. 2 3 ch with 1 Tim. 6 13 14. I. Because the Primitiue churches planted by the Apostles had this right and power at the beginning as may be seen in the Scriptures here before alledged II. And the Congregation of Israel had of old likewise their right in the election of their officers and other such
4 11.28.32 l. 4. c. 1.4.5.19.22 Which is vvel to be noted for better observation how every church or parish had at the beginning their own Pastor or Bishop and hovv those Bishops were much unlike the Diocesan Provinciall and Oecumenicall Bishops had now a dayes who content not themselues with a parish or particular Church but chalendge by vertue of such office authoritie over whole Dioceses Provinces and the universall vvorld as in the apostasie of Antichrist may be seen And thus much by the way concerning the testimonie of the auncient writers in this behalf Which I leaue to be examined by the Scriptures as is aforesaid II. Secondly vvhere the order is observed vvhich is mentioned in the question here before there may the difference be kept both between the Pastors and Teachers offices and betvveen the offices of the Teaching and ruling Elders Ephes 4 11 12. and 1 Tim. 5.17 vvith Rev. 2.1 and Rom. 12.3 8. 1 Cor. 12.5.8.28 c. Which othervvise is either unknovven of many and so neglected or els is confusedly caried and corrupted sundrie vvaies III. A particular visible church may in the outward constitutioÌ„ there of be considered as a particular visible body Now a particular visible body hath a particular visible head Which also is such as cannot say to the feete or inferiour members I haue no need of you 1 Cor. 12.18 21. vvith Eâ—a 1 5 6. and Rom. 12.3 8. Col. 2.5 and 4.17 Rev. 2.1.8 c. and vvith the Epistles to Timothee and Titus And touching the vvord head thus taken and used in the Scripture for some chief member or members governor or governors or any persons and things vvhich excell or are before others in dignitie office age authoritie time place or any speciall excellencie see Exod. 6 14. 30.23 Numb 1.3 4.16 and 7.2 Deut. 20.9 and 28.13.44 Iosh 23.2 and 2â— 1. 1 Sam. 15 17. 2 Sam. 23 8 13 18. 1 Chron 9.10 13. and 24 4 6 31. Neh. 11 16. 12.7 12 22 23 24. Esa 1 5 6. and 7 8. and 9 14 15. and 29 10. Ezec. 21 26. and â—â— 2 and 40 1. Mic. 3 3 9 11. Ier. 13 21. 1 Cor. 12 21. And note that here I speak onely of particular churches as they are organicall and set in an orderly visible constitution and so of the outvvard order and divers functions set in the church by the Lord himself and that I speak not of the church as it is the mysticall body of Christ nor of the spirituall and quickning head of the church of all the members thereof wheresoever Which is Christ alone and unto whom alone this apperteyneth and to none other vvhosoever besides Eph. 1.22.23 4 15 16. and 5.23 Col. 1.18 and 2.19 1 Cor. 12.12 compared vvith Jer. 33.16 Note also hovv both auncient and later vvriters doe thus use the same word and likewise apply it Chrysostome speaking of the returne of the Bishop vvhen himself was an Elder at Antioch saith Blessed be God that hath restored the head to the body the Pastor to the sheep c. Chrysost homil 20. ad populum Antiochenum Basil vvriting to the church of Neocaesarea upon the death of their Bishop saith The church closeth her eyes the solemne assemblies look heavily the sacred Synedrion Presbytery or Eldership desire their head they that are in dignitie their leader the people their ruler Basil epist 62. ad Eccles Neocasarienâ— Among later vvriters D. Raynolds conferring with Hart saith We teach that * Apolog. Eccl. Ang. confes Helvet c. 17. Christ is the head of the church as he doth quicken it vvith his spirit as he is the light the health the life of it and is present alvvaies to fill it vvith his blessings and vvith his grace to governe it In the vvhich respects because †Ephes 1.22 and 4.15 and 5.23 Col. 1.18 and 2.19 and so the church his body the Scripture giveth the name of head to Christ alone by an excellencie thereof we so conclude that he is the onely head of the church For othervvise vve knovv that in another kind and degree of resemblance they may be called heads who haue anie preeminence of place or government over others As in the Hebrevv text we read ‡ Nehem 11.16 the heads of the Levites for the chief of them * 2 Chro. 31 10. the Priest the head that is to say the chief Priest After the which sort I wil not contend if you entitle Bishops heads of the churches as †In Apolog 2. Athanasius doth †In Regist lib. 4. epist 38. Gregorie vvhen he had named our Saviour Christ the head of the universall church he calleth Christs Ministers as it vvere heads Paul Andrevv Iohn heads of particular flocks yet members of the church under one head Rayn conference with Hart. chap. 1 Divis 2. pag. 20. And M. Iacob in his Attestation vvriteth thus hereabout M. Gabr. Powel maketh it an heresie in the Pope to hold as he doth that in the visible church there ought to be a visible head What doe I heare A visible Body instituted by Christ without a visible head A church and no Pastor A multitude to be governed and no Governour These are straunge assertions whosoever and hovv many soever doe affirme them For I graunt there are not a few others vvhich use so to speak But indeed there is no colour of truth nor reason in these sayings M. Iacobs Attestat ch 7. p. 113. And a litle after again What shall vve think Hath Christ left his body and dear spouse vvithout help vvithout government in such dayly and continuall necessities Or can an ordinarie body be governed vvithout an ordinarie head To use D. Bilsons vvords ‡ Perpet goâ— p. 37â— this vvere an heathenish if not a hellish confusion Ibid. p. 114. He also that vvrote the Manudunction hath the like when he saith A visible church must be considered as an integrall body which for the well being of it exercising those operations which belong unto it and vvhereunto in serveth must become as we say organicall having members of divers ranks some as head mouth and eyes the Pastor Teachers and Elders some as hands the Deacons and helpers c. Manuduct 2. pag. 33. IIII. Here moreover may be considered the order observed in the church of Israell so far forth as it was moral and concerneth particular churches the constitution of the Synagogues vvherein besides the other officers vvas * M. Brou on Rev. 9. and 14. p. 83. 223. M. Ainsw defence of Scrip. pag. 113. one vvhoÌ„ they called SHELIACH TSIBBVR the ambassadour or Messenger of the congregation To which or the like Christ might haue reference wheÌ„ he speaketh of the Angel of each particular church in Asia Rev. 2.1.8.12.18 and 3.1.7.14 And of the terme Angel ascribed to the ministers of the Lord see also Hag. 1.13 Mal. 2.7 where we find the Prophets and Priests in Israell called the
Angels or Messengers of the Lord. As the Iewes also stil make two sorts of Angels One of them whom they cal GNELIONIM because they haue their dwelling in the high places that is in the heauens and the other of them whom they call TACHTONIM as it were lower or inferiour And such are the Prophets and Priests saith Drusius alledging this in his Annotations on the New Testament Rev. 1.20 Besides that in the families and tribes of Israell and among the Priests and Levites also they had an orderly constitution and according to the distribution of them some that were heads and chief among them As may be seen in the Scriptures here before alledged p. 263. V. Order it self likevvise besides necessitie often falling out requireth that there be some one vvho in regard of his place office or condition may call together the other Elders and unto vvhom they may resort Who also vvith them may call the vvhole church together as there is occasion And of vvhom the chief or speciall oversight of the Church the moderation and disposition of the affaires thereof may be required To vvhom moreover the letters may be directed and delivered and other speciall things shevved and advertised which perteyne to the generall or publike estate of the church as vve see vvas done by Christ himself to the Angels of the seuen churches in Asia Rev. 2.1.8 c. whereabout also the Epistles sent to Timothee and Titus may haue their due consideration in this behalf and that vvhich is noted concerning James and the Elders of the church at Ierusalem Act. 21.18 vvith 2 King 6 32. And hereunto doe thus far forth the most learned agree in the Reformed churches albeit that yet themselues many of them haue not one particular Pastor in their severall churches M. Beza ansvvering Saravia affirmeth * that by Gods perpetuall ordinance it hath ben is and wil be needfull Beza respons ad Sarav c. 23 fol. 153. that in the Presbyterie or Eldership some one chief in place and dignitie should governe and rule the actions with that right which is giuen unto him of God Otherwise let it be well considered vvhether there would not be some defect in the order constitution of the church Which seeing it is ordeyned by Christ the Lord it is certainly most perfect in it self if we could aright obserue it and everie way absolute And how profitable and needfull the observation of this matter is may moreover then easily be perceived when controversies arise as divers times commeth to passe eyther among the Elders alone or in the church it self Besides that the continual oversight care of other the churches affaires and the due administration of the holy things of God in all good sort may thus be rightly performed and agreably to the vvord of God VI. To the same end may more specially be observed the estate of the church of Ephesus in the Apostles times The Overseers and Elders of which church are in fower several places spoken of in special manner viz. Act. 20 17 28. Ephes 4 11 12. vvith 1 1. 1 Tim. 5 17. vvith 1 3. and 3 1 15. Rev. 2 1. vvith 1 11 16 20. In the first of which places viz. Act. 20 17 28. the Elders are generally spoken off without the noting of any particular distinction among them Onely their works and dueties are comprised in the generall termes of taking heed to themselues the whole flock of being Overseers and of feeding the church of God Which generall termes comprehend in them al the dueties of al the Elders though otherwise otherwhere distinct one from another In the second place viz. Ephes 4 11 12 there is speach onely of the ministers of the vvord and among them of the Pastors and Teachers which are for the vvork of the ministerie more particularly In the third place viz. 1 Tim. 5 17. there is mention moreover of tvvo sorts of Elders the Ruling Elders and the Teaching Elders and those also distinct the one from the other In the fourth and last place viz. Rev. 2 1. there is mention in particular of the Angell of the church of Ephesus whom Beza understandeth and expoundeth to be the President who was first to haue vvarning of those things and by him the rest of his Colleages the whole church Bez. annot in Rev. 2 1. So Piscator likewise expounds it To the Angell that is to the Bishop of the church of Ephesus and also to the church it self as appeareth by the words ver 7. Piscat Analys Schol. in Apoc. 2 1. Napier saith To the Angel that is to the Pastor or Minister of the church of Ephesus Napier in Rev. 2 1. And Bullinger saith The Angels are the Embassadours of God euen the Pastours of the churches Bulling concion 6. in Apoc. And againe speaking of the church of Smyrna he saith The heauenly letter is directed to the Angel of the church of Smyrna that is to the Pastor Novv the stories witnesse that Angel and Pastor of the church of Smyrna to haue ben Polycarpus ordeyned Bishop of the Apostles themselues I meane by S. Iohn Ibid. concione 9. Also among the elder writers Augustine saith By the divine voice the Ruler of the Church of Ephesus is praised under the name of an Angell August epist 162. And Gregorie saith The Preachers in the Scriptures are sometimes called Angels as the Prophet saith †Mal. 2.7 the lippes of the Priest should keep knovvledge and they should seek the Lavv at his mouth for he is the Angell or Messenger of the Lord of hostes Gregor moralium in Iob. lib. 11. c. 3. Thus much briefly I thought to note in particular touching the estate of the Church of Ephesus and the Bishops or Overseers thereof vvhich being four severall times spoken of in the Scripture and that also vvith such different manner of speach as is aforesaid may help to giue good light and direction unto us about the question in hand VII Finally if the foresaid order be kept vve may by the vvord of God sufficiently ansvver all the objections and meet with all the corruptions of the Prelates or any other that erre in this behalf from the simplicitie first constitution of the primitiue churches Which how it can otherwise in deed so well and soundly be done had need duly to be considered of all that beare vvitnesse against them And hitherto concerning the first braunch of this question Novv for the other point of the question there is alledged about it both Scripture M. Sm. differ pag. 23 c. M. Parker Polit. eccles l. 3. c. 18. p. 236. c. and record of auncient writers The Scriptures are these and the like Act. 20.17.28 Phi. 1.1 1 Thes 5.12 1 Tim. 3. and Tit. 1 ch 1 Pet. 5.1 4. Which are alledged to shew that the Primitiue Churches had many Elders in one church which is graunted and those also all alike therefore that they had not one speciall
vvere not excluded but might come heare except assent vvitnesse execute c. And that therefore the Elders sate publikely in the gates Councill houses Synagogues c. For which see the Scriptures cited before in this and the former chapter 2. That in these cases the Scripture useth diversity of words as sometimes Elders Judges Governours Overseers c. Deu. 1 16. and 16 18. and 19.17 and 21 19. and 22.15 2 Chron. 19 5. Act. 20 17.28 Rom. 12 8. 1 Cor. 12 28. 1 Tim. 5 17. Heb. 13 17. 1 Pet. 5 1. sometimes the Synedrion or sitting of the Elders the Presbyterie or company of Elders c. Mat. 5 22. Luke 22.66 Act. 22 5 30. and 23 1 6 15 28. and 24 20. 1 Tim. 4 14. and 5 17. sometimes the church the congregation the assembly the Synagogues c. Iosh 20 3 4. Num. 35 12 24 25. Deu. 23 1 2 3 8. Psal 26 4 5. and 82 1. Prov. 26 26. Mat. 10 17. with 18 17. 3. That the people in Israell executed and inflicted punishment on those whom the Governours by the Lavv of God adjudged to death scourging banishment c. Lev. 74 14 23. Num. 15 33 36. Deu. 17 7 12. and 19 16 19. and 21 18 21. and 22 15 21. and 25.1 2 3 9. 1 King 21 11 12 13. Ezra 7 25 26. vvherevvith also note and compare 1 Cor. 5 3 4 5 6 11 12 13. 4. That in cases vvhere things are expresly referred to the judgment of the Elders as in Deu. 25 5 7 c. yet in the practise and observation thereof vve find the people also to be present and according to the present occasions to assent and beare witnesse c. Ruth 4 2 9.10.11 c. 5. That the Apostle wrote to the church of Corinth concerning the incestious person how he had judged in the Name of our Lord Iesus Christ when they vvere gathered together and his spirit vvith the povver of our Lord Iesus Christ to deliver him unto Sathan 1 Cor. 5 3 4 5. And vvhen he vvas rebuked by many upon his repentance also to forgiue him and comfort him and confirme their loue unto him c. 2 Cor. 2 6 7 8. c. 6. That neyther the authoritie of the Elders should abridge the libertie of the people nor the libertie of the people disanull or vveaken the authoritie of the Elders but that both should be preserved and caried in good sort For vvhich see the Scriptures here before alledged 7. And finally that all things of publike nature apperteyning to the publike be orderly and according to the nature of them publikly caried and handled and duely also made knowen unto all reserving and leaueing to every one both Governours and people their right power interest duty liberty about the hearing examining judging vvitnessing assenting excepting approving executing c. so as is meet and right according to the vvord of God as was in Israell and the Primitiue churches heretofore Thus vvhether the vvords aforesaid be understood of the Ievves Church or of the Christians since or both vvhether of the Assembly of the Elders not hindring or infringing any right or libertie of the people or of the Congregation of Elders and people so it be according to good order and the rules of government M. Clift Advertis pag. 96. it cometh to a like end being rightly understood as upon occasion hath els vvhere ben shewed heretofore And this clause of being rightly understood is very needfull to be annexed observed because divers of good judgment think that these words are not to be understood of the whole Congregation as by some of the testimonies †Pag. 312 313. here before alledged may appear also because it should wel be considered hovv these vvords may fitly so be understood or could so be in Israel in such cases as here is spoken off about hearing complaints and judging of cases of sinne between brother and brother c. and specially because that othervvise if they be not rightly understood with due caution and limitation carefully divers errours abuses and erroneous courses * M. Ains M. Rob. M. Jacob. M. Smith c. by divers haue ben gathered received pleaded for and urged ernestly hereabout As namely 1. that this speach of Christ may not be understood of the Ievves Synedrion nor of the Christian Presbyterie or Congregation of Elders novv but that so to understand it is errour sinne 2. That an Elder cannot with good conscience governe and performe his duety in a church that is perswaded so to vvalk Their errours abuses sinfull courses c. 3. That it taketh avvay the power of the Church 4. That it is to be understood of men women and children in their owne persons that can sorrow rejoyce who are also bound in their owne persons to be present to hear judge of causes and controversies between brother and brother 5. And that the people are to haue voyces in excommunications and in judging of causes and persons as in election of their Officers 6. That in a controversie the sentence is to goe out according to the number of the voyces of the greater part of the people though al the Elders and other brethren be against them 7. That the greater part of the people is the church here spoken off though they be in errour and though that al the Elders other brethren be against them therein as is aforesaid 8. That the members of any one church are to haue voyces in every Church vvhere they come in the elections and excommunications thereof c. 9. That the government is popular by the multitude 10 That the kingdome of heauen is a terme peculiar onely to the churches of the Gospel and not perteining to the church of the Iewes Contrary to Mat. 22.2 21.43 8.12 c. That the Elders may not admonish a sinner though obstinate in transgression whereupon to proceed against him without first taking the peoples consent so to admonish and proceed vvith him 11. That it is a nevv rule which could not be kept in Israel when Christ spake it 12. That the people now haue more povver in the government of the Church then they had in Israell heretofore 13. That they could not in Israel forgiue one anothers sinne as vve can now 14. That the people novv are ansvverable to the Elders of Israell then 15. That cases of sinne and controversie between man man are to be heard and judged by the church on the Lords day and as a part of Gods vvorship vvhich †M. Ains Defence of Script pag. 10. with his Annot. on Exo. 20 10. themselues graunt was not so in Israell 16. That the churches government is not Aristocraticall 17. That the Elders may not heare and determine the cases aforesaid unlesse the people be present although the parties and vvitnesses be there ready to haue their matters heard judged 18. That the raynes of government in