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 spoâen 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 ââat ââyneth 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 ãâã 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 faithââââ touching all dueties both common and proper Nehem. 8.9 Luke 5 17. Rom. 12 â 1 Cââ 12 8. The Pastors are they which are imployed in applying the word with wisedome to al duties ãâã 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 Theââ 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 â 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 ãâã 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. â 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 ââly Senate the Counsellors and assistants of the Bishops Ignat. epist ad Smyrn ad Tââlenses 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 ãâã and after him Ignatius c. Ibid. l. 3. c. 19. In the church of Corinth ãâã 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 ãâ¦ã c. vvhereof such such there named were Bishops or Overseers one after another Euseb l. 2. c. 24. â 3. c.
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 â 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
Pastor nor as some think such distinction of teaching and ruling Elders as is aforesaid The record of the auncient Writers produced also thereabout is to shew that sometimes there were tvvo Bishops at once in one church Of which more hereafter 1. Now first for the Scriptures leaving the point for the truth thereof so to be esteemed as it shal be found to be grounded on the Scriptures duly considered there is alledged Act. 20 17 28. vvhereby is gathered First that there vvere many Elders in the Church of Ephesus there spoken off and not one Pastor alone Which I think none of sound judgment vvill deny Secondly that the Elders were all alike and of one sort c. Which if it were so then 1. how is it that the Apostle vvriteth to Timothee vvhom he left with the Church of Ephesus both of teaching and of ruling Elders and the one differing from the other 1 Tim. 5 17. compared with 1 Tim. 1 3. 2. What then also or vvhere is the difference betweeene the Pastors and Teachers spoken off to the same church of Ephesus Ephes 4.11.12 3. And who is the Angel of this church of Ephesus spoken of Rev. 2.1 4. Or vvhere are the ruling Elders called the Angels of the Lord or of the church as the Prophets Priests and ministers of the Gospell are Hag. 1.13 Mal. 2.7 with Rev. 1.20 and 2.1.8 c. 5. And why may vve not think that there were both teaching and ruling Elders in the Church of Ephesus asvvell as in other of the Primitiue churches as may appeare by that vvhich is written Rom. 12 7 8. and 1 Cor. 5.8.28 compared vvith 1 Tim. 5.17 and with the practise and estate of Israel Jer. 19 1. Luke 22 66. vvith 2 King 6 32. and 2 Chron. 19 8 c. 6. And that there vvas also some one in the church of Ephesus as Archippus in the church of Colosse Col. 4 17. Polycarpus as divers write in the church of Smyrna spoken off Rev. 2 8. Irenaeus l. 3. c. 3. Euseb l. 3. c. 32. and l. 4. c. 14. c. to vvhom Christ directed his letters and of whom he straitly required to look to the contents thereof To redresse errors and abuses in the church c. the matters being all of them such as the Pastor who hath speciall charge of the flock should carefully regard and obserue according to the duetie of his office under the Archpastor Iesus Christ Rev. 2.1 c. 7. To vvhich end may also be observed that seuen starres are spoken off ansvverably to the number of the seuen golden Candlesticks that three times one after another Rev. â 12.13.16 Also Rev. 1.20 And Rev. 2.1 Besides the mention again of seuen starres together with mention of the seuen Spirits of God Revel 3.1 Which whether it may not in some respects be observed for the other point and divers other good purposes also let it be duely considered 8. And hereunto agreeth the testimonie of the auncient writers Irenaeus Eusebius c. who make mention in particular of the names succession of divers Bishops or Pastors so specially called following one another from the Apostles daies for a long time after hovv ever in tract of time corruption grew in and then from the oversight of one particular church they became Bishops of many churches euen of whole Dioceses and Provinces c. 9. And whereas it is alledged that the Apostle gaue not the Elders Act. 20 17 28. severall charges as having severall dueties lying upon them but one generall charge common to them all namely the dutie of feeding vvhich is the work of the Pastor c. there may also here about be considered 1. that they vvere in generall al of them Bishops Overseers of the flock and church of Ephesus and therefore might well haue this charge giuen them in generall jointly together And yet this not hinder but that they might also in other respect haue distinction of place and function among themselues notvvithstanding As may be seen in other cases and generall speaches used often in the Scriptures as in Deut. 33.8.10 Iosh 23 2 and 24 1 c. 1 Chron. 28 1 2 c. 2 Chron. 19 5 9. c. Ier. 19 1 3. c. Hos 5 1. c. And more especially 2 Chron. 29 3 4 5. c. where king Hezekiah gaue a charge jointly and in generall termes to the Priests and Levites the ministers of the Temple for the sanctifying of themselues and purging of the Temple Yet vvho vvould thereupon conclude that all the Levites vvere Priests or that there vvas no distinction betvveen their offices in other respects or that the ministers of the Temple vvere all alike and of one sort 2. All things are not spoken in al places and Scripture must be compared with Scripture for the right understanding thereof When therefore other Scriptures shevv a difference vve must thence learne it and not because of some general or other speaches misconstrue or confound things vvhich the Scriptures othervvhere teach us aright to distinguish Othervvise men might inferre upon Moses generall speach Deu. 33 8 10. that all the Levites might burne incense before the Lord and that therefore Corah the Levite sinned not in so doing Num. 16 ch Which vvere indeed to pervert the Scripture and not to understand it aright 3. Though a speach be generall and such as may in some respects perteine unto all yet may it also be sufficient for their understanding and stirring up vvho othervvise knovv themselues vvell the distinction of their places or offices one from another and vvhat apperteyneth to their severall dueties thereabout Like as the Levites who although Hezekiahs speach aforesaid was generall and vvas made unto them together with the Priests yea though the Temple vvas novv polluted yet kept themselues vvithin their bounds and did not so much as goe into the inner part of the Temple that apperteyned to the Priests done 2 Chron. 29 16. 4. The terme of feeding and the vvord Pastor and other the like both in Scripture and in other writers are used sometimes largely and generally sometimes strictly and particularly In the former understanding are kings and Princes called Pastors said to feed 1 Chro. 11 2. Psal 78 70 71 72. Esa 47 28. Ier. 6 3. and 13 18 20. and 22 22. and 49 19. and 50 44. Ezech. 34 2. Christ also Ezech. 34 23. and 37 24. Zach. 13 7. Ioh. 10 11 16. Heb. 13 20. 1 Pet. 2 25. and 5 4. and the Apostles Ioh. 21 16. and all governors both civill and ecclesiasticall Jer. 3 15. and 17 16. and 23 1 2 4. and 50 6. Zach. 11 5 8. Act. 20 17 28. 1 Pet. 5 1 2. In the latter signification it is used for the Pastors and ministers that are expressely distinguished from the Apostles Prophets Euangelists and Teachers spoken of Eph. 4 11 12. and are also called Exhorters or Comforters Rom. 12 8. to whom the worâ
of wisedome is ascribed 1 Cor. 12 8. As in Israell they had ministers that vvere called Wise men Mat. 23 34. So then in the generall use of the word all the Elders and governours of particular Churches are Pastors and doe feed according to the duetie of their office 1 Pet. 5.1 2. Acts 20 17 28. And thus there were and may be many Pastors in particular churches But shall we therefore conclude that there was no particular office of Pastor in the churches no difference betvveen the teaching and ruling Elders no distinction betvveen the Pastors and Teachers office c. 10. Lastly vvhereas others also alledge this Scripture Act. 20 17 28. M. Bright on Rev. 2.1 c. to shew that by the Angell of the Church of Ephesus Rev. 2 1. is meant the whole Colledge of Pastors Elders and Bishops let these reasons aforesaid be well observed about that point also for the better fynding out and clearing of the truth in this behalf And so I proceed to note somewhat likewise about the other Scriptures before mentioned touching the matter in hand The other Scriptures are these Phil. 1 1. 1 Thes 5 12. 1 Tim. 3 ch and Tit. 1 ch 1 Pet. 5 1 2. Which all of them haue this common unto them that the like collections are made out of them as out of Acts 20.17.28 And therefore the same things may be observed about them as haue ben noted here already about Acts 20.17.28 That so I need not repeat the same things over againe and againe Onely I will briefly annexe some fewe things more concerning these Scriptures in particular 2. With that place of Phi. 1.1 where the Apostle speaketh of the Bishops of that church as being many there may be compared another place in the same epistle where the Apostle saith I intreat thee also true yokefellow c. Phil. 4 3. By which manner of speach may be observed that though there were sundry Elders and Bishops in that church yet there vvas notwithstanding also some speciall man vvhom the Apostle in speciall and more particularly called his true yoke-fellow Whether it were the Pastor or not I will not determine And who it should be rather then the Pastor that by such a peculiar attribute without particular naming of him should be intended by the Apostle and understood by them to whome he vvrote I desire to haue shevved by others The question that is made about the gender is of no vvaight For besides the matter spoken off and other circumstances of the place the Syriak translation putteth the matter out of doubt which hath it thus I entreat thee also O sonne of my yoke c. vvhich shevveth both that he spake of a man of one that was of speciall note and imployment Tremellius Iunius in their notes on the Syriak translation expound it thus The sonne of my yoke that is partaker of the same yoke vvith me vvhich art my helper in the same ministerie A metaphor taken from bulloks who being put under the same yoke are used by men to one and the same ministerie service Also Ignatius writing to the church of Philippi nameth Vitalis Bishop or Pastor of that church And here in the Apostles next Epistle which is to the Colossians he speaketh of Archippus by name touching the fulfilling of his ministerie in the church of Colosse Col. 4 17. 3. The next Scripture 1 Thes 5 12. as it sheweth that there were divers Elders in that church so the vvords there used of labouring ruling or being over them in the Lord informing or admonishing them may notwithstanding imply that there vvas distinction of place and office among them as more plainly appeareth 1 Tim. 5 17. where the like vvords are used in the Apostles speach concerning the Elders and the distinction of their office and duties And as likevvise may be observed in Hezekiahs speach to the priests and Levites and in the termes there used though he spake unto them jointly together 2 Chron. 29 4 5. compared with v. 11. Besides that Origen writeth of Gajus by name reported to haue ben Bishop of the church of Thessalonica Origen l. 10. in cap. 16. epist ad Romanos 4. Both the places in 1 Tim. 3. and Tit. 1 ch shew likevvise that there vvere sundry Elders in the churches of Ephesus and Crete Yet this hindreth not but that they had also difference of office and function among them as may appeare by comparing 1 Tim. 5.17 Ephes 4 11 12. Rev. 2 1. and Rom. 12 7 8. 1 Cor. 12 28. with the places aforesaid and may be implyed by the particular properties and dueties required of them besides the estate and practise of the church of Israell vvhich giueth great light in this behalf as hath ben observed If any understand these places in 1 Tim. 3. and Tit. 1 ch to speak of such Elders onely as were ministers yet that vvill be no hinderance neyther For seeing the Priests and Levites in Israell vvere all of the tribe of Levi and lineally descending one from another according to their kinred vvhich novv is not so in the Pastors and Teachers for a lineall descent one of another according to kinred though otherwise they succeed and follovv one another in their place and function and now the Pastors Teachers are by the Lord taken out of the Gentiles and become answerable to the Priests and Levites Esa 66 18 21. and Jer. 33 15 22. therefore vvas it needfull that there should in speciall manner be mention in the Apostles vvritings * The like may be observed about the Deacons âho are in diverâ things much answerable to the Levites in Israel as to the Leviticall Treasurers c. of their offices and of their properties qualities and dueties c. Which needed not so much to be about the ruling Elders chosen out of the people who are answerable to the like Elders in Israell notwithstanding the differences of estate are stil to be endowed with like qualities as those Elders were as may be seen by observing the qualities mentioned in Exod. 18 21. and Deut. 1 13 15 16 17. compared also with 1 Cor. 6 5. and 12 28. Rom. 12.8 1 Tim. 5 17. And here let it be considered vvhether if a Synagogue of the Ievves or many thereof were converted to the Christian faith the rulers of the Synagogue becoming Christians might not novv be taken or kept still to be ruling Elders of the church such as we read off Acts 13 15. and 18 8. and Mar. 5.22 c. whereas the Priests Levites comming to the faith as divers did Acts 6 7. they vvere necessarily to leaue their Leviticall office and then being fit might become ministers of the Gospel and so continevv in that ministration employment as before they did in the other Heb. 9 6 7. and 13 10. with Acts 4 36. and 11 22 26. and 13 1 5. c. Rom. 15 16. 1 Cor. 9 13 14. and with Esa 66 21
could The Catholike church of Rome as they call it and the universall Bishop thereof I omit as being Antichristian most of all and justly left by the Protestants and Reformed churches Though yet far more in some respects might be pretended for this from the state of Ierusalem the High Priests that vvere for the universall church then for the Diocesan or Provinciall churches and Bishops If any alledge in this behalf as some use to doe the examples of Timothee abiding at Ephesus and Titus left at Crete by the appointment of the Apostle for the oversight and government of those churches c. the subscriptions also of those Epistles vvherein both of them are styled the first Bishops of those churches let these things be observed thereabout 1. That those subscriptions are Apocryphall and not part of the Scripture it self 2. That some Greek copies and the Syriack and old Latin translation also haue not this style or title at all 3. That Timothee and Titus were Euangelists vvho were sent appointed by the Apostles sometimes to one place sometimes to another as they had occasion 2 Tim. 4.5.9 Tit. 1.5 and 3.12 whereas the Pastors Bishops vvere appointed to their peculiar flock and seat Act. 20.17 28. 1 Pet. 5.1 4. Rev. 1.20 and 2.1.8 c. If eyther of these were so particularly employed afterward it helps not the matter 4. The first Epistle of Timothee hath not this in the subscription And in the latter Epistle where the subscription styleth Timothee the first Bishop of the church of the Ephesians there doth Paul in the same Epistle both terme him an Euangelist and exhorte him to doe the work of an Euangelist 2 Tim 4.5 yea and call him from the church of Ephesus which was in Asia to come unto him to Rome which was in Italie 2 Tim. 4 9 21. if the subscription be right Likevvise in the Epistle to Titus vvhere the subscription styleth him the first Bishop of the church of the Cretians there doth Paul in the same Epistle call him from Creta in Greece to Nicopolis in Armenia Tit. 1 5. vvith 3 12. And these things may be observed in those Epistles themselues vvhere these subscriptions are besides that other Scriptures doe also shevve hovv they vvere sometimes in one part of the world and sometimes in another sometimes in Asia and sometimes in Europe doing the duties of their office As that Timothee vvas in Asia in divers countreyes and parts thereof in Phrygia Galatia Mysia Ionia c. And in Europe also in Macedonia Achaia Italie c. And in these countreyes and nations sometimes in one city and with one church sometimes vvith another for divers occasions purposes as namely at Thessalonica at Athens at Corinth at Ephesus at Rome at Philippi c. For al vvhich see these Scriptures Acts 16 ch and 17 14 15. and 18 5. and 19 22. and 20 4. Rom. 16 21. 1 Cor. 4 17. and 16 10 11. 2 Cor. 1 19. Phil. 1 1. and 2 19 22 23. 1 Thes 3 1 2 6. with both the Epistles to Timothee And that Titus likevvise was sometimes in Europe at divers places as at Corinth in Achaia at Rome in Italie in Creta and Dalmatia in Greece c. And sometimes in Asia as at Jerusalem in Iudea at Nicopolis in Armenia c. As is evident by these Scriptures 2 Cor. 8 23 24. and 12 18. Gal 2.1 2 Tim. 4.10 Tit. 1 4 5. and 3.12 vvith the whole Epistle to Titus By vvhich also appeareth that Timothee and Titus were Euangelists so imployed by the Apostle Paul sundry times and in sundry places 5. Besides the church of Ephesus vvas a particular not a Diocesan or Provinciall church as may appeare both by the places vvhere it is particularly spoken off Acts 20 17 28. Ephes 1.1 1 Tim. 1.3 and 3.15 Rev. 1 11.12 and 2.1 by the like estate of the other Churches of Asia written unto by Christ Rev. 1.4.11.12.13.16.20 and 2.8.12.18 and 3.17.14 compared vvith Col. 4.16 And so this toucheth not the point in hand Creta in deed is an Iland wherein were divers cities but in every of them were Elders and Bishops ordeyned as is here plainly expressed Tit. 1 5 6 7. c. And by this Scripture it seemeth that when the Apostle departed from thence all things vvere not yet finished among them vvhereupon he left Titus behind him to set in order the things that were wanting and to ordeyne Elders and Bishops in every city Wherein vvhat other thing did Titus then vvhat any other Euangelist so left there might haue done Which also the Apostle himself might and vvould haue done if he had remayned there longer and yet haue ben an Apostle still though for the time or by that occasion he had ben so particularly imployed there And when this was done there by Titus Paul called him from thence to come unto him to Nicopolis as vve haue noted here before out of the same Epistle Tit. 3 12. 6. Moreover the vvord Bishop or Overseer is sometimes used generally and very largely so as the office of an Apostle is sometimes so called Acts 1 20. 7. And lastly vvhy might not the Euangelists being in an office superiour to the Pastors or Bishops of particular churches haue and supply their place in any Church vvhere they came and remayned yet this be no ground or warrant of Diocesan or Provincial Bishops churches any more then Iames so being at Ierusalem who othervvise vvas an Apostle Act. 21.18 Euseb l. 2. c. 23. l. 3. c. 11. l. 7. c. 18. For the further consideration vvhereof besides that vvhich hath ben said before I will here propound two things in an other â Reasons touching coÌmunicating with the Minist of the church of Engl. p. 26. c. treatise mentioned heretofore vvhich as they shal be found to haue waight may giue more light to these and other points sometimes called in question 1. The first is this Whether the Lords ordinance in his church be not such as the higher offices conteyne in them and comprehend the inferior offices so as they vvhich be in the greater offices haue besides their ovvne peculiar function vvhereunto they ought to attend povver and authoritie both themselues to performe the duties of the inferiour offices when there is needfull occasion and to look that they be performed by all such as they are specially layd upon for the better service of the Lord and his church therein As may be observed both by the estate of Israell heretofore in the Priests and Levites c. and by divers things written concerning the Apostles Euangelists Pastors and other Elders in sundry cases For example that the Apostles who were in the greatest ecclesiasticall office ordeyned by Christ under the Gospell had besides the peculiar office of Apostleship the povver also and authoritie of the offices of the Euangelists Pastors Teachers Elders Deacons both to performe them upon just occasion
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 â 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 â 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 â¡ Animad p. 70 c. in this other place and throughout his treatise he would beare us in hand TheÌ 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 â 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 â 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 â 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 â 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 â 1 Kin. 18 18. c. directly earnestly set himself against the Prophets of Baal in Ahabs time that first brought them into Israell
them to make prescribe or use them in such sort as churches and people now dayly doe Or hovv shall we assure our selues or others that it is not a will vvorship deviâed by man and displeasing to God IX Yea and let it be vvell considered vvhether it be not a part of the apostasie of Antichrist and such as mainteyneth superstition in some churches an Idoll and dumbe ministerie and nourisheth the people still in ignorance of the nature and right use of prayer c. D. Raynolds writing against Bellarmine hath this general proposition that to worship God after an unlawfull manner is superstition as â Col. 2 23 Paul witnesseth and â In 2 a. 2 a. quaest. 92. 93. Aquinas and superstitious zeale is preposterous as the * Rom. 10 2. Aquin. in Rom. 10 lect 1. same persons testifie because it is not ordered by a right knowledge Rayn de Rom. Eccles Idolat contra Bellarminum lib. 1 cap. 5. sect 9. X. If such books of prayer so used be the leitourgie and worship vvhich the Lord hath appointed then ought all Churches and people on earth to use that service and maner of vvorship Mat. 28.20 1 Tim. 6.13.14 Rev. 22.18.19 And who then shall make such books for all churches and people in the vvorld Or who can shevv that the Primitiue Churches planted by the Apostles recorded in the Scriptures had any such books of prayer prescribed unto them Or that the Christians in that age did read their prayers out of such books and so vvorship God Fynd vve not mention of their prayers divers times recorded Mat. 14 28 30. Luk. 17 5. Act. 1 24 25. and 4 24 30. And doe not the Apostles in their writings Paul Iames Peter Iohn and Iude everie of theÌ in their Epistles speak of prayer and of the manner use thereof yet where doeth any one of them teach the Churches or particular persons to vvhom they write to read their prayers out of a book and so to use set formes of prayer devised by men for their spiritual worship of God making their requests known unto him Let the Scriptures here noted before in the 7 section and all their vvritings throughout be searched hereabout XI Finally if such book-prayers be the ordinance of God and lawfull to be used in such sort as is aforesaid then might one man knovve and set downe anothers prayers aforehand and all men might buy their prayers at the book bynders shops and carry them in their pockets and so out of their pockets take their prayers c. Whereas right and true spiritual prayer is the work of Gods spirit in our hearts stirring teaching and inabling us to povvre out our soules and prayers unto God in all our necessities and occasions and so to offer up spiritual sacrifices acceptable to God by Iesus Christ as is aforesaid Rom. 8 15 26 27. Ephes 6 18. Phi. 4 6. Jâde v. 20. 1 Sam. 1 12 15. Zach. 12 10. 1 Pet. 2 5. Rev. 8 3 4. Divers objections and exceptions made hereabout I haue treated of â Quaest de precibus p. 12. c. otherwhere in particular To vvhich I refer the Reader as also to the writings of others heretofore concerning the same argument For which see M. Greenvvoods treatise of read prayer c. besides the handling of this question in two epistles betvveen M. Carp my self p. 11 12 c. CHAPTER II. Touching the constitution of particular Churches VVHether by the ordinance of God there should be any set ordinarie churches novv but onely particular churches And vvhether the constitution of al the particular churches should not be such as each of them may ordinarily come together in one place for the performance of the vvorship of God and all other dueties apperteyning unto them by the word of God I. Because the Primitiue churches vvere thus planted and constituted by the Apostles And this also approved and stablished by Christ our Lord. As may be seen in the seuen Churches of Asia spoken of in the Revelation Rev. 1 4 12 13 20. vvith ch 2 1 8 12 18. 3 1 7 14. And in the other like churches at Ierusalem Act. 1 13 14 15. and 6 2 5. and 15 22 23. and 21 18 22. at Lystra Iconium and Antioch Act. 14 21 23 27. and 15 30. at Troas Act. 20 7 8. at Ephesus Act. 20 17 28. Rev. 2 1. vvith 1 Tim. 1 3. and 3 15. and 5 20. at Rome Rom. 12 3 8. at Cenchrea Rom. 16 1. at Corinth 1 Cor. 1 2. and 4 17. with chap. 5 4. and 10 16 17. and 11 20 22 23. and 12 18 19 27. and 14 23 33 40. In Galatia Gal. 1 2. at Philippi Phil. 1 1. at Colosse and Laodicea Col. 4 16 17. at Thessalonica 1 Thes 1 1. vvith ch 5.12.13.14.27 c. II. Thus also the particular churches of Christians are still ansvverable in this behalf to the particular Synagogues of the Iewes Luke 4 16 20 31 33. 7 5. Act. 13.14.15 and 17.1 and 18 4 7 8 27. And as the house where the Iewes met was called a Synagogue Luke 7 5. so the Apostle now also calleth the meeting of Christians together a Synagogue Jam. 2 2. Neither this onely but seeing novv everie particular constituted church hath right and povver vvithin it self to celebrate the Lords supper vvhich is answerable to the Passeover that vvas kept at Ierusalem this shevveth moreover that now everie particular church is to be esteemed as Ierusalem and so to stand immediately under Iesus Christ the Archpastor of his sheep and the high Priest of our profession 1 Cor. 10 16 17 18. and 11 23. c. Act. 2 42. and 20 7 17 28. compared with Deut. 12 5 6 7 13 14. and 16 â 5 6. 2 Chron. 29. and 30. and 35 ch Ezra 6 18 19. Esa 66 19 23. Ier. 3 15 16 17. Rev. 21 1 2. c. III. Neyther els can the Pastor of each particular Church stand immediately under Christ the Archpastor Nor can the Ministers and Elders jointly together vvith their flock sanctify the Lords day nor feed the Church over vvhich the holy Ghost hath made them Overseers nor performe any other publick action with them unto them before them duly and orderly vvhether it be the ministration of the vvord or of the Sacraments or Censures or any actions that are publikely joyntly together to be performed according as was done in the Synagogues of the Ievves and in the primitiue churches For which see the Scriptures here before alledged and other the like as Mark 13 34 37. Luke 4.16 20. 12 42. Act. 20. â 28. Rom. 12.4 8. 1 Cor. 4.1 and 14.23.33 40. Col. 4.17 1 Pet. 5.1 4. 1 Tim. 5.17.20 Heb. 13.7.8.17 IIII. Nor can they well otherwise know of certaintie vvhether the members of the Church be present or absent at their publike meetings for the vvorship of God or other dueties there to be performed
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 beââââ alledged pag. 250. And of this also see more hereafter in the fift ãâ¦ã 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 â 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 ãâã 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 â2 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
22 23. In vvhich respects let it also be observed whether the difference should not now in the church still carefully be kept betvveene the ruling Elders and betvveen the ministers of the Gospell the Pastors and Teachers as there was heretofore in Israell betvveen the Elders of the people and the ministers of the Temple the Priests and Levites Exod. 18 21. with 28 chap. Numb 11 16. vvith 3 and 4 and 8 and 16 and 18 ch Deu. 1 13 18. vvith 10.8 and 33 8 11. 2 Chro. 19 5 8 11. Jer. 19 1. Luke 22 66. Act. 4 5 6. and 5 21 34. and 22 5 30. compared with 1 Tim. 5 17. Rom. 12 7 8. 1 Cor. 12 28. Ephes 4 11 12 13. Acts 20 17 28. Phil. 1 1. Col 4 17. 1 Thes 5 12 13 14. Hebr. 13 7 17. Rev. 2 1. c. And this both for the difference of the offices themselues of the dueties and ministration thereof and for sundry other points and questions hereabout and namely for the continuance of the ministers in their offices and functions as did the Priests and Levites in the ministerie though there be a yerely or other like chaunge of the ruling Elders as is novv observed among the Ievves touching the rulers of their Synagogues and is very usuall in such policies as are Aristocraticall or Democraticall c. Although some also vvrite that in the church succeeding the Apostles times the Elders and Deacons were chosen to be perpetual and that speach of the Apostle concerning the Deacons purchasing to themselues a good degree if they haue used the office of a Deacon well is duly to be regarded thereabout 1 Tim. 3 13. But having thus by the way noted these things let us novv furthermore touching the places aforesaid the matter in hand obserue herewithall hovv the speaches in those Epistles are by the Apostle directed both unto Timothee and Titus in the singular number as is also by Christ to the Angels of the severall churches Rev. 2 3 chap. And whether this may not imply that in the churches vvhere either of these came and vvere left by the Apostle or vvhere there vvere not Pastors as yet either they themselues albeit Euangelists othervvise did novv for the time supply the Pastors place and office there as Iames is observed to haue done at Ierusalem though he vvas an Apostle othervvise Act. 21 18. or that vvhat they did for a time in the severall Churches where they came being Euangelists the same in al things ordinarie and perpetual should still be done by the Pastors in their particular and peculiar Churches from time to time untill the appearing of our Lord Iesus Christ Whereabout that charge so earnestly giuen to Timothee in special is wel to be observed being expressely giuen to endure untill the appearing of our Lord Iesus Christ 1 Tim. 6 13 14. which could not as I noted here before be done by Timothee in his ovvne person who dyed after he had served his ovvne generation by the vvill of God but was to be performed by his successors from time to time unto the end of the vvorld As may also appeare by comparing 1 Tim. 6 13 14. with Rev. 2 1 8 12 18. and 3 1 7 14. and Mat. 28 18 19 20. And more particularly touching the church of Ephesus where Timothee abode some time 1 Tim. 1.3 Eusebius giues record of Onesimus the Pastor of that church shevving how Ignatius vvhen he was at Smyrna vvhere Polycarpus vvas vvrote an Epistle to the church of Ephesus making mention of Onesimus the Pastor thereof Euseb l. 3. c. 32. Besides the speciall mention of the Angell of the church of Ephesus like as of the church of Smyrna and the other churches particularly spoken of Rev. 2.1.8.14.18 and 3.1.7.14 and that the contents both of Christs letters directed to the Angels of the churches and of the Apostles to Timothee Titus are of such matters as concern the Pastors office who by his name gift work and duties of his calling hath speciall charge of the flock over vvhich he is set in such things as Christ and the Apostle haue written off in the Epistles aforesaid And for the churches in Crete vvhere Titus was left Tit. 1.5 the like may be mynded as of the other churches aforesaid seeing they vvere so to be established as Paul had appointed Titus and the Apostles wayes vvere alike tovvards all churches as Paul himself witnesseth 1 Cor. 4.17 and 14.33 and 16 1. Col. 4.16.17 and Tit. 1.5 with 1 Tim. 6.13.14 5. There is a place likevvise in Heb. 13.7.17.24 shewing that there vvere divers Elders in the churches of the Ievves Yet neither doth this hinder but that they had also distinction of office among them for teaching and ruling Elders as there the Apostle speaketh of such who spake the word of God unto them and were their guydes and governours vvatching for their soules as they that should giue account c. where moreover the Apostle useth a vvord HEGOUMENOI signifying Guydes Leaders Captaines Rulers Governours chief c. vvhich is attributed to the Overseers Governours both in church and common wealth yea euen unto kings and to Christ himself Gen. 49 10. 1 Sam. 25 30. 2 Sam. 5 2 1 King 14 27. 2 King 20 5. 1 Chron. 26 24. and 27 4 16. Psal 68 27. Dan 3 2. Mat 2 6. Luc. 22 26. Acts 7 10. who is here also in this chapter Heb. 13 20. called the great Shepheard or Pastor of the sheep under vvhom the other Pastors and Guydes aforesaid ministred and guyded the flocks committed unto them And in Israell of old they had among the Iewes both Elders of the Priests and Elders of the people besides other differences of the ministers and Governors among them as vvas noted there before And in the church at Ierusalem since Christ there was Iames together with the Elders overseeing the affaires of that church Act. 21 18 c. And Eusebius vvith other auncient Writers notes the names of sundry Bishops or Pastors who after Iames follovved one another in that church for a long time aftervvard as is aforesaid 6. Concerning the place in 1 Pet. 5 1 4. the same things may be observed as about the other Scriptures before mentioned And this moreover that Peter an Apostle doth here call himself an Elder and a fellow-Elder vvith the rest ver 1. So generall is the word and comprising in it Elders of divers sorts and offices as euen this place undeniably sheweth Where may be noted further how Christ is here called the Archpastor or chief Shepheard ver 4. Which again plainely implyeth other Pastors Bishops that are inferiour and subordinate unto him vvho is the chief and great shepheard of the sheep and Bishop of our soules Heb. 13 20. and 1 Pet. 2 25. and 5 1 4. with Ioh. 21.15 16.17 Act. 20 17 28. Rom. 12.7.8 Ephe. 4.11 12. 1 Tim. 5 17. Rev. 2 1 8. And hitherto of these things concerning
these allegations out of the Scripture Another allegation about the matter aforesaid is taken out of auncient writers Park Polit eccles p. 236. c. shewing that in some churches heretofore there were two Bishops or Pastors in one and the same office in one church at once As namely that there vvas in the church of Ierusalem at once Narcissus and Alexander and in the church of Hippo Valerius and Augustine in Rome Felix Liberius in Nazianzum Gregorie the father Gregorie the sonne c. Euseb l. 6. c. 7.9.10 Sozomen l. 4. c. 14. August epist 110. Gregor Nazianz. epist ad Gregor Nyssenum Whereabout may be considered I. Whether this vvas ordinarie or extraordinarie If ordinarie how is it then that the same other auncient vvriters doe usually still make mention but of one in one church at one time as in their vvritings everie vvhere may be seen If extraordinarie and upon some speciall occasions what then vvas the ordinarie course that vvas otherwise kept and observed usually II. By the instances alledged it appeareth that there were but two of these Bishops in these churches at those times Whereas by the Scriptures alledged and the generall acknovvledgement almost of all there may be many Elders or Bishops in a church and far moe then tvvo Yea if there were but one pastor one teacher one ruling Elder in a church there vvould yet be moe Elders or Bishops then two at once III. The tvvo aforesaid also vvere both of them teaching Elders and Ministers of the vvord and Sacraments vvhereas the Scriptures shevve that there vvere and should be in the Church both teaching and ruling Elders IIII. The vvriters vvhich mention these note some special occasions thereof as that it was in case of old age or sicknes or special good liking and approbation of the parties and returning to the churches and places from which through troubles or otherwise they had some vvhile ben absent or other the like and some difference vvithall observed betvveene some of them Which is also duly to be regarded For vvhich see the ââters and places aforesaid V. The time moreover is to be noted when this vvas done Which by the instances alledged appeareth to be some good vvhile after the Apostles dayes Whereas the question is concerning the primitiue institution and practise from the beginning VI. Also if such examples in later times so recorded by these writers should be respected vvhy should not then the other examples of former times recorded by the same and other Writers likewise VII And finally the onely sure ground of truth and end of controversies in Religion is the word of God vvherevvith so far as the auncient Writers accord their testimonies vvritings may in their place well be regarded According to it therefore I leaue these things vvith the other before alledged out of the Scriptures to be considered discussed And hitherto of the latter braunch of this question Novv furthermore note withall that how ever it be for the matter in hand touching the Pastors and other Elders of particular churches yet still it lyeth on them who receiue or plead for Diocesan and Provinciall churches Pastors or Bishops that they shevv such churches and Pastors planted by the Apostles at the beginning For if it cannot be shevved that the Apostles by vertue of their commission from Christ established such Diocesan and Provincial churches and Bishops who then may establish or submit unto them If they vvho were the Master-builders under Christ did not set them up vvhat povver then is there under heauen that may erect them and what homage is it that a Christian soule can with good conscience yeeld unto them in this behalf 2. The churches must be such and so established as the Lord appointeth and approveth in his vvord Revel 1 12 20. And everie officer in the church must in a due regard be counted a meÌber in the body of Christ Rom. 12 3 8. 1 Cor. 12 12 28. Ephes 4 4 16. And none may set members in the body of Christ but the Lord himself 1 Cor. 12 18 28. c. Euen as on the coÌtrarie none may keep out despise or abandon those vvhom the Lord hath appointed to be in his church and to continevv therein to the end of the vvorld Rom. 12.6.7.8 Ephe. 4 11 12. with Esa 66 21. 1 Tim. 3.1 15. and 5 3 9 17. with 6 13 14. and with Mat. 28.18.19.20 Luke 10.16 and 12 42 43. Ioh. 13 20. 1 Pet. 5 1 4. Rev. 1 16 20. and 2 1 8 c. 3. Moreover the functions duties of such Prelates if they be members of the body of Christ are to be shewed out of the word of God as vve see done for the Officers of particular churches Rom. 12 6 7 8. Ephes 4.11.12 vvith Esa 66.21 1 Thes 5.12.13.24 1 Tim. 5.17 Rev. 2.1.8 c. and as vvas in Israell for the hy Priest and for the other Priests and Levites besides that vvhich was in their cities and Synagogues Exod. 28. and 29. Lev. 1 16 chap. c. Num. 3 and 4 and 8. Deut. 16 19 chap. Josh 21 chap. 1 Chron. 23 26 ch Luke 4 16 20. Act. 13.14.15 c. 4. The place also and manner vvhere and hovv such Bishops doe and can meet together with the rest of the body whereof they are members that is with their Diocesan and Provinciall churches is to be shewed in their practise agreable to the Scriptures as may be done for the Pastors of particular churches and their assemblies Rev. 1 20. and 2 and 3 ch vvith Acts 20.17.28 Rom. 12.4 8. Col. 4.16.17 1 Thes 5.12.13.14.27 Heb. 13.7.17.24 Jam. 2.2 vvhere the Apostle calleth the assemblies of Christians Synagogues vvhich as I noted before may haue reference to the Synagogues of the Ievves Mat. 4 23. Luke 4 16 20. Acts 13.5.14.15.42 and 14.1 and 17.1.2 and 18.4.7.8 c. As also Ierusalem was the place whither the Iewes were bound to come thrise a yere and where the high Priest and the other Priests and Levites that ministred there were bound to sacrifice and performe the other duties of their callings for the vvhole church from time to time according as the Lord particularly appointed in his word 5. Yea the higher and greater that the members and functions are which the Lord hath set in his church the more undoubted it is that they are specially described in his word and the more needfull both for the church and the Officers themselues to haue certain knowledge and assurance thereof As was for the chief Priests other officers of the church of Israell Necessarie therefore it is that the Diocesan and Provinciall Churches if any such vvere planted by the Apostles and the office entrance administration of Diocesan and Provinciall Bishops vvhich challenge to be chief in the church and distinct from the Pastors and Bishops of particular churches should be shewed out of the Scriptures by such as hold would uphold them if they
recording their acts to haue made ââception of children expressely and not to haue used such speaches and termes as in other places of the Scripture are used to include and imply children therein as vve haue shevved here before So as euen hereby we may therefore learne Pag. 2. and 4. and be more assured that in the ministration of baptisme the Apostles still reteyned like practise as had ben bsed before in circumcising of children when the fathers of families beleeved had received circumcision themselues Gen. 17 chap. and 21 4. Exod. 12 48 49. OBJECTION III. But Christ commaunded the Apostles first to teach and then to baptize Matth. 28 18 19. And so the Apostles practised Act. 2 14 41. and 8 35 38. and 10 34 48. and 16.14 15 31 32 33 34. and 18 4 8. ANSWER 1. The Word of God is not the bare letter or outward syllables but the intendement and meaning of the holy Ghost by whom it was giuen Which should carefully be observed by the due consideration of the Scriptures vvith the circumstances thereof and by the conference of other places of Scripture and the proportion of fayth layd together Which vvhiles the Anabaptists neglect they look on the Scripture partially and presse the letter extreamely vvithout consideration of the true right meaning thereof neyther observing the time persons of vvhom the Scripture speaketh nor conferring the Scriptures of the old and new Testament together nor regarding the analogie and proportion of fayth as they should Much like as the Papists deale vvhen they presse the letter in other vvords of Christ vvhere it is said This is my bodie Matth. 26 26. others also in those vvords Tell the Church c. Matth. 18 17. So in much like manner doe the Anabaptists in these Teach all nations and baptize them c. Matth. 28 19. Where the Scripture it self being duely weighed and compared together vvith other places according to the proportion of faith it vvill be found necessarily to imply the baptizing of children so to be directly against themselues The vvord here used signifieth to make scholers or disciples and consequently to teach as may be seen in Mat. 27 57. Act. 14 21. Matt. 13 52. Now the thing to be taught the nations that they might become disciples of Christ vvas the Gospell as Mark sheweth vvhen he relateth the same commission saying Goe into all the world preach the Gospell to every creature Mark 16 15. And vvhat Gospell Euen that vvhich vvas preached before unto Abraham As the Apostle teacheth expressely vvhen he sayth that the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham saying In thee shall all nations be blessed Gal. 3 8. Now to Abraham and his seed were the promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ ver 16. And vvhosoever are Christs they are also Abrahams seed and heires according to the promise ver 29. For if the inheritance be of the law it is no more of promise but God gaue it to Abraham by promise ver 18. Which Gospell and promise giuen unto Abraham the Apostles were by Christ appointed to teach and make knovvne in the world that the Gentiles should ãâã fellow heires with the Iewes and of the same bodie and joynt partakers of Gods ââomise in Christ by the Gospell Ephes 3 6. with Gen. 12 3. and 17 7. and 22 18. ââom vvhich Scriptures compared together and understood according to the proportion of faith we learne that the Gospell preached and promise made unto Abraham comprehendeth all that are Christs Psal 47 3 4 8 9. Zac. 2 11. vvhether Iewes or Gentiles and that the Gentiles being by the Gospel made fellovv-heires and of the same body vvith the Ievves and joynt-partakers of Gods promise in Christ it must therefore needes follovve hereupon that their children asvvel as the children of the Ievves are together with their Parents under the covenant of grace and to be made partakers of the seale thereof vvith them Which things the Apostles knovving vvell did therefore accordingly understand the commission of Christ thereupon also publishing the Gospel abroad in the vvorld baptized not onely the Fathers of families but those also that vvere theirs as the Scriptures before alledged doe manifest 2. Neyther in deed could the Apostles any othervvise understand nor might they any othervvise practise the commission aforesaid seeing by this meanes the Gentiles should become the Lords people as the Ievves vvere and the Christian church novv succeeded into the place of the church of Israel under one and the same Lord having one and the same covenant in Christ vvith like benefit and mysterie of the Sacraments unto them both as the Prophets had foretold Esa 49 5 22. and 60 chap. and 66 18 23. Hos 1 10. and 2 23. Amos 9 11 12. Micah 4 1 2. Zach. 2 11. 13 1. with Act. 13 46 47. and 15 14 18. Rom. 9 24 25 26. 1 Cor. 5 7. and 10 1 4. 12 12 13. Ephes 2 11 22. and 3 6. and 4 4 5 6. Phil. 3 3. In so much that the Apostle Paul expressely saith the Israelites of old vvere baptised 1 Cor. 10.2 and the Christians novv are circumcised Col 2 11. though not according to the outvvard ceremonie yet according to the spirituall intendement and mysterie thereof And moreover that the aforesaid promise of the Gospell made unto Abraham includeth the kinreds and families of the earth among the Gentiles vvhich all the vvorld knovves haue children in them as vvell as the families of the Ievves According as the Apostle Peter speaking to the Ievves alledgeth it vvhen he saith Ye are the children of the Prophets and of the covenant which God made vvith our fathers saying unto Abraham And in thy seed shall all the kinreds or families of the earth be blessed Act. 3 25. vvith Gen. 12 3. and 22 18. Where marke that he useth the vvord kinreds or fathers-families so to speake according as the vvord in the originall is derived as it vvere of purpose to imply herein the kinreds of the Gentiles the families and children together vvith their fathers According as the Apostles also observed in their practise baptizing the families together vvith the fathers thereof as appeareth in the Scriptures aforesaid Cleane contrarie to the opinion practise of the Anabaptists vvho haue no regard of the kinreds or families in this behalf but onely of that vvhich such as are of yeres being taught professe for them selues from time to time 3. Neyther doe they as they should consider the time and persons spoken of in the Scriptures alledged by themselues The time was at the first publishing of the Gospell abroad among all nations manifesting that Iesus vvas the Christ novv come in the flesh The persons vvere both Ievves and Gentiles of all the nations of the vvorld beginning at Ierusalem and going
as may be seen in these places and the like Col. 2 11 12. with Rom 4 11 12. Matth. 5 23 24 25. and 26 17 29. Joh. 1 29. Act. 1â 14 17. Rom. 12 1. and 15 4 16. 1 Cor. 3 16 17. and 5 6 7 8. and 6 19 20. and 9 13 14. and 10 16 17 18. Gal. 4 21 31. 5 1 9 13. Phil. 2 17 3.2 3. 2 Thes 2 4. The Epistle to the Hebrewes 1 Pet. 1 15 16 19. and 2 5. Jude ver 23. Rev. 1 12. and 2 17. and 3 5 12. and 19 8. and 21 2 3. c. By vvhich may appeare that although the outward ceremonies themselues be abolished yet the spirit and equitie of them still remaineth and that from them vvhich then vvere had in Israell vvee should now in the time of the Gospell deriue and fetch reasons instructions applications and directions for the churches use and benefit continually as I shall by and by obserue more particularly 2. But first let us note to this purpose also the doctrine phrases used by the Prophets which may giue further light about the question in hand As when Esay speaking of the time of the Gospell calleth the Christians the brethren of the Jewes and foretelleth hovv they shall be brought for an offering unto the Lord out of all nations to Ierusalem the Lords holy mountayne as the children of Israell bring an offring in a cleane vessell into the house of the Lord that the Lord vvill also take of them for Priests and Levites And that from one New Moone to another from one Sabbath to another al flesh shal come to worship before the Lord. Esa 66 18 23. And Ieremie the Prophet Thus saith the Lord David shall never want a man to sit upon the throne of the house of Israel Neyther shal the Priest the Levites want a man before me to offer burnt offerings and to kindle meat offerings and to doe sacrifice continually c. Jer. 33 17 18. c. And Ezechiels prophecie from the 40 chap. to the end treateth of the restauration of the church kingdome and people of God by Christ and so of the constitution of the Christian Church under the termes and types of the Temple ministerie vvorship city land common-wealth and kingdome of the Iewes Ezech. 40 48. chap. And to omit other of the Prophets Zacharie foretelleth that the nations shall be joyned to the Lord and shall be his people Zac. ââ 11. And agayne that the Gentiles shall come to seeke the Lord of Hosts in Ierusalem and to pray before the Lord And shall take hold of the skirt of the Jewes to goe with them Zach. 8 22 23. And shall goe up from yeere to yeere to worship the King the Lord of Hosts and to keep the feast of Tabernacles Also in that day shall there be upon the bels of the horses HOLYNES TO THE LORD and the pottes in the Lords house shal be like the bowles before the Altar Yea everie pot in Ierusalem and in Iudah shal be Holynes unto the Lord of Hosts and they that sacrifice shal come and take of them and seeth therein and in that day there shall be no more the Canaanite in the house of the Lord of hostes Zach. 14 16 20 21. And many the like speaches may be observed throughout the Prophets foretelling the time of the Gospell with the mercies of God and our duties therein vvhich cannot be rightly understood or observed as vve should vvithout reference to the ceremonies and state of Israel heretofore Which also plainly sheweth the abolition of those shadowes and ceremonies to be such as that yet still the trueth and equitie of them remayneth is perpetuall for the churches instruction comfort and direction continually 3. And now that I am giving some instances out of the Prophets I wil before I come to mention also some particulars in the Apostles writings to like purpose note yet further in divers respects that which the Prophet Amos hath touching the kingdome of Christ in the Christian Church of the Gospell vvhen he bringeth in the Lord himself speaking thus In that day will I raise up the tabernacle of David that is fallen and close up the breaches thereof or hedge the breaches of them and I will raise up his ruines and I will build it as in the daies of old that they may possesse the remnant of Edom and of all the heathen vvhich are called by my name saith the Lord that doth this Amos 9 11 12. Thus prophecied Amos of old Whose speach how should it be understood or these things observed in the Church and kingdome of Christ built up among the Ievves Gentiles in the time of the Gospell whereof the Prophet speaketh if we should not now look unto David and to the estate of his house kingdome as it vvas heretofore and still haue relation thereunto in the Churches constitution reformation ministration and proceeding alvvayes endevouring to haue the spirituall trueth comfort and benefit thereof more and more among us To which end all the phrases here used by the Prophet are vvell to be mynded for the manifold use that may be made thereof And this Scripture I doe the rather more particularly insist upon because the Apostles did thus understand and apply it in a controversie that vvas about circumcision in their time Act. 15 1 17. Where vvhen they disputed how the Gentiles vvere to be free from circumcision and the yoke of Moses Law vvhich had before ben as a partition vvall betvveen the Ievves and Gentiles they both by the vvork of God and from this Scripture observed vvithall hovv now the Lord took out of them a people for his name as the Prophets had foretold ver 14 17. And besides the things spoken of Davids tabernacle in both places note also hovv vvhere Amos hath that the Ievves should possesse the remnant of Edom and of all the heathen upon vvhom the name of the Lord is called the Apostle Iames follovving the Septuagints translation hath it that the residue of men might seek after the Lord and all the Gentiles c. so teaching that by the remnant of Edom vve may understand the residue of men besides the Ievves whether nearer unto them or hostile against them as the Edomites vvere to the Ievves and that vvhen the Gentiles seek after the Lord and are called by his name then â Obad. v. 19 20 21. Psa 47 3 4 9. they become the Ievves possession in Christ the sonne of David in vvhom Davids ruinated tabernacle is built agayne and the breaches of the hedges thereof vvherevvith it vvas compast about fenced be hedged and closed up and his ruines raised up and it built and set up as in the dayes of old c. Amos 9 11 12. vvith Act. 15 16 17. To the same purpose may be observed those many places throughout the Scripture vvhere it is said that Christ should sit upon the throne of David Luke 1 31
32 33. and Act. 2 30. vvith Psal 89 3 4 29 36. and 132 11. Esa 16 5. and 32 1. Jer. 33 15 26. Dan. 7 14 27. Mic. 4 7. Which being rightly understood and spiritually applyed will not onely minister unto us much instruction and comfort but vvill also plainly manifest hovv vve should novv stil haue reference hereunto in the churches estate and in the many questions and controversies arising thereabout Briefly these things and an hundred the like in the Scriptures sufficiently teach us that although vve be freed from Moses ceremonies yet vve may not be aliens from Israels policie As the Apostles also taught and shewed the churches continually Ephes 2 11 12. vvith Gal. 5 1 13. Phil. 3 2 3. and Col. 2 8 17. and the vvhole Epistle to the Hebrevves 1 Pet. 2 5 10. 2 Pet. 1 19 20 21. Rev. 19 10. and 21 2. c. 4. So then stil remembring as I noted erevvhile that the ceremonies of Moses are in such sort abrogated vve freed from the outvvard observation thereof according to the letter of the Lavv as yet still the spirit equitie thereof abideth vve stand bound to the observation thereof accordingly notvvithstanding the many differences of estate and administration betvveen them and us I come now to the Apostles vvritings to giue some instances also out of them To name some particulars therefore to vvhich there is reference in the nevv Testament as the Tabernacle and Temple the Arke and Mercy seat the pillars the candlestick the Altar of burnt offering and incense the Passeover and continuall sacrifices and offrings the Priests and their ministration and service the feasts leven leprosie uncleannes by touching the dead c. Who knovveth not that these novv are ceased and that many great differences may be observed hereabout betvveen them and us betvveen their infancie and our riper age betvveene their administration and ours c. Yet notvvithstanding there is also the spirituall intendement use of these besides the letter and a perpetuall equity of them vvhich remayneth novv still for ever And accordingly doe the Apostles and all vvriters both old and nevv from hence dravv reasons informations applications of them unto us and our estate novv under the Gospell As ââr example may be seen touching the tabernacle and temple hovv it is ââplyed to Christ Ioh. 1 14. in the Originall and 2 19 21. Hebr. 8.1 2. and 9 ââ 12 23 24. Revel 21 22. And to the church in the time of the Gospell âoth the universall and particular churches Act. 15 16 17. Ephes 2 21. â Cor. 3 16 17. 2 Cor. 6 16. 2 Thes 2 4. 1 Pet. 2 5. Revel 3 12. and 11 1 2 19. and 13 6. and 14 15 17. and 15 5 6 8. and 21 3. and to particular persons â Cor. 6 19. 2 Cor. 5 1 4.2 Pet. 1 13 14. with Ioh. 2 19 22. The like may be observed about the other particulars vvith the severall uses and applicaâions made thereof in sundry places as of the Arke Mercie-seat Rev. â1 19. and Rom. 3 25. with Exod 25 17 21. in the Septuagint The pillars Rev. â 12. Gal. 2 9. 1 Tim. 3 15. The Golden candlesticks Rev. 1 12 13 20. and 2 â 5. and 11 4. The Altar of burnt offring Mat. 5 23 24 25. 1 Cor. 9 13 14. â0 16 17 18. Hebr. 13 10. Rev. 6,9 and 11 1. and 14 18. and the Altar of incânse Rev. 8 3 4 5. and 9 13. and 14 18. The Passeover 1 Cor. 5 7. with Joh. â 29. 1 Pet. 1 19. Revel 13 8. and other sacrifices and offrings Mark 9 49. Ioh. 1 29 36. Rom. 12 1. and 15 16. Phil. 2 17. and 4 18. Hebr. 9 23 26. and 10 â2 26. and 13 15 16. 1 Pet. 2 5. The Priests and their ministration and seruice Rom. 15 16. 1 Cor. 9 13 14. Hebr. 5 1 5. 8 1 5. and 10 12 21. 1 Pet. â 5 9. Rev. 1 6. and 5 10. and 20 6. The feasts 1 Cor. 5 8. Iude ver 12. Leven Matth. 16 11 12. Mar. 8 15. Luke 12 1. and 13 21. 1 Cor. 5 6 7 8. Gal. 5 9. Leprosie and other uncleannes 1 Cor. 7 14. 2 Cor. 6 17. Ephes 5 5. Jude ver 23. Revel 3 4. and 16 13. and 18 2. Now if from these vve may derive reasons and applications to our selues vvhy not also from circumcision notvvithstanding the differences betvveen them and us as vve see the Apostle also doeth in this particular likevvise Col. 2 11 12. And in deed vvhat is there at all in Moses or the Prophets from vvhich vve may not novv deduce reasons and receiue information to our selues for the Churches use and benefit continually seeing all the Scripture is giuen by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnes that the Man of God may be perfect and throughly furnished unto all good vvorks 2 Tim. 3 16 17. with Rom. 15 4. â Cor. 10 1 11. 2 Pet. 1 19 20.21 and Luke 16 29 30 31. 5. Now to come more particularly to the objections here made concerning circumcision vve are to obserue that vvhen the Lord appointed âhe males onely to be circumcised then vvas the man-child to come of the seed of Abraham in vvhom all the nations should be blessed Gen. 17 10. vvith â2 3. and 18 18. and 22 18. Act. 3 25. So as this ordinance of circumcising âhe males onely vvas then of exceeding good and great use for the betâer direction and more confirmation of their faith in Christ Like as also vvas the appoynting of a male Lambe for the Passeover Exod. 12 5. and âhe consecration of the first borne of the males to the Lord Exod. 13 12. and Luke 2.23 both vvhich vvere types leading unto Christ Joh. 1 29 36. â Cor. 5 7. 1 Pet. 1 19. and Rom. 8 29. But novv that Christ is come of the âeed of Abraham according to the flesh and hath vvrought for us eterâal redemption through the blood of his crosse accomplishing the truth of those things which were shadowed by the ceremonies of the law this difference of sex estate is taken avvay so as now there is neyther male nor female Iewe nor Gentile bond nor free but we are al one in Christ Iesus Gal 3 28. And so now the female is baptized as well as the male and included though not particularly by name expressed in the commission of Christ Matth. 28 18 19 20. with Act. 16 14 15 33. Which is also against the Anabaptists inasmuch as the ministration of the outward signe of Gods covenant is now since Christs comming inlarged women being made partakers thereof which before were not And so the Anabaptists error sinne is the greater that would now straiten the extent of Gods grace in Christ denying the signe of Gods covenant to children whom the Lord appoynted before to be partakers thereof Gen. 17 7 13. Yea and
besides the fyer which consumed the two hundred fiftie men that offred incense the earth opened and swallowed up Dathan covered the company of Abiram their wiues their sonnes their litle children and all that appertayned unto them Num. 16. chap. with Psal 106 17 18. where there is mention of litle children in particular Numb 16 27. Like as there is also at the slaughter made in Ierusalem for the abominations done in the midst thereof Ezec. 9 1 6. And to conclude if children vvere not through sinne subject to death yea and to eternall death condemnation then should ââey need no Saviour and why then needed Christ in respect of them âââtake part with children of flesh and blood that through death he might destroy ân that had the power of death that is the Divell as the Apostle teacheth Heb. â 14. And thus much by this occasion touching Originall sinne in children CHAPTER III. Wheher the Baptisme that is received in the apostaticall Churches of Christians as in the Church of Rome and the like is to be renounced a new to be repeated again or not ANother great errour also it is to think that the baptisme had in the Church of Rome or other apostate Churches is not to be regarded but to be renounced and another to be received anevv Which opinion vvhereupon soever it arise whether upon the denying of baptisme to children vvhich is used in the Churches aforesaid or upon other erroneous perswasions touching apostate Churches or the baptisme thereof certaine it is and evident by the Scriptures to be against the vvord and vvill of God and therefore to be sinfull so to hold or practise I. Which first may appeare by this that there is neyther precept not example nor other ground in all the Scriptures either in the Old or Nevv Testament for renouncing repeating nevv requiring or admitting thereof And therefore such perswasions new baptismes are not from heauen but of men Contrary to the baptisme of Iohn and the Apostles vvhich was from the Lord. Matt. 21 25. and 28 18 19 20. Joh. 1 25 33. with Act. 15 24. Gal. 5 7 8. II. Secondly there is one Baptisme as there was one Circumcision And Baptisme had in the apostate churches of Christians is answerable to circumcision retayned in Israels apostasie Now circumcision being once received in the apostasie of Israell was not repeated again at their returning to the Lord and leaving of their idolatrous vvayes to serue him according to his word but they that vvere so circumcised were vvithout any new circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of vvhich none might eat that was uncircumcised In like maner also Baptisme being once received in the apostaticall churches of Christians is not to be repeated agayn when any so baptised returne unto the Lord and forsake their idolatries submitting themselues to the truth of the Gospel but they are without any new baptizing vvith water to be received of the Churches of Christ and admitted to the Lords supper vvhereof none may eat being unbaptized For these examples of Israell as all other things in the Scriptures written aforetyme are aforevvritten for our instruction and comfort Eph. 4 5. with Gen. 17 10 13. Ezâ 12 48 49. 2 Chron. 30 chap. Jer. 9 26. Hos 1 2. Ier. 50 4 5 19 20. and 51 5. with Ezech. 16 and 23 chap. Ezr. 6 19 20 21. with Rom. 15 4. III. Also the covenant of Gods grace in Christ is * Gen. 17 7. Psa 89 30 34. and 106 45. and 111 5 9. Gal. 3 8 29. Heb. 13 8 20. with Deut. 4 30 31. and 29 10 15. and 30 chap. Rom. 11 15 16 28 29. an everlasting covenant into vvhich it pleased God to take us vvith Abraham our father vvhen he made that covenant vvith him his seed for ever And as the Lord himself vvho knoweth his works from the beginning â Iudg. 2 11. c. 2 King 13 23. and 14 27. 2 Chron. 15 3 4. and 30 6 7 8 9. Jer. 51 5. Ezech. 16 2 60. c. and 28 10 24 25 26. with 32 24 32. Hos 3 1. and 13 4 5. Col. 2 10 13. Rev. 18 4. hath regard unto it in his mercifull dealing concerning his people in apostaticall Churches and estate so ought we also our selues carefully to haue respect thereunto in the consideration of baptisme thus received as in all other things according to the word of God and manifold occasions ministred from the Lord. IIII. And seeing Christ dyed to sinne once being raysed from the dead dyeth no more but liveth to God And we are buryed vvith him by baptisme into his death to be planted with him likevvise to the similitude of his resurrection therefore also all that are once baptized into his name ought still to reteine it for continuall use and comfort and not agayn to repeat it any more then there is repetition of Christs death and sacrifice once offered to take avvay sinne Rom. 6 8 11. with ver 3 4 5. and Act. 13 34. Heb. 7 27. and 9 25 29. and 10 10 14. 1 Pet. 3 18. Revel 1 18. with Matth. 28 19 20. Act. 2 38 39 41 42. and 10 48. 1 Cor. 1 13. and 6 11. 12 13. Gal. 3 27 28 29. 1 Pet. 3 21 22. Rev. 1 4 6. V. And touching the Church of Rome in particular it cannot be denyed but that Church was espoused to Christ in the covenant of grace by the Gospel of salvation having baptisme with the rest of Christs ordinances in the Apostles dayes hath ever since reteyned it with other grounds of Christian religion notwithstanding all her adulteries and apostasie whereinto she is fallen As may be seen both in that Church it self all other churches vvhich are the daughters thereof in their constitution eyther for faith or order or both in vvhole or in part And hereunto as in Iudahs and Israels apostasies heretofore so novv in all cases and questions of this nature due respect is alvvay to be had As may appeare by these Scriptures Rom. 7 1 8. and 6 3 4. with Revel 17 chap. and 18 4. Gen. 17 7 14. with Jud. 2 11 12. c. 1 King 14 22 23 24. 2 Kin. 21 and 24 25 chap. Psal 89 30 34. 2 King 9 6. 13 23. 14 27. Ier. 2 ch Eze. 16 2 44 60 c. and 20 and 23 chap. Dan. 9. chap. Hos 2 chap. and 3 1. and 12 9. 14 1. 2 Chro. 30 6 7 8 9. with 15 3 4. Lev. 12 2 3. and 26 14 45. Deut. 4 25 31. and 29 10 15. and â0 chap. with Rom. 11 15 16. Hebr. 7 9 10. VI. They professe Iesus to be the Christ to be the sonne of God maniââââââ in the flesh that dyed for the sinnes of the vvorld that by his sacriââââ and death upon the crosse hath reconciled us unto God and payed ãâã âood as a full and sufficient
and courses as they haue rashly runne into them And the more novv that they haue ben manifested againe and againe hovv ever hitherto they would not take heed to the instructions and vvarning giuen unto them 7. Finally vvhereas they say The outward washing need not be repeated and yet say also that they haue renounced the Romish baptisme as an impure Idol in their aââse they use shifts and contradict themselues For if the outward baptisme be an Idol vvhy doe they reteyn it If it be not an Idol why haue they renounced it That vvhich they speak of their abuse is a shift not to the point in questioÌ as I noted before Difference is to be put between aââing that is abused betvveen the abuse thereof The Scriptures are the vvord of God and not an impure Idol to be renounced though they be abused by the Papists and themselues Wine is the good creature of God and not an impure thing to be renounced though it be abused by drunkards c. But of this God willing more hereafter This for the present may suffice to shew the fraud impiety of their dealing In comparison whereof the dealing of the Anabaptists vvho ââding it to be an Idoll and lying signe doe therefore indeed renounce it and receiue another is more conscionable and religious though yet âââery deed it be most sinfull and ungodly For the Baptisme had in the ââurches aforesaid vvhich they renounce is not an Idol and lying signe âââction as they pretend but is in deed true Baptisme the ordinance ãâã âhe Lord which in mercy he hath giuen to his church for a signe of his âââenant hath stil continued it in the churches aforsaid unto this day âââ may appear by the reasons here alledged before against the renounââââ of that Baptisme and the receiving of another and novv also by these vvhich here followe agreeably thereunto Reasons shewing That the Baptisme of the Church of Rome England is not an Idol and lying signe c. but the Lords ordinance and true baptisme and therefore may not be renounced or another receyved I. Because an Idol and lying signe and fiction is an invention of man in the worship of God Exod. 20 4. Psal 106 36 39. Ier. 2 28. Hos 13 2. 1 Cor. 8 4. and 10 7. Col. 2 18 23. Whereas Baptisme in those Churches is of the holy things of God a true signe of his covenant an institution of the Lord which the Church of Rome had in the Apostles dayes when Antichrist as yet was not seated there hath reteyned it ever since together with other Churches derived therefrom notvvithstanding their Apostasie and great impiety other wayes Rom. 6 3 4. with 1 7. 2 Thes 2 4. Rev. 11 1 2 19. II. Els those Churches the like should not haue a mixture of Gods ordinances with their owne inventions and so haue their thresholds and posts set by the Lords posts and thresholds among them but should be utterly deprived of all every one of Gods ordinances if the Baptisme and other like things among them were all Idols lying signes fictions But they haue such a mixed estate as is aforesaid though some far more then other like as Israel also had heretofore As both the Scripture and experience in all ages doeth shew it to be in all such churches For which see the Scriptures aforesaid and Ezech. 43 7 8. Hos 7 8. and 13 2 4. Amos 2 11. and 8 5. 2 King 7 3. 1 Tim. 4 1 2 3. Rev. 8 7 9 11 12. and 11 1 2 c. III. And if the Baptisme of such churches were in deed an Idol and lying signe and fiction a detestable and cursed sacrament then it should be the sinne of those churches to reteyne that Baptisme still and their duty presently to cast it away And we also ought to plead with them utterly to reject it For so both they ought to doe with all Idols lying signes and inventions of men brought into the vvorship of God and we should also provoke and stirre them up hereunto Ezech. 20 7. Esa 30 22. Hos 2 1 2. and 13 2. and 14 8. 1 Cor. 10 7 11 14. 1 Joh. 5 21. Rev. 21 8. Which if either they or we should doe it would be great sinne and impiety in us all 2 Chron. 29 18 19. with Ier. 50 28. and 51 11. 1 King 19 10 14. Ezech. 43 8. Amos 5 14 15. 1 Thes 5 21. Rev. 11 1 2 19. with Eccles 7 16 17. When Israell fell into defection the Prophets that blamed their idolatries exhorted them to leaue all their iniquities did then also reproue them for not observing religiously such of the ordinances of God as were still remaining among them Amos 8 5. with 2 8 11 12. and 5 4 5. Ier. 17 21 27. with 2 20 28. chap. Ezech. 20 7. with ver 12 13. c. So farre were they from accounting Gods ordinances reteyned in apostasie to be Idols and detestable thing And vvhen reformation vvas made in Iudah that they returned to the auncient syncerity of the Church they cast away onely the filth lothsome things that were brought into the Temple and not eyther the ââmple it self or any of the holy things therof that had ben polluted but âââse they reteyned still as being the Lords notwithstanding al their deâââtion and cleansed them from the pollutions thereof and such of the âââsels of the Lord as had ben cast away in that apostasie they also preââred and sanctified 2 Chron. 28. with 29 3 12 16 17 18 19. These things ââe written for our learning and this president may serue both to direct ãâã in the trueth and to convince the erroneous opinions and sinful praâââses vvherein so many goe astray some on one hand some on another âândry vvaies IV. Baptisme in the defection of Christian churches is as circumcision vvas in the apostasie of Israell But circumcision in that estate was not an Idoll and lying signe a false or cursed Sacrament but the Lords ordinance a true signe holy Sacrament had in Israel before their defection and still continued in the time of their apostasie as hath also come to passe in the Christian church concerning Baptisme through the merciful and povverfull work of God Gen. 17 7 14. and Lev. 12 2 3. with 2 King 13 ââ 2 Chron. 30 chap. Jer. 9 26. Ezech. 23 ch and 32 24 26 29 30 32. Also Matt. 28 18 19. Rom. 6 3 4. with 2 Thes 2 4. Rev. 11 1 2 19. Which we ought therefore with thanks to acknovvledge and obserue to the praise of God and our owne comfort and not to deny so gracious a work of God or any way to oppugne it to the dishonour of his name and our ovvn unspeakable hurt and evill V. And the Covenant of God is an everlasting covenant which God continueth and respecteth euen in the times of apostasie yea and when he chastiseth the breach and
transgression thereof And therefore in this respect also ought we accordingly to acknowledge circumcision and baptisme giuen by the Lord to his people before and continued stil in their apostasie to be the Lords ordinances and his true signes seales being assured that notvvithstanding the iniquities of his people yet the Lord in mercy both continueth his covenant and euen by this meanes stil calleth and stirreth us up to turne unto him vvho hath betaken himself to be our God and into vvhose Name vve are baptized and doe baptize Othervvise the ground and continuance of Gods covenant and of the seale thereof should depend on Mans work and merit and not freely and vvholly on Gods grace mercy Besides that if God brake the covenant on his part when men break it on theirs then should there still be a new entring into the covenant again between God and man and a nevv baptisme dayly received again as the signe seale thereof Which is clean contrarie to the nature and eternity of the covenant of God and to the âcriptures and the course taken by the Lord observed by his people in such cases from time to time Gen. 17 7 13. Deut. 4 30 31. 29 10 15. ââdg 2 11 16 19 20 c. 2 King 13 23. Psal 78 56 65 c. and 89 30 34. and 11 5 9. Lev. 26 15 25 42 45. Ezech. 16 59 63. and 20 37 44. 2 King 9 6. and âev 18 4. Mat. 16 16 17 18. 28 18 19 20. Rom. 6 3 4. Luk. 1 54 55. Heb. 13 20. VI. If such vvere the baptisme of the Church in Rome and other Westerne churches as is aforesaid then should it be likewise in the East churches and in all Churches of the vvorld vvhen they fall into sinne breaking the covenant and commandements of God Yea so it should be among the Anabaptists themselues al people in all ages who sinne dayly and are continually subject to transgresse against the covenant and precepts of the Lord. And then should baptisme by their opinion every vvhere become an Idoll and a lying signe and detestable sacrament and men should day after day still be repeating their baptisme and taking a nevv one againe and agayn as vvas noted before And so should now be revived again the heresie of the Marcionites Catharists and other hereticks vvho held that Baptisme was to be repeated again and again when men fell into sinne August de haeres c. VII If the Baptisme had in the churches aforesaid were in deed a lying signe and fiction c. then vvould it also follow that there should be no salvation for any members of those churches reteyning the baptisme there received For the signe hath reference to the covenant and thing signified and so a lying signe must haue respect to a lying covenant and false thing signified thereby And by a lying covenant is no salvation to any Neither is the covenant of God a lying covenant but true and everlasting and confirmed by the blood of Christ Vnder vvhich vvhosoever are not they haue not God to be their God in Christ and so can haue no salvation in him Eyther therefore they must grant the Churches people aforesaid to be under the true covenant of God in Christ and so the baptisme there had to be the true signe seale thereof or els they must deny salvation unto them through the covenant of God coÌfirmed in the blood of Christ Which were most wicked once to think or imagine and contrarie to the riches of Gods grace and the vvhole course of the Scriptures throughout Gen. 17 7 13. with Heb. 13.20 and Luk. 1 54 55. Psal 89 30 34. 1 King 14 13. and 19.18 with Rom. 11 1 5. 2 King 9 6. and 13 4 23. Amos 7 2 5. Hos 14 1. Esa 60 3 11. Matt. 16 16 17 18. Act. 16 31. Rom. 5 8 9. and 10 6 13. 1 Cor. 15 3 17. Ephes 3 14 15. VIII Finally the baptisme of those churches is from heauen not of men and is derived unto us from the Apostles of Christ through the loynes of the church of Rome and other churches which haue from that time reteyned and continued it unto this day Therefore it is not an Idol and lying signe but the true sacrament and ordinance of the Lord. Mat. 21 21. and 28 18 19. with Rom. 6 3 4. Heb. 7 9 10. 2 Chron. 30 chap. Whereas the other latter washing which the Anabaptists take up a new unto them selues is of men and not from heauen vvhereof they cannot shew vvarrant out of the Word of God nor how it hath ben derived unto them from the Apostles whom Christ sent into the world to preach his Gospel and baptise in his Name In vvhich regard moreover all such as being formerly baptized in the churches aforesaid haue renounced it and received an other vvashing unto themselues whereupon alone they would relye had need to consider well in their hearts vvhether this be ãâã deed a vvay devised and misconceived of themselues and in that ââct an Idol of their owne invention and taken up according to their ââââe understanding Such things was Israel subject to fall into Which ââââfore Christians now should carefully regard in this and other such ãâã of religion Hos 13 1 2. 1 Cor. 10 7 11. OBJECTION II. But baptisme is corruptly administred in the churches aforesaid as namely in the Church of Rome with the signe of the crosse with exorcisme * Animadv p. 68. c. exsâââation salt spittle oyle and other mo sinfull additions and corruptions of their owne as prayer read by the Priest in an unknowen tongue c. and in the church of England also with the signe of the crosse and with prayer read out of a book prescribed by men c. Besides that in the church of England they use the signe of the crosse for a token that they shall not be ashamed to confesse the fayth of Christ crucified and manfully to fight under his banner against sinne the world and the Divel c. And in the church of Rome they hold that baptisme conferreth grace by the very action done c. Therefore in their sinful estate abuse of baptisme it is not unto them Gods ordinance but an Idol not true baptisme but false not a true sacrament but a false and a lying signe as circumcision also in Israels apostasie was unto them c. ANSWER 1. True it is that there are great abuses and corruptions in their estate and ministration and erroneous opinions held by them thereabout But vvill it therefore follow that the Baptisme there had is not Gods ordinance but an Idol not true baptisme but false not a true sacrament but a lying signe and a fiction c. Or will it follovv because of their errours corruptions that therefore the baptisme there had is to be renounced and another new one to be received If so then hovv wil they plead for the baptisme
ministred among themselues that it should not also be so esteemed and renounced in regard of their errors and the corruptions in their estate ministration that are among themselues sundry waies 2. And how will they shew that the baptisme there had is in deed an Idol unto them in their estate and participation thereof Is every thing that is abused or misapplied by meÌ straightway an Idol or doe they that are baptised bowe downe to it and vvorship it Though also if that were done unto it as vvas unto the Sunne heretofore among the Ievves why might it not yet still notvvithstanding be true Baptisme and Gods ordinance in it self as the sunne was the true sunne and Gods creature notwithstanding all their abuse thereof euen unto them and in that their ãâã vvhiles they made it an Idol to themselues committed idolatrie ãâã unto Of vvhich point I shall speak more hereafter In the meane ãâã let it here be observed that they baptize onely in the Name of the ãâã and vvith acknowledgment of the Articles of the Christian faith as in their forme of baptisme may be seen And as the Martyrs being urged about their baptisme received among them haue alwaies acknovvledged 3. Hovv also will they proue that it is a lying signe unto them in their estate seeing Baptisme as the other Sacraments both in Israell and under the Gospell hath this in it to be a signe by the ordinance appointment of God not at the wil and pleasure of man And God is the God of trueth appointeth no lying signes but true holy ones for his praise and our comfort Neither can mans iniquitie make Gods signes to be lying signes though they may otherwise be abused extremely Sinful therfore and erroneous it is so to think if not also blasphemous so to speak 4. Difference then is to be put betvveen Gods ordinance and mans corruption between the baptisme it self the maner of administration thereof betvveen the signe of God the errors of men thereabout between the sacrament vvhich God hath instituted giuen to his people between the churches estate where it is administred Gods ordinance Gods baptisme Gods signe and sacrament is holy and so to be acknovvledged whenas Mans corruption unlawfull ministration the churches estate and erroneous opinions thereabout are sinfull and accordingly to be esteemed And who dare or can annihilate Gods ordinance for mans erroneous perswasions or the churches corrupt ministration thereof Let these things be distinguished carefully and the trueth vvill appeare presently Othervvise a thousand errors and evils wil ensue if these differences be not duly respected both in this in other questions of like sort 5. About mariage they haue corruptions errors abuses in their estate will they therefore say that their mariage is not true matrimonie unto them but an Idoll and lying ordinance so make themselues bastards illegitimate and base borne Or think they that therefore their mariage should be renounced and a new mariage or nevv vviues to be gotte agayne 1 Tim. 4 1 2 3. 6. Meat and drink flesh and fish beare wine are dayly much abused unto gluttony and drunkennes and sundry erroneous opinions also are held thereabout among them Besides that the Apostle saith of some their bellie is their god Phil. 3 19. Shal we therefore say that these things are not the true creatures of God unto them in their estate but Idols lying creatures or accursed and detestable things c. 1 Tim. 4.1 2 3 4. 7. Euen about the Bible and the Scriptures themselues also they haue sundry corruptions abuses and errors among them in their estate and ministration Shall vve therefore say that the Bible is not the true vvord of God but an Idol lying book unto them 2 Tim. 3 15 16 17. 8. Yea and the very terme of abuse vvhich these men use doth plainly shevv that it is not indeed an Idoll and lying signe but onely is abused by them vvhether idolatrously or otherwise as by mans corruption hath come to passe vvith Gods ordinances in all ages of the world 9. And novv to make it more plain obserue that it is one thing to say of this or that thing that it is not the Lords but an Idoll a lye a detestable cursed thing c. And another to say Men make this or that to be unto them an Idol or a vaine thing and unprofitable or that they hold this or that errour about it or doe thus and so abuse it c. For the one respecteth the nature or being of the thing according to Gods ordinance the other respecteth the abuse thereof through mans corruption and iniquitie The Sunne Moone and starres as I noted ere while were idolatrously abused by the Heathen and Ievves of old and divers erroneous opinions also held thereabout among them Deu. 4 19 and 17 3. with 2 King 23 5 11. Jer. 8 2. and 44 17. Should vve therefore say they were not the true creatures of God unto them but Idols and lying ordinances Or vvas not God then the Lord of hosts but of Idols and lying creatures And had he not still the same sunne moone starres and other creatures vvhich they did sinfully vvorship to be as armies about him alvvay readie to doe his wil Or vvere they because of such abuse by anie to be renounced and a nevv sunne moone starres other creatures to be created and had a fresh if they had ben able to procure it Thus againe vve may see that difference is to be put betweene the being or nature of things in themselues according to the institution of God and betvveene the corrupt abuse of them as men make them to be unto themselues by their idolatrie or other iniquitie in this or that respect 10. The Ievves profaned the Temple many vvaies and sundry times they set Idols and altars up in it and tables of money chaungers seats of them that sold doues made it an house of Marchandize a denne of thieues in their abuse thereof 2 Kin. 16 10 16. 2 Cro. 28 24. and 33 4 7 Jer. 7 11. Mar. 11 15 Joh. 2 14 16. Was it not novv therefore the house of God but an Idoll and lying ordinance unto them Or ceased it novv to be the Temple of God because it vvas so profaned and abused by them Or vvere they now for the abuse thereof utterly to reject it and to build a nevv one Did not both the church in former times and aftervvard Christ himself and his Apostles and the vvhole church in that age still hold and use the Temple as the Lords house his sacred ordinance for the service of his Name 2 King 19 14. and 22 3 4 5. 2 Chron. 29 3 4 5. and 34 8. Mar. 12 35. Luk. 19 45 46 47. and 21 37 38. Ioh. 7 14. Act. 3 1. with Esa 56 7. The like also may be observed about the Sabbath and the profanation thereof in Iudah
and in Israel Neh. 13 15 22. Ier. 17 21 27. Amo. 8 5. 11. And vvhereas they say that circumcision was also a lying signe and false sacrament to Israell in their defection hovv doe they proue it Where doth the Scripture teach it will they haue us take it on their bare vvord and beleeue that their sayings are Oracles Or vvill they be wiser and more righteous then God himself * 2 Kin. 9 6. 13 22 23. Hos 4 6 12. 14 1. Amos 7 2 5 15. Mic. 6 2 3 c. with Lev. 26 25. vvho accounted them still to be his people and under his covenant and himself to be their God and upon this ground called them to repentance and shewed them many favours and bare vvith them a long time and aftervvard avenged the quarrell of his covenant upon them as he had spoken long before The historie of the Scriptures books of the Prophets make this matter so plaine as there is scant any chapter at all that doeth not manifest these things and convince their errour Some particulars I haue shewed heretofore â¡ Advert p. 59 63. otherwhere and shall novv treat of it further hereafter in answer of another objection here follovving thereabout 12. In the meane time vvhat will they saye to the circumcision of Iudah in their estate of apostasie vvhen they fell into most wicked Idolatrie and that not onely of Israels but euen of the heathens besides all that they had of their owne most sinfully vvithall Was Circumcision novv also among them none of Gods ordinance but an Idoll vvas it not the true sacrament of circumcision but a false and lying signe a detestable cursed sacrament unto them in that estate Were not they now stil the people of God Or had God broken his covenant vvith them on his part turned his ordinances into Idols unto them because of their idolatries and transgressions of his covenant Was not God still true and his signes and sacraments true signes and sacraments still unto them on the Lords behalf though they vvere become lyers and idolaters themselues Doth God cease to be true if man become a lyer God forbid Rom. 3 3 4. 13. Or haue the Gates of hell more prevayled against the Christian church since Christs comming then they did or could against the church of the Ievves before his comming in the flesh Mat. 16 18. Did not God when once he had giuen his signe of Circumcision so continue it still through all generations untill the comming of Christ notwithstanding al the apostasie both of Judah and Israell that then fel out sundry times And hath not the Lord done likewise hitherto and vvill so doe unto the end concerning the signe of Baptisme in the Christian church notwithstanding the apostasies and iniquities fallen out therein If not how then also and vvhere hath the sacrament of baptisme ben continued and derived unto these men them selues from Christ and his Apostles unto this day as I noted here before also to be observed Or is one and the same baptisme in one and the same Church an Idol and lying signe unto some and the ordinance of God a true signe unto others that doe there receiue it And this also in their infancy Or when they come to yeeres can they make that which is an Idol and a lying signe which is meer vanity and of the divell novv to be unto them the holy ordinance true signe of the Lord vvhich he hath giuen and instituted in his church Eyther therefore it must be acknovvledged to be Gods ordinance and his true signe though corruptly ministred and abused or if it be an Idol lying signe it is to be rejected another baptisme to be obteyned that is appointed and approved of the Lord. Halting betvveen two opinions pleaseth not God If it be an Idol and lying signe it is not the Lords And if it be the Lords as vve haue shewed it to be then it is no idoll or lying signe but Gods ordinance and true signe still continued in their corrupt estate and ministration 14. Neyther doth this hinder but that in any churches whether sincere or apostate yea in the best that are or ever were the ordinances of God may become unprofitable unto men by their owne sinnes circumcision may be made uncircumcision to such as break the law that is it may become unprofitable and be accounted for uncircumcision unto them Rom. 2 25 26. And baptisme therfore in like sort being novv come in the place thereof But shall we therefore say that circumcision or baptisme or any other constitutions of God in such Churches unto such persons are not the Lords ordinances nor his true signes and sacraments but Idols and lying signes detestable and accursed sacraments and constitutions Take an other instance in the Lords supper Was the Lords table in the church of Corinth a table of Divels or the Lords supper an Idol and a lying signe and detestable sacrament to such as eat it unvvorthily Or vvas it not in deed the Lords ordinance his holy Sacrament unto theÌ though sinfully abused by them as is manifest both by the Apostles words when he calleth it the not discerning of the Lords body but becomming guiltie of the body and blood of the Lord by the Lords severe chastising of them for this cause 1 Cor. 11 27 30. Which hovv should it be if it were not the Lords ordinance unto them vvhich he had giuen to his church people Doth the Scripture so speak of Idols and lying signes any where Or doth the Lord so punish the neglect or contempt of them Nay on the contrarie the Lord severely punisheth the regarding and reteyning of Idols the Scripture speaking of them termeth and esteemeth them to be â See M. Aânsw Arrow against Idolatrie pag. 13 14. things of naught as it were filths doung or excrements lothsome things or detestable and abominations vanities lyes unprofitable false-vanities leasings and vaine-iniquitie c. So far is the Scripture from speaking or esteeming so honourably of them as it doth of the Sacraments and ordinances of the Lord though sinfully corrupted and abused OBJECTION III. But * Animad p. 72 c. Idols are of two sorts some meerely devised by men as Ieroboams â 1 King 12 28. calues some perverted by men from holy signes to Idols as â¡ 2 King 18 4. the brazen serpent Both these kinds are in popish baptisme For their crosses exorcismes greasings c. are Idols of the first sort worse then Jeroboams bullocks their washing with water in nomine patris c. is of the second sort that is Gods ordinance turned into an Idoll as was the brasen Serpent Thus is there a mixture in Antichrists Christening of both sorts of abominations Therefore haue we renounced that Romish baptisme as an impure Idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending
speaketh Esa 44 20. and yet haue them still to reteyne the same baptisme vvhich if it be unto any it is unto these and such like vvho being of yeeres doe so receiue it as is aforesaid Yet the Anabaptists theÌselues acknowledge â M. Sm. Character of the beast pag. 49. That if the Papacie did not baptise infants but onely men confessing their faith their sinnes into Christ the Sonne of God or into the Trinitie though they reteyned their false ministerie worship government other their abominations yet the baptisme should be true and not to be repeated Which cannot be if it vvere a lye in the right hand of al that so receiue it For hovv should it both be true baptisme not to be repeated yet also be a lye in the right hand vvhich is to be rejected Esa 44 20. Eyther therefore we must distinguish betvveene the baptisme it self as it is Gods ordinance and between the errors abuses of men that minister and receiue it to reteyne the one as true and holy and to renounce the other as false and corrupt or of necessitie the baptisme must be rejected and rebaptization admitted For vvho can reteyne a lye in his right hand not sinne Or who having grace godlines would liue in such estate as the Prophet speaketh off in the place alledged by themselues Let this man like it if he please The Prophets saying is He feedeth of ashes a deceived heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Esa 44 20. 8. That the Romish baptisme is such as the saying of the Apostle is verified in it an Idoll is nothing in the world 1 Cor. 8 4. that is as othervvhere he expoundeth it himself â Annot on Psal 96.5 and 83 19 a thing of nought and â¡ Arrow against Idol p. 13 14. therefore nothing to be esteemed also a lothsome or detestable thing an abomination a vanity a lye unprofitable false-vanitie leasing and vaine-iniquitie c. And if the saying of the Apostle be verified in it an Idol is nothing in the world then it must needs also follow hereupon that the baptisme of the church aforesaid hath no relation unto God nor any divine institution representation or signification in it that it represents no divine thing at all in the vvorld so is in deed meer nothing touching any holy significatioÌ or use to be made thereof Of which more hereafter In the meane time now obserue here that if these things were true of the baptisme aforesaid then it ought of necessitie to be rejected euen as the Idols spoken off here by the Apostle 1 Cor. 8 4. compared with chap. 10 7 14 19 20 21. Exod. 32 1 4 5 6 20. and in the other places by himself â Ibid. otherwhere alledged Levit. 19 4. 1 Chron. 16 26. Ezech. 7 20. and 11 21. and 20 7 8. Jer. 2 8 11. and 13 25. and 14 22. and 16 19. and 18 15. and 32 34. Hos 4 15. and 10 8. Which agayn is grosse Anabaptistrie joyned with notorious blasphemie 9. That vvater the materiall thing in popish baptisme is as the gold and silver that is the matter of the Idols spoken off Psal 115 4. Whereas the use of water in baptisme is appointed by the Lord and still to be reteyned Ioh. 1 33. vvith Matt. 3 11 16. and 28 19. Act. 8 36. and 10 47. but the use of gold and silver for Idols is forbidden by the Lord utterly to be abandoned Exo. 20 23. Deu. 7 25 26. 12 3. 1 Chro. 14 12. vvith Psa 115 4 8. 135 15-18 10. That the outvvard action and vvork of the Priests hands that baptizeth is as the vvork of the mens hands that make the Idols spoken off Psal 115 4. But this is a vvork of hethenish idolatrie utterly to be defaced whereas the other is a work of Christian baptisme still to be reteyned and continued To which ende let here also be observed hovv they blame the comparing of the church of Rome in their defection with Apostate Israel because â Animad p. 48. the holy Ghost compareth Antichrists church with the * Rev. 11 2 8. and 17 5. Gentiles euen the most vile the Sodomites Egyptians Babylonians and heathen Romans Like as the Anabaptists themselues also disputing against the baptisme of the church of Rome and England and excepting against the reason taken froÌ the circumcision of Israel alledge that â M. Sm. Charact. p. 48. the Apostasie of Antichrist is deeper then the apostasie of Israell because Antichristians are not called Israelites but Babylonians Egyptians Sodomites Gentiles in the Revelation Whereby the holy spirit of wisdome giveth us to conceiue that he doeth account the apostasie equal to Paganisme it self yea to the very worst kind of Paganisme Whereupon these doe utterly disclayme both the Baptisme it self of the Church of Rome and the comparing of it vvith the circumcision kept in apostate Israel how ever the other aforesaid not vvithout contradiction to themselues in this place and their other assertions say here that the work of the hands of the Idolatrous priest who baptizeth doth remaine as did the work of the Idolaters circumcising in Israell Which how can it be if the matter and work of baptisme the water outward action of the Priests hands baptizing be like the matter vvorkmanship of the Idols spoken of Psal 115 4. Of which more hereafter in their contradictions 11. Touching the relation which is the maine thing in a Sacrament that it should seale up unto them the forgiuenes of sinnes c. so it is a vaine idol nothing But obserue here first that the Sacraments in their relation are not onely seales but signes also Gen. 17 11. Rom. 4 11. As themselues writing otherwhere of circumcision say â¡ Annot. in Gen. 17 11. it is a signe or token which sheweth one thing to the eye another to the mynd Novv by their assertion here the Baptisme aforesaid sheweth nothing at all to the mynd and so it is a vayn Idoll and nothing that which it shevveth to the eye is but as the gold and silver of the heathens Idols Psa 115 4. Which if it vvere true then in deed here should be nothing of Gods ordinance nothing of a true Sacrament no true baptisme but an Idol And can they then blame the Anabaptists that renounce it wholly and get another vvhich they think hath the relation of a Sacrament in it Moreover in the place aforesaid they say further that * Ibid. the Apostle calleth the signe also a seale Rom. 4 11. which serveth for assurance of the thing signified And so the Hebrew doctors use the phrase of sealing their ofspring with the signe of the holy covenant Maymon in Misn treatise of Circumcision chap. 3. S. 3. But here they teach that this is not a seale vvhich serveth the receivers for
himself both circumcised and baptized Mat. 3 13 15. Luk. 2 21. and 3 21 22. So as in this respect also baptisme is still to be observed and acknovvledged And therefore as it had ben euen in this behalf sinne in Israel Iudah when they vvere in their deepest defections to haue rejected circumcisioÌ not to haue used it at all so should it now be sinne in the church of Rome if they should reject baptisme and not keep it Which againe doth plainly evince that it is not a vayn idoll and nothing for then it vvere not sinne but their duetie utterly to cast it avvay and not to keep it at all but that it is the Lords ordinance his baptisme and sacrament which we ought so to esteem acknowledge notwithstanding that both the ministration of it be sinfully corrupted among them and themselues be erroneously perswaded in divers things thereabout 13. And now by these things also may appear what an error it is wheÌ they say that it wil not help to distinguish between baptisme in it self considered as Gods ordinance and betvveen the corruptions and idolatrous abuse thereof because the brazen serpent being in it self Gods ordinance at first and a sacramental signe of their redemption by Christ yet when they burnt incense to it made it an Idol vvas therefore destroyed as Nehushtan a peece of brasse Which is as if they should say it vvould not help to put difference between the Sunne in it self considered as Gods creature and between the idolatrous abuse thereof Or between the Bible in it self considered as Gods word and ordinance and between the Idolatrous abuse thereof c. because the brasen serpent being at first Gods ordinance and afterward idolatrously abused vvas destroyed as a peece of brasse Or as if there were no difference between baptisme vvhich is an ordinarie and perpetuall institution of God and the brasen serpent which vvas an extraordinarie and temporarie ordinance of the Lord. Or that baptisme should utterly be rejected as being no better then the commoÌ washing of our hands with water like as the brazeÌ serpent was destroyed as a peece of brasse after the idolatrous abuse therof How strongly these things savour of Anabaptisme may seduce thereto let al obserue And hitherto of these errors had in this place about the point aforesaid CONTRADICTIONS Thirdly for contradictions mark these particulars 1. When they say there be two sorts of Idols Contradictions some meerely devised by men as Jeroboams calues some perverted by men from holy signes to Idols as the brasen serpent which being made an Idol was destroyed as a peece of brasse and both these kinds are in popish baptisme And therefore they haue renounced that Romish baptisme as an impure Idoll in their abuse c. Whether they meane that they haue renounced it as the calues or as the brasen serpent or as both of them as they say both sorts of Idols and obominations are in it yet they contradict themselues when they say afterward that the work of the Priests baptizing remayneth as did the vvork of the Idolaters circumcising in Israell For this remayned so as it had ben sinne for them to renounce it and to gather their uncircumcision againe and vvith this also they did and might come to the Passeover as circumcised persons vvhereas it was not their sinne but their duetie to renounce all idols and to destroy them and leaue all idolatrie and this also before they came to the Passeover For which see the histories recorded touching the abolition of idolatrie observation of the Passeover both in Hezekias and Iosias time 2 Chron. 29 and 30 34 35 chapt with 2 King 18 3 4. and 23 1 23. Now to renounce and to reteyne are contraries to remayn and to be destroyed are contradictorie the one unto the other Or if they say they speak but of some abuse meane not that they haue renounced the baptisme aforesaid as an impure Idol then besides their shifting noted before to vvhat purpose is it when our question is about the baptisme vvhether it be an Idoll or not to tell us that there be tvvo sorts of âdols c. and both the sorts are in popish baptisme Esa 44 20. and that therefore they haue reâounced it as an impure Idoll in their abuse c. Yea that the Romish baptisme is â a âye in their right hand c. and that the saying of the Apostle is verified in it an Idoll ãâã nothing in the world 1 Cor. 8 4. For if so it were then in deed it ought to be renounced as a lye and an Idoll and not to remayne as the circumcision ân Israell did 2. Againe one while they say that in popish baptisme the washing vvith vvater in nomine patris c. is an holy signe turned into an idol as vvas the brazen serpent vvhich in it self vvas Gods ordinance at first and a sacramental signe of redemption by Christ Another vvhile they say that in popish baptisme both the vvater is as the gold and silver of the heathen Idols and the outvvard action or vvork of the Idolaârous priests hands that baptizeth is as the vvorkmanship of the mens hands that made the Idols spoken of Psal 115 4. and as touching the relation of a sacrament it is a vayn idoll and nothing as were the heathen idols whereof the Apostle saith an idol ãâã nothing in the vvorld 1 Cor. 8 4. Which though for the matter and vvorkmanship it be something yet for the relation unto God or divine grace it is nothing as otherwhere also * Arrovv against Idol p. 13 14. they speak of Idols that they are things of naught because they âaue nothing of that vvhich fooles think they haue and are therefore nothing to be esteemed seeing an Idol is nothing in the vvorld as the Apostle saith 1 Cor. 8 4. 3. So one vvhile they make as if the baptisme of the church of Rome whereabout our question is were like the calues of Israel heathens Idols neither of vvhich vvere ever ordeyned by God and both of which were utterly to be destroyed another while they make as if it were like Israels circumcision which was Gods ordinance remayning still in their apostasie not at all to be rejected 4. Here they say that the priests vvork vvhich baptizeth doth remaine as did the vvork of the Idolaters circumcising in Israel Yet â Animad p. 84 102. 103. a litle after in the same treatise they mislike in us and except against the comparing of the church of Rome vvith Apostate Israel yea albeit that here themselues compare that churches baptisme vvith the calues of Israel vvith the Ievves brazen serpent yea euen with Israels circumcision Other contradictions that might be observed by conference of their assertions otherwhere I vvill not here insist upon Let these suffice for the present ABVSE OF SCRIPTVRES Fourthly for abuse of the Scriptures here alledged Abuse of Scriptures that
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 â 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 â 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 âhould 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
being desirous that the trueth and vvill of God herein may vvhat in us is be found out and observed I am not unvvilling to note downe some fevv things that I haue observed from the word of God hereabout leaving them to be examined by the Scriptures and both other things also to be annexed and these things withall to be further or otherwise observed as shal be found to be most according to God and godlynes And these they are viz. That no churches of God are to be left though having or falling into errors and corruptions 1. If their constitution be such as the Churches and Pastors thereof stand as touching their ecclesiasticall estate immediately under Iesus Christ as did each of the churches of Asia with the Angels thereof and all the other Primitiue Churches planted by the Apostles c. Rev. 2 1 7 12 18. and 3 1 7 14. Act. 14 23. and 20 17 28. with the churches at Rom. Cor. Gal. Eph. Phi. Col. Thes c. 2. If they also haue and reteyne povver vvithin themselues to redresse any errour or corruption and to receiue any truth of God as it shal be revealed unto them and they perswaded thereof by the vvord of God As may be seen also in the Churches aforesaid 3. And if the Ministers and other members of the church be not urged in their owne persons to any thing wherein they should sinne and transgresse the lavv of God but be left free for themselues and their owne practise to keep the lavves and ordinances of God according to their places and occasions As may be seen in the church of the Iewes wherein vvere corruptions sundry times and of sundry sorts vvhere yet the Prophets and other godly persons in divers ages and Christ himself his disciples thus lived among theÌ See 1 Kin. 14 21-24 and 15 1 2 3. c. with 2 Chron. 12. 13. and 14 ch c. For vvhich see the historie and estate of the Iewes in the time of the Judges and of Rehoboam Abiiah c. Also Esa 1 1. c. Ier. 1 1 2 3. c. Ezech. 1 and 2 and 3 and 16. and 20 ch c. Dan. 1 1 8. and 9 23. Mic. 1 1 11. c. Zeph. 1 1 c. Hag. 1 1 c. Zach. 1 1. c. Mal. 1 1. c. with the historie in Ezra and Nehemiah And Matt. 3 ch and 4 23. and 23 ch and 26 17 20. Luke 1 5 6 8 9 10 21. and 2 21 22 23 24. and 4 16 20. and 21 37 38. Joh. 2 13 23. and 6 4. and 11 55. and 13 1. Act. 13 14 14. and 17 1 2 3. 4. Lastly if they doe not obstinately refuse the truth way God wheÌ it is manifested unto them perversely withstanding it themselues speaking evil thereof before others reviling persecuting such as teach or receiue it c. As may be seen in the said Church and Synagogues of the Ievves vvhich were not left untill they came to this untoward and perverse estate and condition For which see the historie of the Euangelists and Acts of the Apostles particularly Act. 2 40. and 7 51 52. and 13 14 45 51. and 18 6. and 19 8 9. and 28 23 28. 1 Tim. 6 3 4 5. and 2 Tim. 3 1 5 11. c. But if any churches fall into apostasie and become so degenerate as they their Pastors come to stand under an Antichristian hierarchie or popular anarchie and reteyne not power vvithin themselues according to the word of God to receiue any trueth shewed unto them and to redresse any error or corruption arising among them but that the ministers and members are urged in their ovvn persons to such actions and duties as they cannot performe without sinne neyther can be suffred to keepe vvhatsoever Christ hath commaunded them but must hold such a faith performe such a worship obserue such an order as is prescribed or allowed by Princes Prelates people c. that now any vvho knowe the trueth and discern the corruptions of such churches should still remaine Ministers or members thereof in such estate and so liue and dye I wish that such as are thus mynded or inclining this vvay vvould plainely set downe their opinions and reasons from the Word of God concerning this matter Or if they like not of this maner of propounding of it as here I haue done that themselues vvould distinctly set down their owne opinions hereabout alvvaies keeping to the points in controversy and insisting upon the things called in question omitting to speak of such things whether touching faith worship or order as are agreed upon on all hands And thus much for the present touching the Objection aforesaid novv I proceed to the next and last concerning these matters OBIECTâON VII But â The Anabapt The Charact of the bapt p. 48. M. Ains Animad p 98-76 98. c. the Church of Rome whereunto many things are applyed that are taken from Israell is not the Church of God nor under the covenant of God nor hath any of the Lords posts or ordinances left in it but is divorced from the Lord c. Neyther is the church of England the Church of God having his covenant but is likewise divorced from the Lord c. Therefore also the baptisme had in those Churches and the like is not true baptisme but an idoll Iustif p. 121 278. 461. others a fiction a lying and deceitfull signe a cursed and detestable sacrament c. ANSWER This objection is of much like sort with those which we had before touching Israell and the circumcision thereof Whereunto therefore like ansvver may be giuen in sundry respects so as the former answers and reasons many of them may hither likewise be referred Neyther the things onely that are spoken of Israel but those also vvhich concerne Iudah in her apostasie and defection whereunto the estate of the Christian apostate church may fitly haue reference in divers respects Which would be long to rehearse and insist upon in particular The indifferent Reader vvill carefully obserue it And the point it self is plaine ynough and undenyable by the reference vvhich the Scripture in sundry things maketh thereunto 2 Thes 2 4. 2 Pet. 2 1. Rev. 11 1 6. and 12 5 6 14. and 13 5 6. and 14 1 15. and 16 12 16. and 19 1. c. Yet considering the objection here made together with the continuall urging thereof and how piteously the Anabaptists and others are by this meanes overcaried with prejudice and drawen from the vvay of trueth to great error and iniquitie I haue thought it not amisse to note also somevvhat hereabout And first to speak of the church of Rome in particular I pray all to take knowledge that my mynd and desire in my self is and I trust shal be alway to plead against the present estate of that church and not for it acknovvledging it to be fallen into most sinful and deep defection and
apostasie and so to be a notorious harlot and idolatresse vvhich all the people of God ought to forsake and to vvitnesse the trueth thereagainst euen unto death Yet being also desirous as I signified erewhile about an other matter that in al these things the truth may be found out what vve can and fynding that the Prophets vvhich accounted * Esa 1 21 Ier. 3 3 20 Eze. 16 35 Hos 2 2 5 Ierusalem Israell to be harlots and pronounced â Esa 57.3 4 5. Ier. 2 and 7 and 44 ch Hos 2 4. and 4 12. the children of Iudah and Israel to be the sonnes of the sorceresse the seed of the adulterer vvhore the children of transgression a seed of falsehood inflaming themselves vvith idols under every green tree slaying the children in the valleyes going a vvhoring from under their God Yea â Ezec. 23 2 43. c with 16 2 3 44. c both of them Aholah and Aholibah Israell and Iudah to be the daughters of one mother who committed whoredomes in Egypt in their youth and afterward in the land of Canaan grew old in adulteries euen such as should be judged by * Ezec. 16 38. the Lord â¡ and 23 4â by righteous men after the manner of adulteresses after the manner of womeÌ that shed blood because they were adulteresses and blood was in their hands c. did yet notwithstanding in other respects acknowledge them also to be the people of God the house of Jacob the Lords vineyard and heritage the dearly beloved of his soule the virgin daughter of Zion the children of Israell beloved of the Lord as a vvoman that is beloved of her husband though an adulteresse the congregation of the Lord the house of Israell c. Esa 1 3. and 2 6. and 3 12. and 5 1. and 48 1. Jer. 2 4 11 13. and 12 7 10 Lam. 1 15. and 2 13. Ezech. 4 5 6. Hos 3 1. and 4 1. and 5 1. Amos 5 1. and 7 2 8 15. Mic. 2 5. and 3 1 3 5. and 6 2 3. These things I say considered I haue thought it not amisse here also to obserue somevvhat touching the Apostate churches of Christians and now more particularly touching the church of Rome by this occasion And this the rather that I may stirre up others more able seriously to consider of this matter for the further searching out and clearing of the truth therein and because my self haue heretofore ben drawen to write somewhat of these things already Which together vvith that I shall here annex I doe still leaue to be examined by the word of God Neyther wil the searching of this matter proue unprofitable if it be done religiously but will be of good and necessarie use both for the more sound convincing of the Papists and for preventing manifold errors and evils whereunto the Anabaptists and others are subject in this behalf Now therefore to proceed and come to the Objection aforesaid 1. First I take an argument from the Baptisme had in the churches aforesaid thus The Baptisme had in the church of Rome * I speake of the outward baptisme it self not of the additions corruptions thereabout is the Lords baptisme the signe seale of his covenant the ordinance of God had in that Church from the Apostles times before Antichrist there arose Rom. 6 2 3. and so is true baptisme vvhich is from heauen and not of men that one Baptisme which perteyneth to the body of Christ Eph. 4 4 5. which the Lord hath giuen to his church and not man whereof a number of Martyrs and other Christians haue ben and yet are partakers which such as leaue Antichrists corruptions ought not to leaue and renounce but still to reteyne it as being the Lords and such as wherevvith they may lavvfully come to the Lords supper vvhereas no unbaptized person may eat thereof As I haue shevved â Pap. 27 34. c here before touching these particulars at large Therefore the Church of Rome is the Church of God and under his covenant and hath some of the Lords postes ordinances yet remaining in it though mixed with their own inventions c. And if the church of Rome be thus then the church of England much more which is already much purged by the mercy of God froÌ the apostasie iniquitie abominations of the church of Rome Otherwise also what vvill become of these men themselues who eyther haue no other Baptisme but that vvhich they had in the churches aforesaid or if they take another unto themselues run a vvhoring after their owne inventions vvithout any vvarrant of the word of God as I haue shewed here before pag. 27 c. 2. If the churches of Rome and England be not under the covenant of God but divorced from the Lord c. then is there no salvation for any in those churches For out of the covenant of God there is no salvation They vvhich haue not God to be their God in Iesus Christ cannot be saved And they vvhich are not under the covenant of God haue not God to be their God in Iesus Christ Esa 43 11. with Act. 4 12. and Gen. 12 3. and 17 7. Act. 2 38 39. and 3 25 26. and 15 11. and 16 31. Joh. 14 6. 2 Cor. 6 14 18. Rom. 9 24 25 26. and 11 25 26 27. Gal. 3 8 15 18 26 29. 1 Tim 2 5. Now touching these churches themselues great difference is to be observed For the church of England the case is far more evident and vvithout al colour of question seeing they doe freely and fully acknowledge justification by faith onely in Iesus Christ without any opinion of the merit of works or intercession of Saints departed c. For the church of Rome there is farre more difficultie where both the merit of works intercession of Saints and the Popes pardons purgatorie with many other notable errors are taught and defended Yet considering that they professe and hold * Rhemes Annotat. upoÌ 1 Tim. 2 5. Christ by nature to be truely both God and man to be that one eternall Priest and redeemer which by his sacrifice and death upon the crosse hath reconciled us to God and payed his blood as a full and sufficient raunsome for all our sinnes himself without need of any redemption never subject to possibility of sinning againe to be the singular advocate and Patrone of mankind that by himself alone and by his owne merites procureth all grace and mercy to mankind in the fight of his Father none making any intercession for him nor giueing any grace or force to his prayers but he to al none asking or obteyning eyther grace in this life or glory in the next but by him Considering I say that thus they professe although herevvith they haue many great errors and corruptions as I noted before by which they are generally seduced and perverted yet vvho dare say but that God
by this faith in Christ saveth some of them who doe thus beleeue in simplicity and heare not of their other opinions and courses to be errors and corruptions nor resist the trueth vvhich God vouchsafeth to shew unto them And of this mynd concerning them I haue ben a long time haue by other occasion â In the Answer to M. Jacob p. 13 and 47. c. published it almost tvventie yeeres since And am the more confirmed in it inasmuch as some of them lay downe their liues and dye Martyrs in defence of the Christian faith acknovvledging Iesus to be the Christ the sonne of God against the Turks and Moores and such like enemies of Christian religion besides that many of the Indians and other Pagans with some Ievves are by them converted brought to the profession of Christian religion among whom I doubt not but the Lord hath and saveth his euen by that knovvledge faith of Iesus Christ which by their doctrine preaching among them they are through the mercy of God brought unto Yea and who can say but that wheresoever the name of Christ is preached and called upon the Lord saveth some according to his owne gracious purpose and mercy in Christ Iesus seeing that Iesus Christ is the vvay the truth and the life and whosoever beleeveth in him shal not perish but haue everlasting life Joh. 3 16 17. and 6 35. and 14 6. Act. 8 37. and 16 30 31. and 17 2 3 4. and 18 25 28. and 28 14 23 24. Rom. 10 9 13. Here also to the same purpose might be observed that out of the Church there is no salvation vvhich I suppuse themselues will not deny And that which is more that the Lords constitutions cease not to be his holy ordinances though the people that enjoy them should haue no benefit thereof to salvation but use or abuse them rather to their owne greater condemnation But omitting this I proceed to other reasons as follovveth 3 It hath ben the great question between the Ievves and us ever since the Apostles times and still is whether Iesus be the Christ that was promised and vvhether the Iewes or Christians novv be the church of God Now also there are in the vvorld the Christians the Ievves the Turks Pagans If then the question be asked vvhich of these is the church of God at this day should we not ansvver The Christians and among the Christians also comprise the churches aforesaid for the reasons before specified 4. Seeing baptisme is among Christians a visible signe of the visible Church of God as circumcision vvas of old among the Ievves hovv can vve soundly defend reteyn the visible baptisme received in the church of Rome and that also vvith reference to the circumcision received in the apostasies of Iudah and Israell if vve doe not accordingly acknovvledge the Church of Rome to be a visible church and the people of God as Iudah and Israell vvas in their defection of which more in the next reason follovving A visible church I say though miserably corrupted adulterate and apostate having Antichrist set therein c. Mat. 28 18 19. and Act. 2 41 47. with Gen. 17 7 12. 1 Cor. 1 13 16. and 10 1 2. Col. 2 11 12. and 2 Thes 2 3 4. with Dan. 11 31 36. c. 5. When Ierusalem the faithfull city became an harlot yet vvas it stil the citie of God Esa 1 21. Jer. 2 3 13 20 21 27. Ezec. 16 2 35. c. with Jer. 25 18 29. Dan. 9 18 19. and with Deut. 28.10 When Iudah fell into idolatrie apostasie and other notorious iniquity yet was it * Note the times and read the histories of the judges and Kings of Rehoboam Ahaz Manasseh Iehojakim Zedekiah c. still the church and people of God euen vvhen it had the transgressions and idolatries of Israell the abominations of the heathen as many Gods as she had cities the worship of Baal and of all the host of heauen building them high places images and groues in every high hill and under every green tree forsaking the Lord and setting an image of jelousy an idoll of abomination in the house of God vvhere the Lord put his name her children becomming the sonnes of the sorceresse the seed of the adulterer and the vvhore the children of defection a seed of falsehood and she her self so abominable as she justified Samaria and Sodom through her impieties c. Iud. 2 11 12 13 19 20. c. 1 King 14 21 24. 2 King 16 10 16. and 21 2 9. and 23 31 37. and 24 ch 2 Chron. 12 1 5. and 28 ch and 33 1 10. and 36 11 16. with Esa 1 3 4. and 57 3 4 5. Ier. 2 11 13 27 28. and 7 2 9 17 18. 12 7 10. and 24 ch and 31 21 22. Ezec. 16. and 23 ch Dan. 8 10 11 12. Mic. 1 1 5 9 13. and 2 5. and 2 1 3 5. and 6 2 3. The like may be observed touching Israell in her apostasie and defection as I haue shevved here â p. 58 c. before at large Therefore also the church of Rome that was a faithfull church is become an harlot being fallen into idolatrie apostasie and other notorious iniquitie as Ierusalem Iudah and Israell heretofore is in like sort to be estemed the church people of God that hath thus offended doth thus transgresse as is aforesaid The Proposition touching Iudah and Ierusalem I suppose these men vvill graunt themselues Yet for confirmation of it both touching Iudah Israell see the Scriptures alledged here and before besides many moe throughout the historie and Prophets that might be produced in this behalf The consequence is proved because these were figures and types of the like cases and estate of the Christian churches recorded for our instruction and learning 1 Cor. 10 6 11. with Rom. 15 4. and 2 Tim. 3 16 17. 2 Pet. 2 1. Iude v. 5 11. Rev. 2 14 20. and 11 2. c. And that so as the Scripture it self maketh these to be the very patternes of the Christians apostasie and more particularly of the estate of the church of Rome in this behalf For vvhich see moreover 2 Thes 2 3 4. compared with 2 King 21 7. Esa 14 12 13 14. Ezec. 8 3 5. c. Dan. 8 10 11 12. and 11 31 36 38. Also Rev. 11 2 5 6 compared vvith the Scriptures aforesaid and with Esa 1 10 11 11 21. Psal 59 5. 1 King 17 1. and 2 King 1 10 c. Of which more hereafter 6. And this is the more confirmed inasmuch as it should be sinne in the church of Rome for the Papists and apostate Christians to joyne in mariage with the Pagans to neglect Baptisme not to sanctifie the Lords day c. as it was in Iudah and Israell being in apostasie to joyne in mariage with the heathen to neglect circumcision to profane the Lords Sabbaths c. Dan. 11
32. with 1 Machab. 1 16 45 51 55. and with Mal. 2 11. Ezra 9 1 2. and 10 10. Neh. 13 3 23 27. Also Hos 5 7. and 7 8. and 8 12. Amo. 8 5. with 2 Cor. 6 14. c. Which should not so be if they vvere not the people and church of God under his covenant and bound to the observation of his statutes and ordinances For the Pagans and such as perteyne not to the covenant of the Lord being not his Church and people are not in their estate bound unto these and the like Ordinances of the Lord vvhich he hath giuen to his church and people Psal 147 19 20. with Deut. 7 1 11. 7. The Apostle speaking of Antichrist in his Epistle to the Thessalonians describeth him thus There shall come an apostasie defection or falling away and the man of sinne shal be revealed 2 Thes 2 3 4. the sonne of perdition who opposeth and exalteth himself aboue al that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God c. 2 Thes 2 3 4. Here the apostle describing Antichrist speaketh of the Temple of God where he sitteth c. Novv that by the Temple of God in Israell vvas figured the Church of God among Christians appeareth by these Scriptures 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Rev. 11 1 2 19. and 14 15 17. and 15 5 6 8. and 16 1 17. compared vvith Zach. 6 12 13. and is acknowledged by the best writers of all ages who also thus interpret and apply this Scripture in 2 Thes 2 4. For which see Amand. Polanus Symphonie chap. 23 thes 3. M. Clift Advertis pag. 100 113. So then from this Scripture I reason as followeth If the Pope of Rome with his hierarchie be the man of sinne here spoken off and the sonne of perdition vvho opposeth and exalteth himself aboue all that is called God or that is worshipped then is the church of Rome the Temple of God here spoken off vvherein he sitteth as God shewing himself that he is God But the Pope of Rome vvith his hierarchie is by â M. Ains Animad p. â6 1â6 their owne graunt the man of sinne of whom the Apostle here speaketh c. Therefore the church of Rome is the Temple of God also that here is spoken off c. Or thus to like effect If the Church of Rome be not the Temple of God and consequently the church of God spoken off by the Apostle in this place 2 Thes 2 4. then is not the Pope vvith his hierarchie the man of sinne that here is spoken off and the sonne of perdition who opposeth and exaleth himself aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shevving himself that he is God 2 Thes 2 3 4. But the Pope with his hierarchie is by their ovvn acknovvledgement the man of sinne here spoken off c. Therefore also the church of Rome is the Temple of God and so the Church of God spoken off in this place 2 Thes 2 4. The consequence is necessarie as appeareth by the expresse words of the text it self and the comparing of them vvith the Scriptures aforesaid The reason also is so evideÌt as vvhosoever hold not the church of Rome to be the church and Temple of God here spoken of neyther can they hold that the Pope of Rome with his hierarchie is the Antichrist man of sinne set therein as the Apostle here speaketh And they that acknowledge this must needs yeeld the other withall Where for further manifestation of the point note remember still to put difference betvveen the man of sinne that sitteth and the Temple of God wherein he sitteth Which not being observed aright besides many unsound speaches and assertions that haue passed such as are otherwise good writers much error hath risen hereabout and great confusion of things that differ See it for more evidence and confirmation hereof in some other like matters phrases of Scripture vvhich may fitly be compared herevvith and vvhereunto this may vvell be referred in divers respects In the historie of the Kings and Chronicles it is recorded that Manasseh king of Iudah who â 2 King 21 9 16. made Iudah to sinne in doing that which vvas evill in the sight of the Lord and seduced them to doe more evill then did the nations vvhom the Lord destroyed before the children of Israell set a graven image of the groue that he had made in the house of which the Lord said to David and to Salomon his sonne In this house and in Ierusalem which I haue chosen out of al the tribes of Israel wil I put my name for ever 2 Kin. 21 7. 2 Chro. 33 7. c. The application hereof we shall shevv hereafter The Psalmist also speaking of the Chaldeans saith O God the heathen are come into thine inheritance thy holy Temple haue they defiled they haue layd Ierusalem on heaps Psal 79 1. And Esay speaking of the king of Babylon saith thus How art thou fallen from heauen O â or Day starre Lucifer sonne of the morning how art thou cutte downe to the ground which didst weaken the nations For thou hast said in thyne heart I vvill exalt my throne aboue the starres of God and I will sit in the mount of * or testimonie or appointment the Congregation in the sides of the North I will ascend aboue the heights of the clouds I will be like the most High Esa 14 12 13 14. Now that by the mount of â or Church the congregation at the sides of the North is meant Mount Sion on the north side whereof on mount Moriah the Temple of Ierusalem vvas built where also by the Lords appointment the people of God vvas woont to come together for the vvorship of God appeareth by this place compared with Psal 48 1 2. and 78 68. 2 King 19 21 31. 2 Chron. 3 1. Esa 8 18. and 10 12. c. And that thus the Apostles speach aforesaid fitly agreeth herewith vvho can deny Ezechiell the Prophet one of the captiues in Chaldea speaking of the Temple of God at Ierusalem and of the estate of the Ievves the Church and people of God in his time saith The spirit lift me up between the earth the heauen and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh toward the North where vvas the seat of the image of jealousie which provoketh to jelousie And behold the glory of the God of Israell was there c. Then said he unto me Sonne of man Lift up thine eyes now the way towards the North so I lift up myne eyes the way toward the North and behold Northward at the gate of the altar the image of jealousie in the entry c. Ezech. 8 3 4 5. with 1 1.
c. Where marke again that Northward at the gate of the altar of the house and Temple of God was the seat of this image of Ielousy or idoll of indignation another fit type of Antichrist and of his seat in the church of God among Christians â¡ or the God of stroÌg might of forces fortresses munitions the Almighty God c. as this other was in the Temple of God among the Iewes Daniel the Prophet speaking of Antiochus Epiphanes and of his Captaynes and Souldjours and the Overseers vvhich he set over Ierusalem and Iudah as also of Iupiters image set in the house of God c. other fit types of Antichrist also saith thus And armes shall stand on his part and they shall pollute * or The Sanctuarie that is the Temple of God and the Munition that is Jerusalem being vvell described the sanctuarie of strength and they shall take away the dayly â or worship sacrifice and they shall place the abomination that maketh desolate c. And the king shall doe according to his will and he shall â 2 Thes 2 4. exalt himself and magnifie himself aboue every God and shall speak marveilous things against the God of Gods and shall prosper til the indignation be accomplished for that that is determined shal be done Neyther shall he regard the God of his fathers nor the desire of women nor regard any God but shall magnifie himself aboue all And as touching * Dan. 7 25. 2 Pet. 2 18. Rev. 13 5 6 11. the God of strong forts in his seat he shall honour yea he shall honour â Iupiter Olympius 2. Machab. C. 2. as Piscater others expound ât applying it aââo to the breaden God honoured by the Pope with gold silver a God whom his fathers know not vvith gold with silver and with precious stones with pleasant things c. Dan. 11 31 36 37 38. Wherewith also compare Dan. 7 24 25. and 8 9 10 11 12. and 12 7 11. with 1 Machab. 1 23 39 49.50 53 57 62. c. and 2 Machab. 5 11 22. c. and 6 1 11. c. 2 Thes 2 3 4 7 12. 1 Tim. 4 1 2 3. 2 Tim. 3 chap. 2 Pet. 2 chap. 1 John 2 18 19. Rev. 11 2 3. and 12 1-6 7 14. c. and 13 5 6 7 11. c. And especially this place 2 Thes 2 3 4. Where the Apostles words noted downe here â Pag. 124. before doe so fitly agree vvith that speach of the Prophet Daniels as they may well be esteemed to haue direct reference thereunto the former being a fit type of this other in very many things of speciall vvaight and moment and for the point in hand very evident and playne yea such as by the reference aforesaid doe necessarily evince that as the Sanctuarie of Strength whereof Daniel speaketh which was polluted by Antiochus and his instruments and Gods seat vvherein the idoll vvas placed and honoured was the Temple of God at Ierusalem and so a true Temple though lamentably profaned and defiled by the meanes aforesaid so also the Temple vvhereof Paul speaketh wherein Antichrist the Man of sinne sitteth is likevvise the Temple of God so a true Temple though miserably polluted and profaned by Antichrists sitting and exalting himself therein as the Apostle speaketh Where moreover we must stil remember that the things vvhich hapned to the Ievves for examples were tipes of things befalling the church under the Gospel are vvritteÌ for our admonitioÌ upon whoÌ the ends of the world are come 1 Cor. 10 11. Rom. 15 4. Heb. 9 1 9 24. c. Ioh. 6 32 33. Iude v. 5 23. Rev. 2 14 20 c. So then here and in the other places before alledged see how plain needfull it is to distinguish betweene the carved image erected by Manasseh and the house of God wherein it was set 2 King 21 7. 2 Chron. 33 7. betvveen the Chaldeans and the holy Temple c. Psal 79 1. between Lucifer the King of Babylon and the Mount of the Congregation Mount Sion vvhere he said he would sit Esa 14 12 13. betvveen Baals Idol of jelousy or indignation and the Temple of God in the entry whereof it was set Ezech. 8 3 5. betvveen Antiochus his Captaynes Souldjours Overseers and Idols and the Sanctuarie Fortresse seat of God which they polluted and profaned in vvhich and over vvhich they were set c. Dan. 11 31 36 37 38. c. And so likevvise between the Man of sinne and the Temple of God vvherein he sitteth 2 Thes 2 3 4. Note also herewithall hovv fitly Iudah in her apostasie and estate yea the case of Ierusalem and the Temple there haue typed out unto us the apostasie and estate of the church of Rome Which I note the rather because that this being observed it will giue great light for the right understanding of that churches estate and for the better deciding of many questions thereabout and doeth also plainly manifest the errour of such as will not admit so much as to haue Israell in her apostasie made a type and patterne thereof nor to haue reasons and answers deduced and applied from the one unto the other whenas the Scripture it self leadeth us euen unto Iudah as a type and figure thereof in her apostasy and estate and yet more particularly also to Ierusalem and the Temple of God As appeareth evidently and vndeniably by comparing together the Apostles words with the Prophet Daniels 2 Thes 2 3 4. vvith Dan. 11 31.36 37 â8 c. besides that which to the same purpose may likevvise be observed out of the other Scriptures here before mentioned and all such like 8. To vvhich end for the question in hand obserue also that which Iohn hath in the Revelation vvhen he saith â Rev. 11.1 2. And there vvas giuen me a reed ââke unto a rod and the Angell stood saying Rise and measure the Temple of God and âhe Altar and them that vvorship therein But the Court vvhich is vvithout the Temple ãâã leaue out and measure it not for it is giuen unto the Gentiles * Gr. cast out and the holy city shall âhey tread upon tvvo and fourty moneths Rev. 11 1 2. For the better understanding of which Scripture we are to remember that the Temple is diversly spoken of in the Scriptures sometimes so as it compriseth the vvhole Temple vvith all the parts thereof sometimes but in respect of some parts of it and that also diversely For the Scripture sheweth how there were divers parts thereof as namely the holy place Hebr. 9 2 6. Exod. 39 1. and the most holy place 1 King 6 16 19. and 8 6 8. Hebr. 9 3 7. the courts 1 King 7 12. and 2 King 21 5. and 23 12. Psal 65 4. and 84 2. Ezech. 10 3 5. and 42 3. Zach. 3 7. both the invvard court of the Priests vvhich vvas
next the holy place and where the Altar of burnt offring stood Lev. 6 16.26 1 King 6 36. and 7 12. 2 Chron. 4 9. Ezech 10 3. and 40 19 23 27. and 43 5. and 44 17 21 27. and 45 19. and the outward court for the people which joyned to the court of the Priests Ezec. 10 5. and 40 17 20 31. and 42 1. 44 19. 1 Kin 7 9. 2 Chro. 4 9. and 23 5. Esa 1 12. and 62 9. Psa 84 2 10. Jer. 19 14. and 26 2. Which outward Court is called the Temple oftentimes by the Euangelists vvhere there is mention of Christs preaching the peoples being in the Temple Luke 21 37 38. and 2 27 37. Iohn 18 20. Also Act. 2 46. and 3 1. and 5 20 21. and of Christs vvhipping of buyers sellers out of the Temple Mat. 21 12 13. Joh. 2 14 17. and that none might cary a vessel through the Temple and other the like Mar. 11 15 16 17. Where also may be noted how * Ariae Montan. Antiq. Iudââ Ariel lib. 5. pag. 92 93. some write that after Salomons first building of the Temple the peoples Court vvhich at first was but one being common both for men and vvomen came in time to be severed with a partition into tvvo one for the men and the other for the women Also that without the courts aforesaid there was an other built vvhich they called CHOL that is profane whereinto the straungers of the Gentiles that professed not the name of Israell might come for to pray and the Ievves also that were unclean not yet purged according to the rite of the Sanctuarie Which â Graser Plaga Reg. in Apoc. 11. some think is here to be observed and to be applied hither for the better understanding of this Scripture Novv therefore as touching this Scripture Rev. 11 1 2. vvhether vve understand it more generally of the Christians and Christian Church vvith observation of differences among them as by the measuring of some and not measuring of other parts thereof may be considered or whether yet more specially we apply the latter clause of the Court city to the outvvard visible estate of the church and Christians held by Antichristians so making applicatioÌ of this last estate to the church of Rome and the Christians that are likevvise mynded every vvay it vvill follow that the estate of the said Church and Christians is to be looked upon esteemed according to the estate of the Temple at Ierusalem and particularly vvith reference to the Court and holy city giuen to â So the Ievves for their impietie arâ called the princes of Sodome people of Gomoriah Esa 1 2 3 4-10-12 the Gentiles and therefore is to be accounted the Church and city of God as the other vvere his court and city though polluted and defiled sundry waies yea so as the city that had ben faithful now became an harlot Esa 1 2 10 12 21. c. Ezech. 16 2 35. c. Dan. 11 31. c. Hovv yet more particularly to expound and apply the Temple the Altar the vvorshippers therein the Court the holy city c. would require a longer discourse and many haue vvritten vvell thereof in our ovvne tongue though vvith some difference of interpretation and application thereof So I shall need to note the lesse thereabout Thus much therefore onely I doe novv obserue for the present occasion here That first it be considered vvhether there be here any mention of the most holy place unles it be as â¡ M. Bright man on Rev. 11 1. some think included in the generall of the Temple of God or any reference thereunto because it vvas a type of heauen as the Apostle plainely teacheth Heb. 9 24. whereas here is the description of the estate of Gods church and people on earth Secondly whether by the Temple of God in this place may not be understood the holy place and figuratiuely the faithful Christians and more invvard Church of God so to speak invisible to men but seen and preserved by God that measured and sealed them for his like as the holy place vvas not open to the people but vvas for the Priests alone that ministred there before the Lord And likevvise by the altar and the vvorshippers in it to understand the Altar and Priests that offered thereupon vvorshipped God in the Sanctuarie and holy place figuratiuely noting the spirituall vvorship and mediation of Christ vvith the faithful Christians and vvorshippers made Priests unto God vvho wholly and onely relye upon Christ and in his mediation alone present themselues and their worship unto God to whom novv they are knowen though unto men unknovven or unregarded Thirdly by the Court without the Temple to understand the Court of the people called â Ezec. 10 5. 1 King 7 9 12. 2 Chro. 4 9. the outward court the great Court * Ariae Montan. Antiq. Judaic lib. 5 pag. 92. the Court of Israel noting in figure the visible Church and Christians though some Copies also here read it the Court that is within the Temple which was the court of the Priests exempting the court it self from the Altar and worshippers in it before spoken off and â Graser in Rev 11 2. others take it of the outmost court of all called CHOL that is profane vvhither both the heathen that came to pray the Iewes that vvere uncleane might come as is aforesaid noting figuratiuely the visible estate of Christians corrupted sundry wayes defiled And by the holy city to understand the city of Ierusalem noting â¡ Ezec. 45 1 7. 48 8 35. in figure eyther â Psa 122 2 3 4. Esa 1 21. and 48. 2. Ezec. 42 20. Mat. 4 5. the visible church and outward estate of Christians more generally or * Esa 1 26 52 1. 60 14 21 22. such as are truly godly in deed Gods holy Church more particularly Fourthly by the Gentiles to understand not heathens alone as Antiochus c. but the sinfull rebellious Ievves called the rulers of Sodome people of Gomorrah Esa 1 10. so figuratiuely noting profane and wicked Christians the Antichristian hierarchie Locusts spoken off Rev. 9 1 11. And by their having of the court giuen unto theÌ their treading of the holy city two and fourty moneths to understand in one respect their having possessing of the visible face of the Christian church frequenting conversing dominering therein in another respect their afflicting of Gods holy church and faithfull ones 1260 yeeres or the time appointed by God Rev. 11 2 3. Which â M. Bright man on Rev. 11 2 3 c. some think taking it in the first sence or respect did begin in Constantines time when the Church came to haue a generall peace freedome from the persecutions whereunto it had ben subject three hundred yeres before and did together with the peace grow sundry
waies far more cold corrupt in religion theÌ formerly had ben Where furthermore and in the verses follovving among other things come these particulars to be observed 1. That the faithfull Christians should be much fevver then the outvvard professing Christians vvho grew novv into apostasie deeper and deeper and so the inner church to be much lesser then the outvvard visible church of Christians like as the holy place vvith the Altar vvas far lesser then the court and city and the Priests that worshipped vvithin far fewer then the people that resorted to the Court and City vvithout To vvhich purpose also may be observed in the Prophet Esay hovv the Ievves professing religion flocked by heaps to the house of God bringing a multitude of sacrifices to the Lord frequenting his Courts and City continually when as now the daughter of Zion the faithfull church of the sealed and elect was left as a cottage in a vineyarde as a lodge in a Cucumber garden as a besieged City so as if the Lord of Hosts had not left them a feed a very small remnant they should haue ben as Sodome and Gomorrah utterly cut off and destroyed Esa 1 2 8 12. c. II. That the foresaid syncere Christians were as it vvere hid though knovven approved kept by the Lord in respect of the outvvard professing Christians that were open and knowen abroad unto men as the inward parts of the Temple were more hid and secret in respect of the outward Court and City that vvere patent to the view and accesse of al. III. That some had entrance accesse into the more invvard church so to call it through the way and estate of the outvvard and visible Church though â Note this also for baptisme the sacrament of entrance into the church had in times of apostasie now held and frequented by the Hierarchie and Christians in apostasie like as the entrance and passage into the more inward parts of the Temple was through the City and Court that was vvithout though now giuen to the Gentiles the Iew Princes and people of Sodome and Gomorrah and by them trode upon as is aforesaid IIII. That as among the Ievves * Psal 59 3 4 5. 54 3 5. with Esa 1 2 10. c such as were tretcherous apostate persecuting strong prevayling outwardly were of old called Gentiles or heathens so now among the Christians such also as are tretcherous apostate persecuting mighty and outvvardly prevayling are likewise here called heathens or Gentiles V. That God in this estate stirred up among and against them his witnesses few yet sufficient seeing they are tvvo and are also strengthned sanctified directed preserved heard and blessed of the Lord as were â Rev. 11 4 with Zac. 3 4 ch Ioshua and Zerubbabel tvvo Oliue trees and two candlesticks in one respect â¡ Rev. 11.5 6. with Ex. 7 19. c. Numb 16 15 c. Moses and Aaron â 1 Kin. 17 1. 18 19 9 17. 21.17 18 24. 1 King 1 10 12 17. and 2 9 23 24. 3. 5 6 7 8 9 13 14 21 Luk. 4 24 25 26 27. Rom. 11 1 5. Jam. 5 17 18. Eliah and Elisha in other respects to vvhom here may reference be made or as â M. Forbis on Rev. 11 s 3. some think also to the faythful witnesses of the trueth that were among the Iewes when Antiochus persecuted them and profaned the Temple and vvorship of God Dan. 7 8 25 and 8 9 14. and 11 31 39. and 12 7 10. This also is fitly applied to the old and New TestameÌt c by M. Bright Napeir c. VI. That â Rev. 11 7 12. with 14 9 12. and Col. 2 5. these vvitnesses being stayn by the beast the Antichristian hierarchie and Locusts aforesaid and their corps lying unburied in the street of the great city Babylon spiritually called Sodome Egypt where also our Lord was crucified and thus beheld of the people and nations to the great rejoycing of them that dvvell on the earth yet then aftervvard at the time appointed they stand upon their feet againe being revived by the power spirit of God as * Luk. 1 13 17. with Mal. 4 5. Matt. 11 14. and 17 10 13. Iohn Baptist in spirit povver was Elias â Ezec. 37. 1 10. the dead bones in Ezechiel vvere revived and stood up on their feet againe as â Gen. 4 25 God gaue Sheth to Eue another seed in stead of Abell vvhom Cain slevv and so are called up into heauen being novv by the favour and power of God freed from the earth of Antichrists apostasie separated from communioÌ therewith to enjoy the heauenly estate and benefit of the faith and order of Christ wherein the churches at first were set by the Apostles VII Where note that by heauen in this book of the Revelat. is often meant the more syncere intire and heauenly estate of the church for the faith vvorship and order thereof and by the Earth the degenerate corrupt and earthly estate thereof in apostasie Also that as by degrees the church did degenerate and not all at once so also the restauration thereof is not all performed at once but proceeds on by degrees as we may obserue a different condition of these witnesses themselues in their first testimonie and in their revived estate and aftervvard again in the 14 chap. which may be a further explication of this the Angels there spoken off â Rev. 14 6 8 9. proceed still one of them further then another and â v. 9 c. the third calleth more directly and earnestly for separation and utter leaving of the Beast his worship and marks then did the first and second and then afterward the other Angels there spoken of are said to come one of them â ver 15. out of the Temple and another * ver 17. out of the Temple which is in heauen the Scripture thus shewing how the trueth is manifested and proceedeth on by degrees and hovv the faithfull are brought by the Gospell from yeelding homage unto the Hierarchie of Antichrist and grovv up more and more to haue the Temple in heauen the Church in her heauenly open and syncere estate as it was before the earthly corruptions apostasie grew upon it VIII That the event of things performed accordingly may the more confirme us that liue in this age hereabout inasmuch as now we know that â Guiliel de Sancto amo re Marcilius Patuvius Dante 's Fracisc Petrarcha Eckharduâ John Wicleff c. the former Angels and vvitnesses of old though godly men and Martyrs yet continued themselues many of them in the apostate church of Rome and other churches that were corrupted with the like apostasy preaching the Gospell unto among them calling them from idolatrie denouncing the fall of Babylon c. vvhereas the * Luther Viret Calvin
Latimer c. latter Angels vvitnesses that follovved after called others and vvere called themselues to separate from that estate and to returne to the auncient faith and vvay wherein the churches were set of old Which also hath ben yet is performed by degrees As vve find that Luther Calvin Latimer Bradford the godly vvith them vvent further then John Wickliff John Hus Jerome of Prage and others before them Also that the Church of England goeth further in many things then the Lutherans And that the other reformed churches proceed further then the church of England though yet al the corruptions of the apostasie be not vvholly taken avvay and the churches brought to that heauenly synceritie wherein they vvere planted by the Apostles at the first vvhereunto vve ought all earnestly to striue what in us is knovving that this estate is not atteyned all at once and that those churches which are most freed from the corruptions aforesaid come nearest to the auncient integrity of the vvay of God are the most partakers of this grace and heauenly blessing of the Lord. IX That furthermore by the consideration of the Temple with the severall parts places and uses thereof we may obserue a double consideration of the estate and communion of the Church and people of God The one here on earth the other in heauen And that vvhich is on earth to be also tvvo fould the one outward and visible the other more invisible and inward The outvvard and visible signified by the Court of the Temple vvhich was outward vvhither all Israell came noting the churches outward estate and communion vvith God in the visible assemblies thereof The inward and invisible signified by the sanctuarie and holy place which were inward whither the Priests onely had accesse noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth being made Priests unto God in Iesus Christ And lastly the estate coÌmunion had vvith God in heauen signified by the most holy place where God dwelt between the Cherubims * Hebr. 9 7 24. whither onely the high Priest came once a yere not vvithout blood â¡ Exo. 28.6 29. carying on his brest and shoulders the names of the tribes of Israell graved in precious stones and so presented them before the Lord noting â Hebr. 3 1. and 9 24. and 10 19 20 21. Ioh. 14 2 3. our accesse to God in heauen by Iesus Christ the high Priest of our profession who appeareth before God for us hath many mansions prepared in heauen for us that where he is there may we be also X. Finally that as they vvhich vvent into the inner parts of the Temple did passe as I noted before through the outvvard Court and yet not all that come to the outvvard Court did or might passe to the places of the Temple that were more inward Sal. Song 1 7 8. Act. 2 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever should what in them is use the meanes and benefit of the outvvard estate and communion of the Church of God on earth and yet also not all vvho enjoy the benefit of the churches visible estate are partakers of the invisible graces and eternall salvation of God but onely the elect and those that are truely godly Yea that the outvvard Court and City to be troden upon is subject to be giuen unto apostates and persecuters that for a long time together vvhen yet all this time the elect and faithfull passing through these to vvithin being sanctified and approved of God are still preserved and protected by him and in the end are called from earth up into heauen These novv are the things vvhich I thought here to note by this occasion Which are likewise for the most of them observed and acknowledged by the best of the Protestant vvriters generally Yea also some of these men themselues vvith vvhom we haue to deale do thus understand and apply that vvhich is here spoken of the Court and holy City as in their ovvne vvritings may be seen And because the point is of waight for the matter in hand I vvill here therefore before I proceed further note downe their owne words wishing the Reader vvell to obserue them as follovveth When M. Sm. in a treatise of his wrote thus â M. Sm. diffe p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church worship and Saints Rev. 11 1. 1 Pet. 2 5. under the nevv testament so the court without the holy place whither al the people came and the typicall service performed there did signify the confused assemblies of Antichristian persecuters and their ceremoniall worship Rev. 11 2. which the spirit in that place calleth Gentiles or heathen in those respects M. Ainsw answering him after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto proceedeth then further in his answer on this sort saying * M. Ain defence of Script p. 12 13 14 15. His eye sight fayled not so much in the shadovv as his heart vvas blynded in the shadowed thing For he maketh the tabernacle altar and Priests to signifie the church worship and Saints under the new Testament the court of the Tabernacle he will haue to signifie the assemblies of Antichrist the Israelites there assembling to signifie the Antichristian persecurers c. Behold unto what great iniquity he abuseth the word of God â¡ Note how M. A. speaketh of Israel here The body of the Church of Israell â Exo. 4 22 the son and first borne of the Lord â Psal 135 4. his chosen and chief treasure â Deu. 7 6 7. precious unto him aboue all peoples of the earth on vvhom he set his loue â Deu. 33.26 riding upon the heauens for their help and on the clouds in his glory a people â vers 29. blessed saved by the Lord the shield of their help and sword of their glorie this people he maketh to signifie the Antichristian persecuters hated of God children of the Divel for whose overthrow confusion Christ â Rev. 19 11 21. rideth on the heauens in his glory with a garment dipt in blood and a sword for to slay them and fill all the foules of the ayer vvith their flesh c. The Lords â¡ Lev. 6 16 holy Courts wherein they that dwelt â Psa 65 4 were blessed for which the soules of the Saincts â Psal 84.2 10. longed and fainted counting one day there better then a thousand othervvhere is now made to signify the Synagogue of Sathan and place vvhere the Divell dwelleth c But what may we thinâ induced M. Sm. to this impietie Euen Satan deceived him by one place of Scripture which â Pag. 21. he citeth in his book viz Rev. 11.2 where Iohn was willed in a vision to
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 â 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 â 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 â¡ Ezec. 40 47. 48 30. Zach. 2 2. the other Prophets they were and as afterward â 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 â 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 ââe 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 â Ier. 12 7 I haue giuen the dearly beloved of my soule into the hands of her enemies So all Iudah â Jer. 20 4 was giuen into the hand of the king of Babell and â¡ Esa 63 18. Esaias complaineth how the adversaries had troden downe Gods sanctuarie as here â 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 â¡ 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 â 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 â Animad p. 78 c. Antichrists Church â 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 â 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 ââ 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 commaÌded 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 â 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 theÌ 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
were not a mysterie of iniquitie as the Apostle calleth it but that all might easily discerne and avoyde it and on the other hand that none of that church synce the apostasie aforesaid should be saved Which apostasie some begin tvvo hundred yeres after Christ some three hundred yeres in Constantines time some four some fiue some sixe hundred yeres after Christ the Apostle Paul saith the mysterie of that iniquity wrought already in his dayes 2 Thes 2 7. Whereupon vvhat consequences vvould follovv if the assertions aforesaid vvere true such as are of heart understanding vvill easily perceiue Difference therefore as I haue noted before is to be observed put betvveen the church and the apostasie thereof betvveen the house of God and the pollutions thereof between the Lords posts thresholds and mans inventions and superstitions commingled therevvith between the trueths and ordinances of God that still are kept and the errors and corruptions of men that are brought in and reteyned vvithall betvveen the Temple of God and Antichrists sitting therein betvveen the Court and holy City and the Gentiles to vvhom they are giuen to tread upon for the time appointed c. In regard of vvhich difference divers things are accordingly spoken and different phrases used in the Scriptures in the speaches and vvritings of men Which vvhiles many doe not obserue or regard vvhereas they think to hold the trueth firmely they run into errour upon errour extreemely 10. Lastly as in Israel and Iudah when they fel into apostasie they ceased not presently to be the church and people of God neyther did the Lord forthwith cast them off and giue them a bill of divorce but did again and again time after time plead vvith them call them to repentance and convince them by his Prophets and servants besides his avvakening of them by sundry corrections and punishments so should we likevvise obserue about the Church of Rome and the like which haue for a long time layd as it vvere lulled a sleep in securitie whom the Lord notwithstanding hath by his witnesses and servants from time to time of late synce Luthers time more earnestly and many wayes set to avvaken to plead against them calling them to repentance and convincing them dayly more and more Which work the Lord vvill not slack but wil still follovv on and prosecute till he haue in all things accomplished it according to his ovvne purpose to the praise both of his mercy and justice in the end In the mean time vvhiles the Lord is pleading with that church discovering more more the apostasie iniquitie thereof by the light of his vvord and testimonie of his servants vve should not deny it to be the church and Temple of God though Antichrist sit therein and miserably pollute it but because so it is we should therefore the more carefully set our selues to plead the Lords cause vvith it against the apostasie thereof and in all things vvhat lyeth in us to discover the iniquity of the Man of sinne the Beast the Antichrist that is set therein untill the Lord haue consumed that lawles one powred out the vial of his wrath upon the Beasts throne c. fully performing his work upon the mysticall Babylon as he hath severely denounced and expressely foretold 2 Thes 2 3 8. with Rev. 11 2 3. and 16 10 11. and 17 and 18 chap. c. and as he performed his work on the Chaldean Babylon heretofore Jer. 50 and 51. Where obserue that the Scripture in these places speaketh not of Gods Temple Court City or church to be destroyed but of the Man of sinne to be the sonne of perdition of the lavvlesse one to be consumed and abolished 2 Thes 2 3 8. of the viall of Gods vvrath to be powred on the Beasts throne Rev. 16 10. of the Beast to goe into perdition Rev. 17 11. of the great City Babylon to be burnt vvith fier and to be throvvn downe that she shall no more at all be found Rev. 18 8 20 21. with resemblance to the former Babylon of Chaldea Jer. 51 61 64. Yea also that euen at this time and in this chapter vvhere he speaketh of the burning and utter destroying of Babylon yet here now â Eusebius also writes that God called the people of the church of Jerusalem out froÌ thence before the destruction of the cyty Eccles hist l. 3 c. 5. he calleth his people out from thence as he did before out of Babylon of old Rev. 18 4. with Ier. 51 45. Which shevveth that God yet still hath his people there and that he putteth difference between them and the City of Babylon it self Note here also how some of this age who haue observed many worthy things out of this book think that our dayes are but come to the time of the fourth Angels powring out of his viall upon the Sonne c. Rev. 16 8 9. And touching the Beasts Throne it self that the fift Angels powring out of his viall thereon is yet to come understanding also thereby the City of Rome that shall haue ââ Forwhich also note Rev. 18.8 9 15 18 â1 c. some sore outvvard calamity fall upon it to the finall destruction thereof c. And then addeth this moreover saying Let us obserue from hence for our learning hovv long suffring and slow to anger God is he hath convinced this whore of her foul and shameful tricks a thousand times before But yet he vvil not overthrow her utterly before he haue placed her sinnes in a more cleare Sun-shine then ever they saw yet Which seeing it hath ben and shall also be in vain what remaineth but her finall doome of destruction to punish her with whenas she is past hope of any amendment M. Brightman on Rev. 16 8 9 10 c. To vvhich purpose may also be observed that there it is said they repented not of their deeds shewing that by the vials and plagues there spoken off they should yet haue ben brought to repentance vvhich they vvere not Revel 16 10 11. Furthermore all doe acknowledge as I noted before upon like occasion that if any church haue to deale vvith a particular person that hath sinned they doe and ought to hold him a member though in sinne all the time that they are pleading and dealing with him untill that obstinacy being joyned to his other sinnes he be cast out and cut off from the church Hovv much more should this be yeelded to vvhole churches all the time that the Lord is pleading vvith them as vve see that Israell and Iudah vvas dealt withall by the Prophets from time to time yea and afterward by Christ himself and his Apostles Finally it vvere a very good thing considering the manifold objections hereabout that these men would shevv the time when the churches aforesaid vvere by the Lord put from under his covenant and had a bill of divorce giuen unto them c. Which how it is urged by the
Papists themselues concerning the church of Rome and ought a thousand fold more to be urged in behalf of the church of England vvho can be ignorant The Lord himself who is the husband Lord of his church hath the povver and knoweth his owne purpose time meanes for the disanulling of churches removing of his Candlesticks giving his bill of divorce c. Which when and as it pleaseth him to reveale it by his word is by all religiously to be regarded Otherwise there are no mens sayings though never so peremptorie that can carry away such matters It is onely the Word and vvork of God that herein is to be observed relyed upon And thus much concerning these objections CHAPTER IIII. Replies Answers concerning Churches in apostasie and the church of Rome more particularly c. NOvv moreover seing that by this occasion we treat both of this matter and of the Scriptures aforesaid whereabout there hath ben and still is so very great opposition made it is needfull and being thus provoked I am not unvvilling for the better fynding out and clearing of the trueth in this behalf somevvhat more to insist hereupon For although their errors and evasions abuse of Scriptures other absurdities vvho deny or labour to obscure these things what they can are so very many as every page yea almost every sentence aboundeth therevvith and withall so very shifting frivolous as in them selues they are not worth the naming much lesse vvorth the refuting yet considering that many in simplicity or othervvise some not of the worst disposed are greatly overcaried hereabout whether by prejudice of the matter it self or by admiration of the mens persons that oppose or by some other sinister respect themselues know best I haue therefore thought it good here to giue the Reader some tast of the Opposites dealing in this behalf that so they may set themselues more unpartially to consider of these things and more soundly to judge thereof according to the word of God Now then whereas concerning this question there had ben speach vvriting and my self in answer thereof had written thus â In answer of M. A. letter as may be set in M. Chât Advertis p. 58 59. As touching the Church of Rome there being speach about it to be the church of God I did alledge the saying of the Apostle that Antichrist should sit in the Temple of God as the Apostle expressely teacheth 2 Thes 2 4. And by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found and not among the Jevves Turks Pagans or the like as the Papists and others would perswade us neyther that Antichrist takes away vvholy the church of God and every trueth and ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined vvould beare us in hand Thereupon one of these Opposites replying first of all layeth this for a ground that â M. Ain Aâmad p. 76. the church of Rome is acknovvledged by all that fear God to be the throne of Antichrist I ansvver First if it vvere so that all would say this as here is set downe yet we would hear Thus saith the Lord. Secondly although that this being but generally spoken and in a good understanding might be admitted yet when men doe so speak and understand it as therevvithall to imply or infer that the church of Rome is not the Temple and church of God we must take heed hovv we admitte it considering vvhat consequences follow thereupon for the upholding of Anabaptistrie and other erroneous opinions thereabout and seeing also the Scripture teacheth that the Beasts throne in deed is that vvhich was the * Rev. 13 2. Dragons throne and was by the Dragon giuen unto him which this man himself acknovvledgeth â Pag. 79. here a litle after applieth unto Antichrist is â¡ Rev. 17 9 10 18. that great city which in Iohns time reigned over the kings of the earth which is built on seuen hââ and had seuen kings or kinds of regiment vvhereof fine were fallen when Iohn wrote c. which particulars vvith other the like are al found to be thus in the city not in the church of Rome Of vvhich point I shall haue occasion to speak more hereafter Besides that â¡ M. Bright maÌ on Rev. 13 2. and 16 10. and 17 ch c. good writers also and men fearing God understand the Scriptures here alledged to speak of the city of Rome Thirdly it is also ârue that Antichrist sitteth in the Temple of God and so in the church of Rome and polluteth it as Antiochus did Gods Temple at Ierusalem Yet his sitting in Gods Temple makes not it to be his throne 2 Thes 2 4. Lucifer the king of Babylon boasted of his sitting in the mount of the Congregation on the sides of the North meaning the Temple of God at Ierusalem Yet Babylon vvas his throne not the Temple on mount Sion Esa 14.12 13. The Dragon is in heauen yet heauen is not his throne Rev. 12 3. In the dayes of Manasseh Zedechiah Antiochus and others there vvere idols of sundry sorts set in the Temple of God at Ierusalem Yet was not Gods Sanctuarie therefore the throne of idols but it vvas still Gods house and Gods seat though thus polluted and was so called and acknowledged by the Prophets notwithstanding 2 King 21 7. Ezec. 8 3 5. vvith ver 14 and 16. Dan. 11 31 38. In deed the church of Rome properly taken being in the city of Rome men may mistake or be mistaken and may the more be borne vvithall and such speaches better be admitted when things are not yet called in question and when men in simplicity speak generally as I said and not by way of opposition carping cavilling reviling oppugning c. as also if by such speaches men simply mean that Antichrist sitteth in the church of Rome and yet deny it not therefore to be the church and Temple of God notvvithstanding Another ground he would take froÌ some vvords of mine that I wrote heretofore viz. â In answeâ to M. Jacob pref sect 6 that the hierarchie and church constitution of Antichrist is the most detestable annarchie of Satan that ever was And then also I vvished the Reader as still I doe â Ibid. secâ 1. to try what I vvrite by the word of God and as it agreeth therevvith so to receiue it and no further nor otherwise So let this be my answer once for all touching any thing objected that I haue vvritten about this or any other matter Secondly I doe still professe that the hierarchie of Antichrist both is of Sathan is an apostasie most detestable But this now further vvithall that popular anarchie also is most sinfull and miserable They are both of them extreems and religiously to be avoyded The middle vvay is the right
not as in the Temple of God as the answer here would import vvhich therefore is meerly shifting and full of deceit Thirdly he doeth not onely corrupt the text with evill gloses one upon another but he doeth in deed abuse the Scripture and directly pervert it vvhen for an inference he saith If they can proue that Antichrist is the true God c. as if Pauls vvords were not plaine to such as will understand that Antichrist exalteth himself aboue all that is called God so that he as God sitteth in the Temple of God c. and therefore is not the true God but the man of sinne sonne of perdition although that he as God sit in the Temple of God shewing himself that he is God 2 Thes 2 4. Fourthly difference is to be put as I haue noted here before between the man of sinne that sitteth and betvveen the Temple vvherein he sitteth The Man of sinne himself saith the Apostle sitteth as God yet the Temple wherein he sitteth saith the same Apostle is the Temple of God And othervvise how is it possible if he vvere in deed true God sitting in the Temple of God that he should also be the Man of sinne and sonne of perdition c. But see the like in the cases â Pag. 125 126. c. before mentioned that fell out at Ierusalem and the Temple there vvhen Baals Idoll of indignation vvas set at the entry of the house of God Ezech. 8 3 5. and vvhen Antiochus Epiphanes and his Officers profaned the Sanctuarie city of Ierusalem and set the image of Iupiter Olympius in the Temple and seat of God Dan. 11 31 36. c. who vvould not novv put difference between the idols and persons aforesaid on the one hand and betvveen the Temple and city of God vvherein they vvere set vvhich they polluted on the other And if question should be made vvhether the Temple and city so polluted vvere yet still notwithstanding the Temple and city of God and one for proof thereof should alledge the Scriptures aforesaid would any Opposite now reasoning thereabout be so absurde and voyd of reason as to make this or such like inference thereupon If they can proue that the idoll of Baal or Iupiter that Antiochus or any of his Officers is the true God then I wil yeeld that Baals Temple Jupiters Temple Antiochus and his Officers Temple is the true Temple and their city the true city Otherwise c. Or vvho vvould not rather in the feare of God reason thus Although that Baal Iupiter Antiochus and his Officers be idols and vile persons yea an abomination of desolation yet the Sanctuarie and city of Ierusalem wherein they were set and which they profaned were still Gods Temple and holy city notvvithstanding Fiftly obserue here throughout his treatise hovv still he calleth that the Temple Church and body of Antichrist vvhich Paul expressely and purposely calleth the Temple of God And so therein note still his shifts and his errours c. When Antiochus had polluted the Temple of God at Jerusalem and had set the image of Iupiter Olympius therein he sent then also an old man of Athens to compell the Iewes to call it the Temple of Jupiter Olympius 2 Mach. 6 1 2. Antichrist likevvise typed by Antiochus hath polluted the Temple of God in the church of Rome other like churches sitting therein as God and shewing himself to be God 2 Thes 2 4. and novv cometh this man of himself and like the old man of Athens wil needs call it perswade others to esteem and call it the Temple of Antichrist the church of Antichrist the body of Antichrist the Synagogue of Sathan c. Sixtly he doeth not onely pervert the Scripture but also crosse contradict it vvhiles that vvhich the Apostle saith is the Temple of God he saith it is an idoll like Antichrist himself Finally hovv ever he vvould shift of pervert obscure this Scripture and the matter in hand yet the light of the trueth so shineth before his eyes as euen here himself is forced to note and set it downe that upon the Apostles words who saith the man of sinne sitteth as God in the Temple of God our conclusion must be that Antichrist sitteth as God in the church of God These are his owne words and so in deed let this be our conclusion that Antichrist as the Apostle saith is exalted aboue all that is called God or that is worshipped so that he as God sitteth in the church of God Now then this man himself cannot deny but the Apostles vvords will beare this inference yea he saith our conclusion must be thus hereupon So notwithstanding all his strugling and opposition here against he is now driuen nill he will he to giue us the cause against himself and to overthrovv all his ovvne writing hereabout Which being novv done by himself I may the better spare labour in manifesting the vanity and iniquity of his pretended exceptions Onely because the point is of vvaight and of needfull use against the Papists and Anabaptists I will here briefly note a fevv things more which may giue some light for the present and occasion of further search hereafter about this matter And first seeing novv themselues affirme that our conclusion upon the Apostles words must be this that Antichrist as God sitteth in the church of God I aske vvhat church of God it is vvhereof the Apostle saith here that Antichrist as God sitteth therein If they say it is the church of Rome they giue us the cause If they say it is not the church of Rome but some other let them then shew it But in the vvhole processe of this treatise of theirs they still speak of the church of Rome And all the termes that here are used by the Apostle of the man of sinne the sonne of perdition his opposition his exaltation his sitting as God his shewing himself to be God c. they apply to Antichrist the Pope of Rome and his hierarchie But vvhen they come to this other clause of the Temple of God to expound it of the Temple body and Church of Antichrist the Synagogue of Sathan the Temple of the divell c. as they speak almost in every sentence of their treatise hereabout and this also in such sort as they vvill not haue it understood to be the church of God hovv straunge is this how far differing from their better and sounder vvritings heretofore If vve should thus expound and apply the Scripture what outcryes should we heare what reproach should we beare at their hands When M. Sm. as vve savv â Pag. 133 erevvhile applied the city court without the Temple spoken off Rev. 11 2. to the confused assemblies of Antichrist Antichristian persecuters M. Ains could not bear it that the Court of the Temple should betoken Antichrists church c. but did soundly convince and sharply rebuke him Yet now loe himself in this treatise
vvill haue the Temple of God spoken off 2 Thes 2 4. not onely to signifie the church of Antichrist the Synagogue of Antichrist the Temple Church and body of Antichrist c. but cannot endure that others should otherwise understand it of the church of God as by his writing reviling assertions may appeare Here therefore for the better clearing understanding of the matter let me aske moreover whether these two propositioÌs come to a like end agree the one vvith the other to note out the same thing or not viz. The man of sinne sitteth in the Temple of God And Antichrist sitteth â or in the Church of Rome and other like churches of Christians in the church of Rome If they be alike and accord together in one the cause will be plaine If not let them shevv the difference between these propositions that so the meaning of this Scripture may the better be found out And vvhereas also the terme sitting noteth authority and continuance as â M. Ains Annot on Psal 1 1. and 61 8. 102 13. c. himself othervvhere vvell observeth let him tell us vvithal whether Antichrists authoritie and continuance be in the church of Rome or not according as the Apostle speaketh here of the Man of sin sitting in the Temple of God If he say the authoritie and continuance of Antichrist is in the church of Rome the case againe will thus also be evident If he say it is not there let him then shevv us the Temple of God spoken off by the Apostle vvhere it is Thus tvvo lines keeping directly to the point in question will more clear the matter and better convince both Papist and Anabaptist then tvvo thousand full of shifts errors vvhich doe but the more harden both of them against the trueth though severall wayes But I wil proceed Animad p. 78. The second thing that here he insisteth upon is the word Temple But the Apostles words are the Temple of God unto which he should haue kept as vvill more appeare afterward In the meane time obserue hovv he which euen novv said our reason was unperfitly alledged because of the omission of these vvords as God vvhich perteyning to another point then the question in hand might here therefore so be omitted yet doth now presently himself leaue out such words vvhich as touching the point in question may not be left out at all The particulars follovving vvil shew it more plainly He saith we take it for granted that by the Temple is meant the church so goe on in obscuritie Advert p. 58 59. My vvords were these speaking of the Apostles speach vvhere he saith Antichrist should sit in the Temple of God 2 Thes 2 4. that here by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found not among the Jewes Turks Pagans c. Where first mark that I spake not of the Temple onely but of the Temple of God as the Apostle also doeth Secondly I doe in deed here deriue the reason from this exposition thereof that by the Temple of God is understood the church of God Which if it could be shevved not to be agreeable to the Scriptures otherwhere or that this place would not bear it I haue done But it is so evident that â 1 Cor. 3 16 17. 2 Cor. 6 16. the Scripture thus useth it as euen here in the very next passage this man himself graunteth it Neyther doeth he shew any one place of the Scripture where this phrase of the Temple of God used figuratiuely as it is here doth signify any other thing then the church and people of God And what should I look for of an Opponent that vvould deal soundly and syncerely but that now he should proue that it is not here meant of the Church of God and should also shevv vvhereof it is to be understood and that by the word of God Which till he doe let the Reader obserue his exceptions here how idle they are and to no purpose for the matter in hand As first of all vvhen he saith that the Temple did primarily figure out Christ Joh. 2 19 21. and the Lord God almighty the Lamb is the Temple in the heauenly Ierusalem Rev. 21 22. To vvhat purpose is this will it hereupon follow that therefore by the Temple of God 2 Thes 2 4. vve may not understant the Church of God Or that they vvhich doe so goe on in obscuritie But if in this sense saith he we understand that speach of Paul touching Antichrist then must vve translate the vvords as * August de civ Dei l. 20 c. 19. some auncient Doctors haue done eis ton Naon for the Temple or as if himself vvere the Temple c. Where note first how he speaketh this with an If secondly that he telleth not vvhether himself doe think that it is thus to be understood or thus to be translated or not Which when he resolveth upon for himself and so sheweth it then may it more be considered of In the mean time let the Reader obserue how himself goeth on in obscuritie vvhat he can And for the phrase it self this onely for the present I will here note and leaue it to be observed and considered by the Reader that where Matthevv hath eis to onoma tou patros c. into the name of the Father c. Mat. 28 19. Luke hath for it epi to onomati Jesou Christou â or upon in the name of Iesus Christ Act. 2 37. M. Brighâ on Rev. 1â 2. en to onomati tou Koriou in the name of the Lord Act. 10 48. And a good writer treating on Rev. 16 2. on those words eis tous anthropous saith They upon vvhoÌ this ulcer there spoken off seizeth are men there fell an ulcer against men as Beza turnes it or into men as the vulgar reads that is on men as Antichrist is said to sit into the Temple for in the Temple 2 Thes 2 4. But the praeposition with an accusatiue case soundeth as if the sores did vex not so much by â sticking in the body as by afflicting it from without which doth more agree to these figuratiue sores c. And whether some such thing likewise may not here be observed about this phrase eis ton naon tou Theou os Theon cathisai to sit as God â or upon See Esa 1â 13. into the Temple of God where the same praeposition case is used or els moreover to note out some very near deep close or inward sitting of Antichrist into or in the Temple of God I leaue to be further considered desiring that the true meaning hereof vvhat can be may be searched and found out for the better ending of these and sundry other questions vvhereunto this vvould giue great light and help As for the * Augustine auncient
Doctor whom here he citeth let us heare himself speak His words are these That which is â Note thesâ particulars the temple of any idol or Divell the Apostle would not call â Notethesâ particulars the Temple of God Whereupon some will haue in this place not the Prince himself but after a manner his whole body that is the multitude of men perteyning unto him together with himself under the Prince understood to be Antichrist And more rightly they think it also to be said in Latin as in the Greek that he sitteth not in the Temple of God but for the Temple of God which is the â Notethesâ particulars church As we say he sitteth for a friend that is as a friend August de civit Dei lib. 20. c. 19. Where note how farre differing Augustine is from this man that citeth him 1. Augustine speaketh not onely of the Temple as he doeth here but of the Temple of God keeping the Apostles vvords 2. Augustine saith expressely the Apostle would not call that the Temple of God which were the Temple of an idol or of the Divel whereas this man everie foot calleth it â Animadâ p. 78 82 94 c. an idoll like Antichrist himself the church and Temple of Antichrist the Synagogue of Sathan such as the type thereof should be fetched not from the Temple of God at Ierusalem but from Jeroboams Temple and Bels Temple in Babylon yea such as is no more the Temple of God then the Divel which appeared to the vvitch at Endor was Samuell c. Would the Apostles think vve or Augustine eyther cal these or such like the Temple of God 3. Nay Augustine relating here the opinions of others about this and the translation vvithall notes expressely and takes it for granted that the Temple of God is the Church Which this man oppugneth 4. Or doth Augustine expound it of Christ himself as here he applyeth it Other particulars I insist not upoÌ of the translation interpretation I haue spoken here before leaving it so to be considered of as shal be found most agreeable to this other Scriptures compared together Novv vvhere he saith that Antichrist the Pope proclaimeth himself to be the bridegrome of the church which is the office of Christ to be the Greatest high-prist to haue power aboue all power as well of heauen as of earth c. these things plainly perteyne to those clauses of the Apostle where he describeth Antichrist vvith his hierarchie to the man of sinne the sonne of perdition who opposeth and exalteth himself aboue all that is called God c. and so touch not in deed the point of the controversie betvveen us vvhich is not of Antichrist that sitteth c. but of the Temple of God vvhere he sitteth Onely note this withal that it is in some respect against himself may also giue some light to the question in hand inasmuch as these things by his ovvne graunt here are ascribed to Antichrist and the Pope by vvhom there is no doubt but he meaneth the Pope of Rome Whereupon it will follow that if there we fynd Antichrist the man of sinne thus set there also must be sound the Temple of God vvherein thus he sitteth Next he saith that secondarily the Temple figured the Church but first the catholike or universall Church Ephes 2 21. then every particular Church â Note this for proportion kept with Israel which wheÌ we speake of it he oppugneth Animad p. 15. c. by proportion 1 Cor. 3 16 17. And both these are the church or Churches of God as appeareth by the Scriptures here cited by himself Thus also it is plainly manifest that they who in this place apply it to the Church of God understand it not othervvise then as himself graunts the type figure may lead unto But yet of neyther of the tvvo would he haue it here to be understood therefore bringeth exceptions concerning both Which let the Reader well obserue and remember And the rather because that euen here a litle after he saith expressely that â Animad pag. 80. when the Apostle telleth us that Antichrist sitteth as God in the Temple of God it is to be understood of their invading and destroying of Gods church and people as the heathens of old dealt vvith Jerusalem and dwellers therein Hovv contradictorie these are the one unto the other vvho can not discerne and hovv novv will he reconcile these two together that by the Temple of God is meant here Gods Church invaded and destroyed by Antichrist and yet that by the Temple of God here is not to be understood the church of God neyther universall nor particular But he saith we shevv not which of these two we intend Neither doeth he himself when he saith here presently after that Antichrist invaded and destroyed Gods church here meant by the Temple of God Neyther did he it heretofore when vvriting against M. Sm. he taught that â M. Ain def of Scri. p. 14 15. by the court and holy city spoken off Rev. 11 2. is signified the Church of God And if thus he could haue rested it had ben somewhat But now to destroy that vvhich he built before he sets himself to perswade that it can neyther be understood of a particular Church nor of the catholick or universall So as I might leaue him to mainteyne or to reverse his ovvne exposition hereof vvhether he thinks to be best and in the meane time to consider how all this treatise vvhich he intended against us fals upon his owne head and if he think there be any waight in it is in deed against himself But because the point is of so great moment although in respect of these Opposites I need not yet in other respects I am not unwilling to note somevvhat more hereabout leaving it still to myne ovvn others further consideratioÌ as shal be found most agreable to the word of God and to his vvork by the event of things alreadie done and yet further to be accomplished By the Temple of God properly taken is usually meant the Temple that was at Ierusalem And this vve haue heard did primarily figure out Christ and secondarily the Church both the catholick and universall particular Churches likewise Whereunto may be annexed also that it figured â 1 Cor. 6 19. vvith 2 Cor. 5 1. and 6 16. 1 Pet. 2 5. so may here also in 2 Thes 2 4. particular Christians and in severall respects both their bodies and their soules and consciences Moreover in that Temple at Ierusalem there vvas the Courts the holy place and the most holy place Which sometimes all of them together sometimes some of them more particularly are called the Temple And so this word is diversely used and applied as I haue shevved â Pag. 128. before Which therefore for the right understanding of the Scriptures and touching the question in hand is carefully to be observed
and remembred Novv touching the Scripture and question spoken off where the Apostle speaketh of the man of sinne sitting in the Temple of God â Bellar. coÌtrov 3 l. 3. c. 13 c. Rhem Test in 2 Thes 2 s 11. Bellarmine and the Papists vvill not haue it understood of the Church of God among Chistians and thus farre M. Ains and his followers agree with them in this place But Bellarmine expounds it literally of the Temple of Ierusalem M. A. expounds * Animad p. 78 82. 93 94. c. it straungly of the Synagogue of Sathan of the Temple of Antichrist and the Divell c. And here novv they differ one from another and both of them from the trueth as far as darknes doth from light The Temple at Ierusalem was destroyed long since and in the new Ierusalem which we expect clearly shortly to come at the conversion of the Ievves to the Christian faith there is no such Temple to be looked for the sacrifices shadovves and ceremonies of the Law being now ceased I saw no Temple therein saith Iohn for the Lord God Almighty and the Lambe are the Temple of it Rev. 21 2 22. So vve may first cashier Bellarmines exposition And then M.A. vvhich is in some respects a great deal more straunge that by the Temple of God the Apostle should meane the Synagogue of Sathan the Temple of Antichrist and the Divell c. Against vvhich if there vvere neyther other Scripture nor any other thing at all but that the Apostle here describeth it by this Name of the Temple of God calleth Antichrists sitting therein as God * 2 Thes 2 7. a mysterie of iniquity it vvere ynough to teach us to advise well and to take far more heed thereabout For is this terme of the Temple of God ever so taken in the Scripture Would the Apostle saith Augustine call the Temple of an idoll or of the Divell the Temple of God Or when he describeth the mysterie of Antichrists iniquity would he teach the Church that the place of his sitting is the Temple of God if he meant that it vvere in deed the Synagogue of Sathan the Temple of Antichrist For that Antichrist should sit in the Temple of Antichrist and Synagogue of Sathan what mysterie is there in it All the world would easily perceiue that these agreed very vvell and most fitly together But for Antichrist to sit in Gods Temple and Christs Church this is in deed a mysterie and a mysterie of iniquity such as men had need open the eyes of their understanding and set their hearts religiously to consider it if they vvould discerne it as it is Which may sufficiently appeare by these straunge expositions and like erroneous courses found among the Papists Anabaptists these men and other such vvhether Popishly or Anabaptistically addicted hereabout And what may we think is it that induceth theÌ hereunto Is it not first that this is a mysterie of iniquitie which eyther is not readily perceived or not rightly esteemed as it should Is it not vvithall in the Papists that they would turn away the application of this Scripture from the Pope church of Rome and therefore vvould send us to the Temple of Ierusalem to find out this mysterie there Is it not also on another hand in these men vvith the Anabaptists and others like mynded that they cannot endure that the Church of Rome should any way be esteemed the Church of God and therefore wil rather by the Temple of God understand the Synagogue of Sathan and Temple of Antichrist then they vvil admit that the church of Rome should be the Temple and church of God For my self my purpose is not to plead for the corrupt and adulterate estate of the church of Rome or of any degenerate churches at all much lesse for any impietie or iniquitie of the Man of sinne of Antichrist or his hierarchie of the corruptions false worship or superstitions of that apostasie against vvhich I haue heretofore many yeres in prison and now also by the mercy of God this twentie yeeres in exile witnessed and stil doe vvitnesse the trueth of Christ vvhat in me is and in that measure as it pleaseth him to manifest and vouchsafe unto me But my purpose is to shew that difference is to be put betvveen the Temple of God where Antichrist sitteth and betvveen Antichrist himself who as God sitteth therein that so the cause of the Protestants in general and ours in particular may be kept sound and intire both against the Papists and popish corruptions on the one hand and against the Anabaptists and Anabaptistical aberrations on the other Now therefore to speak of the church of Rome in this respect how this terme is used it is taken either particularly or more generally If vve understand it of a parttcular church as the Apostle wrote â Epist to the RomaÌs his Epistle to the church there how shall we soundly deny eyther it to be the Temple of God or Antichrist to be set therein Euen the Papists themselues hold and tell us that the â Anton. Sum. part 3. tit 21. cap. 2. 6. Laterane Church in Rome is the Parish Church of the Bishop of Rome Which is much to be observed about this question And himself saith here as the trueth is that the Tsmple figured every particular church and therefore also the particular Church of Rome Which thing alone might suffice for the controversie in hand And that the more because the Antichristian usurpation opposition exaltation extent of unlavvfull jurisdiction and other such corruptions growen up since the first plantation of that church are rather to be referred to the Bishops of that church then to that particular church it self and doe more fitly and properly apperteyne to those clauses of the Apostles description of Antichrist where he calleth him the man of sinne opposing and exalting himself aboue al that is called God or is reverend sitting as God and shewing himself that he is God c. then to this other clause of the Temple of God whereabout our question is Like as in the Revelation they are to be referred to the Beast not to the church and people of God in and over vvhich the beast tyrannizeth Rev. 11 and 13 and 14 and 17 and 18 chapt If it be understood more generally then may it be applied to all other such Christian churches as synce the prevayling of Antichrist the Pope of Rome are come under his jurisdiction and government Rev. 11 2. and vvherein he sitteth or treadeth thereon though not in his ovvne person in each of them yet by his hierarchie authoritie usurpation and jurisdiction And if we mark it also we shal find that not the Pope onely but the other hierarchicall Prelates Diocesan Provinciall the like haue the Parishes or particular churches perteyning to their jurisdictions vvherein they sit although not in their owne persons yet by their hierarchie and authority Yea euen
at Rome to this day the Cardinals that are next to the Pope himself are all of them Presbyters or Deacons and haue each of them their particular church or parish whereof they are named and vvhereunto more particularly they doe apperteyne Whereupon to note it by the vvay this may also be observed that if there be any Bishop at this day in our ovvn countrey or otherwhere vvho hath not his particular Church or parish whereof he is overseer and whereunto he doeth properly appetteyne all such are more degenerate from the auncient way order of the Primitiue Churches then is the Pope himself in this behalf And if the Bishops haue stil every one his ovvn peculiar parish church to vvhich they doe properly belong it is a good print and footstep of the auncient vvay wherein the churches vvere planted at first by the Apostles and Euangelists And is a point that vvill giue great light to this other questions novv much controverted about the order and government of the church Note here also hovv the very things vvhich the Prelates chalenge in the particular churches under them are jurisdiction and ordination And that othervvise they leaue the particular Parishes to their ovvn peculiar Ministers for the ministration of the word and Sacraments among them ordinarily Which is observed in all churches by all Prelates euen the most Popish and under the Pope himself unto this day And is a point also that vvill giue light to the better understanding of the estate of the Prelacy and condition of the â Parishionall Diocesan Provinciall c. churches perteyning unto them of what sort soever But to proceed I am not ignorant that the termes of Diocesan Provinciall Nationall Oecumenical or universal churches are also otherwise used and applied and are ascribed to representatiue Churches to Councils Convocations Synodes Courts and the like whereof there may be some use consideration not unprofitable about the matter here in hand so it be not otherwise abused For vvho knoweth not that the Pope hath novv a long time sit in Councils Courts and other Christian assemblies opposing and exalting himself aboue all that is called God or that is worshipped shevving himself that he is God establishing confirming and disanulling vvhat he would ruling overruling vvhom vvhen as he would yet not present stil in his own person but sometimes by his designed substitutes alvvaies by his usurped povver authoritie and jurisdiction But of this I vvill not insist It may suffice for the point in hand that Antichrist is so set and exalted as hath ben said in the Christian Churches aforesaid which I suppose these men themselues being better advised vvill not deny to be the Churches and Temple of God Or if they doe then I hope they will shevv of vvhat other church or churches they understand this Scripture and hovv that vvhich the Apostle teacheth in this place is by the Man of sinne performed in the Temple of God Alvvaies remembring to distinguish betvveen the man of sinne himself and between the Temple of God wherein he sitteth c. And this for the present I thought to note hereabout Animadv p. 78. Where he saith if we meane a particular Church it will not agree with the prophecies of Antichrist whose City or church is so great as peoples kinreds toungues and nations doe dwell in the streets thereof Rev. 11 8 9. I ansvver first that stil he cals that Antichrists church vvhich the Apostle cals the Temple of God II. Secondly how vvill he proue that the Beasts city spoken off Rev. 11 8. is the Temple of God spoken of 2 Thes 2 4. If he say he speaks not of the Temple of God then he speaks not of the point in hand If he speak of it why doeth he still call it the City Church and Temple of Antichrist and not the Temple of God as the Apostle termes it Hath the very phrase of the Scripture so much light in it as he can not endure to look upon it Or doth he in these things loue darknes more then light Or is there no difference to be put between Antichrists City and Gods church III. Thirdly having this occasion I vvill propound some things hereabout and leaue them further to be considered off being assured that if the true meaning of these Scriptures be rightly found out the difficultie about these and sundry other matters will be far the more easy Whereas therefore he doth not distinguish betvveen the City and the Church but here and throughout his treatise usually confounds them as all one let us obserue and consider of these things thereabout 1. That this City spoken off in â Rev. 11 8. the place that he alledgeth is spiritually called Sodome and Egypt where also our Lord vvas crucified But the church is here called the Temple of God or the Court vvithout the Temple or the holy City c. For which see 2 Thes 2 4. and the chapter it self vvhich here he citeth Revel 11 2. 2. That this great city is not onely Sodome and Egypt spiritually but is also that Sodome Egypt where our Lord was crucified Rev. 11 8. Now al know that Christ our Lord vvas crucified in and under the jurisdiction of the City not of the Church of Rome For he vvas condemned to death by Pontius Pilate the Deputie of the Romane Emperour under whose dominion and jurisdiction now the Iewes were and vvas crucified by the Romane souldjours being delivered to the Gentiles when yet there was no church at Rome as Christ himself had before told his disciples Mat. 27 2 11 26 27 31 35. with 20 17 18 19. Luke 18 31 32 33. and 23 1 2 c. Joh. 18 28 31. 19 1 2 10 12 15 16 18 23. c. Which is also acknowledged by this man himself here a litle after Animadv pag. 83. 3. That this City is that which vvas the Dragons throne and was by the Dragon giuen to the Beast Rev. 13 2. vvhich this man himself also noteth though to another purpose Animad pag. 79. But this was the City not the Church of Rome Neyther I think will these men themselues say that the Church vvas the Dragons throne or was by the Dragon giuen to the Beast 4. That this City also is the throne of the Beast Babylon the great City spoken of Rev. 16 10 19. and 17 18 ch Which that it is to be understood of the city of Rome and the dominion thereof vvill yet appeare further by the reasons follovving And note here how â¡ M. Brighon Rev. 16.19 some treating on Rev. 16 19. expound great Babylon there to be the city of Constantinople called New Rome Which then maketh the more for the point in hand 5. That this city is the woman that sitteth on seuen mountaines Rev. 17 9 18. And that the City not the church of Rome is built on * Called Palatinus Capitolinus Quârinalis Aventinus Caelius
then apply it unto that vvhereof it vvas a figure and accordingly understand it Or may not vve so understand and apply it as the Apostle doeth vvho as himself saith here applies it to a particular church 1 Cor. 3 16 17. vvith which place may be joyned 2 Cor. 6.16 though that may also be further extended Besides was not the Temple in Israell for any and every Synagogue familie and person among them And may not we now accordingly apply it to the Churches and Christians of the Gentiles And that the more seeing that then also it vvas for them coÌming to the faith of Israel vvhether mo or fevver Or vvere not the Ievves distributed into severall and particular Synagogues which being joyntly considered vvere and might be esteemed as one people And are not the Christians euen those among whom Antichrist hath most prevayled distributed likewise into particular churches or parishes Which if any would in some good respect consider joyntly as one people vvho would striue about it so as it were not any way abused for maintenance of any errour against the trueth or vvord of God But of this I will not insist neyther alledge other things that here might be observed That alone may suffice vvhich I noted here before By reason whereof also I need not stand on that vvhich he speaketh about the catholick or universall church seing it is ynough for the matter in hand to find it in the particular churches so as is aforesaid Yet some things by this occasion may here be noted vvithall As namely that the Church of Christ is sometimes accounted as one â Sal. Song 4 12 16. and 5 1. 6 2 11 garden being considered joyntly in one sometimes as many or sundry * Sal. Song 4 15. 6 2. 8 13 gardens in respect of the divers particular congregations thereof Each of which particular ones both is a garden it self and is also a part of that one or universal garden of the Lord. So as he vvhich dwelleth the trees herbes vvhich grovv in any one of these may be said to dwell and grovv not onely in that particular garden alone but also in the general or universall garden as it compriseth al the particular gardens within it they being al of them parts of the generall Likevvise the Church is sometimes resembled by â Exod. 25 31. 2 Chr. 13 11. Zac. 4 2 11. one Candlestick having one shank or shaft out of which come divers branches vvherein are * Exod. 25 37. with Rev. 1 11 12 20. and 2 3 ch seuen severall lampes so as the light vvhich is set in any one of the lampes standeth not onely in that particular lampe but in the generall candlestick sometimes by â 2 King 7 49. 2 Chron. 4 7. ten candlesticks sometimes by â¡ Rev. 11 4. two c. so noting both one catholick Church in generall divers particular Congregations in speciall sometimes moe sometimes fewer yet so as they are alwaies parts and members of the generall or universall vvhether they be moe in number and more florishing or fevver more decaying Where note moreover that the Candlesticks and Lampes were set in the Temple of God and that the church of Rome vvas a golden Candlestick as well as the rest of the Primitiue Churches that this man himself saith definitely â Animad p. 103. the true churches were many of them apostate when John wrote whom yet notwithstanding the Scripture calleth Christ acknowledgeth them to be â Rev. 1 11 12 20. and 2 1. golden candlesticks In any of vvhich if Antichrist the man of sinne had sit as in the church of Rome I suppose this man vvould not deny but his fitting then should haue ben in the Temple of God whether it vvere coÌsidered as a particular Lampe and Candlestick it self ââ M. Brig on Rev. 11 4. or as a branch also and part of the great and generall Candlestick vvhich is â Rev. 1 11 12 20. and 2 1. observed in the respects aforesaid to be a type both of the Catholick church and of the particular Congregations thereof like as here the Temple is by this man himself acknowledged and rightly also to be a type of both Animad pag. 78. As for the catholick or universall Church which the Pope claymeth for his Temple what is that to us vvho speak of the Temple of God spoken off by the Apostle 2 Thes 2 4. And vvhereas he vvould be taught hovv that vvhorish company that worship the Beast and Dragon can be the true catholike church spouse of Christ although that which I haue noted before be sufficient for the point in hand neither meane I now to insist on other things yet seeing thus he speaketh here let him first remember hovv but a litle before he told us â Animad p. 77. the catholike church of the novv Romish religion as themselues describe it hath one part thereof on earth another under the earth and a third part in heauen now here himself speaketh onely of such as are on earth and those also such as vvorship the Dragon and the Beast spoken off Rev. 13 4. whereas the Catholick Church in deed conteyneth al the Churches and people of God that haue ben from the beginning of the world before ever there vvas a church yea or a city at Rome and that shal be to the end of the vvorld in any and every age thereof and in another respect all and onely the elect of God both Angels and men 2. And let himself now tell us vvhether he think there was no other church or churches of Christians catholick or particular vvherein Antichrist sate synce the apostasie of the Man of sinne but such as worshipped the Dragon which gaue power unto the Beast and the beast also himself withall Rev. 13 4. And who then were the Tabernacle those that dwelt in heauen whom the beast blasphemed and the Saints with whom he made vvarre tvvo and fourty moneths Rev. 13 5 6 7. and of vvhat church or churches they were considering also that the apostasie began so soone and spread so far and continued so long 2 Thes 2 3 7. with Rev. 11 1 2 c. 3. Let him also remember how Ierusalem came to be â Ezec. 16 2 35 c. and 23 2 43. c an harlot old in adulteries and the Ievves to be â Esa 1 4 5 c. a sinfull nation laden with iniquitie forsaking the Lord and revolting more and more yea * Esa 57 3 4 5. c. sonnes of the soâceresse the seed of the adulterer and the whore â Esa 65 2 3 c. a rebellious people which walked in a way not good after their ovvne thoughts â¡ 2 Chron. 36 14. c. transgressing after all the abominations of the heathen and polluting the house of the Lord which he had hallowed in Ierusalem c. vvhenas yet they vvere
still notwithstanding the city people and temple of the Lord. Esa 1 3. and 3 12. vvith Jer. 50 28. and 51 11 35 36 45 50 51. 4. And as for the true catholick church and spouse of Christ vvhereof he speaketh besides that it conteyneth onely the elect and all of them in all ages and places of the vvorld as is aforesaid himself also knoweth that it is a church invisible unto us whereas our question is of the Temple of God vvherein the Man of sinne sitteth and so of the visible Church polluted and profaned by Antichrist as the Temple of God at Ierusalem vvas of old both by the Iewes themselues and by Antiochus c. 2 Thes 2 4. Rev. 11 2. compared with 2 Chron. 36 14. c. and Dan. 8 9 14. and 11 31. c. 5. Lastly obserue here how still he speaketh and useth the terme of Antichrists Temple vvhereas vve speak of the Temple of God vvhereof the Apostle speaketh 2 Thes 2 4. and so of the Lords Court and City spoken of Rev. 11 2. vvhich hovv ever he cannot now admit to signifie the church of God yet he hath both taught it â Def. of Script p. 14. c. heretofore so as he need not now be taught it again if he will but peruse what himself formerly vvrote about this matter and here againe he teacheth it â Animad p. 80. in the very next page follovving vvhere he interpreteth the Temple of God * 2 Thes 2 4. here spoken off to be Gods church and people thus still forgetting and contradicting himself of vvhethersoever he meane it vvhether of the church catholick or particular Let him chuse vvhich he vvill to expound it of and apply it unto And then let him tell us vvhether it be no othervvise the church of God but as the Divell himself is an Angell of light expounding his own words as shal please him best In the next place vvhere he saith that â Animad p. 79. the very word Temple leadeth us to understand Antichrists church to be but a counterfeyt c. mark first how he keeps not the words of the Text. The Apostle saith not onely the Temple but the Temple of God So his exception and assertion here keeping to the Apostles vvords and the point in hand is this in deed thus to be propounded that the very phrase of the Temple of God leadeth us to understand Antichrists church to be but a counterfeyt Which if so it were then also when the Apostle saith to the Church of Corinth in the Scripture that himself cited â Animad p. 78. here but a litle before ââ 1 Cor. 3 16. know ye not that ye are the Temple of God his meaning should be according to this glose know ye not that ye are a counterfeyt church Againe â ver 17. If any man defile the Temple of God him shall God destroy that is according to his collection here If any man defile a counterfeyt church him shall God destroy And again â 2 Cor. 6 16. What agreement hath the Temple of God with idols for ye are the Temple of the living God that is according to this understanding here What agreement hath a counterfeyt church vvith idols for ye are a counterfeyt church c. Or to keep to the word Temple alone as himself here chuseth to doe let him remember hovv he said here in â Animad p. 78. the next page before that the Temple figured out Christ primarily Like as Christ speaking of his body said to the Ievves Destroy this Temple and in three dayes I vvill raise it up speaking of the Temple of his body Ioh. 2 19 21. Will this man therefore novv thereupon gather as here he doeth that the very vvord Temple leadeth us to understand Christs body to be but a counterfeyt So in deed â Daenaeus in Augustin de haeres the Marcionites and other hereticks of old held that Christ was not truly man but had a feyned and fantasticall body vvhich he brought from heauen and took not of the substance of the Virgin Marie Wherefore also they put out of the Gospels the genealogie of Christ described by Mathevv and Luke c. What a strength now such collections as this man maketh giues to these heresies revived again by some Anabaptists let the wise judge and let the weak take heed of such counterfeit gloses Moreover in ââ Animad p. 80. the very next page following he tels us that Antichrists sitting as God in the Temple of God spoken off 2 Thes 2 4. is to be understood of his invading and destroying Gods church and people as the heathens of old dealt vvith Jerusalem and the dvvellers therein And novv here he tels us the vvord Temple leadeth us to a counterfeyt So as then by his doctrine eyther Antichrist hath invaded and destroyed but a counterfeyt and therefore not the church people of God in deed neyther is his dealing like the heathens of old vvho invaded and destroyed Ierusalem the Lords city and the dvvellers therein in very deed or els he doeth still contradict himself as in deed he doeth By which also may appeare hovv notably this man himself playeth the counterfeyt so might be left vvith all his counterfeyt gloses till God giue him better grace vvere it not that the trueth and good of others also are to be respected vvithall Where he saith the Temple and tabernacle in Israell vvas not the church congregation of Gods people â properly See vvhat he saith to M. Sm. hereabout Def. of Scrip. p. 5 8 c. properly but a sacramentall signe of Gods dvvelling vvith them c. What then vvere they therefore but counterfeyts not a Temple and Tabernacle in deed and in trueth Or did they not in Gods ordinance figure out the church as himself affirmed here a litle before so were the church figuratiuely Or doeth not the Apostle so understand and apply them in the places before mentioned 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Circumcision also and the Passeover in Israell vvere signes of Gods covenant leading unto Christ were they therefore but counterfeyts and not a cutting of the foreskin and a lambe in very deed Or were they not Gods holy Sacraments and fit antitypes of ours in deed and in trueth Thus by his doctrine might all Gods ordinances and types in Israell be esteemed but counterfeyts and all the doctrines comforts directions that throughout the Scriptures in â Annot. on Gen. Exo. Psal c. his owne Annotations are derived from them might be turned avvay as being taken but from counterfeyts Hovv this again may strengthen the Anabaptists in their errors vvho vvould not haue us to reason from circumcision to baptisme from Israell to the church now c. all of judgment vvill easily discerne But novv at length after he hath made a great florish to shevv that the Temple is a
counterfeyt and bestowed needles labour to note some severall things about the church of God and the Beast which in deed differ much the one from the other in the end he saith plainly Animad p. 79 80. and would bring it in as his conclusion that â vvhen the Apostle telleth us that Antichrist sitteth as God in the Temple of God it is to be understood first of their invading and destroying of Gods church and people as the heathens of old dealt vvith Ierusalem and the dvvellers therein secondly of their ovvne vaine ostenstation vvhiles they vvill haue it called the Christian catholick church and the Pope the head of the same That now at length he speaketh thus plainely it is vvell done and is directly against himself though he thinks not so but whereas he vvould inferre this as a conclusion upon the premises if he doe but offer to bring it into forme of reasoning himself vvill soone perceiue how far he comes short Yet novv a litle to insist upon this interpretation of his as himself hath set it dovvne first he saith that vvhen the Apostle telleth us that Antichrist sitteth as God in the Temple of God it is to be understood of their invading and destroying of Gods church and people as the heathens of old dealt vvith Jerusalem and the dvvellers therein What haue we here Doth himself now by the Temple of God spoken of 2 The. 2 4. understand Gods church and people yea such as was ansvverable to Ierusalem and the dvvellers therein of old Why then hath he so eagerly oppugned us hereabout Why hath he so much â Animad p. 78 and 79. here before pretended that the temple of God vvhere Antichrist sitteth is not the church of God but an Idoll like Antichrist himself the Temple church and body of Antichrist a counterfeyt c. And vvhy doeth he â Ibid. p. 82 93 94. c. hereafter again pretend that it is the Synagogue of Sathan that Ieroboams Idoll Temples Bels Temple in Babylon vvere the figures of it that is no more the Temple of God then the Divel which appeared to the witch at Endor was Samuell c. Doeth he not extreemly forget and contradict himself Or hath he â Ezec. 14 3 10. an Idoll of mainteyning an errour and pleasing his followers thereby set up in his own heart vvhich whiles he vvould giue homage unto he is confounded in him self by the just judgment of God yea driuen to giue us the cause against himself nill he will he For vvhat can be more plaine then that by the Temple of God â 2 Thes 2 4. here is to be understood Gods church and people Well then seing now he affirmeth that it is to be understood of Gods church and people it remaineth that he consider with himself vvhether it be the catholick and universall church of God or some particular church or churches that here is understood Which he must the more carefully regard because but â¡ Pag. 78. erewhile he said the temple figured both the catholick church and every particular church also and yet would then perswade that here it could be understood of neyther But novv no doubt he vvill expound it of one or other seing himself saith the Apostles meaning is by the Temple of God here to understand Gods church and people and that which is more such as is ansvverable to Jerusalem and the dwellers therein I suppose he would say the Temple in Ierusalem unles perhaps he haue some speciall purpose or pretence in speaking othervvise As I doubt not but he hath vvhen he saith here that Antichrists sitting as God in the Temple of God is to be understood of their invading and destroying Gods church and people c. Of vvhich I come now to speak next And first I aske vvhere he can shew in the Scriptures that sitting is put for inuading and destroying and more particularly that by sitting as God in the Temple of God is to be understood the invading and destroying of Gods church and people Secondly I wish him and all to observe hovv othervvhere still he teacheth according to the Scripture phrase that by sitting is meant abiding continuing dvvelling or companying and having familiaritie together or ruling and reigning with continuance c. As may be seen in his Annotations on Psal 1 1. and 9 5. and 61 8. and 69 13. and 99 1. and 102 13. and 110 1. and 122 5. and 141 14 c. From all which expositions and the like how far novv himself differeth let the vvise judge Ibid. Thirdly here a litle before and afterward again he vvould persvvade that the Temple of God vvhere Antichrist sitteth as God is an Idoll like himself the Temple church and body of Antichrist the Synagogue of Sathan a counterfeyt c. If then by sitting in it as God should be understood the invading and destroying thereof the meaning should be this that Antichrist should invade destroy an Idoll like himself his owne Temple church and body the Synagogue of Sathan a counterfeyt c. And vvere this then evill in him so to doe For sure the Apostle speaketh of his sinfulnes Or think they that Antichrist hath done or vvill doe thus Ibid. Fourthly he said also here before that the Temple of God figured the church catholick and particular If then by sitting in it as God be understood the invading and destroying of it he must shew vvhich of them he meaneth to be invaded and destroyed by Antichrist the one or both of them Fiftly though it be true that Antichrist invades Gods church and destroyes many of his people as both experience and the description of the Beast and of the man of sinne and the types thereof in Nebuchadnezar and Antiochus doe manifest yet here for the point in hand must be found out whether by sitting in the Temple of God be understood the invading and destroying thereof And yet then also vvill follovv still that by the Temple of God here must be understood Gods church and people answerable to the Temple and to Ierusalem and the dwellers therein which is still against himself as is noted before And note further that not onely Nebuchadnezar and Antiochus spoken off in the Scriptures here alledged were types of Antichrist but also Pharaoh Corah Dathan Abiram Saul Absalon Ieroboam Ahaz Iehojakim the persecuting and apostate Priests the false prophets and divers others both in Iudah and Israell and othervvhere some in one respect some in another And that therefore to discerne the estate and dealing of Antichrist we should not look alone at some one thing type or event but at the many things types and events that the Scripture shevveth which time and experience hath novv already manifested sundry waies and will yet make more manifest hereafter concerning this matter Othervvise great difference might be observed in the tipes and things spoken off in the Scriptures here alledged For Ieremie speaketh of Nebuzaradan
a chief captain under Nebuchadnezar the king of Babylon how he burnt the house of the Lord and the houses of Ierusalem and brake dovvne the walles thereof c. Jer. 52 12 13. c. Lam. 2 7 9. To vvhich time the 97 Psalme also here alledged may be referred Daniel speaketh of Antiochus king of Syria who magnified himself against God took avvay the dayly sacrifice cast avvay the place of Gods sanctuarie trode it the host of God under foot and as it is in another place of the same prophecy polluted the Sanctuarie of strength or the Sanctuarie and munition meaning the Temple and city of Ierusalem and placed the abomination that maketh desolate So as though the Temple and City of Ierusalem novv remayned yet they were polluted spoiled cast avvay and trode under foot Dan. 8 11 13. and 11 36. with ver 31. Besides the Iewes in the captivitie of Babylon acknowledge that their sinnes deserved it as the Prophets also for their sinnes had denounced it Dan. 9 5 14. Psal 79 8 9. with Jeremies prophecy throughout Whereas the Iewes in the persecution of Antiochus alledge their integritie and faithfull constancie in the vvorship service of God euen unto death Psal 44 17 22. Albeit that divers also then eyther by the persecution of Antiochus or by his flatteries or both were corrupted and dealt vvickedly against the covenant of the Lord. Dan. 11 32 33 34 35. Wherein likevvise there was a fit type both of Antichrists dealing and of the churches estate in this behalf And in all these times the Iewes notvvithstanding vvere the church people of God though some of them were slayne and destroyed yet among them still God preserved his Church and people from the destruction intended by their adversaries Both vvhich as touching the question and Scripture in hand should carefully be observed Finally this Scripture is so to be understood as it may not contradict but agree with that which is written Rev. 11 2 3. where the Court of the Temple is giuen to the Gentiles and the holy City trode upon two and fourty moneths whether this be understood â ReseÌbling the times of Eliah of Antiochus of Christ among the Pharisees c. of shorter or longer times which yet should haue an end or vvith ver 3. of 1260 yeeres putting a day for a yere And afterward the Temple of God is opened in heauen and therein is seen the Ark of his Testament or covenant c. Rev. 11 19. and 14 15 17. and 15 5 6 8. and 16 1. And God hath his people stil in Babylon Rev. 18 4. So Gods church and people then remayne still undestroyed notvvithstanding all the opposition and exaltation of the Man of sinne with all his tyranny cruelty and persecution had in over and against the church and people of God from time to time untill himself being the sonne of perdition come to be consumed and destroyed in the end Othervvise also the Anabaptists plea should here againe be strengthned who hold â M.S. charact of the Beast p. 56 c. that Antichrist hath utterly destroyed the true Temple the true church and hath abolished the true baptisme of Christ and that therefore they must reare up a new church and get themselues a new baptisme c. And so they proceed from one errour and evill to another Wherein this mans erroneous opinions and corrupt gloses may harden them much the more And hitherto of the first exposition of the vvords aforesaid that here is giuen His other exposition is that vvhen the Apostle saith Antichrist sitteth as God in the Temple of God it is to be understood of their owne vaine ostentation vvhiles they vvill haue â Doth he meane the church of Rome or vvhat els speaketh he off it what I pray you called the Christian catholick church and the Pope the head of the same First I ask vvhereof he speaketh this that they vvill haue it so called If of the Temple of God himself in his very last vvords told us that by it is understood Gods church people in deed If he speak of some other thing he speaketh not to the point in hand And besides vvhat is it that he speaketh off And why doeth he not name it Is it because if so he did his exposition vvould be found eyther contradictorie to the former or some other way to no purpose at all but against himself Secondly if the Apostle had meant that it vvas not the temple of God in deed but onely that they would haue it so called could he not so haue expressed his mynd for this clause of the Temple of God as he doeth in the next vvords touching Antichrist himself vvhen he saith he shevveth himself or pretendeth that he is God and as the Scripture speaketh othervvhere vvhen it noteth the blasphemie of them which say they are Jewes are not but are the Synagogue of Sathan and so doe lye Rev. 2 9. and 3 9. Thirdly if it be thus to be understood as now he saith that it is not the Temple of God in deed but onely that they vvill haue it so called in vain ostentation making the Pope the head thereof then besides his strengthning again of the Anabaptists opinion aforesaid his owne former exposition here giuen can not stand vvhere he said in the last vvords before that it is to be understood of Gods church and people invaded and destroyed by Antichrist as Jerusalem and the dvvellers therein were dealt vvith by the heathens of old For these were in deed the church and people of God though sinfully corrupted not onely in their owne vaine ostentation that they vvould be so called Lastly many often boast vainly of that vvhich notvvithstanding they haue or may haue in deed but yet abuse it or vvalk not worthy thereof as I shevved â Pag. 106. 107. heretofore by the example of the Ievves here spoken off out of Esa 48 1 2. Zeph. 3 11. Matth. 3 9. Ioh. 8 37 39. as likevvise the church of Rome hath a long time boasted that it is the church of God and as other churches and people also doe vvhen yet they abuse and vvalk not vvorthy of that mercy of God unto them Besides that Lucifer the king of Babylons vain boasting of his sitting on the mount of the Congregation c. did not hinder but that it vvas in deed the Temple of God and the Mount of the congregation in the sides of the North c. Esa 14 13. Other things here I omitt as being meerly vaine in deed that a particular church should challenge to be the catholick church vvhich cannot be as they understand it the Pope to be the head of the same vvhich Christ onely is and no other can be Ephes 1 22 23. Let these clauses therefore all by-matters be omitted that perteyn not to the point in hand let the thing be simply propounded as it should be thus vvhether the church
must needs fall into high transgression against God and profanation of his holy things to the provoking of his vvrath against them more and more til they repent and amend their vvaies And that also the more seeing they haue had so long and often vvarning thereof giuen unto them These things if they can let them get him to answer by the word of God syncerely and soundly if they vvill vvalk conscionably herein as they ought to doe To us they may see he cannot answer them but with sleights evasions puts them of persvvading the Reader that nothing is proved by us vvhen any may see that nothing in deed is answered by himself but that sometimes he passeth by things vvholly vvhich should specially be insisted on and answered sometimes where he would ansvver cannot find any but vvith glosing speaches caryes away the Reader vvhat he can and sometimes brings that as he thinketh against us vvhich being well observed is in deed for us and against himself As may be seen in the last points novv treated off besides the like in other here noted before and that may be observed throughout his treatise And hitherto of this point concerning Gods people and their being under his covenant euen whiles they are in Babylon Rev. 18 4. Of Israell heretofore and Christian Churches since being in Apostasie and Defection A further declaration hereof I took â Advertis p. 59. from the example of Israell For having alledged that those words My people imply the covenant of God which is I vvill be your God and you shall be my people I annexed thereupon And so is Israell often called the Lords people and is thus spoken off in the time of their apostasie by the Prophets 2 King 9 6. and 13 23. 2 Chron. 30 6 9. Hos 4 6 12. and 5 4. and 14 2. Amos 7 15. and 8 2 c. Whereunto this opposite not finding what to answer â Animad p. 81 c. betaketh himself to his woonted shifts and evasions and thereupon ansvvereth that vve proue not the Question Where let the reader judge vvhether the point in hand touching that phrase of Gods people to imply the covenant of God be not proved by the example of Israell and the Prophets use of that speach concerning them And that so plainly as this man himself is glad to passe over the Scriptures here alledged vvithout insisting thereon Moreover the question here in hand being concerning the Temple of God spoken off 2 Thes 2.4 whereabout I alledged also that terme and estate of the people of God spoken off Rev. 18 4. he keepeth not hereunto as he should but fleeth to Babylon there to seek some evasion if he could Of this vvoonted course of his in not keeping the Apostles vvords the Temple of God whereabout our question is but in stead thereof using the termes of the Antichristian church Babylon and the like I haue spoken â¡ Pag. 144. here before need not repeat it As also of the terme * Pag. 129 Gentiles by the sound vvhereof he would novv cary avvay the Reader whenas heretofore in â Def. against M. Sm. p. 12 13 14 15. the very place here cited by himself he could distinguish betvveene these Gentiles and the Court of the Temple here spoken off Rev. 11 2 9 18. Where likevvise there is * Rev. 11 ch manifest reference made in divers respects not onely to Israell but also to Iudah Which may assure us that these are true fit types also of the things here spoken of concerning the church of Rome and other churches in apostasie and defection For vvhich see here before pag. 127 c. And still remember that the very terme of the Temple of God 2 Thes 2 4. Rev. 11 2. besides all the other things follovving in the same chapter teach the same thing undeniably For vvhich also see before pag. 124 127. c. His next ansvver is touching Israell it self vvhere he laboureth to disproue what I alledged concerning them out of the Prophets but yet medleth not with the Scriptures vvhich I cited hereabout and vvhich are vvell to be observed about the point in hand besides that in his discourse after his manner he useth what other shifts he can and falleth into sundry errors great abuse of the Scriptures as I haue more largely shevved â Pag. 96. 97 c. here before treating of this matter and of some speciall things concerning Israell which here he insisteth on more particularly To which therefore I refer the Reader And having now intreated already so largely both of Israell and the church of Rome other churches in apostasie and defection as the Reader may see I haue done I shall not for the residue of his treatise insist upon every particular from point to point For so I might vvrite many books volumes thereabout And in this I haue already vvritten much more then I thought to haue done vvhen first I began it For the rest therefore of his discourse it shall suffice to note a few of the many errors evasions contradictions and other such stuf vvherewith his treatise aboundeth throughout leaving it to the Reader to esteem of them and the like which he may obserue himself as he shall find them for to be Errors evasions contradictions c. 1. That the Temple of God spoken off by the Apostle 2 Thes 2 4. is no more Gods Temple Animadv p. 82. c. then vvere Ieroboams Idoll temples in Israell and Bels Temple in Babylon Animadv pag. 82. yet he told us but a litle before that it was to be understood of Gods church and people invaded and destroyed by Antichrist as the heathens of old dealt with Ierusalem and the dvvellers therein Ibid. pag. 80. Pa. 83 84 c. 2. That he maketh not onely Babylon but the Beast himself and the Church to be all one Whereas the Scripture teacheth us again and again to distinguish betvveen Babylon and Gods people in it betvveen Babylon and Sion in it c. as I haue shevved here before out of Jer. 51 45. and Zach. 2 7. compared vvith Rev. 18 4. betvveen the Beast that is the man of sinne and the church or Temple of God vvhere he sitteth and tyrannizeth c. 2 Thes 2 3 4. with Rev. 11 and 13 chapt Pag. 84 85 c. 3. That vvhereas I observed a tvvofold consideration of the estate of the church of Rome and of Israell heretofore one in respect of the trueths and ordinances of God still reteyned among them another in respect of the mixture of their ovvn inventions abominations vvithall in regard of the one to hold and acknovvledge the trueth and church of God there * This cause he omits against the Anabaptists in regard of the other to consider and obserue their apostasie and Babylonish confusion against Antichrist c. he doth not onely not yeeld unto it vvhich thing alone is to
Zac. 13 9. with Act. 2 39. 3 25. Rom. 9 25 26. c III. That the typicall estate of Israell is our ensamples 1 Cor. 10 6 11. Which Pag. 87. vvhen we obserue or alledge he setteth himself to oppose it he will not admitte it he excepts against it c. But for himself he will use it he will insist upon it no man more as in all his vvritings may be seen And if he may doe it may not we also Came the word of God out from him or is it come to him onely 1 Cor. 14 36. IIII. That he pretendeth and pleadeth as if he vvould perswade Pag. 88. that God brake the covenant on his part vvith Israel vvhen al the tribes were together Pag. 88 c. and yet aftervvard in the same page saith that whiles Israell was one they continued Gods Church Pag. 88. V. That he shuffles together the estates of Israell Pa. 88 89 90 91. when they were one body and when they vvere rent in tvvo Also whilest Israell was in the land and presence of the Lord and when they vvere cast out of his house and presence Which I haue shevved â Pag. 70 71 78 101 c. here before and vvhich the Reader may here again obserue if he doe but note the Scriptures which now he citeth and the cases spoken off and the times vvherein they fell out As namely the things spoken off in Deut. 1 and 2. Exod. 34. Judg. 1. and 2. Animadv p. 88. 89 90 91. Num 14 c. when they were al together And 2 Chron. 11. and 15. and 25. and 1 King 13. Hos 4. and 5. and 8. and 11. Amo. 9 c. when the ten tribes had left Iudah as also whiles yet they vvere in the Land And finally 2 King 17. with Hos 1 9. and 2 chap. Jer. 3 8. c. vvhich speak of the estate of Israell when they vvere cast out of the land as out of the house and presence of God and had the bill of divorce giuen them that is here spoken off c. Which places times and cases hovv he confoundeth the Reader may obserue and hovv needfull it is to distinguish them may appear by the things themselues as I haue shevved more largely heretofore pag. 70 78 101 c. to vvhich I refer the Reader Whereunto novv I annex this that among other things Pa. 82 91. the place in Hos 1 9. vvhich he cited before and here again might haue taught him better to consider hereof both in respect of the severall times of the birth of the children there spoken off vvhereof that of Lo-ammi not my people vvas the last because the Lord doth there expressely use a word of the future tense I vvill not be â or your God or for you c. yours shevving that their case should afterward come to be othervvise then novv it vvas as yet vvhiles these types and prophecies vvere giuen them and vvhiles as yet they vvere in the land Of vvhich also see more here before pag. 77 78. c. VI. That he saith if we cannot proue Babylon in Chaldea to be Gods church Pag. 92. vvhen the Iewes vvere there captived Ier. 50. and 51. we shall never proue the Temple of God spoken off 2 Thes 2 4. to be Gods true church For about this is our question and reasoning hovv ever he please still to terme it the Synagogue of Sathan c. Of vvhich see here before pag. 124 143 144. c. And this Babylon he knoweth vvas then meerely an heathenish City people whereas the Temple of God here spoken of himself acknovvledgeth â Animad p. 80. othervvhere to be understood of the church and people of God answerable to Ierusalem and the dwellers therein Animad p. 80. 7. That vvhere I spake * Advert p. 62. of the vvord Church being taken sometimes more largely sometimes more strictly which about the question concerning the church of Rome may likevvise be observed he omitteth â Animad p. 92. this point and doeth not so much as mention it vvhether not willing to meddle with it or not regarding it vvhereas other both learned and godly men do obserue and note it Keckerman vvriting of the church saith The church is taken largely or strictly The Church largely taken is a company of men that professe Christ to be their King Priest and Prophet And touching the Church thus taken there be these generall rules I. The Church is of those things which haue one name and divers significations or where divers things are signified by one word which cannot be comprehended in one essential and generall definition 2. But the profession of the doctrine of Christ acknowledgment of his Propheticall Priestly and kingly office generally and howsoever taken is the forme of the church largely considered 3. Thus therefore the Church being taken conteyneth euen the reprobate and hypocrites as members to wit so long as they prosesse Christ the Prophet Priest and King any manner way Keckerman System Theolog. l. 3. c. 6. p. 370. 8. Where I observed â Advert p. 62 63. a double regard that may be had of apostate Churches in all ages according as they are considered and spoken of in comparison with other people of divers sorts As namely that Israell in apostasie being compared with the Syrians Philistimes Moabites and other nations are called ought to be accounted the people of God who haue the onely true God for their God c. 2 King 5 8 15 17. and 9 6. c. But being compared with Iudah which ruled with God was faithful with the Saints she is called an harlot not the wife of God but an whore committing adulterie compassing God about with lyes deceit c. Hos 2 2 5. and 4 15. and 5 3 4. and 9 1. and 11 12. c. And in like manner that the Church of Rome in apostasie being compared with the Iewes Turks and Pagans they are and ought to be accomted Christians and the Temple of God Where also is verified that which the Apostle spake of Antichrists sitting in the Temple of God 2 Thes 2 4. not the Temple of Ierusalem as some to turne away the truth haue imagined but the Temple of Christians the church of God brought to the faith of Christ and professing to be Christians as may appeare by these Scriptures and the like compared together 2 Thes 2 4. with Ezech. 43 7 8. Zach. 6 12 13. Eph. 2 11 13 19 21. 2 Cor. 6 16. Rev. 11 19. * This clause he omitteth and as it is also understood by all sound writers both old and new But againe being compared with the auncient Church of Rome and other primitiue churches in the Apostles times and such as now walk in their steps and in the good old way ruling with God and abiding faithfull with his Saints she is called and is to be esteemed an
which avouch the papacie to be the church it self which vve haue before disproved The papacie is a poyson in the church which poyson must needs be vomited out if it will be preserved or els the church vvilbe extinguished by it if it suffer that poyson to prevaile and possesse all the veynes of the bodie But how can she be the church will some say in which the papacie is Euen so as there is the body And this in which a disease worketh But because the papacie is a deadly corruption the more that the papacie getteth strength the more the church is weakned the increase of the one is the decrease of the other And hence it commeth to passe that in the churches which are called popish some are more healthie and some more unhealthie then others the more healthie are those which haue lesse of the papacie and more of the church and those are the more unhealthie which haue more of the papacie and lesse of the church of this kind I doubt not that church to be which at this day is at Rome For it had long agoe giuen up the ghost if God by the medicine of his grace and long suffring had not nourished and kept it warme Notwithstanding that we may giue content unto their minds which doe not yet reach unto these things And this or think that they are more subtily then truly spoken of the church which they call the papal or popish church let us answer this question in few words from the regard of al particular churches as they are among meÌ or in consideratioÌ of things humane Everie church which in deed is a church is considered two waies on Gods behalf as they speak on our behalf On Gods behalf it is altogether a church whersoever there is found a companie called of God with his calling by the spirit the holy Scripture the ministerie of persons ordeined for holy things divine actions On our behalf there is no church at al although it be so of God And this also as we haue said to which there doth not cleaue corruption concerning the persons things actions and finally the whole ministration of man ordeyned by God Now that which is on Gods part is not taken away by our default so long as it seemeth good unto the Lord to acknovvledge it for his church and call it by his calling by the spirit and holy Scripture and the ministerie For shall the unbeleef of men saith the Apostle Rom. 3 3. make the faith of God without effect shal the weaknes of man make voide the truth of God or his imperfection the perfection of God Far be it off yea let God be true and everie man a lyer saith the Apostle in the same place We wil make the matter plain by an example similitude out of the words of Ieremie ch 3. A wife being filthie with adulteries if her husband will pardon her and consent to receiue her And these clauses he passeth over and to dwell with her she abideth still the wife of her husband not in deed by her own fact for she hath broken wedlock what in her was but by the benefit or goodnes of her husband So a church overflowing not onely with lighter infirmities but also with grievous adulteries should cease in deed on her part to be a wife but she ceaseth not on her husbands part For touching the election as the Apostle saith Rom. 11 28. she is beloved for the fathers sakes speaking of the church of the Iewes It is a church so long whiles God calling her proclaymeth that which is in Ier. 3 13. Onely acknowledge thine iniquity that thou hast transgressed against the Lord thy God And these following hast scattered thy waies to the straungers under everie green tree and ye haue not obeyed my voice saith the Lord. Turn O backslyding people saith the Lord for I am maried unto you I wil receiue you c. It is a church so long whiles God with protestation calleth upon it departing from him being rebellious as it is in Esa 50 1. Where is the bil of your mothers divorcement wherewith I put her away or who is there of my creditors to whom I sould you c. The church then at length ceaseth to be a church wheÌ God ceaseth to cal it back taketh away the evidence of that holy marriage that is the holy Scripture out of the hand of the adulteres and her that is stubburne testifying that the matrimonie is dissolved on his part so receiveth the covenant of grace to himself It is not for any man to deny that to be a church which God calleth a church Neither is it for any man to cal that a church which God having giuen the bil of divorce taken away the draught of the mariage contract denyeth so to be And after this maner doe we esteem of the church in which the papacie is God calleth her with his calling by his spirit word the publike records of that holy mariage which we cal the holy Scripture the ministerie holy things actions And this also which before we haue briefly reckoned up These things doe remain to that church most manifestly on Gods behalf But in that on the behalf of men al these holy things actions together with the very persons themselues abound overflow with most grievous deadly corruptions this is the sinne of men not the fault of God whose grace truth is perfected in infirmitie On Gods part she is yet called Hammi my people Ruchama finding mercy which most truly on her part may be called Lo hammi not my people Lo ruchama not obteyning mercie as we read in Hoseah the Prophet But we rely upon the mercy of God and according to his grace revealed we speak our mind or deliver our sentence concerning a church erring and going astray But this church hath every thing in it corrupt I coÌfes it But in that it hath al the divine things in the Scriptures it is of God in that it hath theÌ al corrupt that is of it self And this in that it hath al the divine things it is a church in that it hath the same al corrupt it is a corrupt church The church is not takeÌ away by corruption unles it be total as they speak which they cal destructioÌ And this A corruptioÌ that is in part doth not take away a church but wekeÌ it The church of Rome hath al things corrupt but not altogether this is not a destructioÌ but is to be called a corruptioÌ of it in part For to prosecute these heads particularly which we haue briefly noted in the consideration of the church God by the alone presence of himself calling doth lay the foundatioÌ of the church And this whole passage he omitteth in Christ the head therof The church of Rome addeth another foundatioÌ to this foundation
corporall injurie of their furious mother then being ashamed of her shamefulnes and resting silent they betooke themselues into their fathers bosome and his inner roome albeit that she pursued them outragiously least they being ashamed of her should be said to shame her as stumpets are usually woont to doe For vvhich causes I doe humbly beseech God the Father of our Lord Iesus that he would both by his saving calling informe direct and care for his church and whatsoever belongeth to his church that he would also teach every one that is in it his truth the truth of his church and that he would so work as they wisely absteyning from all evils especially from those which the sonne of perdition and author of the apostasie hath brought in and taking heed of the spirit of lyes and the efficacie of his errour they may religiously cleaue unto the Father and his good things in everie of them to their mother next after the father or so far as she accordeth with the Father that increasing in his truth pietie saith and loue they may bestow employ al their studies to the edification of the church the salvation of all and the glorie of that our heauenly Father c. God the Father and the Lord Iesus Christ by that eternall spirit of his eternall truth bring to passe that the wiles of Sathan being driuen away we may al grow dayly in Christ in the church and in the truth of Christ and the Church and that we may more and more confirme one another in loue unfayned to his glory and the common salvation of us all Amen Hitherto M. Iunius who though he be dead yet liveth and speaketh sufficient in this writing for the point in hand Which vvhiles M. Ainsw would seem to ansvver it is straunge but good to be observed how many things of waight he passeth over besides that sometimes he picketh out a sentence here and a sentence there leaveth out vvhat commeth betvven which should help the Reader and more cleare the matter thus being injurious herein both to the living the dead not to speak of the unspeakable abuse of Scripture also into vvhich he falleth still more and more which the Reader shall doe vvell to obserue though I insist not upon the particulars which would be endles and being now purposed here onely to note a fevve things moe vvhich he hath that are merely Anabaptisticall and full of glosing deceit 21. Speaking of the Church of Rome vvhereas he should distinguish betvveen the Temple of God and Man of sinne spoken off 2 Thes 2 4. Animadv p. 98-102 c. he eyther regards not to obserue it or confounds them together as one without distinction or so speaketh of Gods Temple church there as if it were no other then the Divels spoken off Rev. 18 2 3. 16 14. then Sodome Egypt Babylon Rev. 11 8. and 16 19. the lothed of God delivered to Sathan to be seduced deluded damned 2 Thes 4 8.9 11 12. And hovv then is there the people of God the Temple of God the baptisme of God the covenant of God the salvation of God to any in that Church c. Betvveene these things there is no just proportion for what concord hath Christ vvith Beliall or the Temple of God vvith idols or divels 2 Cor. 6 15 16. 22. Speaking of the congregation of Saints that was at Rome in Pauls time he saith not as he might that it is since corrupted adulterate or fallen into defection c. but he saith absolutely it is gone long since and the man of sinne with his worshippers come in the place Pag. 98. So then here againe let him tell us vvhether he thinketh these be the Temple of God the people of God under the covenant of God having the baptisme of God which the Lord hath ordeyned and giuen to his Church or vvhether there be no such there at all though corrupted and abused c. 23. Whereas â See here before pa. 183. M. Iunius spake of Gods church being euen at Rome at this day by the mercy of God because he trusted that there is God calling persons called the calling it self yet in her the meeting of which things together in one giveth being to a church c. M. Ains not having vvhat to ansvver hereunto Animadv p. 98 99 doth very boldly without limitation or restreynt deny that God is there calling as in his church but that the man of sinne sits there as God calling all to worship him and that his calling is by the working of Satan and in all deceiueablenes of unrighteousnes among them that perish 2 Thes 2 9 10 11. All vvhich together saith he giveth being to Antichrists church but not to Christs Animadv p. 98 99. Thus after his manner still he termeth that Antichrists church which the Apostle calleth the Temple of God But omitting this if it be as here he saith hovv then hath there ben or can there be salvation to any in that church since the man of sin sate there vvhich himself thinketh vvas sone after Pauls time Pag. 84. How also should any of that church become Martyrs vvitnesses of the Christian faith against the professed enemies thereof And how should any Ievves or Pagans be converted to the faith of Christ by any of them Or doth he think that no such thing is had or done at all by them Besides if novv an Anabaptist take up M. Ains own vvords and where he speaketh of calling apply it to baptisme had in the church of Rome saying thus as M. Ains doth here I deny that God is there baptizing as in his church but the Man of sin sits there as God baptising all that vvorship him and his baptising is by the vvorking of Sathan and in all deceiueablenes of unrighteousnes among them that perish and the persons baptized are deluded to beleeue lyes 2 Thes 2 9 10 11. All which together giue being to Antichrists baptisme but not to Christs what now wil M. Ainsvv ansvver hereunto but that eyther he shall contradict himself or fall into more errour hereabout to the further hardening of the Anabaptists in their erroneous opinions and courses Pag. 99. 24. That which M. Iunius applieth and fitly to the popish Hierarchie M. Ainsvv applieth to the church of Rome and the whole church there Yea though himself aftervvard acknowledg that the popish ecclesiastical hierarchie consisteth of Bishops Priests and ministers pag. 100. besides whom there are the people as himself also noteth in the other page aforesaid Pag. 99. 25. When â See here before p. 183. M. Iunius for more clearing of the point purposely distinguished between the papacie and the Church shevving the difference between them both in their generall kind and in their peculiar difference namely that the papacie is an order or estate humane evill the church a companie or assemblie Animadv p. 99 c. divine and by
authoritie of God knit together c. M. Ains finding no answer hereunto purposely passeth over divers vvords clauses sentences and vvhole passages vvhich would giue light to the matter in hand and not content herewith makes much a doe about a word a rank of apostates urging it contrarie to M. Iunius his meaning hovv ever it be understood For first although the Translator in this place used two vvords an order or ranck of apostates yet he might see M. Iunius his word was but one signifying an order or an estate of apostates as before he spake of an order or estate of apostasie Which vvord also the Translator here kept and joyned with the other But novv this word of an order or estate so fitly opening the point in question and not leaving such colour of exception or aequivocation as M. Ains seeketh after he leaveth it and taketh hold on the other A sleight and silly course But as himself said erevvhile what vvill not men doe for help in time of need As for the word ranck it also is used in our tongue for an order estate conditioÌ estimatioÌ c. As in Psa 53 13. where David speaking of Achitophel or the like saith But it was thou a man according to my ranck as the new Translators haue it in the margent for which they haue in the text a man mine equall and M. Ainsw â In Psal 55 14. in his translation and notes O man esteemed of as my self or according to my order or estimation c. vvhere novv obserue these things for the more clearing of this matter 1. That the vvhole church or common vveale of Israel Priests and people vvere not of the same order ranck or estate vvhereof David and Achitophel vvere 2. That the order or ranck there spoken of was to be distinguished from the persons themselues othervvise considered Both vvhich M. Iunius observeth here and M. Ainsvv confoundeth or perverteth what he can 3. That where the other Translators use the word ranck M. Ainsw useth the vvord order cleane contrarie to his dealing here vvhere he leaveth the word order or estate used both by the author and Translator layeth hold on the word ranck And vvhy so That let M. Ains tell us himself unlesse vve should think that he did it because the vvord ranck in our tongue doth sometimes also signifie that vvhich is or grovveth thick together as corne in a field or the like and so is applied to persons or things in this behalf So as thus a ranck of apostates may be understood of a companie of apostates and those also thick together vvhereas M. Iunius about this question putteth difference purposely betvveen an order or ranck and betvveene a companie or assemblie making the one the general of apostasie and the other the general of a church and so shevving that the apostasie and church of Rome are tvvo different things and diversly to be considered Which vvhiles M. Ainsvv vvill not regard as he should but consound or abuse what he can let others judge what vain a doe he maketh hereabout and hovv yll in this behalf he dealeth vvith M. Iunius And this the more seing that also â See it here before p. 184 in the very next sentence to one of them which M. Ainsvv here citeth M. Iunius himself shewed the fountaine and occasion of this deceit how ever M. Ain after his maner passeth over it namely that the terme of the papacie taken doubly and aequivocally deceiveth men in such sort saith he as â here before we shewed touching the Romane popish church For under the terme of the papacie which is a vicious corrupt order they comprehend the subject it self vvhich is annoyed with that corruption not distinguishing aright betweene these things c. Which how true it is found in M. Ain not onely in this passage but throughout his treatise is so evident as I need not stand further to shevv it Every page yea almost every sentence is a vvitnes and demonstration thereof Or if in this place by an order or ranck of apostates we understand also a companie of apostates as in the next clause follovving there is a vvord of number that may be taken to imply so much yet any may perceiue that M. Iunius here speaketh this not of the vvhole church as M. Ains urgeth it but onely of the papall ecclesiastical hierarchie as â Pag 183 c. othervvhere in this treatise he calleth it Which is evident by the very vvords themselues vvhich are these â Pag 183 c. 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 vvith his vvhole order â Aâ the other translation had it or rank of apostates and not on the other side that the Temple of God consisteth in that order number of apostates which is a thing most strange furthest off Where marke two things for clearing the point in hand First that M. Iunius expressely distinguisheth between the Church or Temple of God it self and betvveene the man of sinne that sitteth therein with his whole order or estate of apostates Secondly that here by this order or rank of apostates spoken off he understandeth onely the popish hierarchie aforesaid and not the vvhole church or Temple of God it self vvhich he saith were most strange and is furthest off Novv though he speak thus plainly expressely yet M. Ain vvill not regard it as he should but taketh and urgeth it so as he heareth M. Iunius himself say is most straunge and furthest off vvhether from the truth it self â Advert p 60 65. here p. 171. c. or from the Apostles meaning and so also from his own it commeth to a like end for the point in hand Yea and moreover if this phrase of a rank of apostates be applied as by M. Ains it is to the whole church Priests and people yet we must stil remember the divers consideration of churches â 1 Kin. 13 28 30 c Hos 5 1 2 c. of their estate in this behalf as both M. Iunius â Se before p. 185. c in this treatise observeth and we haue also noted * before If we looke upon Israell eyther on the ten tribes or on Iudah also when the Kings Princes Priests and people were fallen into apostasie forsaking the Lord â¡ 2 Chr. 33 2 9 10. âer 1 16.18 5 30 31. and 7 17 18. 44 15 16 17. c. and burning incense to other Gods c. vvill not M. Ains say of them as here he doth of the church of Rome that now the whole church of Israell and Iudah Priests and people vvere a ranck of apostates But will he therefore conclude thereupon as here he doeth that they vvere not then in
that may also receiue in and cast out of the church and as some say may minister both Sacraments and Censures c. though yet they shew not in the Scriptures vvhere a people vvithout Officers are so termed and did so vvalk The differences that are among themselues and others hereabout I stand not upon vvhiles one saith admitteth one thing and others another That vvhich most now I look unto is the grounds held generally among theÌ the assertions of some more particularly together also with this mans pleading in some things thereabout Anim. p. 24 25 26. c. 45 46 47 c. that yet they yeeld not this to churches in apostasie having officers 36. Where M. Iunius purposely setteth himself to satisfy the demaund of such as â See before p. 184 185. aske hovv it can be the church vvherein the papacie is and sheweth a double consideration of all particular churches as they are among men the one on Gods behalf the other on ours c. M. Ains besides that â Animad p. 100 101 he passeth by exceeding many things of speciall moment coming to speak of the one of the said considerations he doth not so much as mention the other Neyther this onely but omitting both it the further declaratioÌ of them both layes hold on a sentence that comes a good while after vvithout due regard of the other betvveen and then reasoneth thereabout as he thinketh to be best Where still the Reader may obserue that al his exceptions arise partly on this that he regardeth not the severall respects or considerations noted by M. Iunius partly because he confoundeth as all one the Man of sinne and the Temple of God also the Beast and the Church c. Now touching the ministerie here spoken off what difference M. Iunius observed betvveen the Ministerie simply considered and the hierarchie growen in that Church upon it himself could best haue shewed This particular here is evident that in one respect he acknovvledgeth the hierarchy to be an order or estate of apostasy in the church an accident or evil grovven up therein as the dropsie consumption or gangren in the body in another respect he esteemeth the ministerie of Gods holy things to be there though exceedingly corrupted As for example be it that he meant of the ministerie of Baptisme c. Which let this opposite now ponder again and see whether he must not come either thus to consider with distinction thereabout or become an Anabaptist 37. Where he denyeth againe Gods calling to be in that church Animad p. 101. I haue handled it here before p. 188. 193. c. Yet seeing he urgeth it so often let us bring his reasons here to the tryall He alledgeth that Paul saith God will send them that perish strong delusion that they shal beleeue lyes 2 Thes 2 10 11. Therefore saith M. Ains God calleth not the church of Rome by his spirit word nor any in that church or by any of them in that estate For so also he must conclude for the point in hand Novv vvhat a consequent is this Might he not also thus conclude against Iudah in apostasie that God did not call that church nor any in it or by any of them in that estate alledgeing vvithall Ier. 5 30 31. and 6 28 29 30. Ezech. 13 and 14 chap. 38. Againe he alledgeth that the Apostle saith Strong is the Lord God which will condemne Babylon Rev. 18 8. and with the spirit of his mouth will consume that lawlesse one 2 Thes 2 8. Therefore saith M. Ain God calleth not the church of Rome with his spirit nor any in it or by any of them in that estate which he affirmed here also before Animad p. 98 99 100. As if there vvere no difference to be put betvveen the Temple of God and that lawlesse one 2 Thes 2 4.8 nor betvveen the people of God and Babylon Rev. 18 4 8. Or as if Gods work were all one concerning the one and the other 39. And saith he whereas they cal the Scripture the publick record of that holy mariage between God and her the Scripture shewes no such mariage Ibid. but doth defy her as an harlot Rev. 17 1. Where is the record saith he againe that Christ was ever maried to the Beast that came up from the bottomles pit Rev. 17 8. I answer The Scripture sheweth record of the mariage of that church the church of Rome Rom. 1 7 8. 7 4. 16 19. And himself did acknowledge it before more then once pag. 84 and 98. hovv ever he doe now call for declaration of it Neyther is it any thing that he saith God doth defy her as an harlot Rev. 17 1. For besides that he putteth no difference between Babylon and the church or Temple of God what will he say to Israel yea to Iudah also and Ierusalem in this behalf Thinks he not that God also defyed theÌ as harlots Jer. 3 8 11. with Esa 1 21. and 57 c. Hos 2 2 5. and Ezec. 16 2 3 4 35 c. and 23 2 45. will he therefore say that the Scripture shewes no record of their mariage with God What then saith he to Exod. 19 4 5 6. and Ezech. 16 8. vvhich places himself here before alledged for a covenant with al the earth p. 97. what also to Esa 50 1. Ier. 3 1. Ezech. 23 4. But it exceedeth all that he blusheth not to aske Where is the record that Christ was ever maried to the beast that came up from the bottomles pit Rev. 17 8. To the Beast That Christ vvas ever maried to the Beast Did M. Iunius ever say so Or thinks he that ever it entred into his thought Did not M. Iunius speak expressely of the Church Will this man never learne to put difference between the Beast and the Church betvveen the Man of sinne and the Temple of God Is it not unsufferable that he should thus abuse not onely M. Iunius and our selues and his Readers all but euen the Scripture it self also Said not himself euen novv that it is most strange that men should publish their ovvn esteemings without any word of God to warrant them Animad p. 101. And did he not very sharply rebuke M. Sm. heretofore and count it blnydnes impiety abuse of the word of God blaspemy deceit and dotage when he applied the Court without the Temple and the things spoken thereabout to the assemblies of Antichrist to Antichrists Church c. M. Ainsw defence of Scrip. p. 12 13 14 15. Will he now thus think of his owne dealing or censure himself in like sort vvho applieth to the Beast himself the things that are spoken of the Church yea that confounds the Beast and the church as all one Which vvhat is it els but to confound Antichrist the Man of sinne and the Temple of God as all one and this also then vvhenas they are purposely and expressely distinguished
the one from the other Animadv p. 101. 102 40. Most strange also it is that he saith Gods calling is no more in the church of Rome then among the heathens Which I haue convinced before pag. 188 193. c. And can he ever vvarrant this by the word of God As for D. Fulks testimonie I obserue it agree to many things in it although he might haue ben better advised then vvithout any limitation to say they taught the people nothing els but to pronounce certaine Latin words c. And where he saith there were many thousand parishes in England that in 60 yeeres never heard sermon in their life this shevveth the corruption of that age and estate but will it therefore follow that neyther in those parishes nor in any other either of England or othervvhere agreeing vvith the church of Rome in their profession constitution God called any to know him in Iesus Christ What vvill he say if of later dayes synce the Pope vvas abandoned out of England there be some parishes that haue not had any sermon among them in 20 or 30 yeres or let us suppose it vvere 50 or 60 yeres vvill he therefore conclude that there is no more calling neyther in those parishes nor othervvhere in the church of England then among the heathens D. Fulk if he lived would disclayme such collections M. Broughton saith Millions of millions of Romes clients are saved Brough on Rev. 13 18. pag. 203. And vvhat M. Iunius his judgment is vve see here And many moe might be alledged But to let them alone let this man consider between God and his own soule where himself and his follovvers of one sort and another had their calling if his assertions here or his other opinions not unknowen touching the churches aforesaid be true 41. Where M. Iunius vvould make the matter plain by a similitude froÌ Jer. 3. of a woman committing adulterie whom her husband is willing to pardon Animadv p. 102. and stil to reteyn for his wife of his owne goodnes and mercy towards her though not according to her desert who hath broken the band of wedlock on her part c. he neyther mentioneth nor ansvvereth as he should the severall respects purposely noted by M. Iunius And touching pardon excluding it wholly that vvhich the Apostle speaketh expressely and particularly of the Man of sin and of them that perish because they receiue not the loue of the truth c. 2 Thes 2 9 12. that he applieth for exclusion from pardon and certain condemnation to the vvhole church of Rome and so to all the members thereof vvhether particularly or more generally considered that for al ages that eyther haue ben are or shall be ever since the man of sinne and that lavvlesse one was seated there 42. He denyeth that this harlot the adulterate church of Rome was ever Christs spouse otherwise then as all the world was by our first parents Adam Noe. Ibid. If this be so how then hath she broken the covenant of wedlock betvveen Christ and her if she were never in it Hovv can she be called a vvhore in respect of Christ any more then the heathens that never knew God in Christ How can she be said to be in apostasie defection from Christ if she never vvere in the faith and way of Christ How saith himself othervvhere that the West churches of which he knoweth the church of Rome to be one were for their apostasie delivered by God into the hands of that false horned beast Antichrist euen as Israell and Judah of old for their like sinnes were delivered into the hands of the Assyrians and Babylonians Animadv p. 84. Or vvill he say that Israell and Iudah with whom himself compareth these Churches never were the spouse of Christ otherwise then al the vvorld was by our first parents Adam and Noah No marvell if he think there is no calling in that church any more then among the heathens if this vvere so as he saith And no marvell if he say the baptisme had in that church is not true baptisme but an idol nothing in the world a lying signe execrable sacrament c. Hearken again ye Anabaptists what notorious reasons M. Ains hath for you and tell me if ever any among your selues came to this conceit to think that the church of Rome now adulterate this harlot never was the spouse of Christ otherwise then as all the world was by our first parents Adam and Noah And hang downe your heads if M. Ains say right all ye protestants and reformed churches yea and reverse your writings all â M. Calvin Luther BroughtoÌ Whitaker Raynolds Iunius Polanus Piscator c. ye the godly learned writers of this later age who in all your pleading and leaving of the church of Rome haue still insisted upon this as a mayne ground that she is an adulteresse at this day committing vvhoredome against Iesus Christ both by idolatrie and by other apostasie and iniquitie for which you haue left her and still doe thus plead against her For eyther your plea is not good and sound or M. Ains ansvver is frivolous and his assertions here notably erroneous Animad p 102. 43. He saith moreover This is not the church of Rome to whom Paul wrote Rom. 1. but another of vvhom he prophecied 2 Thes 2. She succeedeth in the same place as the night succeedeth the day The church in Pauls time came from heauen Rev. 21 2. and is long since gone to God this came up from the bottomles pit Rev. 17 8. and thither she must returne She is of another religion the daughter of a strange God Thus M. Ainsvv answereth M. Iunius in such sort as if one upon occasion of like question in Israell in the time of Ieroboams or Manasses apostasie should haue said This is not the church of Israel to whom Moses wrote and gaue Gods lavves Deut. 31 24 c. but another of whom he prophecied Deut 32 5 6 15. c. But the Scripture teacheth us better to understand things then thus as he doth The Psalme speaking of Israell in former and later times saith The Lord turned the sea into dry land they vvent through the flood on foot there did we rejoice in him Psal 66 6. And vvhich commeth nearer the cause in hand Hoseah speaking to Israell in apostasie in the time of Ieroboam the second saith God found Iacob in Bethel and there he spake vvith us Hos 12 4. Were it not vayne novv for one to except and say Iacob vvas long since gone to God this people of Israell was novv of another religion the daughter of a strange God c. And as for the church of Rome it self vvhere M. Ains saith It vvas another of vvhich Paul prophecied 2 Thes 2. then that to vvhich he vvrote Rom. 1. he should remember vvithall that in the same place Paul saith the mysterie of iniquity did then already vvork
c. 2 Thes 2 7. Now I ask where that mysterie now vvrought in Pauls time and vvhere the Man of sinne there spoken off came to be exalted and seated whether at Rome or not If he say at Rome let him consider with himself vvhat vvill follovv thereupon If he say it was not there let him then shevv us some other place in Pauls time where that mysterie of iniquitie did then work and came aftervvard to be seated that also in the Temple of God noting vvithall vvhat now letted for a time till it vvas taken out of the way whereof the Apostle likevvise speaketh in the same place 2 Thes 2 4 6 7. I could also tell him that the speach question now is not eyther of particular persons in this or that age or of severall churches as he would by his answers dravv it unto but of one the same church diversly considered according to the divers respects that are to be observed thereabout from time to time And hereunto he must keep if he wil answer M. Iunius Otherwise if he will needs be wandring let him wander still on till he come to ansvver M. Iunius othervvhere Ibid. 44. And note vvithall how he saith here that the church of Rome to whom Paul vvrote Rom. 1. is long since gone to God Yet othervvhere he saith The Church of Rome as Paul â Rom. 11 20 21 22. forewarned was for unbelief cut off Animad p. 84. Novv whom and vvhere did Paul thus forevvarne was it not the church of Rome to whom he wrote and was it not in that Epistle which he wrote unto them vvhich himself here citeth for confirmation thereof And wil he then make it all one to goe to God and to be cut off for unbelief Or will he novv for his ovvne plea admit of divers considerations to be had of one and the same church in divers respects If not hovv vvill he reconcile these things and clear himself of contradiction 45. His perverting of the Scripture and applying to the church Animad p. 102. that vvhich is expressely spoken of the Beast Rev. 17 8. into vvhich here again he runneth I haue shevved before As also hovv â See before pag. 113 c. the Ievves being enemies in themselues yet are beloved for the Fathers sakes Rom. 11 28. observing thereby a divers consideration to be had of persons things according to divers respects as M. Iunius also doth in this place where he alledgeth it To which if M. Ainsvv vvill not keep let him follovv on his owne wandring course 46. Where he saith If the Jewes are beloved for their good fathers sakes Animad p. 102. then Rome vvhy saith he not the church of Rome may well be hated for her evill fathers sakes For who were her Fathers but the Gentiles Sodomites and Egyptians Rev. 11 2 8 18. not the Saints in Rome for she is not of their faith and sanctity If he meane this of the city of Rome he speaks not to the point in hand If he meane it of the church of Rome what will he answer if vve alledge those sayings of the Prophets who speaking of the Iewes euen of Ierusalem Israell say Thus saith the Lord God unto Ierusalem Thy birth and thy nativitie is of the land of Canaan thy Father vvas an Amorite and thy mother an Hittite Ezec. 16 3. And again Are ye not as children of the Ethiopians unto me O children of Israell saith the Lord Amos 9 7. Will he say that Ierusalem and Israell therefore vvere not ever the spouse of Christ any more then the Hittites Amorites and Ethiopians Or vvill he admit of no other consideration novv of Israell in any respect but onely aske as here he doth Who vvere their Fathers but the Hittites Amorites and Ethiopians Ezec. 16 3. and Amos 9 7. not the Patriarks and Saints in Israel for these vvere not of their faith and sanctity Or vvill he yet learne to leaue off his cavilling and by these occasions thus offered by himself to consider and speak of persons and things diversly in divers respects Or vvhat will he ansvver hereunto What ever it be let him take it as an answer to himself and in deed against himself and for us 47. But he saith there is not so much as likelihood Ibid. p. 102 103. that this church is the naturall posteritie of the Saints in Rome because that besides the blooody persecutions in those times there haue ben many changes of the Romane state and great commotions troubles by the Gothes and Vandals in the yere of Christ 414 454 546. and aftervvard again by the Saracens c. And vvhat then The strangers that came to Israel whether in times of synceritie or of apostasie were of the church of Israell as vvell as the Ievves and so to be esteemed though they were not of the same naturall posteritie with them 2 Chron. 15 9. and 30 25. vvith v. 5 6 7 c. and vvith Lev. 16 29. and Numb 9 14. Besides doeth he think that the bloody persecutions in those times cut of the whole church of Rome Himself vvill not say it Al histories vvitnesse othervvise See but the Acts and Monuments in the ten first and great persecutions with the histories there follovving And where he speaketh of the many changes of the Romane state and great commotions and troubles by the Gothes and Vandals c. these specially concern the Romane state as himself here speaketh touching the city Empire of Rome vvith the territories jurisdiction thereof whereas our question is onely of the church of Rome But be it applied to the church which also went through all that great and generall calamitie yet let us remember how Ierusalem Iudah of old vvere taken by Nebuchadnezar the city and temple burnt the land left desolate the people of higher and lovver estate some slaine by the svvord some perishing vvith famine and pestilence others caried away captiue into Babylon and so remayning in captivitie seuenty yeres yet God in the midst of his vvrath remembring mercy still preserved a remnant vvhom afterward he called out of Babylon Ier. 51 45 vvith Rev. 18 4. And in all the changes and calamities of that people yet is their estate stil to be looked upon as being the same people though living in severall ages differing greatly one froÌ another both in their religion other condition diversly considered Neyther is it to be neglected that in all these chaunges and troubles stil they continued circumcision among theÌ and vvere still continued under the covenant of God though themselues brake it many vvaies and vvalked unvvorthy of it Psal 89 30 34. Ezec. 16 chap. Which likewise is to be observed concerning the Church of Rome and other churches of Christians in apostasie in the midst of all the changes and calamities vvhereunto they haue ben subject diversly Neyther can this man himself shevv that ever the church of Rome
the vvorld from that time to this later age for the space of tvvelue or thirteen hundred yeres Where then and hovv were the Court of the Temple and holy city trode upon by the Gentiles and that for the space of two and forty moneths Rev 11 2. Where did Antichrist now sit in the Temple of God all this vvhile 2 Thes 2 4. Or had not the Christian apostate churches baptisme and other ordinances of God continued among them though with corruptions al this time as Iudah and Israel had circumcision and other constitutions of God in the time of their apostasie If it be applyed to the times and invasions of the Gothes and Vandals spoken of before like consequences vvill follovv as upon the former somevvhat more inasmuch as these also wasted the churches of Africa besides all the spoile that they did in the west as is aforesaid Or let this man himself name any time vvhatsoever liketh him best for the womans flight into the vildernes and he shall still find like consequences other moe to follow thereupon Finally let him consider where himself and his follovvers had their baptisme vvhether in any visible Church of God or not And vvhether the Lords ordinance of baptisme hath not ben continued and deduced from the Apostles unto our dayes through all the time and estate of the apostasie aforesaid Animadv p. 104. 55. Where he maketh the church of Rome ansvverable to the armie of Canaanites Gentiles Babylonians Infidels c. to vvhom novv will he resemble the wolf Antichrist himself with his sheeps skin and lambes hornes keeping due proportion vvith the cases spoken of in the Scriptures here cited by him self Mat. 7 15. Rev. 13 11. and 16 16. Iudg. 5 19. Rev. 11 2. Psal 79 1. c. Ier. 51 1 2. c. Lam. 1 10. Or vvill he still confound these as all one which he seeth M. Iunius doth purposely distinguish Or will he needs contradict himself vvith one and the same breath whiles here he maketh the church of Rome to be also the Court of Gods Temple holy city invaded and troden dovvne by the Gentiles Rev. 11 2. Or finally vvill he not cease to speak M. Sm. language vvhom vvhen he applied this to the synagogue of Antichristians as now himself doeth he rebuked very sharply as I haue shevved here before pag. 133. and may be seene in his Defence of Script pag. 12 15. 56. Why also saith he Ibid. At first those Gentiles invaded the courts of Gods temple and trode downe the holy city Rev. 11 2. as if this had ben Gods court and city but at first and that this invasion and treading downe had ben soone done when as in this very place vvhich himself citeth it is said they were giuen to the Gentiles and troden upon by them for the space of two and forty moneths or as is in the next verse follovving a thousand two hundred sixty daies whenas yet al this time they are stil the Lords court and city though defiled and trode dovvne as Ierusalem and the Sanctuarie vvas by the heathens of old Psa 79 1. Dan. 8 9-13 and 11 31. c. And why moreover maketh he his inference thus If that army of infidels âere Gods true church so is the synagogue of Antichristians and not rather thus If that city and sanctuarie though profaned and trode dovvne was still Gods true Temple and city so also is the church of Rome vvhich is here compared thereunto 57. When he saith the Heathens in their altars Ibid. temples sacrifices c. had the divine things of God among them aswel if not better then hath the Man of sinne his vvorshippers in their sacrifice of the Masse and other manifold Idolatries vvhy saith âe not then hath the church of Rome in their Baptisme and other divine âhings of God had among them though corrupted Doth himself perâeiue that thus his assertions would be plainely false and not so deceiue âhe simple as now they do Or seeth he not that M. Iun. speaketh expresây of the church of Rome and doth purposely distinguish betvveen it âhe man of sinne with his hierarchie Why then keeps he not to the point in âand Why confounds he things that differ As if that circumcision âhe other divine things of God had in Iudah and Israel though corruptly âsed in the time of their apostasie were not to be distinguished froÌ their âolatries vvhether in feasts sacrifices or other things which they had aâong them of their own forging and devising 1 King 12 28 33. 2 King â6 10 16. with 2 Chorn. 28 2 3 4. and 33 1 9. 58. Where â See here before p. 186. M. Iunius purposely answereth two doubts and difficulties by âhich the minds of many are troubled the first vvhat vve are to judge of the members ãâã the church of Rome the latter vvhat the duety of them is who are in that church ââe the great corruptions thereof M. Ains passeth by the first whereof speciall regard should be had and comming to the latter he clippeth M. Iunius ansvvers as he is vvoont omitting divers things of vvaight and having not vvhat to ansvver sets himself to cavil at those words where M. Iunius saith the duetie of those that are in the popish church and see the grievous corruptions of it is such as of those children vvhich dwel with their adulterous mother that is to abhorre her sinne vvith speach and signe to call her back from evill to absteyn themselues there from in al things to cleaue to their father c. Thus saith he it appeareth that these our Opposites are returned to acknovvledge the vvhore of Rome to be their mother c. But first this is no answer to the point in hand Hath M. Iunius here set downe that vvhich is right and agreeable to the word of God or not If he haue why yeelds he not unto it If he haue not vvhy doth he not confute it Secondly vvhy doth he not also inferre saying Thus it appeareth that these our opposites acknowledge the Lord God to be their Father to vvhom in all things they are to cleaue c. Thirdly may not godly Christians being in such estate and so demeaning themselues as M. Iunius speaketh acknowledge the adulterate church of Rome to be their mother as the godly Iewes did acknowledge Ierusalem Iudah and Israell being harlots to be their mother notwithstanding Esa 1 21. with 50 1. Jer. 15 8. Ezech. 16 3 44 45. and 23 2 3 4 c. Hos 2 1 2. and 3 1. c. Lastly what church for their mother had these men themselues vvherein they were borne and baptised and with whom they lived till they came to be thus persvvaded as novv they are Any or none Let them look about and tell us and then see what vvill follow Ibid. 59. And vvhereas M. Ains to haue the more colour for his exception takes hold of those words vvhere
grace mercy to the other so doe we also humbly beseech the Lord with mercy to behold and care for his church and whatsoever belongeth thereunto dayly to call and deliver out of Babylon his people al increasing his mercies and graces upon them to the edification of his church the salvation of all his people and the praise of the glorie of his grace for evermore Amen And thus much concerning M. Iunius his treatise of the church of Rome Where about I haue vvritten much more then at first I purposed considering on one hand how godly and learned he vvas and being now deceased can not ansvver for himself and on another hand hovv unworthily this Opposite hath dealt vvith him vvho if he could haue ansvvered him should haue done it soundly remembring stil with whom he did encounter if not he should haue layd his hand on his mouth kept himself silent and that vvould haue ben accounted unto him for wisedome 61. Together with M. Junius â Advert pag. 113. was alledged also the testimonie of Amandus Polanus another godly and learned man vvho said that Antichrist must sit in the Temple of God 2 Thes 2 4. not Jewish or at Ierusalem but Christian that is in the Christian church Polan on Ezech. 39. pag. 733. M. Ains answereth He vvas mistaken Animadv p. 104. 105 The same that Bellarmine and other Papists ansvver the Protestants hereabout Bellarm. de Pontif. Rom. lib. 3 cap. 13. Rhem. Annot. on 2 Thes 2. sect 11. Behold vvhither M. Ains now is caried Polanus moreover for further confirmation of his assertion alledged Chrysostome Theophylact Ambrose Hilarie Jerome Theodoret Oecumenius Augustine and Thomas Aquinas also referring the Reader for their testimonies to his Catholick Symphonie chap. 24. Thes 3. And therevvithall vve adjoyned the testimonie of Keckerman a good writer also of this age who speaking of the popish church saith It is not a pure church but very corrupt like as a rotten apple is in deed an apple but corrupt and as a man infected with the plague is a man but not a sound man Keckerm Praepar ad sacram synaxin pag 83. Ibid. Now M. Ainsvv ansvvers all alike that they are mistaken in judging of that rotten church So in his judgment all are mistaken hereabout but himself and his follovvers vvho are mistaken most of all and yet will not see and acknovvledge it though it be shevved unto them 62. Last of all to countenance his cause the more that I may use his owne vvords he sets it out vvith the name and judgment of â Animad p. 105 c many learned men specially of our ovvn countrey M. Cartwright M. Perkins D. Fulk D. Willet and M. Bale vvho are novv deceased all of them saue one to vvhose judgment in other things he would be loath to stand So novv himself doth that vvhich here before he carped at or blamed in us Animad p 98. For the men themselues they vvere in deed learned and godly and to their writings in many things vve condescend but vvish that in some things they had spoken more advisedly and vvritten more soundly then they haue done To rip up particulars vvherein they erred I am loath having both reverend estimation of the men and knowing that none liveth vvho is not subject to erre in some things seeing we al know but in part 1 Cor. 13 9. Yet that the trueth may better be searched out and no vvay praejudiced by the names and judgment of these learned men I haue thought it not amisse briefly to note thus much touching the points in hand and their sayings here produced being compared vvith other speaches of theirs othervvhere that if the Reader doe vvell mynd them he shall find some of their assertions to be erroneous very grounds of Anabaptistrie some to be doubtfully spoken by them and some vvith crossing of themselues and one another besides that sundry things which properly and directly concern the man of sinne they apply to the church and Temple of God it self not distinguishing things aright as they might and should haue done Which M. Iunius â¡ See here before p. 184. noteth particularly to be a speciall meanes whereby many are deceived hereabout M. Cartwright he saith vvrote that the children of Papists are not in the covenant of God T. C. Reply 1 p. 173. How came himself then and the reformed churches under Gods covenant being descended of Papists Or vvere they baptized before they vvere under Gods covenant Or shall we think that apostate christians are not answerable to the apostate Israelites of Iudah and the ten tribes among vvhom in the time of their apostasie God continued his covenant and circumcision the signe thereof Finally how then is it true that D. Raynolds saith though * D. Rayn fift Conclusion joyned with Harts conference pag. 657. the Romanists haue greatly grievously hurt baptisme with their annoyances yet the substance thereof and as it were the life hath ben preserved whole and sound through Gods mercy If their children be not in the covenant of God how hath the substance and life of baptisme ben preserved sound among them by the mercy of God But of this I haue spoken sufficiently here before p. 28 35 58 c. 121 c. M. Cartwright also saith he writes that the church of Rome is no church T.C. Reply 2. p. 146. How then is it the Temple of God where Antichrist sitteth 2 Thes 2 4. or the Court of the Temple and holy city trode downe by the Gentiles two and fourty moneths Rev. 11 2. And vvhy doth M. Perkins say as here he alledgeth that â In his expos of the Creed tit church Animadv p. 106. it is no true or sound member of the catholick church According to M. Cartwrights speach he should haue said it is no member of the Catholick church at al. Or when D. Raynolds disputeth that the church of Rome is not a sound member of the catholick church doth he meane that it is no member at all thereof Hovv then saith he that the substance and life of baptisme hath ben preserved whole and sound therein through the mercy of God as is aforesaid But of this also ynough is spoken here before pag. 120 c. D. Fulk he saith * In his answer to the Counterf Catholick Art 11. tels the Papists that they haue nothing in deed but the Synagogue of Sathan Yet D. Fulk otherwhere answering the Rhemes Annotations on 2 Thes 2 4. first tels the Papists that â Sect. 11. the church of Christ is by the Apostle called the Temple of God 1 Cor. 3 16 17. 2 Cor. 6. Rev. 3 12. wherefore saith he speaking novv doubtfully the Apostle meaneth that Antichrist shal sit in the visible church of God or that which is so called and commonly reputed And afterward vvhen he hath shevved the judgment of divers auncient writers thereabout tels the Papists plainly â Ibid. sect 12.
Thus you see by the most best approved Authors judgment Antichrist should sit in the church of God If then it be the church of God haue they nothing in deed but the Synagogue of Sathan D. Willet he saith â¡ Synopsis Papismi CoÌtr. 2. of the church q. 5. par 2. utterly denyeth that they are a true visible church of Christ But doe any of his arguments proue it Let the Reader consider mark it with judgment Again he saith * Ibid. CoÌtrov 4. q. 10. part 5. 2 Thes 2. he shall sit in the Temple of God that is the visible church that which sometime vvas a true visible one as the Church of Rome and after should so be taken reputed and challenged as it is at this day by the Papists Yet a litle after in the same place he saith Paul speaketh not here of any materiall Temple but of the church of God neyther doth S. Paul in this sense refuse to use the name of Temple as 1 Cor. 3 16. and 6 19. and in other places Now if the name of the Temple of God be so used by the Apostle in the other place of 2 Thes 2 4. as it is here in these places 1 Cor. 3 16. and 6 19. and otherwhere then it signifieth the church and Temple of God not onely that is so taken and reputed but that is so in deed For so in these other places it is understood Moreover when M. Willet proveth the churches of the Protestants and namely the church of England to be true visible churches he useth this for his first argument â Ibid. coÌtrov 2 q. 5 part 2. That church which sendeth sorth Martyrs as Christs faithfull souldjours is the true church This Proposition saith he I think is not doubted off for out of the church there are no Martyrs If this then be an undoubted argument eyther he must shevv that the church of Rome affordeth no Martyrs against the Turks and other professed enemies of the Christian faith or if it do he yeelds it must needs be the church of God M. Bale noteth divers things vvhich â Image of both churches in the Prof. apperteyn to the man of sinne plainly shew that the Pope is Antichrist As vvhere he saith The Pope maketh his boast that he is the high Priest he is of equal power with Peter he cannot erre he is head and spouse of the Church c. But difference is to be put betweene the Temple of God and Antichrist the man of sinne sitting therein c. as hath ben often shewed here before pag. 125 137 183 c. Besides speaking of the Turk he saith he will in no case grant Christ to be the sonne of God nor that he dyed here for mans redemption Yet both these are acknovvledged by the church of Rome as I haue shewed here before by their ovvne profession Pag. 122. Other things that might further be observed out of those mens writings about the assertions aforesaid I will not insist upon It may suffice that M. Ainsvv himself saith here â Animad pag. 105. it is not to be marveled at though vvise and godly men be mistaken for in many things we sinne all Jam. 3 2. And good it were for this man himself and his followers that they had this wisedome and godlynes in synceritie and humblenes of mind thus to think acknowledge of themselues that they are mistaken and sinne in many things then would they not be so stif and self conceited in their fore-conceived opinions former practises euen vvhen better is shewed unto them by the vvord of God Now having thus treated of the points aforesaid and of the understanding of that Scripture 2 Thes 2 4. touching Antichrist sitting in the Temple of God I vvill by this occasion yet further before I conclude annex herevvithall the judgment and testimonie both of auncient and later Writers concerning these things not naming all that might be alledged but a few onely of each sort as follovveth Testimonies of auncient Writers Chrysostome speaking of Antichrist saith He shall sit in the Temple of God not that which is at Ierusalem but in the Temple of the church Chrysost homil 3 in Epist ad Thes 2. Theophylact saith Not in the Temple which is at Ierusalem specially but simply in the churches and in every Temple of God In 2 Thes 2. Oecumenius hath likewise He saith not the Temple of Ierusalem but the churches In 2 Thes 2. Item Severianus apud Oecumenium ibid. Theodoret saith He calleth the Temple of God the churches in which Antichrist shall arrogate unto himself the chief seat In 2 Thes 2. Augustine saith The Temple of any Idoll or Divell the Apostle would not call the Temple of God De civit Dei l. 20 c. 19. Whereof also see here before p. 147. Ambrose likewise saith So that in the house of God he sitteth in the seat of Christ In 2 Thes 2. Testimonies of later Writers c. Calvin saith Paul placeth not Antichrist any otherwhere then in the verie Sanctuarie of God 2 Thes 2 4. Of which also see more here before pag. 164. Hemmingius saith By these marks spoken off 2 Thes 2 4. is signified that Antichrist is not any one properly out of the visible church Ibid in 2 Thes 2. Iunius saith That the papacie is in the church as the order or estate of apostasie in the house of 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 estate of apostates Lib. singulari de Ecclesia contra Bellarm. cap. 17. In fol. pag. 1020. Of which poynt and many other things concerning this matter see more here before pag. 183. c. Zanchius saith I agree not vvith them that think the church of Rome hath ceased to be the church of Christ aswell as the east churches which afterward became Mahumetane What church ever was more corrupt then the church of the ten tribes Yet by the Scriptures we haue learned that it vvas the church of God And how hath Paul cald the Church wherein the said Antichrist should sit the Temple of God Neyther is it Baptisme that is administred out of the Church of Christ Neyther doth a wife cease to be a vvife because she is an adulteresse except she be manifestly divorced being deprived of the ring the pledge of the mariage covenant The Church of Rome therefore is yet the church of Christ But vvhat a church So corrupt so depraved and oppressed with such tyrannie as vve neither can with good conscience pertake of their holy things nor safely dwell among them In Praefat. librorum de Natura Dei. Polanus saith A particular church is either pure or impure A pure church is a companie of such as haue the true religion uncorrupted c. It is very commonly called a true church but by a Synecdoche For
that shal dominere in the church Ibid. chap. 2 p. 642. And the like he hath often othervvhere M. Robbinson also saith The constitution euen of Rome as now it stands is not simply false but onely in this and that respect Iustif of Separat pag. 88. And many moe I might alledge of all sorts of Writers and Witnesses but these may suffice Yea it is ynough alone that Gods Word doth so teach and confirme it as before is manifested The Conclusion HItherto of these things concerning the Church of Rome Whereabout I haue vvritten the more largely to help forvvard what in me is the better searching out and more clearing of the truth both against Poperie on the one hand and Anabaptistrie on the other For with the Papists there is nothing more common in pleading for the estate of that church then thus to reason and aske Seeing it is granted that the church of Rome was the church of God in the Apostles times when vvas it since that she ceased so to be In which of the Centuries after Christ In what Popes dayes c. Whereunto some answer about 300 yeres after Christ vvhen at the Nicene Councell the primacie of that Sea vvas so and so acknovvledged some think sooner straight after the Apostles dayes some later about four hundred yeeres after Christ others about fiue some about six hundred after Christ c. Hereupon the Papists insult and both harden themselues and trouble others very much hereabout On the other hand the Anabaptists taking it for graunted that the church of Rome is not the church of God they cast avvay the baptisme there received and professe to begin all anevv and therefore are againe baptized anevv and so proceed on in their course as best liketh themselues being therein more hardened by others vvho also say that the Church of Rome is not the church of God neither their baptisme true baptisme but an Idoll and lying signe a cursed and detestable Sacrament c. Thus errors and evils increase on all hands whereas the way both soundly to ansvver the Papists and rightly to prevent the Anabaptists errors and evil courses is to ansvver that the church of Rome is yet stil the church of God but in apostasie the temple of God but wherein the Man of sinne sitteth c. And therefore as it is the church Temple of God to acknowledge it to reteyn the baptisme and vvhatsoever ordinance or truth of God they haue yet among them but as it hath the man of sinne set therein as it is in apostasie from the faith vvorship order and government wherein at first it vvas set as may sufficiently appeare by comparing their present estate with the Epistles vvritten by the Apostle to the Romanes and the other Primitiue Churches c so to leaue and vvitnesse against all the apostasie iniquitie mixtures and corruptions thereof and to returne to the auncient and good vvay vvherein the Church of Rome with the other Churches aforesaid were first planted by the Apostles Of vvhich point I shall God willing by other occasion speak more hereafter In the meane time as I noted before remember stil to distinguish betvveen the Temple of God and the man of sinne set therein between the church it self and the apostasie thereof like as betvveene the Temple at Ierusalem and the idols of abomination that were set therein betvveen the church of Israell and the defection thereof Which did not hinder but that yet still it vvas the Temple and church of God though corrupted and defiled so as none could lawfully in that estate eyther minister there or bring their sacrifices thither but the godly chose rather that Ierusalem should be filled vvith their innocent blood then that they vvould sinne and defile themselues vvith the worship and abomination there used and urged upon them 2 King 21 1 16. and 24 4. Remember also still to apply unto Antichrist what the Scripture hath otherwhere of the Beast of the Gentiles of Sodome Egypt Babylon c. And refer what it hath of the temple of God of the court of the temple of the holy City and the like to the church of God either more syncere or more corrupt in defection or othervvise Consider withall if whereas the termes of a true or false Church are commonly used and many times not rightly understood or applied it would not be good and profitable for discerning of the different estate of Churches aright to use the termes of syncere Esai 1 21. or corrupt pure or impure intire or apostate faithfull or adulterate c. And these also vvith degrees as some more syncere and some lesse some more corrupt and some lesse c. Which being vvell observed vvould giue great light for understanding and observing things aright both for judgement and practise to eschevv the errors and evils into vvhich so many fall some on the right hand and some on the left Finally the due observation of these things vvil shew us both vvhy and how to leaue the present estate and apostasie of the church of Rome to returne to the auncient estate and integrity thereof reteyning vvhatsoever they haue that is the Lords according to his vvord and renouncing vvhatsoever mixtures or corruptions they haue brought in of their own vvhether concerning the faith or the order of the church This also I trust may be a meanes by the blessing of God to stirre up both Papists Anabaptists and others that are any vvay so inclined more carefully to consider their vvaies and estate in their heart and speedily to turne their feet into the vvay and testimonies of the Lord. Psal 119 59 60. Which grace the Lord in mercy vouchsafe unto them And thus much touching the church of Rome and the matters aforesaid perteyning thereunto Touching the Church of England NOvv whereas our opposites hold also that the church of England is not the church of God nor hath the covenant of God and the Baptisme there received is not true baptisme but an idol lying signe c. their opinions are here again in many respects far more erroneous and ungodly then before For hovv ever some heretofore not regarding aright the faith there professed and lothing the corruptions there reteyned haue misconceived some things concerning them and their estate Yet now that there hath ben longer time and more occasion further to consider thereof seeing also into vvhat extremities divers of our countreymen that are become Anabaptists haue by this meanes the more run themselues and specially considering the doctrine of faith which they professe in Christ alone unto salvation it should teach al more advisedly and heedfully to regard their estate in this behalf to acknowledge them to be the people and churches of God having the covenant baptisme of the Lord c. To insist further upon particular reasons hereabout I need not divers haue ben noted â Pag. 30 c. 58 c. and 121. c. here before where vve
indued there is no vvarrant for others to prescribe nor for themselues to read over such stinted prayers prescribed by men for the worship of God Neither doeth it onely derogate from the honour and benefit of Christs ascension into heauen but also from the care loue and bountie that he hath and shevveth continually to his church upon earth giving still gifts unto men for the vvork of the ministerie from time to time Ephes 4 8 13. and Psal 68 19. vvith 1 Cor. 12 4 5 6. 1 Tim. 2 1. and 6 13 14. with Matth. 28 20. Els also why doe they not put a book of Homilies in the hands of all the Ministers to be read over dayly for their sermons to the people asvvell as a book of prayers in and for the worship of God And vvhy doe not the ministers use the one aswel as the other in their publick ministration V. The spirit of God is the onely help which he giueth us to help our infirmities in the time of prayer not books or beads or any such thing Rom. 8 26 27. Gal. 4 6. Zach. 12 10. Ephes 6 18. Iude ver 20. And hovv els should blinde men pray that cannot read Besides that Book-prayer quencheth the spirit and abridgeth the work of the holy Ghost suppressing the gifts and graces of God in us and removing the heart far from God hovvever we may seeme with the mouth to come neare unto him inasmuch as our prayers are not dravven and powred out of the heart by the help of the spirit of God according to our present and continuall occasions but are prescribed unto us and read in a book still alike from time to time 1 Thes 5 17 18 19. Esa 29 13. compared with 1 Sam. 1 15. Zach. 12 10. Phil. 4 6. VI. We our selues as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2 5. vvith Iohn 4 24. Rev. 1 5 6. Therefore also should we not read our prayers out of a book when we worship God seeing it is not a living or spiritual sacrifice but dead carnal And hovv then is it a vvorship acceptable to God by Iesus Christ as all our prayers and worship of God should be 1 Pet. 4 5. with Rev. 8 3. Rom. 8 26 27. 1 Thes 5 17 18. 1 Tim. 2 1 5. 1 Joh. 5 13 14 15. Iude v. 20 21. VII Prayer is to be made for things that are needfull and lawfull to be asked of God according to the severall occasions estate conditions of people publikely and privately joyntly and severally in churches and common vveales by sea and by land in peace and in warre in prosperitie and adversitie spirituall and bodily c. and thanksgiving againe accordingly to be rendred unto God upon the prayers heard c. as throughout the Scriptures may be seen Phil. 4 6. and 1 Thes 5 17 18. compared with Gen. 32 9 12. Exod. 14 15. and 32 11 12 13. Lev. 16 6 10 21 33 34. Numb 14.13 19. Deut. 3 23 24 25. Iosh 7 6 9. Judg. 16 28. Ruth 4 11 12. 1 Sam. 1 10 ââ 12 and 23 10 11. 2 Sam. 7 18 29. 1 King 7 22 54. 2 King 13 3 4. and 19 ââ 19. 1 Chron. 21 8 16 17. 2 Chron. 14 11. and 20 5 13. Ezra 6 10. and 8.21 22 23. and 9 5 15. Neh. 1 4 11. and 4 9. Ester 4 16. Job 42 8 10. Psa 5 2 3. 6 17 and 22 and 28 6. and 32 6. and 41 4 and 50 14 25. and 55 16 17. and 66 17 20. and 86 and 88 and 102 and 107 and 109 4. and 116 1 2 4. and 118 5. and 142. Prov. 30 7 8 9. Eccles 5 1 2. Esa 38 2 3. and 64. Ier. 7 16. and 14 7 8 9 11. 18 1â 23. and 29 7. and 32 16 25. Ezech. 9 8. and 11 13. Dan. 2 17 23. and 6 10 11. and 9 3 19. Hos 14 2 3. Ioel 2 17. Amos 7 2 5. Ion. 2 ch 4 2 3. Hab. 3 ch Mal. 1 8 11. Mat. 14 23 30. and 26 36 44. Mar. 13 18 33. Luke 6 12.28 and 11 1 13. and 18 1 13. Ioh. 17. ch Act. 1 14 24 25. and 4 24 30 and 6 4 6. and 13 3. and 14 23. and 16 25 and 20 36. and 21 5. and 22 17. 28 8. Rom. 8 26 27. and 15 30.31 32 1 Cor. 14 13 16. 2 Cor. 12 8. and 13 7. Gal. 4 6. Eph. 6 18. Phil. 1 9 11. Col. 1 3 9 12. and 4 2 3 12. 1 Thes 3 10 13. 2 Thes 1 11 12. and 3 1 2. 1 Tim. 2 1 5. Heb. 5 7. and 13 18 21. Iam. 1 5 6 7. 4 3 5. 13 18. 1 Pet. 4 7. 1 Joh. 5 14 15 16. Jude v. 20. Rev. 5 8. and 8 3. Which doth yet the more make against Book prayer that is stil read over thirtie fiftie an hundred yea many hundreds of yeares as if God never heard our prayers or gaue not continually several occasions of prayer to churches and people of all sorts publick and private vvhich none can conceiue much lesse expresse the manifold and unspeakable particulars thereof VIII If Book-prayer vvere the ordinance of God why did not the Prophets and Apostles make such books of prayer leaue them to the church as they did their other vvritings for continuall use publike and private Or shall vve think that they were unfaithfull to the Lord ãâã unsufficient for this vvork if it had ben committed unto them Or that those which make or prescribe such books are more wise more carefull more sufficient then they were Moses saith Ye shal not adde unto the word which I command you neither shall you diminish ought from it that ye may keep the Commandements of the Lord your God which I command you Deut. 4 2. and 12 32. The Prophet Esay sends all to the Law and to the testimonie affirming that ãâã men speak not according to this word it is because there is no light in them Esa 8 2â The Apostle saith that he delivered to the churches what he received of the Lord and shunned not to declare unto them all the counsell of God Act 20.27 1 Cor. 11.1.2.23 and 14.37 And he straitly chargeth Timothee and in him all the ministers of Christ to keep the commandement giuen in that Epistle of his without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim 6 13 12. Either therefore Book-prayer is none of Gods counsels coÌmandements and ordinances or if it were the Prophets and Apostles haue delivered such books to the Churches and ministers of God with commandement accordingly to use them Which if any could bring forth the question were soone ended But if the Prophets Apostles never made nor ever appointed others to make such books of praier for such use as is aforesaid by vvhat right then may any take upon
waightie publike affaires Which therefore is not novv to be denied unto Christians Levit. 8 2 5 Deut. 1.13 and 16 18. and 17 2 7. compared with the Scriptures aforesaid particularly with 1 Cor. 4 17. and 5 13. and 10 18. c. And in the Apostles daies Christians nevvly converted from paganisme and therefore as unfit and unexpert as men in these times yet had and used this their right and libertie as is before shevved III. Besides that this manner of calling is of speciall waight for the guiding and keeping of the people in obedience to the truth and in loue and reveâââââ of their ministers and other Officers vvhen they are such as themselues in dutie to God and for their ovvn instruction guiding service haue made choise off For vvhich compare the Scriptures aforesaid with 1 Thes 5 12 13. and 1 Tim. 5 17. IIII. And seeing a true and lawfull calling is necessarie to be had For othervvise hovv should men be assured that they are called and sent of God Jer. 17 16. Amos 7 15 Heb. 5 4. Or why doth the Lord account them for intruders straungers and severely punish them vvhich runne being unsent and uncalled and take upon them that which the Lord hath not laid upon them Num. 16 ch and 18 7. 2 Chron. 26 16 21. Ezec. 44 9 15. Rev. 2.2 campared with Ier. 23 21. and Joh. 10 1 5. Or hovv els should the people receiue them as from the Lord ministring and speaking to them in his stead Ioh. 13 20. 2 Cor. 5 19 20. Therefore if this be not that manner of entrance which Christ hath ordeyned eyther some other must be shewed out of the vvord of God appointed by him now to be had or it must be proved that now it is lavvfull to devise nevv kinds of election entrance or that men may intrude themselues at their owne or other mens pleasure as they think good Neyther of vvhich can ever be approved V. Here also may be observed how in other waightie affaires behoofull and belonging to the whole bodie of the church they vvere usually done in Israell and the Primitiue Churches openly vvith the Churches knovvledge in a publike assemblie and as the nature of the cases and other circumstances required vvith their consent or approbation having this care that all should keep their place and performe their dueties according to the rules prescribed in the vvord of God Thus they had openly and publikely the vvord ministred Neh. 8 ch Jer. 7 and 26 chap. Act. 13 14 15. and 15 21. and 20 28. 1 Cor. 14 23 24. 1 Tim 1 3. and 3 15. and 4.13 the Passeover and the Lords supper celebrated 2 Chron. 30. and 35 ch âââr 10 16 17 18. and 11 18 20. c. the punishments and censures on sinners and malefactors inflicted Deut. 17 2 13. 21 18 21. Ioh. 16 2. 1 Cor. 5 3 4 5 13. 1 Tim. 5 20. The Elders in Israell sate and judged in the gates vvhere the people did and might come Deut. 21 18 21. 22 13-21 25.5 10. with Ruth 4.1 11. And afterward vvhen they lived under the Romanes or out of their owne countrey they sate judged in their councels or houses of judgement and inflicted punishment in their Synagogues Mat. 10 17. and 23 32. Luk. 6 22. and 21.12 Joh. 9 22. and 12 42. Act. 23 1 7. and 24 20 21. The children of Israell on this side Iorden heare and send to the children of Reuben Gad and Manasseh about the Altar vvhich they set up in the borders of Iordan Josh 22.11 33. The people were assembled when reformation of strange mariages was to be made Ezra 10 ch Praise is giuen to God in the congregation of the people and assemblie of the Elders Psal 137.32 The high Priest and the Elders of the nation and the Priests and the other people of the Iewes send letters to the Lacedemonians 1 Mach. 12 6. Lysias also and king Antiochus send letters to the Counsell and the rest of the Ievves 2 Mach. 11 16 27. Ionathan calleth the Elders of the people together and consulteth with them about building strong holds in Iudea vvhereupon the people come together to build up the citie c. 1 Mach. 12 35 36.37 Likevvise in the primitiue churches and vvhiles the Apostles lived the church sendeth forth some for the further instructioÌ or building up of others in the faith Act. 11.22 and 15.22.25.27 Publike controversies in religion are publikely heard disputed and determined Act. 11 2 18. and 15.2 22. vvith 16.4 and 17.1.2.3 and 21.18 22 25. Publike sinners are openly rebuked before aââ and delivered to Sathan when the church is gathered together 1 Tim. 5.20 1 Cor. 5.3.4.5.11.12.13 compared vvith Deut. 17.2 7. Generall letters about publike affaires and occasions are written by the Apostles Elders and brethren Act. 15.23 Gal. 1.1.2 1 Cor. 16.3 They that are sent with letters or benevolence or upon other such occasions from one church to another are chosen or approved of the churches Act. 15.2.22.23 1 Cor. 16. â and 2 Cor. 8.19 In vvhich severall cases and the like although some differences may be observed whereupon novv I insist not as namely that some of them are done vvith election according to the suffrages voyces of the people or other approbation some vvay signified others or them are decreed by the Elders publikly denounced or executed c. yet notwithstanding this point the manner of dealing aforesaid is duly and carefully to be regarded And that the more inasmuch as in those times there were besides the Elders of the people the Prophets Priests in Israell the Apostles and Ministers in the Primitiue churches who if any at al might haue excluded the people in such cases or kept from them the knovvledge thereof if it had ben lavvfull so to doe specially seeing they had the Elders of the churches then present and consenting vvith them Which yet they would not doe though they vvere the messengers of the Lord of hostes the Prophets and Apostles of Christ the builders Maister-builders in the framing guyding establishing of the churches in the vvay and order appointed by the Lord. But now vvhat they might or vvould haue done if the people vvere refractarie or took to much upon them or were divided into parts and factions and vvould not consent nor rest or be obedient as they should that is another question vvhich here I treat not off Numb 16 ch 2 Chron. 26.16 20. Ier. 26.8 24. Act. 20.17.28 1 Cor. 4.21 and 11.18 c. 2 Cor. 12.20.21 and 13.1.2.8 1 Tim. 1.20 and 5.17.19.20.21 and 6.13.14 Tit. 2.15 Rev. 2.14.20 c. VI. Moreover not onely the Catholick but also everie particular Church in a right and due consideration is the church and city of God the body of Christ the kingdome of God the ground and pillar of truth the house of the living God c. Psa 87 3. Rev. 21 2. c.
c. And memorable is the example of Saul though a king who doing that vvhich pleased the people and seemed good in his own eyes contrarie to the word of God is therefore sharply reproved by Samuell the Prophet and severely punished by the Lord. 1 Sam. 15 13 24. V. Moreover the Scriptures alone are sufficient for the direction of the Pastours and other officers administration being giuen by inspiration of God and profitable for doctrine for reproof for correction for instructioÌ in righteousnes that the man of God may be perfit throughly furnished to everie good work 2 Tim. 3 15 16. Psa 19 7 8 9. And Christ himself vvho alone is the head and Lavvgiver of his church hath left sufficient direction in his vvord both for the faith and for the order of his church Neither may any men vvhosoever super ordeyn to his Testament nor any vvay disanull it or adde thereunto Mat. 28 18 19 20. Ephes 1 22 23. Col. 2 2 23. Esa 33 22. Heb. 3 1 2 3. and 12 25 29. with Gal. 3 15. and Rev. 22 18 19. VI. Otherwise the Pastors and other Officers of the Church should sinne not onely against God but also against themselues and against the Princes Prelates and people whomsoever whose prescription pleasure they should so follovv And that both in making them to be the Lords of our religion and in corrupting them or suffering them to be corrupted by themselues and others in religion and conversation and so to be in continual daunger to be seduced and dravven into errors heresies superstititions and iniquities c. Whereas the Ministers Officers of Christ should in all things be careful so to walk as they may be meanes and instruments under God to bring them to the obedience of Christ in this life and to eternall salvation by him in the life to come Ezec. 3 16 21. 33 1 9. Mark 8 34-38 1 Sam. 2 12 36. and 4 chap. 2 King 16 10 16. vvith 2 Chron. 28 23. Dan. 6 10 22. Psal 2 10 11 12. and 132 9 16. Deu. 33 8 9 10. ãâã 1 17 18. Mal. 1 6 14. and 2 1 9. 1 Cor. 4 1 2. Gal. 1 10. 1 Tim. 4 16. VII Neyther should they els be blamed as they are for the neglect hereof if it vvere not their duetie in the povver of their office to performe and fulfill it in the Lord. Rev. 2 12 14 15 18 20. c. with 1 Sam. 3 13 14. and 2 12 36. Ezech. 13 and 33 and 34 ch Hos 4 6 8 9. Mal. 1 6 14. 2 1 9. and with 2 Chron. 26 16 20. Luk. 12 42 48. Act. 13 25. Col. 4 17. VIII Els also the ministers and other Officers of the church should not now at this time be as straitly bound to be faithfull to the Lord in their functions and in the ministration thereof * Heb. 3 1 2 3. 13 7 8 17. with Deu. 33 8 9.12 Mal. 1 6 14. and 2 7. as were the Priests and other Officers of Israel heretofore Nor as vvere â Act. 20 17 28 32. Cal. 4 17. 1 Tim. 6 13 14. 1 Pet. 1 1 4. Rev. 2 and 3 chap. the ministers other officers in the Primitiue churches vvhiles the Apostles lived Which is contrarie to the Scriptures IX Lastly they could not els discharge the dueties which God hath laid upon them so as to giue account thereof vvith comfort to God at that day vvhen the Lord vvill graciously revvard all such as haue ben faithfull unto him and severely punish them that haue dealt unfaithfully in his service and work committed unto them Mat. 25 14 30. 2 Cor. 5.9 10 11. 2 Tim. 4 1 2. Heb. 13 17. 1 Pet. 5 1-4 Dan. 12 3. Rev. 2 10 22 16-20 Chrysostome speaking to those that ministred the communion saith No small punishment hangeth over you if knowing any man to be wicked you suffer him to be partaker of this Table His blood shal be required at your hands If he be a Captain a Consul or a crowned King that commeth unworthily forbid him and keepe him off thy power is greater then his And againe I will yeeld my life rather then the Lords body to any unworthy person and suffer my blood to be shed before I will grace that sacred blood to any but to him that is worthy Chrysost homil 83. in Mat 26. Many the like things about the Sacraments and censures might be shewed out of the auncient writers But to let them alone the Scripture is evident and undeniable that Iehojadah the Priest set porters at the gates of the Lords house that none vvhich vvas uncleane in any thing should enter in 2 Chron. 23 19. Also that Azariah the chief Priest and the other Priests with him vvould not suffer Vzziah the king of Iudah to burne incense to the Lord yea and vvhen he was stricken vvith leprosie thrust him out of the Temple 2 Chron. 26 16 20. Thus the Apostle likewise chargeth Timothee before God and the Lord Iesus Christ and the elect Angels that he obserue the things prescribed in that Epistle without preferring one before another and vvithout partialitie 1 Tim. 5.21 And that he should keep this commandement without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim. 6 13 14. Which Timmothee could not doe in his owne person being but to serue his time and then to depart out of this life but thus the Apostle taught that those coÌmandements vvere prescribed not for him onely but for those also that should succeed afterward in the ministerie government of the church untill the appearing of Christ our Lord euen to the ende of the world Which yet further appeareth in that Christ doeth so plainly and particularly blame the Angels and Pastors of the Churches in Asia because they âuffered false teachers and corrupt livers in the churches and did not restreine and represse them as they ought to haue done according to the duetie and power of the office laid upon them by the Lord. Rev. 2 14 20 c. with Act. 20 17 28 30. 1 Tim. 1 3. and 5 17 25. and 6 13 14. Tit. 2 15. But of these things I haue spoken before and shall haue occasion hereafter to note somewhat more againe thereabout CHAPTER V. Touching the distinction of the Pastors and Teachers offices VVHether vve should not in * I speak not here of Schooles or Vniversities in particular the church put difference betvveen the Pastors and Teachers offices I. Because the Pastors and Teachers now in the church are ansvverable to the Priests and â The Leviticall teachers Levites in Israell for sundry things of perpetual equitie and moralitie and are sometimes by the Prophets accordingly styled and signified by their names Esa 66 21. compared with Ephes 4 11 12. Rom. 12 7 8. 15 16. 1 Cor. 9 13 14. And al acknowledge that the Priests and Levites had not the same peculiar
office and function nor the same or like equall authoritie in the church of Israel and in the administration of the holy things of God Num. 16 8 9 10 40. and 18 1 2 3. vvith 3 4 chap. 2 Chron. 29 16 34. II. Secondly the Offices of the Pastors and Teachers are themselues divers functions giuen to the church by Christ the Lord and accordingly had in the Primitiue churches Eph. 4 11. 1 Cor. 12 5 8. with Rom. 12 7 8. Object But the Apostle in Ephes 4 11. seemeth rather to joyne them together as one by the conjunction copulatiue KAI And then to distinguish them as being severall the one from the other Answ This conjunction also is sometimes used for a discretiue in divisions and in the shutting up of distributions As the same Apostle useth it otherwhere Gal. 3 8. when he saith There is neither Jew nor Greek there is neither boâd nor free there is neither male nor female c. vvhere vvord for word it is neither male and female But and is used here distributiuely and so is understood and translated neither male nor female according to the distributions used before in the same sentence And thus in the place to the Ephesians the Syriack translation vvhich is most auncient useth a distributiue particle distinguishing asvvell between Pastors and Teachers as between Apostles Prophets and Euangelists Ephe. 4 11 in Syriââ translat Not to speak of the Hebrew conjunction VAU And which the Scripture also ofteÌ useth for a discretiue as in Exo. 21 15 17. Deu. 17 9 12. Besides that the like maner of speach is used in Gen. 1.14 and Hos 3 4. c. III. Thirdly the holy Ghost bestowing the gifts of God and dividing them to every man severally as he vvill distributeth divers distinct gifts unto men for the performance of the dueties of these offices aforesaid 1 Cor. 12 4 8 11. IIII. Fourthly God worketh diversly by these offices and gifts bestowed on his church 1 Cor. 12 6 7 11 18 c. V. And Christ the Lord layeth divers vvorks and administrations upon these offices and ministers themselues besides the duties that are coÌmon to them both viz. Vpon the Pastors that they should in their ministerie more particularly use the speach of vvisedome together vvith doctrine exhort rebuke comfort and vvisely apply the vvord of God as there is occasion to the divers uses necessities and conditions of the church and people that they should also administer the Sacraments and seales of Gods grace annexed to his word and promise execute the censures and sanctions of his vvord and judgments and alvvaies stirre up al of all sorts to godlines righteousnes and sobrietie and defend the truth of God against all adversaries and finally to governe the Church in all things according to the duetie of their calling carefully vvisely and faithfully under Iesus Christ the Lord and Archpastor of his church and people 1 Cor. 12 5 8. with Rom. 12 8. Ephes 4 11 12. with Esa 66 21. 2 Chro. 13.10 11. and 15 3. 1 Cor. 10 16 21. and 11 23 26. with Mat. 26 26 27 28. Eze. 44 15 16 23 24. Lev. 10 9 10. Num. 6 23 27. Joh. 20 19 23. with Mat. 16 19. and 23 34. and 24 45. and 28 18 19 20. Epist to Timoth. and Titus Heb 13 7 17. â Pet. 5 1 4. Rev. 1 12 13 16 20. and 2 1. c. All vvhich things may well be included and comprised in the verie name of a Pastor Which is the more to be observed both for the similitude of the Shepheards whence it is taken and because the names of Offices used in the Scripture doe fitly note out the nature dueties of the Offices themselues sometimes in one respect sometimes in another Vpon the Teachers also the Lord hath laid that they should in their ministerie specially use the speach of knovvledge and instruct the Church out of the vvord of God interpreting the Scriptures teaching the knowledge of the truth vvhich is according to godlines catechizing the people elder and younger as there is occasion confuting errours convincing adversaries performing all those things that more specially perteyne to the delivering and defending of the doctrine of God faithfully and syncerely under Christ the great Prophet and Teacher of his church and people 1 Cor. 12 5 8 28 29. with Rom. 12 7. Eph. 4 11 12. with Esa 66 21. and 30 20. Neh. 8 8 9. Deut. 33 8 10. vvith Num. 16 8 9 10. Gal. 6 6. Prov. 22 6 20 21. Esa 28 9 12. Heb. 5 12. and 6 1 2. Matth. 13 52. and 23 34. Luke 2 46. and 4 16 24. and 5 17. and 13 33. vvith Deut. 18 15 22. Act. 5 34. and 8 30.31 35. and 13.1 and 15 35. 1 Tim. 1 3 4 7. and 2 7. and 3 2. and 5 17. 2 Tim. 1 11 13. and 4 1 2 3. Tit. 1 5 9. c. And these things may vvel be implied in the name of a Teacher But whether more is to be required of them as they are Teachers may further be considered As also that of old in the Church of Israell they might haue Teachers vvho vvere not Sacrificers and vvhether likewise they might not haue Teachers that were not Rulers or governours among they unles they vvere also chosen to government besides Deut 33.8 10. Neh 8 8 9. vvith Numb 16 8 9 10. and 18 1 7. 1 Chron. 6 48 49. Amoâ ââ 12 15. Mat. 13 52. and 23 34. Luke 2 46. and 5 17. compared with 2 Chron. 17 7 8 9. Iohn 3 1 10. and Act. 5 34. Finally for the distinction betvveen the Pastors Teachers office obserue hovv Ambrose repeating the place of Ephes 4 11. saith thereon I doe neither challenge the glorie of the Apostles for who will doe that but those whom the ââme of God himself chose nor the grace of the Prophets nor the vertue of the Euangelists nor the circumspection of the Pastors but I desire onely to obteyne intension and diligence about the divine Scriptures which the Apostles placed last among the offices of the Saints and ââân this that studying to teach I may learne Ambros off l. 1. c. 1. For which also see Gregorâe Nazianzen de mod And Ierome who likewise distinguish the Pastor Doctor Eph. 4 11. And among the later Writers Calvin in his Institutions treating of the ministers of the church and on Ephes 4.11 after he hath spoken of the Apostles Prophets Euangelists comming to speak of the Pastors Teachers saith thus There followe the Pastors and Teachers whom the church can never want among whom there is this difference that the Teachers are not set over the discipline nor the administration of the Sacraments nor admonitions or exhortations but over the interpretation of the Scripture that the doctrine may be kept syncere and sound among the faithfull But the Pastors office conteyneth all these things in it Calvin Institut lib. 4. cap. 3.
or others that are not tyed to any particular churches I leaue it to be considered discussed by the vvord of God vvhether such be not sometimes raised up of God extraordinarily or having an ordinarie calling may upon speciall occasion be sent out by Princes as of old was done by Iehoshaphat king of Iudah or be called and allovved to teach by the Vniversities and Governors thereof or designed by particular churches or approved by the Pastors and Presbyteries of one or moe churches or by some other good and lawfull meanes be admitted appointed to the performance of the duties aforesaid according to the rules and examples had in the vvord of God 1 King 19 16. Amos 7 14 15. Mat. 9 36 37 38. and 21 23 25 34 36. Luke 1.17 2 Chron. 17.7.8.9 Sal. Song 8.1.2 or 8.9 Acts 8.4.14.26 and 11.19.22 and 13.1.2.3 1 Tim. 4.14 with 2 Tim. 1.6 and 2.2 Revel 11.3.4.10 and 18.24 Some write â M. Brou on Rev. 11. p. 108. 109 that among the Ievves such as vvere taken to be Doctors or Teachers for to teach the people were first held to be very learned and that then some of the Sanedrin laid their hands upon such a one and said Rabbi take thou authoritie to teach what is bound and vvhat is loose Maymon in Sanedrin And then might Christ vvell haue reference thereunto Mat. 16 19. and John 20 23. Which point I thought good here to note downe and to leaue it to further observation As also vvhether some like course may not or should not still be used for the orderly calling of Teachers and ministers to the office and work of the ministerie in the time of the Gospell And finally vvhat may be intended by those words of the Prophet vvhere Esay prophecying of the time of the Gospell and calling of the Gentiles bringeth in the Lord speaking thus And I will also take of them of the Gentiles for Priests and for Levites saith the Lord. c. Esa 66.21 22. Where all the vvords are vvell to be observed when he saith And also I will take saith the Lord of the Gentiles for Priests and for Levites c. For in deed the Lord himself took the Priests and Levites out of the tribes of Israel to be the ministers of the Sanctuarie and to minister therein still on age after age one after another untill the time of correction at Christs comming Exod. 28 and 29. Lev. 8. and 9. Numb 8. Deut. 10.8 and 33.8 11. 1 Chron. 15 2 3 24. 2 Chron. 29.4 11. with Heb. 9.6 10. c. Whereas the ruling Elders and Governors vvere then at first appointed to be chosen by the people Deut. 1.9.13 and 16.18 And vvhat also by the Apostles speach vvhen speaking likevvise of the ministeriall offices of the Gospell he saith that Christ ascending up on high gaue gifts unto men And that he gaue some Apostles some Prophets and some Euangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the ministerie for the edifying of the body of Christ till we all come into the unitie of the faith and of the knovvledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnes of Christ Ephes 4.11.12.13 Where likewise there is no mention of the ruling Elders as not being appointed for the vvork of the ministerie and being also before plainly ynough and sufficiently designed in the Elders of the church of Israell But the speach here is onely of the ministers of the Gospell vvhere again al the words are to be observed both touching the giver Christ himself ver 1 and 11. and the severall offices of ministerie giuen ver 11. the use ver 12. vvith the durance and continuance of them ver 13. For although the offices of the Apostles Prophets and Euagelists be not novv in any particular mens persons as they were then yet the fruit of them abideth still and is perpetuall in their writings and labors in the foundation layd once for all and in the plantation of the churches according to the ordinance of Christ Mat. 28.18.19.20 John 15.16 1 Cor. 3.10.11 and 4.9.10 Eph. 2 20. and 3 5 6 7. and 4 8 13. 1 Tim. 3 1 15. and 6 13 14. 2 Tim. 2 2. Rev. 21 14 19 20. And the offices of Pastors and Teachers answerable to the Priests and Levites in Israell Esa 66 21. Ier. 33 18 22. are still to endure in the church for the work of the ministerie age after age to the end of the vvorld And vvhether therefore the Lord hath not still preserved his ministerie though corrupted as he hath also done his seale of Baptisme through the corruptest times that ordinarily such a calling should alvvay be had thereunto of al Pastors and Teachers as we may be assured it is derived from Christ himself by the Apostles Euangelists and other ministers of Christ from the beginning unto this day and shall likewise still be continued untill the appearing of our Lord Iesus Christ Ephes 4 11 12 13. compared with Esa 66 21 22. and 59 21. Jer. 33 18 22. and vvith Mat. 28 18 19 20. Act. 14 23. and 20 17 28. 1 Tim. 3 1 15. and 5 22. and 6 13 14. 2 Tim. 2 2. Tit. 1 5. Heb. 12 28. 1 Pet. 5 1-4 Rev 1 4 11 19 20. 2 1 8. c. and 7 16 ch and 10 7 11. and 11 10 11 12. and 14 6 18. and 18 24. and 21 and 22 chap. CHAPTER VIII Touching the exercise of Prophecy VVHether in the churches vvhere there are men indued vvith fitte gifts there should not be had the exercise of Prophecy for interpreting of the Scriptures disputing of points of religion propounding of objections ansvvering of questions fitly and needfully made and such other good uses profitable for the church and the edification thereof in the truth vvhich is according to godlines And this exercise also to be done not onely by the Ministers of the vvord Specially such as employ themselues in the study of the Scriptures but by others also having gifts that are fit and able thereunto Yet alvvaies so as al things be done decently and in order Rom. 12.6 and 1 Thes 5 20. compared vvith 1 Cor. 12 7. and 14 chap. Luke 2 46 47. with Ioh. 7 14 15. 1 Pet. 4 10 11. 2 Tim. 2 2 15 16 23. vvith Act. 15 1 2 6 7 22.32 and 17 2 3. and 18 4 26. and 19 8 9 10. Mat. 13 52. Also 1 Sam. 10 5 10 12. and 19 20 21 23. 2 King 2 3 5 7. and 4 38. and 5 22. and 6 1. Amos 7 14. with 1 Cor. 14 1 40. 1. Because this order and exercise vvas in Israell and in the primitiue churches Luke 2 46 47. Act. 17 1 2 3. and 18 1 4 24 26. and 19 1 8 9 10. vvith Rom. 12 6. 1 Cor. 12 7. and 14 ch 1 Thes 5 19 20. 1 Tim. 1 3 4. and 2 Tim.
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 wheÌ 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 â 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. Amoâ 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 coÌmunicate 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
distribution thereof but is also a liuely representation of the death of Christ which we shew forth in the participation thereof 1 Cor. 10 16 17. 11 24 26. with Mat. 26 26. Mar. 14 22. Luke 22 19. 3. Such placing of the bread and vvine upon a Table and the distribution of them there accordingly made vve may also learne by the very terme of a Table and the common use thereof Paul calleth it a Table not an altar forme or deske and opposeth it to the Idolaters Table on which they were woont to set their meat and drink 1 Cor. 10 21. with ver 19 20 28. Hitherto also may be referred the use of the Table in the Tabernacle on which the Shevv bread continually was set before the Lord. Exod. 25 23 30. Lev 24 5 9. 4. And for the thanksgiving to be made both at the blessing of the bread the wine it is plainly expressed Mat. 26 26 27. Mar. 14 22 23. CHAPT XII Touching the Ministers communicating with the rest of the Church VVHether the Minister himself that administreth the Lords supper should not also partake vvith the church communicating together therein Mat. 26 17 29. Act. 20 7 11. 1 Cor. 10 16 17. and 11 23 26. and 12 12 13. with 2 Chron. 35 3 14. 1. Because Christ himself did so communicating vvith his disciples both in the Passeover and in the Supper follovving Mat. 26 17 29. with Luke 22 15 c. 2. So also did the Priests and Levites at the celebration of the Passeover vvhereunto the Lords supper with us is answerable 2 Chron. 35 3 14. with 1 Cor. 5 7. and 10 16. and 11 23 26. And the Fathers of families at the first celebration of the Passeover Exod. 12 3. c. And the Apostles at the celebration of the Lords supper Act. 20 7 11. 1 Cor. 10 16 17. 3. And Christ our Lord hath thus commanded saying Drinke ye all of this Mat. 26 27. And againe Doe this in remembrance of me 1 Cor. 11 24 25. 4. The nature also of the thing it self and the reasons vvhich are annexed to the commandement of Christ concerning the celebration of the Lords supper comprehend and bynd the Minister himself asvvell as the other members of the church to the participation thereof As namely that it is a signe and seale of the remission of sinnes obteyned for us by the death of Iesus Christ Mat. 26 26 27 28. And that thus we should shevv forth the Lords death till he come 1 Cor. 11 23 26. And that it is called the Eucharist or thankesgiving because we doe now giue thanks unto God for our redemption wrought by the death of Iesus Christ thus confirmed unto us through his grace Luke 22 19. 1 Cor. 10 16. and 11 24. with Psal 116 12 13 14. c. 5. And the minister himself is together with the rest a member of the church and body of Christ the communion vvhereof is here also celebrated Rom. 12 3 8. compared with 1 Cor. 10 16 17. and 12 12 13 18 27 28. Othervvise also we had need take heed that there be not in deed a schisme or rent made in that Church so in the body of Christ where this order is not observed Like as came to passe in that other case where of the Apostle vvriteth to the church of Corinth 1 Cor. 11.18 c. CHAPT XIII Touching the Ruling Elders Deacons or common people ministring the Sacraments VVHether it be right and lawful for the Ruling Elders Deacons or private people out of office not being Ministers of the word to administer the Sacraments or at the Lords supper in the delivery of the bread and wine to blesse them and to say to each of the communicants severally Take thou and eat c. or Take thou and drink c. Matth 26 26 27. with 1 Cor 4 1. and 10 16. Ephes 4 11 12. Esa 66 21. Ier. 33.18.21 Ezech. 43 18 27. and 44.19 and 46.20 2 Coron 13.10.11 35.2 15. with 1 King 12 31. 1 Chron. 15.2 Rom. 12.3 8. 1 Cor. 12.4 28. Heb. 5.4.5 1. Seeing that the Ministers of Christ are the household stevvards and dispensers of the mysteries of God the ambassadours of Christ and labourers together with him 1 Cor. 4 1. with 3 5 9. and 2 Cor. 5 20. Luke 12.42 Rev. 2.1 with Mal. 2 7. Mat. 28 18 19 20. 2. At the first celebration of the Lords supper Christ himself the Apostle and high Priest of our profession did minister it and giving thanks blessed the bread wine distributed them both among his disciples saying to them all together at once Take ye eate ye drinke ye c. Hebr. 3 1. with Mat. 26 26.27 Mar. 14 22 23. Luke 22 19 20. 1 Cor. 11.23 c. 3. And the ministration of the Sacraments and blessing of the bread and wine is a vvork of the ministerie Mat. 28.18.19.20 and 1 Cor. 10 16. with Ephes 4 11 12. Act. 20 7. c. 4. The â How the other Prisbyters or Elders that are Ministers oââ spoken of in auncient writers may administer the sacraments as some think Baptisme more specially here I treat not But wish that the right may be sought out and rightly observed ruling Elders of the Christian church of vvhom I speak are such as are answerable to those Elders in the church of Israel which were called â As being chosen out of the people by the people and for the people c. The Elders of the people or the Rulers of the Synagogues c. and vvere distinct from the other ministers Priests and Levites vvhich ministred the vvord and holy things of God in Israell 1 Tim. 5 17. and Rom. 12.7.8 with Jer. 19.1 Act. 13.15 and 18.8.17 and Deut. 33.8.10 Esa 66.21 2 Chron. 13.10.11 Whereupon Ambrose saith * Ambr. in 1. Tim. 5. Both the Ievvish Synagogue and afterward the church of the Christians had Elders without whose counsell nothing was done in the church The which by what negligence it is out of use I know not unlesse it be by the sloth or rather pride of the Teachers whiles they alone vvill seeme to be somevvhat But now these Elders being by the mercy of God recovered again and had in many of the reformed churches it is for them carefully to attend upon their ovvn office and function assisting the Pastors and ministers of Christ in the ministration government of the church procuring vvhat in them is the good order peace and benefit of the whole church and of all the members thereof but stil leaving to the Pastors other ministers the works of the ministerie perteyning unto them that so all may performe and fulfill their ovvne offices and ministeries according to the rule of the word of God 1 Tim. 5.17 vvith Act. 20 17 28. Rev. 2.1 c. Rom. 12.7.8 1 Cor. 12.28 Ephes 4 11 12. Col 4.17 1 Thes 5.12 13 14. Heb. 13.7.17 Iam. 5.14 1
Pet. 5.1 4. 5. The Lords supper also is ansvverable to the Passeover sacrifices vvhich after the building of the Tabernacle were offred by the Priests and not by the Elders of the people 1 Cor. 5.7.8 vvith 2 Chron. 13.10 11. and 35.2 15. also Ier. 19.1 and Esa 66.21.23 But note that here I speak not of the praeparation and other service vvhich is attributed to the Levites concerning vvhich see 2 Chron. 35.2 15. That may vvell haue an other consideration vvhich in a good manner may be referred to the work of the Deacons vvho novv make ready and prepare al things necessarie for the Lords Supper and after the blessing or consecration made by the Pastor doe in some churches receiue the bread and wine of him and deliver it unto the communicants that all things in the church may be done decently and in order Whereabout also obserue that vvhich is written Act. 6 2 3. with 1 Cor. 14.40 and 2 Chron. 35 2 15. and vvhat by good consequence and proportion may be gathered and inferred thereupon 6. And touching the Deacons office it self note also how it is distinct from the office of the ministers of the vvord so as the Apostles thought it not to be meet or reason that they should attend to the duties thereof together vvith their ministerie but that others should be appointed to that function that they vvould giue themselues continually to prayer and to the ministerie of the word Act. 6.2.4 And thus also the offices of the Ministers Deacons and Elders are reckned as distinct by the Apostle Paul Rom. 12.7.8 7. Moreover the Lord hath joyned the administration of the Sacraments vvith the ministerie of the word Mat. 28.18.19.20 Act. 20.7.11 1 Cor. 3.5.9 vvith 10.16 Novv what God hath â viz. In the same persons and things and in the ordinarie administration c. joyned together let not man put asunder as Christ taught in another case Mar. 10.9 And on the contrarie what God hath set asunder let not man joyne together Numb 16.9.10 and 18.1 7. vvith Esa 66.21 Ezech. 44.19 and 46.20 1 Tim. 5.17 8. Here also may be considered how God was sore displeased at Corah though he vvere a Levite and at Dathan and Abiram with their company though they vvere Princes of the assemblie famous in the Congregation and men of renovvne also at Vzziah though he were a King vvhen they vvould haue offred incense upon the altar before the Lord vvhich God had layd upon the Priests Numb 16 ch 2 Chron. 26 16. c. 9. Finally a man can receiue or take nothing unto himself except it be giuen him from heauen Ioh. 3 27. and 1 25 33. And no man taketh this honor unto himself but he that is called of God as was Aaron Heb. 5 4 5. Accordingly doe the old and nevv Writers teach about the ministration of the Sacraments and other holy things of God in the church that difference should stil be kept betvveen the Ministers the people Their testimonies I need not note in particular they are so wel knowen Onely see more specially Polanus on Ezech. 43 18 27. pag. 785. 787. And Piscator also and Iunius vvho vvrite that to consecrate the people to minister unto God whereunto God appointed the Levites onely were against the right worship of God and a perverting of all order Piscat Schol. in Ezech. 44 19. Juniij Annotat. in Ezech. 46 20. CHAPTER XIIII Touching the often celebrating of the Lords supper And of the time of the day whether in the morning or euening c. VVHether it be not best and most agreeable to the vvill of God to celebrate the Lords supper often and vvhere it can vvell be everie Lords day besides the churches coÌtinual serving worshiping of God daily 1 Cor. 11 23 26. and 10 16 17 18. compared with Act. 20 7. and Esa 66 23. with Exod. 20.8 13. Rev. 1 10. Ezech. 44 15 16 24. and 45 17 25. 46 chap. Numb 28 9 10. Act. 2 42.46 and 3 1. and 26 7. 1 Thes 5 17 18. 1. Because the Apostle teacheth that Christ at the first celebration thereof said This doe ye as oft as ye drinke it in remembrance of me And thereupon inferreth As often as ye eat this bread and drinke this cup ye doe shewe the Lords death till he come 1 Cor. 11 25 26. Which plainly implyeth the often observation thereof in remembrance of Christ and his death 2. Thus also the Apostles and Churches at first used to doe as may appeare by the Apostles vvords aforesaid 1 Cor. 11 26. and by that which is vvritten Act. 20 6 7. Where it is said that Paul abiding at Troas seuen daies upon the first day of the vveeke vvhen the disciples came together to break bread Paul preached unto them c. Where it appeareth that their comming together to break bread that is to celebrate the Lords supper was on the first day of the week that is on the Lords day Which likevvise is expresly noted by â¡ Who lived about 150 yeres after Christ Iustine Martyr in his second Apologie vvhere he saith On Sunday as it is called there is a comming together in one place of all that dwel either in the tovvneâ or in the countrey And there is read the commentaries of the Apostles and Writings of the Prophets as time vvill suffer Then the Reader ceasing â Ho proestos the Praesident maketh a speach vvherein he instructeth the people and exhorteth them to the imitation of such excellent things Aftervvard vve rise up all together and povvre out prayers and as I sayde before bread and vvine and * Euen by this time corruptions began to creep in as by this and other particulars here and otherwhere may appeare vvater is brought and the President likevvise povvreth out prayers and thanksgiving vvith all the might he can and the people hartily speak out together saying Amen And then to everie one that is present is there made distribution communication of those things that vvere blessed on vvhich thanks vvere giuen before and to those that are absent some is sent by the Deacons c. Iust Martyr Apolog. 2. Edit Commel Graeco-lat pag. 76.77 A remainder of vvhich practise for celebration of the Lords supper every Lords day as also of the dayly vvorship of God and of some other like things good to be observed may be seen in the Cathedrall churches at this day though with corruptions othervvise 3. The nature end use of the Lords supper may likevvise lead hereunto inasmuch as it is the sacrament of our continuall nourishment and comfort in the church by Iesus Christ as baptisme is of our once entring thereinto And is also the memorial of the death of Christ which he suffred for our sinnes and should therefore stil be remembred and often celebrated of us with thankesgiving According as Christ himself hath taught saying Doe this in remembrance of me and again This doe ye
both together in one day VVHether it be meet and right upon one and the same day to haue a solemne Fast together vvith the celebration of the Lords supper Judg. 20 26. Ester 4 16. compared with Mat. 26 26 29. Act. 20 7 11. 1 Cor. 10 16 17 and 11 23 26. 1. Because the nature of them both to wit of a Fast and of the Lords Supper is so very divers differing the one from the other Which may appear by their names besides the nature of the things themselues The one is a Fast the other a Feast In the one we absteyne from meat and drink In the other vve doe eat and drink Which also Christ himself hath coÌmanded saying Take ye eat ye drinke ye c. And the one is a signe or solemne testification of sorrow the other of joy Judg. 20 26. Ester 4 16. vvith Mat. 26.26 29. Luke 22.17 20. 1 Cor. 5 6 7 8. Where also see consider that which is vvritten Neh. 8 10 13. 2. The Lords supper succeedeth the Passeover and is answerable unto it At the celebration whereof the Lord required that they should eate and drink in Israel And not that they should fast as in the day of Atonement wherein they were enjoyned to afflict their soules and from euen to euen to celebrate their rest Luc. 22 7 20. 1 Cor. 5 7. and 10 16 17. and 11 23 26. and Exod. 12 3 11. Deut. 16 1 7. 2 Chron. 30 and 35 chap. and Psal 116 13. compared with Lev. 23 5 6 27 32. and with Iudg. 20 26. and Dan. 10 2 3 22. And here note that the Lords supper was celebrated of Christ together with his disciples straightvvay after their eating of the Passeover Which is a point likevvise to be observed in this behalf Matth. 26 17 30. Mar. 14 12 26. Luke 22 7 20. As also that it is now in the Church the Christians feast answerable in some respects to the sundry feasts observed among the Ievves Act. 2 42. and 20 7. 1 Cor. 5 7 8. and 10 16 17 18. and 11 23 26. vvith Mar. 14 22 26. 3. And all things in the church of God should be done decently in order 1 Cor. 14 40. Now what order or decency is there in this that whiles and where a Feast is solemnely observed there should bread and wine in the same assembly be set upon a publike Table all at the same time be enjoyned to take to eat and to drink c. or that solemne Fasts and Feasts should be celebrated and joyned togethef upon one and the same day 4. Here moreover may be observed how they were woont in the primitiue churches to haue loue-feasts vvith the Lords supper as by some Scriptures and other vvriters may appeare 1 Cor. 11 20 34. and Iude epist ver 12. Tertullian Apolog. cap 39. Which then being so may shevv how far this custome practise differeth from that vvhich was used in the churches of old Not to speak hovv some in former times haue made question whether the church might haue any Fasts upon the Lords day at all Into vvhich point I vvill not novv enter neither insist upon things that in extraordinarie cases may be admitted CHAPT XVI Touching Loue-feasts VVHether it be good and lawfull for the churches now to haue use Loue-feasts at times convenient and namely on such dayes vvhen they haue the Lords supper Iude epist ver 12. 1 Cor. 11 20 34. compared vvith Deut. 12 5 6 7. and 16 1 15. Touching vvhich on the one hand obserue these things following 1. That so they practised in the primitiue Churches as may appeare both by some speaches in the Scripture Iude ver 12. 1 Cor. 11 20 34. and by the record of auncient writers Clement Tertullian c. 2. And note in Tertullian how he sheweth that they were kept in his time which vvas about two hundred yeeres after Christ And so long then they had continued from the Apostles times there vvhere Tertullian lived Tertullian Apolog. cap. 39. 3. Now whence this practise first arose I leaue further to be considered Onely for the point in hand this I note that vvhether they did it for the better nourishing continuing of loue peace among themselues or for the more comforting refreshing of the poor by the richer sort together with them or that they had therein respect to the action of Christ who celebrated the Lords supper after the eating of the Passeover Luke 22.7 20. or that they took this custome as they did many other things from the Ievves vvho vvere woont to haue feasts together with their sacrifices specially with their thanks offerings and at their solemne festivities or that they had it from some other like originall it cometh to a like end as touching the matter spoken off Deut. 12 7. and 16 1 15. 1 Sam. 1 4. with Exod. 32 6. Psal 116 12 13 14 with 66 13 14 15. On the other hand may be considered how it is observed and noted â Paraeus in 1 Cor. 11.22 Piscator in 1 Cor. 11.34 c. by divers that the Apostle tooke them away and would not suffer the use of them in the church of Corinth because of abuses that were among them through faction schisme and superfluitie 1 Cor. 11 17 34. Which being compared vvith the other particulars here before mentioned may shew that it is a thing indifferent eyther to keep them or to leaue them as they shal be used or abused and as everie church shall find to be most expedient for them and their estate vvhereas if it were a morall perpetuall ordinance of God the abuse onely should be corrected and the thing it self still continued and all churches continually bound to the observation thereof As we see done in the same place about the Lords supper it self 1 Cor. 11.20 23. c. CHAPT XVII Touching the observation of set Holy dayes besides the Lords day And namely of Easter and Christmas c. VVHether it be lavvful for the church of Christ now in the time of the Gospell to consecrate other set dayes ordinarily to keep them as holy dayes besides the Lords day And Whether it be lawfull to consecrate some certaine dayes yerely to the Nativitie Resurrection and ascension of Christ to the Virgin Marie to the Apostles and all Saints Gal. 4 9 10 11. Col. 2 16 17. 1 King 12 32 33. Jer. 3 16 17. and Exo. 20 8 9 10. with Act. 20 7. 1 Cor. 16 1 2. Rev. 1 10. 1. Seing that Christ himself by his practise and the Apostles both by their practise and vvritings haue commended unto us onely the Lords day vvhich is the first day of the vveek wherein Christ our Lord rose againe from the dead bringing life and immortalitie to light and everlasting righteousnes into the world as being by him renewed for ever In memorial vvhereof we are not enjoyned to set apart yerely other dayes besides the Lords day but
5. Deut. 1.16.17 Exod. 18 13 20. and 20.12 Psal 82.1 Dan. 4.17.24 Ezech 44.15.24 And by due reference and proportion out of Lev. 13. and 14 ch and 24.10 23. Num. 12.14 and 15.32 36. 19.11.12.13 c. and 35.12.24.25 with Deut. 19.12.15.16.17.18 and 21.18 21. and 22.15 21. and 24.8.9 and 25.1 10. with Ruth 4 1 11. 2 Chro. 19 5 11. and 23.19 vvith 1 Thes 5.12.13.14 Jer. 36.5 Mat. 10.17 Luke 6.22 and 12.42 and 22.66 John 16.2 Act. 6.11.12.13.15 and 7.1.2 and 22.30 and 23.1 6. and 24.20 Rom. 12.8 1 Cor. 4.21 and 5 ch vvith 2 Cor. 2.6 and 13.1.2 Exo. 23.2.7 1 Tim. 5.17.19.20 Tit. 3.10 Heb. 13.7.8.17 1 Pet. 5.1 5. vvith 1 Cor. 14.33.40 1. Because this is a morall and perpetual ordinance direction giuen by the Lord in his vvord both to the church of Israell heretofore and to the Christian churches and people of God for ever As may be seene in the Scriptures here noted before Neyther doeth it hinder that in Israell there vvere some judiciall and ceremoniall things which vvere temporarie in some cases also mixed and prescribed vvithall For the same also may be said and observed about other the precepts of the Law of the Ten Commandements vvhich all acknowledge to be morall and perpetual Besides that the spirituall application and perpetuall equity of the ceremonies and ordinances that are abolished doth still remaine and continevv for the instruction use comfort and direction of the church for ever And this in matters of all sorts whether perteyning to the faith vvorship ministerie order or government of the church c. As may be seen in these and the like Scriptures Gen. 17 11 12 13. compared vvith Col. 2.11.12 and Rom. 4 11. Exo. 12.3 17. with Luke 22 1 20. and with 1 Cor. 5 2 6.7 8.11 and 10.16.17.18 and 11.23 26. Mat. 16 6 12. and Luk. 12.1 Exod. 28. and 29. and 30 ch with Psal 132.9.16 and 141 2. Rom. 13.14 and 15.16 Heb. 9. and 10. and 13.8 16. Lev. 13.47 59. vvith Iude ver 22 23. Lev. 15 chap. and 26 11 12. Numb 19.11 22. and 1 King 6 8 ch and Esa 52.11 and Ezec. 37 26 27. and 39.11 17. vvith 2 Cor. 6 16 17. Num. 18. and Deu. 18 1 5. vvith 1 Cor. 9 13 14. and 1 Tim. 5 17 18. Deu. 17 1 12. and 2 Chron. 19 8. vvith Ezec. 44 15 24. and vvith Rom. 12 1 8. and 1 Cor. 4 21. and 5 ch 1 Thes 5 12 13 14. 1 Tim. 5 17 19 20 21. Heb. 13 17. Deu. 33 8 11. and 1 Chro. 15.2 12 13. vvith Esa 66 19 20 22. and Ephes 4 11 12. 2. And that this order vvas observed in Israell and in the primitiue churches in cases of sinne controversie complaint censure excommunication besides the extraordinarie occasions that fell out or vvere caried after any extraordinarie manner may appeare by the Scriptures before mentioned vvith vvhich these also here follovving may be compared Numb 12.4 15. and 27.1 4. and 36 1 5. Deu. 1 16 17 18. and 17 2-13 and 23 1 2 3 8. Psal 82 1. Josh 20 4 5 6. and 21 1 2 3. 1 King 3 16 28. vvith 21 8 13. Pro. 26.26 Also Deu. 24 8 9. vvith Num. 5 ch and Lev. 13 ch 2 Chron. 26 16 21. Ezra 9 and 10 ch vvith 7 25 26. Neh. 5 1 13. and 13 11. Esa 66 5. Ier. 36 5. Luke 6 22. Ioh. 9 22. and 12 42. 16 2. Act. 4 5 15. 5 21 27 34.35 40.41 and 15 2 6 23 30. and 16 4. and 20 17 28. and 21 18 25. 1 Cor. 6 1 5. and 12 28. 2 Thes 3 6 14 15. 1 Tim. 1 3 18 19 20. and 3 1.15 and 3 1.15 and 5 21. and 6.3.4.5 2 Tim. 2 15 16. and 4.14.15 Iude ver 17 23. Rev. 2. and 3 chap. Where both for private dealing and publike proceeding vvith sinners see the Scriptures here cited before and the like And more particularly for secluding suspending and debarring from the Lords Table or other holy things meetings also of the church Of suspension see both the Scriptures aforesaid that concerne this matter namely Gen. 3 22 23 24. Lev. 13 ch Numb 9 5 10 11. 12 14. 19 11 12 13 c. Deut. 24 8 9. 2 Chron 23 19. Ezra 10 8. Ier. 36 5. Luke 6 22. 2 Thes 3 6 14 15. Iude ver 22 23. these reasons following 1. The Lords debarring and keeping our first parents by the â Angels Cherubims from the sacrament of life eternall that is from the tree of life in the garden of God Thereby teaching the Governours of his church to debarre and seclude such from the Sacraments to whom in their estate they doe not apperteyne Gen. 3 22 23 24. compared vvith the Scriptures before cited and vvith Sal. Song 4 12 16. and 5 1. c. 2. So likewise Porters vvere set by the high Priest at the gates of the Lords house that none who vvere uncleane in any thing should enter in Lev. 15 ch 2 Chro. 23 19. compared vvith Num. 19 11 12 13. c. and 9 5 10 11. vvith 1 Cor. 10 16 17 18. 2 Thes 3 14 15. Whereby also may appeare that the duetie vvhich men should be carefull off themselues if they neglect it the Governors should look unto it and see it be done For which note moreover 2 Chro. 26 16 21. Mat. 5 23 26. Act. 20 28. Heb. 13 17. Rev. 2 14 15 20. c. 3. Gods ordinance touching Leprosie that the Priest in case of doubt should shut up the party for a time and not yet put them out of the host And then after a certaine time as they should be found eyther put them out of the host or pronounce them to be cleane The aequity vvhereof still remayneth Lev. 13 14 ch vvith 2 Cor. 6 14 17. Jude ver 22 23. Num. 5 1 4. with Deu. 24 8 9. Whereabout withal note the Lords owne dealing vvith Miriam set before us for instructton and example Num. 12 14. compared with Deu. 24 8 9. and Rom. 15 4. 2 Tim. 3 16 17. 4. Suspension also may be considered to be like that keeping of persons in ward whereof we read Lev. 24.12 Num. 15 24. til it manifestly appeare that the parties suspended are to be cutte off and cast out of the Congregation Like as those words Take avvay the evill from among you being spoken by Moyses of putting to death in Israell Deu. 17 7 12. 19.19 and 21 21. 22 21 22 24. are by the Apostle applied to the putting out of the church by excommunication 1 Cor. 5 13. where Paul useth the very same vvords that are in the Septuagint Deu. 17 7. c. 5. Thus as sinnes and sinners differ among themselues Jude ver 22 23. so shal also the censures punishments thereof be different one from another A thing that was observed in the church and common
sometimes to the Lord himself or to his Ministers and Officers in church or common vvealth for hearing examining deciding giving sentence executing judgment concerning persons and causes civill or ecclesiasticall Gen. 18 25. Exo. 18 13 16 21 22. Deu. 1.16 17. and 16 18. and 17 9. 19 12 17 18. with Num. 35 12 24. Deu. 25 1 2. 2 Sam. 8 15. 2 Chron. 19 5 6. Psa 82 1 2 8. and 122 5. Esa 1 23 26. Ier. 21 11 12. and 22 1 2 3. Eze. 44 15 23 24. Micah 3 1 11. and 4 3. Act. 16 4. and 18 15. 1 Cor. 5 12 13. and 6 1. c. and sometimes to the people for consenting approving executing resting in that vvhich is judged done according to the sentence giuen by the Lord or the Ministers and Governours under him 1 Cor. 6 2 3. with 5 12 13. Act. 26 10. with 22 20. and Act. 21 25. with 15 6 22. and with 16 4. c. 8. Lastly Christs reproving of the Angels Ministers of his churches for suffering evill persons and corruptions among them Revel 2 14 15 20. c. Which necessarily implyeth that the Lord hath giuen an ordinance to his church for the restreyning repressing and abandoning of such Els why should they be blamed for that which perteyned not unto them or vvere not in their povver to redresse and amend The like also may be observed by Christs speach commission giuen to his Apostles and by their execution thereof Mat. 16 19. Joh. 20 22 23 with 1 Cor. 4 1 2 21. and 5 3 4 5. and 2 Cor. 10 4 5 6 8. and 13 2 3 10. 1 Tim. 1 20. And by the exhortations and instructions that are giuen to Timothee and Titus in Pauls Epistles unto them and to the Elders of Israell and the Primitiue churches recorded in the Scriptures both of the old new Testament 3. And for the maner of proceeding if the course aforesaid be rightly observed thus shall matters and persons be orderly and peaceably heard discussed and judged the governours and government according to the ordinance of God regarded and al good meanes used for the churches good and peaceable estate for the preventing and suppressing of manifold evils and for the benefit and reclayming of sinners such as are found to be obstinate in iniquity shal by publik authority be censured and excommunicated and that also with knowledge and assent of the church the exceptions of al if any be brought being heard as is meet and in such cases to be done And so shall the church be purged from evill the holy things of God kept from the pollution and profanation of such wicked persons the sinners themselues made more ashamed being made knowen unto all and avoyded by them till they repent and the rest that remayne shall all heare and learne and feare and commit no more any such evill among them For vvhich also see the Scriptures before alledged and Deu. 4 1 2. and 13 chap. and 16 18. and 19 19 20. 2 Thes 3 6 14 15. 1 Tim. 5 17 19 20. and 6.13 14. 2 Tim. 3 1 5. Rev. 2 14 20. c. 4. Furthermore as in all other affaires of the church so in these also according to the severall nature of them may the benefit of Gods ordinance thus be enjoyed and all things done in order so as none be prejudiced but that every one may performe their duety enjoy their right and liberty and that both the corruptions of the Popish prelacy and the defects of the Protestant reformed churches and al popular confusion disorder and anarchie may be shunned redressed taken away Col. 2 5. 1 Cor. 4 17. and 11 2 16. and 14 33 40. compared vvith 1 Chron. 13 ch and 15 2 13. and the other Scriptures here cited before And because in this matter there hath ben and still is great question and controversie among Christians both Papists Anabaptists and Protestants of all sorts about the understanding of the words of Christ Tell ãâã unto the church and if he neglect to heare the church let him be unto thee as an heathen man and a Publicane Mat. 18 17. it shall not be amisse here also to inquire further into the meaning hereof Which therefore I wil novv speak off more particularly in the chapter following CHAPT XIX Of the exposition of those words of Christ Tell the Church c. Mat. 18.17 VVHether those words of Christ Tell it to the Church c. Matt. 18 17. may not be applied to the estate of the Ievves as it was when Christ thus spake and to the estate of Christians succeeding aftervvard I. Of the Synedrion or Congregation of Elders And first applying it to the estate of the Iewes whether they may not then be understood of the Synedrion or Congregation of Elders had in Israel for these reasons follovving 1. The like use of the word in other places of the Scripture where the speach is of matters concerning government controversie complaint or pleading about sinne or the like as there is here in this place For vvhich see Psal 82 1. Num. 25 12 24 25 29. with Deut. 19 11 12 16 17. Iosh 20 4 5 6. Mat. 18 17. with 5 22. and vvith 1 Sam. 2 25. Num. 27 1 2. vvith 36 1. and Josh 17 3 4 c. Neyther is it of any waight herein that some excepting say the Elders of Israell were civill governours and dealt in civill causes c. For Israell was the Church of God asvvell as vve Act. 7 38. with Deu. 33 4. and their Elders dealt in causes of sinne and in the matters of the Lord as vvell as ours 1 Sam. 2 25. 2 Chron. 19 8 11. and the question is whether the phrase may be understood of an assembly of Elders whether civill or ecclesiasticall vvhether in Israell or with us Mat. 18 17. vvith 5 22. and Deut. 19 16 17. and 21 20. Psal 82 1. Ier. 19 1. and Christ and the Apostles reason often from the estate of the Governours and people of Israell to ours novv applying the things that are spoken thereof to the kingdome and church of Christ under the Gospell Iohn 10 34.35 36. compared vvith Psal 82 6. Mat. 21 42. vvith Psal 118.22 Act. 1 20. with Psal 69 26. and 109 7. 1 Cor. 5 6 13. vvith Exod. 12 15. and Deu. 17 7. 19 19. 1 Cor. 9 13 14. with Deu. 18 1. c. 1 Cor. 10 1 18. Rom. 15 4. 2 Tim. 3 16 17. 2 Pet. 1 19 20. c. Not to speak of that which the Apostle expressely writeth to the church of Corinth touching the judgments of things perteyning to this life 1 Cor. 6 4 5. 2. The vvord is not Kabal as â M. Iac. Divine Institution of a ministeriall church Argum. 3 Signature Bâs c. some haue thought but Ghnedah or Ghnidtah in the Syriack the tongue then used by the Iewes Christ himself Which all graunt is often
divers vvords and the same vvords diversly about these matters Which may wel be observed likewise for the better understanding of Christs speach in Mat. 18 17. 5. As also that by the ordinance of God the deciding of causes and judging of persons is to be by the Rulers and Iudges deputed by God according to his word and not according to the voyces of the people or multitude of them c. Deu. 1 16 17. and 16 18. vvith 1 Cor. 6 4 5. and Deu. 17 8 11. and 19 17. Exod. 18 15 16.21.22 and 20 12. and 23.2 1 Sam. 2.25 2 Chron. 19 5 11. Mat. 5 22. 1 Tim. 5 17. Heb. 13 17. 6. And that the Elders and Governours are dayly to attend hereunto as there is occasion and for this cause among other are to haue maintenance double honour of the Congregation vvhereas the other men haue their other imployment at home and abroad the women are to keep at home and looke to their household affaires c. Exod. 18 13 21 22. Deu. 1 16 17. and 25 4. Prov. 31.23.27 Acts 20 17 28. Rom. 12 8. 1 Thes 5 12 13. 2 Thes 3 10 12. 1 Tim. 5 17 18 19. Tit. 2 4 5 15. and 3 10. 1 Pet. 5 1 4. 7. Also that the Elders sitting publikely at a knovven time and place may heare and judge the causes of their brethren if the parties and witnesses be present though no other of the people be then and there with them Deu. 1.16.17 and 19 16.17 1 Sam. 2 25. 2 Chron. 19 5 11. Mat. 5 22. 1 Tim. 5 17.19.20.21 Hebr. 13.17 Where againe may be considered that which I noted before hovv the Syriack hath BETH DINE the house of judgment where the Greek hath SyNEDRION the Councill or sitting of the Elders Mat. 10 17. And moreover that we read the people were hearing of doctrine in the Temple whiles the Synedrion Governours vvere otherwhere assembled together Act. 5 20 21 22 25 27. c. 8. Besides that as of old so still the Eldership consisteth not onely of Ministers but also of the Elders of the people such as are chosen out of the people by the people and for the people in this behalf And that therefore this doeth no more take avvay any right or povver of the people now then it did of old but doeth rather in deed establish and confirme it still and shevv us how to use it aright as in Israel heretofore notwithstanding any differences between our estate and theirs in other respects Jer. 19 1. 2 Chron. 19 8. Ezech. 44 15 24. Deu. 1 13 15. and 16 18. and 19 17. with 1 Tim. 5 17. Rom. 12 8. 1 Cor. 12 28. 1 Thes 5 12. c. 9. Neyther may we bring or admitte of any other understanding of this Scripture Mat. 18 17. then such as agreeth with Moses and the Prophets Esa 8 20. Mat. 7 22. Luke 16 29 31. Act. 26 22. Hos 8 12. Mal. 4 4. 2 Tim. 3 16 17. For Christ came not to destroy the Lavv and the Prophets but to fulfill them And the Pharisees would haue ben glad if they could haue had any such exception against Christ or his doctrine any way Mat. 5 17 18 19 20. c.. 10. Finally both the things here going before about private dealing with a brother that sinneth against us the taking of one or tvvo more with us that in the mouth of two or three witnesses every word may be established Mat. 18 15 16. and the things also following after in this verse where it is said Let him be to thee as an Heathen and Publicane Mat. 18 17. are spoken according to the Iewes phrase understanding And why not then also that which is in the midst betvveen both Considering withall that the speach vvas unto Ievves and spoken by Christ that lived among them and usually applied his doctrine and maner of speaking to their estate II. Of the Christian Presbyterie or assembly of Elders Next applying it to the estate of the Christian church whether then it may not also consequently be understood of the Christian Presbyterie congregation of Elders or fitly applied thereunto for these reasons follovving together with the former 1. That * Luk. 2 32 33. with 2 Sam. 7 16. Esa 16 5. Ier. 23 5. and 33 15 16 25 26. vvith 1 Cor. 12 12 27 28. Dan. 7 14 27. Mica 4 2 8. and 5 2 5. Ephes 4 11 12. 1 Thes 5 12 13. Christ being now set on Davids throne as Christ himself is answerable to David so â Psal 45 16. Esa 32 1. 2 Chron. 19 6 10. with 1 Thes 5 12.13 1 Tim. 5 17. Hebr. 13.17 Mic. 4.2.8 and 5.5 Christs officers may be considered as ansvverable to Davids and Christs people to his notvvithstanding the differences had betweene civill and ecclesiasticall estate or other the like 2. That not onely the universall but every particular church now is as Ierusalem in a due consideration thereof Whereunto therefore all carefull respect is to be had in the Ministerie vvorship order government in all things morall and perpetuall Psal 87 2 3. Esa 66 20 23. Jer. 3. 15 16 17. Ezec. 44 15 24. Mic. 4 1 2 8. vvith Mat. 26 17 29. 1 Cor. 5 6 7 8. 9 13 14. and 10 16 17 18. and 11 23 26. Rom. 12 3 8. and 15 16. Ephes 4 11 12. Heb. 13 8 17. Rev. 2. and 3. and 21 ch c. 3. That an Eldership or Assemblie of Governours for hearing and judging of causes betvveen brother and brother is an ordinance of God once established and never repealed and alway needfull to be had in the church of God For vvhich see the Scriptures here before alledged in this and the former chapter 4. That the Elders or Governours office it self is also morall and perpetuall not first and newly begun in the time of the Gospell but continued and derived from Israell to the churches of the Gospel for the substantiall divine spirituall and perpetual things belonging thereunto For vvhich also see the Scriptures aforesaid 5. That the grounds and duties of justice and good government for righteous dealing and judging betvveen a man and his brother are also morall and perpetuall Ibid. 6. That the very phrases used by the Greek Septuagint about the cases of death in Israell are by the Apostle used and applied to cases of excommunication in the church of Corinth 1 Cor. 5 13. compared with Deut. 17 7. and 19 19. and 21.21 and 22.21 And among the Iewes themselues vvhen they vvere under the heathen and could not put any from among them by death they did it by excommunication c. as M. Broughton observeth in his larger Explication of Rev. 11.1.2 and 13 11.12 pag. 109. and 177. and in some respect may be gathered by that vvhich is written Ioh. 18 31. vvith 9 22. and 12 42. and Luk. 6.22 7. That in Israell also such Elders as before time sate in
the gates did aftervvard when they vvere under the Romanes and dispersed in divers countreyes sit in their Councill houses and Synagogues Where note withall that their Synagogues vvere ecclesiasticall assemblies in divers respects as being such where they mette together for the vvorship of God for teaching and hearing of his vvord vvhere Christ on the Sabbath dayes taught and preached the Gospell and out of vvhich they excommunicated and cast out such as they cutte of from among them c. Mat. 4 23. and 5 22 and 6 5. and 10 17. Luk. 4 16. and 6.22 Joh. 9 22.34 and 12.42 and 16.2 and 18 20. Act. 13.14.15 and 15.21 and 17.1.2 and 18.4.7 and 19.8 and 22.30 and 24.12.20 c. 8. And lastly that otherwise we should transgresse the Second Fift commandement bringing in a nevv straunge forme of government not or deyned by the Lord and giving way to many great evils in the church as eyther on the one hand to usurpation and tyranny or on the other to popular confusion contention despising of governours and government c. Testimonieâ of auncient and late â Writers Now hereunto also may be annexed the testimonie both of auncient and later Writers touching the exposition of this Scripture Among the auncient Writers Chrysostome expounds it thus Tell the church that is to say the Leaders and Presidents of the church Chrysost on Mat. hom 62. And Theophylact likevvise Tell the church that is tell the governours of the church Theoph. in Mat. 18 17. And among later Writers Calvin Beza Iunius Piscator others vvriting upon this place doe likewise expound it teaching that Christ did here as in other places apply his speach to the custome and manner of the Ievves that the order vvhich was kept under the Law Christ transferred unto us because there is one common reason for us vvith the auncient Fathers c. See their comment on Mat. 18 17. And Bertrand de Loque vvriting of the Church saith The vvord Church is sometimes put for the Senate or consistorie of the church that is to say for the Pastors and Elders of the church who are in deed the conductours and guyders thereof as when Iesus Christ saith Tell the Church that is to say the Pastors Leaders Governours of the church according vvhereunto we see that S. Iohn making mention of the consistorie of the Iewes in which it was sometimes determined to thrust out of the Synagogue every one that vvould canfesse Jesus Christ he saith generally that the Iewes made this decree although it vvas in deed the Consistorie onely Ioh. 9 22. Bertr de Loque his treatise of the church pag. 3. M. Cartvvright also treating hereof concludeth that seeing the church in Mat. 18.17 is neyther the vvhole Congregation nor the Pastour alone it followeth that by the church he meaneth the Pastour with the auncients or Elders Or els saith he vvhom can he meane And as for this maner of speach wherein by the church is understood the chief governours and Elders of the church it is oftentimes used in the old Testament from the which our Saviour borrovved this maner of speaking as in Exodus it is said that Moses vvrought his miracles before the people vvhen mention is made before onely of the Elders of the people vvhom Moses had called together Exod. 4 29 30. And most manifestly in Joshue where it is said that he that killed a man at unvvares shall returne unto the city untill he stand before the Congregation to be judged Iosh 20 4 6. where by the Congregation he meaneth the governors of the congregation for it did not apperteyne to all to judge of this case Likewise in the Chronicles divers other places 1 Chron. 13 2 4. T. C. Reply 1. pag. 176. And M. Fenner teacheth the same saying Seeing our Saviour Christ in setting dovvne the ecclesiasticall Presbyterie speaketh according to the Iewes for othervvise the Apostles could not haue understood him vvhen he said Tell the Congregation or Church 1 Chro. 13 2 4. Beza on this place which vvas the title then giuen unto the ecclesiasticall Senate and his words of having as a Publicane Heathen doeth manifestly proue he meant to speak according to their custome It must needs be that he did according to the * 1 Tim 5 17. Rom. 12.6.7.8 1 Cor. 12.28 places afore brought ordeyne a Presbyterie of Pastours Teachers and Elders like unto theirs of Priests Scribes or Teachers of the Law and their Elders vvhich governed onely Mar. 15 1. Luke 22 66. M. Fenners Counterp pag. 138. And againe Whatsoever offices are necessarie in everie Congregation for discipline after the second private admonition they are perpetuall otherwise the remedie Christ hath appointed for sinners is not perpetuall But an assembly of Governours in expresse words of Christ are necessarie ãâã everie congregation for discipline after the second private admonition Matth. 18 17. Therefore such an assembly is perpetuall Defence of the Counterp against D. Copequoââ Sermon B. 4. M. Vdall likewise hath the same saying Whatsoever Christ baââ ordeyned as a meanes to keep men in obedience to the Gospell that same must be in every congregation for particular men are in particular congregations But Christ hath ordeyned the Eldership for that end as appeareth Mat. 18 15. c. where Chrysost expoundeth Tell the Church that is saith he the governours of the church Therefore the Eldership ought to be in every church M. Vdals Demonst chap. 14. And M. Brightman writing hereof would haue this to be remembred that the church spoken of Mat. 18 17. is not the whole congregation but the Synedrion or councill of certaine choise men M. Bright in Cant. 4 3. Thus also â In his answer to D. Bancrofts Sermon p. 11.12 M. Penry expounds it To conclude M. Broughton saith By Gods Law Ecclesia the Sanedrin court should rule in all matters M. Brough on Rev. 11.3.4 pag. 119. Againe The Gospel hath not a nevv discipline but such as was in the Synagogues before Ezraes time and vvhile Jerusalem stood Quest between M. Brough and M. Ains pag. 32. And finally Neyther the holy Gospell nor holy Epistles teach any thing for ecclesiastical government but as the holy Synagogues did M. Brought on Rev. 21 6. pag. 303. And many moe like testimonies might be alledged about this matter but these may suffice Another exposition also there is III. Of the whole congregation things being caried orderly according to good government c. though disliked by divers vvhich yet in a good understanding may be admitted so far forth as was or might be in Israell namely to take it of the vvhole Congregation of Elders people so as things be caried according to order and the rules of government Whereabout these reasons likevvise may be considered 1. That in Israell where all doe graunt there vvas a Congregation of governours appointed of God for hearing deciding the causes aforesaid yet the people
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 â 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 â 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
by the vvord of God and prayer as the Apostle speaketh in another case of meates vvhich in another respect also he speaketh off together vvith mariage 1 Tim. 4.4.5 And vvhether the solemnization of mariage should not therefore be done by the Fathers or Tutors of the parties maried or by the civill Magistrate rather then by the Ministers as a part of their ecclesiasticall administration Gen. 2 22.23.24 and 29.21.22 Ruth 4 1 13. 1 Cor. 7 2. Heb. 13 4. with 2 Tim. 3 16 17. 1. Because we find not in the Scriptures that it is a part of the ecclesiasticall administration layd upon the Ministers by the vvord of God as a peculiar dutie of their Ministerie Or if it were then should the parents and Magistrates offend taking upon them to doe a speciall vvork of the Ministerie vvhensoever they should joyne any together in the band of mariage The contrarie whereof may appeare by the foresaid places of Scripture and other the like 2. And it appeareth that of old it might be done by the Fathers Tutors or civill Magistrates Gen. 29 21 22. and 41 45. Ruth 4 1 13. with Heb. 13 4. And there is no Law giuen since to the contrarie 3. Moreover Mariage is honourable among all and the bed undefiled And the very nature and institution of Mariage is such as it apperteyneth unto all and not onely to the members of the church but unto al others of whatsoever religion or coÌdition they be euen to the Turkes and Pagans c. Heb. 13.4 1 Cor. 7.2.12.13 Luke 9.60 Gen. 39.1.9 c. 4. Els vvhere there were not the Ministers and Churches of Christ there could not be had any lawful mariages as among the Heathens c. The contrarie whereof may be seen Heb. 13 4. compared vvith Gen. 39.1.9 Ester 1.9.17.20 Mat. 27.19 5. And the Papists who think that Matrimonie is a Sacrament are the more confirmed in their errour vvhiles they see that the solemnization thereof is by the Protestants annexed to the Ministerie of the vvord and required to be done of the Ministers in the churches meetings by a prescribed Leitourgie as if it were a part or peculiar duety of their ecclesiasticall ministration But if that it be not so required as a peculiar duty of the Ministerie theÌ on the other hand consider vvhether it may not also be solemnized by the Ministers asvvell as by others and a blessing by them be pronounced upon the maried persons so as it be not imposed upon them as of necessitie nor observed vvith superstition CHAPTER XXIII Of the generall duety of all Churches and people in these parts concerning Religion VVHether we ought not to leaue the present estate of the church of Rome and to returne againe to the auncient estate of the same Church and of the other primitiue churches in the integrity thereof as they vvere first planted by the Apostles And then also Whether al churches and people vvithout exception are not bound to receiue and submit unto that Faith in religion and to that constitution Ministerie worship order of the church vvhich Christ as Lord king hath appointed thereunto and not to any other devised by Man vvhatsoever Rom. 11.17 22. 2 Thes 2 3 4. and 1 Tim. 4 1 2 3. and 2 Tim. 3.1 5. and Revel 14.6 12. and 18.4 5 6. and 19 1 9. and 21 and 22 chap. compared with the Epistle to the Romanes and with Mat. 28 18 19 20. Act. 1 3. and 2 42. and 3 22 26. and 5 31. and 6 1 6. and 14 23. and 15 1 35. and 20 17 28. and 21 18 22. 1 Cor. 4 17. and 5 chap. and 10 16 17 18. and 11 chap. and 12 4 5 6 28. and 14 chap. Gal. 1 8 9. and 3 15. Ephes 4.4 13. Ihil 1 1. Col. 2.5.6.7 and 4.17 1 Thes 5.12.13.14 and the Epistles to Timothee and Titus Heb. 5 9. and 12.28 29. and 13.17 Iam. 5.14 1 Pet. 5.1 4. Iude ver 3. Rev. 2 and 3 chap. and 22.18.19 compared with Deu 4.1.2 and 12 32. Prov. 30.5.6 Sal. song 6.4 13. Ezech. 40 48 ch Ier. 6.16 Esa 60 12. Ioh. 3.36 and 14.6 1. Because the church of Rome was at first rightly set in the faith and way of Christ and is since fallen into great and deepe apostasie which the Lord hath begun to discover and consume by the light of his word and from vvhich he calleth all his people to returne to the auncient way to keepe the commandements of God and faith of Iesus Rom. 1 7 8. c. throughout that Epistle compared with 2 Thes 2 3 8. 1 Tim 4 1 2 3. Rev. 8 and 9 and 10 and 11 and 12 and 13 and 14 1 12. c. throughout the book of the Revelation with which also compare the Scriptures here noted before and other the like 2. The Lord also hath promised not onely to consume the man of sinne to condemne the vvhore of Rome and destroy the Beast and false Prophet that seduced the world but also to raise up his Church again to the former integritie and to set up the nevv and heauenly Ierusalem in the auncient beautie thereof Which all therefore should further what in us is and endeavour to attaine unto being assured that such as come nearest to the synceritie of the Primitiue Churches both in the faith and order thereof they are in the best estate and that the nearer and nearer vve come thereunto it is still the greater blessing of God upon us and the more acceptable to God and comfortable to our selues hovv ever it be with us othervvise for our estate and troubles in the vvorld as was also the lot of the Primitiue churches of old For vvhich see the Scriptures before alledged 3. The like may be observed in other such cases of apostasie that were in Israell heretofore hovv the vvoonted course of God still was to call his people from such estate to the auncient way of integrity wherein at first he had set them And that the godly haue also in their several ages and occasions ben carefull to hearken to the Lord and to returne and practise accordingly though some vvith more vveaknes and wants then others Hos 14 1 2 3. Amos 5 4 5 6. Jer. 6 16. Esa 8 11 20. and likewise in other of the Prophets compared vvith the historie of Israell in sundry ages and cases as with Iudg. 2 1 5 ãâã 1 Sam. 7 3 6. 1 King 12 26 33. and 13 and 14 ch c. with 2 Chro. 11 ãâã 6. and 14 15 17 29 34 ch with 2 King 22 23 ch Ezra 3 and 9 and 10 ch Nehem. 13 chap. 4. And there is still but one vvay of trueth and of the true service and syncere vvorship of God And that in Christ vvho onely is the vvay the truth and the life Joh. 14 6. and 17 17. And all are bound wholly continually to that faith vvhich was once for all giuen unto the Saints
that so as if an Angell from heauen should teach otherwise vve might not receiue it but ought to hold him accursed Jude v. 3. 1 Tim. 6 3 4 5 13 14. and 2 Tim. 1 13. and 2 2. Gal. 1 8 9. 5. Also the constitution ministerie worship and order appointed by the Lord is that onely which hath the promise of blessing froÌ God Mat. 28 20. Whereas the refusall or deniall of submission to the Lord maketh subject to the wrath and curse of God Luke 19 27. with Esa 60 12. Ioh. 3 36. Rev. 14 9 10 11 12 13. and 22 18 19. 6. Els Princes and people might novv doe that against the faith and ordinance of Christ vvhich they might not doe in Israel heretofore concerning the faith and ordinance which then they had giuen them Which were contrarie to the Scriptures Heb. 3 1 6. and 12 28 29. and 13 8. with Deu. 4 1 24. and 17 18 19 20. Esa 49 22 23. and 60 3. vvith Rev. 21 24. Besides that Antichrist also should haue that yeelded unto him in the ordinances of the church the city and kingdome of Christ vvhich no godly Prince will yeild unto him in the Common wealth As to appoint lawes offices orders c. for the government and administration thereof And it vvere also contrarie to 1 Tim. 6 13 14 15 16. Esa 33 22. 7. And vve should els hold our Religion at the pleasure of man and not at the prescription and commandement of the Lord vvho is king of kings by whom Princes reigne and under vvhom all are subject to yeild obedience unto him As we doe also look for salvation by him Mat. 28 18 19 20. with 15 9. 1 King 12 26 33. with 2 Chro. 13 8 12. Psa 136. Deu. 4 1 2. and 12 32. with 17 18 19 20. Josh 1 8. Gal. 1 8 9 10. Joh. 3 36. Heb. 5 9. Yet notvvithstanding this hindreth not but that all persons of every estate both ecclesiasticall and civill ought to be subject to the Princes higher powers in the Lord. Rom. 13 1 7. Tit. 3 1. 1 Pet. 2 13 17. with Act. 4 18 19 20. and 5 27 32. And it is the duety also of Princes and Magistrates to submit themselues and their scepters to the Lord Iesus Christ who is Prince of the kings of the earth and to see the truth of God mainteyned and his ordinances observed in all things Neyther may they at any hand or by any meanes be drawen to oppose any truth or ordinance of the Lord nor to abridge the churches of any rights and benefits belonging unto them nor intrude themselues into the peculiar dueties of the Ministers c. but must rule over men in the feare of God doing nothing against the truth or vvay of Christ but what they can for it knowing that they are for the Lord and under him and remembring vvhat judgements came upon Ahaz Ieroboam Achab and other such Kings of Iudah and Israell vvho sinned herein greatly against the Lord and againe what blessings came upon David Hezekiah Iosiah and the other good kings of Iudah vvho were faithfull with the Lord in the service of his name Psal 2 10 11 12. and 72 Psal Josh 1 8. 2 Sam. 23 3. 1 King 12 26 27.33 and 13 and 14 ch c. 2 King 16 and 17 17 18 ch c. 2 Chron. 19 and 28 and 29 chap. c. Finally let us here also obserue that * Lev. 4 ch Iosh 1 7 8 9. and 9 3 21. 1 Sam. 15 1 33. and 22 17. 2 Sam. 21.1 2. 1 King 11 3 9. and 12 28 30. 2 King 16 10 16. 1 Chro. 13 and 15 ch Dan. 3 6 ch Amo. 7 10 17. Mat 15 9. Gal. 1 8.9 Col. 2 20 23. no Princes nor Prelates Synodes Churches or any persons whosoever can make that lawful which God hath made unlawfull nor that unlawfull vvhich God makes lawfull But â Esa 49 22 23. and 60 3 16. Rom. 13 3. 1 Tim. 2 1 2 3 4. Act. 9 31. Princes and Magistrates may graunt outward peace help to the Church for which wheresoever it be had we are bound to be thankfull to God and them And â¡ Mat. 28 18 19 20. and 1 Tim. 6 13 14. compared vvith 2 Chro. 24 17 22. Eccles 5 8. Esa 8 11 18. Dan 3 15 18. and 6 6 22. Act. 4 3 18 19. and 5.28 29 40. and 17 6 7. 2 Tim. 4 6 8. Heb. 10 32 33 34. and 11 24 25 26. 1 Pet. 3 14 15 16. 4 12 13 14. Rev. 2 10 11 24 29. and 6 9. 12 11 17. 14 12 13. 22 16 20. if they vvill not suffer us with peace to walk in the faith and way of Christ according to the vvord of God yet ought vve notwithstanding so to doe obeying God rather then man and patiently to suffer what they shall lay upon us euen to imprisonment banishment confiscation of goods and death it self leaving them to God who is higher then the highest and knowing that he doth regard and will require it at their hands and vvill giue a crovvn of life to such as are faithfull to death The Conclusion NOw to conclude let us in these questions and the like still obserue what vve can vvhat was prescribed and received in Israell of old according to the writings of Moses and the Prophets together vvith that which is recorded by the Apostles touching the Primitiue churches since And let us vvithall carefully reteyne and follow that manner of reasoning vvhich is taken from the example and estate of Israell and often also used in the Scriptures of the New Testament how ever it be rejected or litle regarded by divers in respect of the use and account which all should make thereof Which vve may learne by the Apostles manner of reasoning when he saith Behold Israell c. 1 Cor. 10 18. Whither also may be referred the many answers arguments and reasons which Christ himself and the Apostles took from the estate of Israell and from Moses and the Prophets in sundry cases from time to time As may be seen in these and the like places Mat. 9 10 13. and 12 1 7. and 15 1 9. and 19 3 8. and 22 23 32. Mar. 9 43 49. Luke 4 24 27. and 16 29 30 31. John 3 14 15. and 5 10. with 7 21 24. and 10 33 36. Act. 1â 2 3. Rom. 9 6 18. and 11.2.5 and 15.1 4. 1 Cor. 5.1 6.7.8.13 and 9.8 14. and 10.1 11. and 14.34.35 2 Cor. 6.14 17. and 8.13.14.15 Gal. 3.7 13. and 4.21 30. Ephes 2.11.12.19.21 Col. 2.11.12 1 Tim. 2.11 14. and 5.17.18 2 Tim. 3.8.9.16.17 The Epistle to the Hebrevves 1 Pet. 1.15.16 2 Pet. 1.19.20.21 and 2.1 6. 1 John 3 11.12 Jude ver 3 9. Rev. 2.14.15.20.21.22.23 and 3.4.12 and 5.8 with 8.3.4 and 9.13 and 10 9.10 and 11.1 6.19 and 15.2 8. 16 2 8. and 18.2 21. and 20.7.8.9 and 21 and 22 chapters To the Law and to the testimonie if they speake not according to this word it is because there is no light in them Esa 8 20. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnes that the man of God may be perfect being throughly furnished unto every good work 2 Tim. 3 16 17. Blessed is the man that endureth temptation for when he is tryed he shall receiue the crowne of life which the Lord hath promised to them that loue him Iam. 1 12. FINIS
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 â Take away the wicked froÌ amoÌg 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