A CHRISTIAN PLEA Conteyning three Treatises I. The first touching the Anabaptists others mainteyning some like errours with them II. The second touching such Christians as now are here commonly called Remonstrants or Arminians III. The third touching the Reformed Churches with vvhom my self agree in the faith of the Gospel of our Lord Iesus Christ Made by FRANCIS IOHNSON Pastour of the auncient English Church now sojourning at Amsterdam in the Low Countreyes Esa 50.5.6 The Lord hath opened myne eare and I was not rebellious neyther turned away back I gaue my back to the smiters and my cheeks to them that plucked off the haire I hid not my face from shame spitting Ier. 15 19. Thus saith the Lord If thou returne then wil I bring thee againe thou shalt stand before me if thou take forth the precious from the evill thou shalt be as my mouth let them returne unto thee but returne not thou unto them 2 Tim. 4 7 8. I haue fought a good fight I haue finished my course I haue kept the Faith Henceforth there is layd up for me a crown of righteousnes which the Lord the righteous Iudge shall giue me at that day and not to me onely but unto them also that loue his appearing PRINTED In the yeere of our Lord 1617. To the Christian Reader Grace mercy and peace be multiplied in Iesus Christ. CHristian Reader I do here present unto thee three Treatises joyned together in one book which I wish may proue as profitable to the Church and people of God as they are needful for this age estate of things wherein we liue Whereabout there are some few things that I would advertise thee before thou come to read the treatises thēselues 1. That thou wouldest obserue how our Lord Iesus Christ giving ordinances to his Church under the Gospel hath derived them from the practise particulars had among the Iewes of old varying therefrō as litle as might be in such a different estate For example as they had their Synagogues so haue we our particular churches and assemblies Psal 74 8. Mat. 4.23 9.35 with Act. 20.28 Col. 4.16 Rev. 2.1 c. They had in their Synagogues the ministration of the word of God and prayer so likewise haue we Act. 13.14.15 15.21 16.13 with Act. 2.42 1 Cor. 14.3.15.16 1 Tim. 2.1 4.13 They had for ordinarie Sacraments seales of Gods covenant Circumcisiō the Passeover See M. Brought on Dan. 9.25 26 27. with that he alledgeth out of R. Moses ben Maym. in Asure biah perek 13. And Ioseph de bel Iud. 6. cap. 31. And Paulus Burgens in Psal 112. Tremell Scaliger de emendat tempor l. 6. And Beza on Matt. 26.20 we haue likewise baptisme the Lords supper answering thereunto Touching baptisme also our Lord took it as some haue observed frō the Jewes baptizing of Proselytes washing of thēselues frō uncleannes which was knowen usual among thē And the Lords supper likewise frō a custome observed among the Iewes at the Passeover at the end of the celebration wherof the fathers of families were woont to take a cake of bread after the blessing thereof to break distribute it to the cōmunicāts as also after that a cup of wine in like sort Whereunto that may haue reference which David speaketh saying What shal I rēder to the Lord for all his benefits towards me I vvil take the cup of salvation and cal on the name of the Lord. Psa 116.12 13. They had Sacrifices which led thē to Christ who was then to come to dye for our sinnes we haue in stead thereof the Lords supper which cōfirmeth unto us that Christ now is come hath dyed for our transgressions the memorial whereof we doe stil obserue shewing forth his death til he come againe at that great day Lev. 1. c. Esa 53.7 10. Dan. 9.24.26.27 with Ioh. 1.29 1 Cor. 5.7 10.16 11.23 c. They had the Sabbaths and Feast dayes for the solemne worship of God in stead whereof we haue the Lords day Exo. 20.8 Lev. 23. ch Esa 66.23 Zac. 14.16 19. with Act. 20.6.7 Rev. 1.10 They had Priests for offering the Sacrifices that were types of Christs death we haue Pastours for celebration of the Lords supper a memorial of his death passion now performed and still thankfully to be remembred Exod. 28. Lev. 1. Num. 16. 2 Chron. 35.1 Ezech. 43 44. 45. 46 c. with 1 Cor. 10. 16. 11.23 Ephes 4.11.12 Col. 4.17 They had Priests Levites we Pastours and Teachers for the work of the Ministerie Num. 18. Deut. 33.8 11. 2 Chro. 35 ch Esa 66.21 with Ephe. 4.11.12 Rom. 12.7.8 They had for government besides Priests and Levites Ruling Elders also of the chief of the Fathers of Families among them and we haue for government besides the Pastours and Teachers the Ruling Elders also taken out of the people in that behalf And so as they had a Synedrion or Consistorie of Elders consisting of Priests Levites and Fathers of Families of the people among thē so haue we a Presbyterie or company of Elders consisting likewise of Pastours Teachers and Ruling Elders chosen out of the people for the churches government Deu. 19.17 2 Chro. 19.8 Jer. 19.1 with 1 Tim. 5.17 Rom. 12.7.8 1 Cor. 12 28. Act. 20.17.28 Heb. 13.7.17.24 They had for the Treasurie the Leviticall treasurers other the like to whō that busines was committed we haue the Deacons for that use service in that church 1 Chro. 26.20 28. 2 Chron. 31.12 c. Neh. 13 13. with Act. 6. 1 6. 1 Tim. 3. 8 13. They had for censures Niddui Cherem and Schammatha Seclusion Cutting off utter devoting to judgment till the Lords comming at that day We also haue the use of Suspension of Excommunication of Anathema Maranatha Num. 19 ch Esa 66.5 Iude v. 14 22.23 Luke 6.22 2 Thes 3.6.14.15 1 Tim. 1.20 1 Cor. 5.5.11.12.13 16.22 Finally they had Ierusalem where God set his name and the Temple where he dwelt among them whither he required them to come with their sacrifices c. Which typed out unto us not onely the Vniversall church but the particular churches also of Christians where the Lord setteth his name dwelleth among us by his spirit calling us thither to eate at his Table and in all things to worship serue him according to his word Deu. 12.5 6.7 16.2 Psa 26.6 7 8. 27.4 36.8 9. 65.4 132. Esa 27.13 66.23 Dan. 8 11.13.14 11 31. with Mat. 28.19.20 1 Cor. 3. 16.17 2 Cor. 6.16 2 Thes 2.4 Rev. 3. 12. 21. 2. c. By this may also appear how M. Ainsw in his plea against M. Smyth about the Ministerie worship government of the Church wrote once well if he could haue kept unto it whē he asked him saying What one thing haue we in the worship of God which
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 †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 cōtinual 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 ‡ 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 tovvne◠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 †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
as oft as ye drink it in remembrance of me 1 Cor. 11 24 25. By which meanes our faith is the more strengthned our hope increased our mutuall loue nourished and vve still stirred up with all thankfulnes to ascribe unto God the praise of our salvation in Iesus Christ In vvhich respect also it may fitly be called the Eucharist or Thankesgiving 1 Cor. 10.16 18. and 11.23 26. compared vvith Mat. 26.26.27.28 Mar. 14.22 25. Luke 22.19.20 Act. 2.41.42 and 20.7 vvith Numb 28.9.10 Ezech. 44.15.16 4. And note here hovv the Papists and Lutherans doe much urge though diversly the having of Images for the better remembrance of Christ and to be in stead of books for the unlearned people c. whereas Christ hath appointed himself to be described and his people to be taught and put in remembrance of him not by Images but by his Gospel and Sacraments Mar. 16.15 Gal. 3.1.8 Mat. 26.28 and 28.18.19.20 1 Cor. 10.16 and 11.23 26. And therewithall let it be observed whether that Images vvere not then most of all brought into the churches and private houses under the pretences aforesaid vvhen the diligent teaching of the Gospell and often celebration of the Lords Supper did by degrees decay and cease more and more in the parishionall churches among the people So as the Ministers becomming themselues dumbe non resident or slothfull the Images though also dumbe vvere made to supply their place being novv set up to be the peoples teachers and remembrancers another way in stead of the liuely preaching of the vvord careful observation of the Lords supper for the continuall shevving forth and memoriall of his death from time to time Which therefore may the more stirre up the churches novv being reformed not onely to abandon the foresaid Images but also diligently to use both the preaching of the Gospel often communicating at the Lords Table the better to meet with the corruptions of later times and to returne to the intier practise of the churches that vvere in former ages 5. Furthermore the Lords supper being rightly considered is answerable not onely to the Passeover but to the other Feasts also and sacrifices had at Ierusalem And the Prophets speaking of the times of the Gospel under the termes of the shadovves of the Lavv foretold that from one Nevv moone to another and from one Sabbath to another all flesh should come to vvorship before the Lord at Jerusalem c. Which by the practise aforesaid carefully observed vve may performe and enjoy in Christ who is the truth body of all those types and shadovves And how othervvise it is or can outwardly be performed aright and ansvverably to the prophecies and shadowes aforesaid should by al churches heedfully be observed Esa 66.23 Ezec. 44.15.16.24 and 45 18 25. and 46 1 11. Zach. 14 16 19. vvith Col. 2.16.17 Act. 2.42 and 20 7. Rev. 1 10. 1 Cor. 10.16 18. and 11.23 26. Besides that the Lords day and the Lords supper at the Lords Table doe fitly agree together both for the termes and for the things themselues thus spoken of Rev. 1.10 compared vvith 1 Cor. 10.16.17.21 and 11.20 and Act. 20.7 Another question there is about the time of the day vvhen the Lords supper should be celebrated vvhether in the morning or euening c. Some think it should be in the euening or after noone because Christ at first with his disciples did eat it at euen after the Passeover vvhereupon it vvas called the Lords supper Touching which on the other hand may these reasons be observed and the like 1. That the having of it then at euen vvas upon speciall occasion because it follovved the celebration of the Passeover which was kept at euen Which occasion ceasing the time is left free Christ having not appointed it or any set time thereunto Mat. 26.17 26. c. 2. So Christ and his disciples eate it then with unleavened bread by the occasion aforesaid and the feast of unleavened bread then also observed Which now being ceased as vve are not therefore bound to the use of unleavened bread so neyther are vve bound to that circumstance of time but may as freely use another time as other common and usuall bread therein Mat. 26 17 26. Mar. 14 12 22. vvith Exod. 12.8.15.18 c Act. 2.42 and 20.7 1 Cor. 10 16. 3. In like manner at the first celebration of the Passeover in Egypt they eat it standing with staues in their hand as ready to depart from thence and sprinkled blood upon the lintell side posts of their doores keeping within not going out of their houses because that night the Lord vvould passe through to smite the Egyptians and seeing the blood on their doore posts would passe over them and not destroy their first borne vvith the other Exod. 12.7.11 13.22.13 Which occasions ceasing vvhen aftervvard they vvere in the land at rest they eat it sitting sprinkled not their doore posts vvith blood neyther vvere bound to keepe vvithin but might goe out of their houses as we read that Christ vvith his disciples sate dovvne to eat it and then aftervvard went out of the house that night to the mount of Oliues c. Mat. 26 19.20.30 This sheweth forth the Lords death already done as those typed out his death then to come 4. Moreover the Lords supper as by other occasion I noted here before is so to be considered as not onely succeeding the Passeover but as ansvvering also to the other Feasts and Sacrifices then had in Israell Which were observed aswell in the morning as at euening Not to speak of the Shevv bread still being on the pure Table before the Lord other the like ordinances had in Israell Which in the perpetuall equitie thereof may haue their use being hereunto fitly and vvisely applyed according to the proportion of faith Ioh. 1 29 36. 1 Cor. 5 7. and 10 16 17 18. Luke 22 7 20. compared vvith Lev. 1 7. and 23 chap. and 24 5 9. Numb 15 1 2 29. and 28 29 chap. Deut. 16 1 17. Heb. 13 8 16. Hos 14.2 Mal. 1 11. Zach. 14 16 19. Esa 66 23. Rev. 13 8. 5. Finally the auncient practise of the churches of Christ ever synce the Apostles times confirmeth the same yet more unto us As when in the Acts of the Apostles it is vvritten that upon the first day of the week the disciples came together to break bread Act. 20 7. Where in that he saith they came together that day to this end we must either think that they met but at euening for it or grant that they had and might haue it at other times besides Which Iustine Martyr makes manifest whose words I noted here before besides the continuall practise of the Church ever since throughout all ages vvhich is carefully to be regarded in all such things as are not repugnant or disagreeing to the vvord of God CHAPTER XV. Touching the having of a Fast and the Lords supper 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.
which were before you Mat. 5 11 12 A Table of some principal things conteyned in these Treatises The first Trtatise Touching the Anabaptists CHAP. I. OF the baptising of children pag. 1 Objection 1. That there is not in the Nevv Testament mention of any child so baptised pag. 4 Object 2. out of Act. 16.32.34 that the Iaylour with his household beleeved in God pag. 7 Object 3. out of Mat. 28 18 19. that Christ commanded the Apostles first to teach and then to baptise pag. 8 Object 4. Of the reasoning from circumcision to baptisme pag. 11 Object 5. Of the difference between the Iewes estate ours their ministration of circumcision to the males onely and on the eight day c. pag. 13. Object 6. Of the Iewes and Proselytes that were both circumcised and baptised pag. 20. Object 7. That Christ was not baptized till he was about thirty yere old pag. 21 Object 8. That children understand not the mysterie of Baptisme pag. 23 CHAP. II. Touching Originall sinne in children p. 23 CHAP. III. That Baptisme received in the church of Rome or other apostatical churches is not to be repeated pag. 27 Object 1. That it is not true baptisme but an Idoll and lying signe c. pag. 30 Object 2. Of the corrupt ministration thereof and erroneous opinions held therabout pag. 37 Object 3. That there are divers sorts of Idols and both kinds in the popish baptisme pag. 41 Object 4. That Israell in their apostasie were not the Church and people of God but divorced from him having the covenant also brokē on the Lords part c. Where also are handled the Scriptures alledged hereabout 2 Chro. 15.3 Ier. 3 8. Hos 2 2. and 13 1. Numb 23 1. c. p. 57 c. Object 5. That Israel are called the people of God because they had ben so before though now they were not so in their apostasie c. where also is treated of the Scriptures here alledged Hos 1.9 and 2.2.7.18.19.20.23 2 Chron. 15.3 Mic. 2.7.8 Ioh. 10.16 c. p. 97 c. Object 6. That if Israel were the church and people of God then none might leaue them but they should fall into schisme pag. 116 Object 7. That the Church of Rome is not the church of God nor under his covenant neyther hath any of the Lords posts and ordinances left in it but is divorced from the Lord c. where also is treated of 2 Thes 2.3.4 and Rev. 11.1.2 and of the Temple of God there spoken off and of Iudah and Antiochus c. pag. 119. c. CHAP. IIII. Replies and Answers concerning churches in apostasie and more particularly touching the church of Rome c. pag. 139 Where again 2 Thes 2.3.4 the Temple of God is further treated off pag. 142 Also of the Beast the great City Babylon c. spoken of Rev. 11. and 13. 17. c. pag. 152 Of Gods people in Babylon spokē of Rev. 18 4. where also is treated of the Baptisme had in the Church of Rome c. pag. 166 Of Israell heretofore and Christian churches synce being in defection pag. 171 Of a double regard to be had of Churches in apostasie pag. 176 183. c. Of M. Iunius his judgment touching the Church of Rome pag. 182 Testimonies of older and later Writers touching Antichrists sitting in the Temple of God spoken of 2 Thes 2 3 4. pag. 211 Touching the Church of England in particular pag. 215 The second Treatise Touching the Remonstrants called Arminians Of the decree of Gods Electiō ch 1. p. 221 Of Gods decree of Reprobatiō ch 2. p. 224 Touching generall redemption ch 3. p. 229 Of free will or power in our selues unto good since the fall ch 4. pag. 233 Of the Saints perseverance ch 5. pag. 240 The third Treatise Concerning the Protestants and Reformed Churches Touching book prayer chap. 1. pag. 245 Of the constitution of particular churches chap. 2. pag. 249 Of the right and power of particular churches chap. 3. pag. 252 Of the Pastors other Officers administration chap. 4. pag. 255 Of the distinction of the Pastors and Teachers Offices chap. 5. pag. 259 Of the having of one or moe Pastors in particular churches also of Diocesan Provincial Bishops c. chap. 6. pag. 261 Of the Teachers Ministers of the word in generall c. chap. 7. pag. 278 Touching the exercise of prophecy pag. 281 Of the ministration of the Sacraments to al persons generally chap. 9. p. 282 Touching the maner of administratiō of the Sacraments where also touching the crosse in Baptisme and kneeling at the Lords supper c. chap 10. pag. 284 Of the disposing blessing breaking distributing of the bread wine ch 11. p. 285 Of the Ministers cōmunicating with the rest of the church chap. 12. pag. 286 Of the Ruling Elders Deacons or common people ministring the sacraments p. 287 Touching the often celebrating the Lords supper And of the time of the day whether morning or euening ch 14. p. 289 Touching having of a Fast the Lords supper together on one day ch 15. p 292 Of Loue Feasts chap. 16. pag. 293. Of the observation of other Holy daies besides the Lords day where also of Christmas and Easter c. ch 17. pag. 294 Of dealing with sinners for their reclayming or censuring where also is treated of Suspension Excōmunicatiō c. p. 300 Of the exposition of those words of Christ Tel the church Mat. 18. ch 19. p. 306 Of the maintenance of the Ministers and other officers of the church ch 20. p. 316. Touching the remnants and monuments of Idolatrie chap. 21. pag. 318 Touching the solēnizatiō of mariage p. 319 Of the generall duety of all churches and people touching religion ch 23 pag. 320 THE FIRST TREATISE Of some questions concerning the Anabaptists CHAPTER I. Whether Baptisme is to be administred to Infants being the children of the faythfull or not THE Anabaptists misunderstanding some Scriptures and not finding in the New Testament mention of any children by name that were baptized hold therefore that infants are not to be baptized though they be the children of such as doe beleeue The errour of which opinion appeareth by these Scriptures and reasons deduced from them other the like Gen. 17.7.12.13.14.26.27 Exo. 12.48.49 Zach. 2.11 Eph. 3.6 with Act. 2 38 39. 3 25. and 16 15 31 33. 1 Cor. 1 16. and 7 14. and 10 1 2. Rom. 4 11 16 17. 15 4 8 9 10. Gal. 3 8 29. Eph. 4 4 5 6. Col. 2 8 12. Psal 22 30 31. Esa 54 10. Zach. 13 1. Mar. 10 13 16. I. Because it is the ordinance commandement of God to giue the signe and seale of his covenant of grace to his people and their seed in their infancie throughout their generations Gen. 17 7 12 13 14. Exo. 12 48 49. with Act. 2 38 39. 3 25. 16 15. Col. 2 10 11 12. Which ordinance of the Lords
through Iudea Samaria so to the uttermost parts of the earth Matth. 28 18.19 Mar. 16 15. vvith Luke 24.46 47 48. Act. 1 8. and 2 4 5. c. Novv for the Ievves although they vvere alreadie the church and people of God under his covenant yet vvere they to haue knovvledge giuen them that the Christ vvas novv come vvhom they expected according to the promise of God concerning him and that Iesus vvas he vvho vvas put to death among them and risen againe from the dead Which the Apostles therefore taught and witnessed unto them calling them to repentance and faith in his name for remission of sinnes according as Christ had appointed them to doe Luke 24 46 47 48. with Act. 2 5 38. c. and then withall instructing and exhorting them to be baptized in his name alledged this ground and reason thereof because the promise was to them and to their children Act. 2 39. making expresse mention of children and so shewing how they understood the aforesaid commission of Christ to imply the children together with the Parents themselues Which is directly against the Anabaptists And as for the Gentiles they being aliens from the common wealth of Israell straungers from the covenant and promise of God they were also to be taught the Gospell because in the calling of such God alwaies beginneth with those that are of yeeres and will haue faith and obedience to be required of them afore they be baptized Ephes 2 11 22. with Act. 16 31 32 33. Which therefore the Apostles accordingly observed But then also when such were brought to the faith of Christ they did together with them baptise their households as hath ben shewed before Which is likewise directly against the Anabaptists Pag. 2. The same course we acknowledge is still to be observed when we haue to deale with like persons in such cases For example in dealing with anie Pagans Turkes or other the like that beleeue not in Christ we should first preach the Gospel unto them to bring them to the faith and then when any of them beleeue become disciples of Christ we should baptize them their households as the Apostles did Thus if the Anabaptists would but consider the times persons and cases as they ought they might soone see their errour learne to put difference otherwise then they doe between the unbeleeving Gentiles the children of beleeving Christians between the baptized unbaptized whether Iewes or Gentiles old and young Which whiles they doe not they understand things generally which are spoken respctiuely and so misapply the Scriptures which being rightly understood overthrow those verie things for which they alledge them as in the case and Scriptures aforesaid may be seen Yea and that which is worst of al if the poynt in hand be well mynded they bring in another Gospell which the Scripture â—ever taught or in deed pervert and diminish if not deny the Gospell which the Scripture preached to Abraham and the Apostles to the nations over the world whiles they deny the covenant of Gods grace or Baptisme the seale thereof to apperteyne to the children of the faithfull as by that which hath ben said hereabout may sufficiently appeare OBJECTION IIII. But it is not right to reason thus from Abraham or from circumcision seeing that circumcision was giuen to Abrahams carnal seed for a carnal seale of a carnall covenant and temporarie promise touching the land of Canaan whereas Baptisme apperteyneth to the spirituall seed of Abraham and hath heauenly promises of salvation and eternall life by Iesus Christ ANSWER 1. Abraham in deed had a carnall seed and temporarie promises but not such onely For he had also a spirituall seed and spirituall promises whereof circumcision was the seale As the Lord himself shewed at the first institution thereof when he stablished his everlasting covenant with Abraham and his seed to be his God and the God of his seed after him Gen. 17 7 10. Now God is our God onely in Christ in whom the covenant was established by his blood and confirmed with the seale of circumcision As the Apostle plainely teacheth Gal. 3 17. and Hebr. 13 20. and thereupon calleth the signe of circumcision a seale not of an earthly or temporarie promise but of the righteousnes of faith which is heauenly and spirituall Rom. 4 11. with Gen. 12 3. and 15 5 6 and 17 7 13. 22 18. Gal. 3 19 29. 2. If they meane by a carnall seale an outward visible seale so also is Baptisme but will they therefore call it a carnall seale If they meane that it vvas visible in the flesh there was a speciall reason thereof besides that vve also haue washing with water or sprinkling of water upon the flesh for it was to be with blood and to lead them to Christ who should come of Abrahams seed according to the flesh Gen. 12 3. and 17 11. and 22 18. and Exod. 4 26. with Heb. 2 14 15 16. Yet doth not this hinder us to reason from circumcision to Baptisme as the Apostle sheweth who so reasoneth himself Col. 2 10 11 12. and as we doe also after the Apostles example from the Passeover and other sacrifices to the Lords supper 1 Cor. 5 6 7 8. and 10 16 17 18. 3. And where they call it a carnall covenant which circumcision sealed what a straunge maner of speach and opinion is this The promise of Canaan whereunto they would restreyne it was in deed annexed with the everlasting covenant which God made with Abraham in Christ for eternall blessednes and salvation in him But Canaan it self was a type of the heauenly inheritance and of the kingdome of God in Iesus Christ Which also euen that joyning of them together may imply Gen. 17 7 8. with 22 18. and Gal. 3 15 29. Besides that now with us also godlynes hath the promise of the life that now is of that which is to come 1 Tim. 4 8. Shall we therefore call this a carnall promise Doth not God himself who made the covenant with Abraham call it his everlasting covenant Genes 17 7. and the Apostle likewise Heb. 13 20. And shal we then cal or count it a carnall covenant Was not the promise this that in Abrahams seed all families of the earth should be blessed Gen. 12 3. and 22 18. with Act. 3 25. and Gal. 3 8. And that the Lord would be a God to Abraham and to his seed after him Gen. 17 7 8. And was this then a carnal covenant Yea was was not the covenant confirmed in Christ and that also 430 yeeres before the Law was giuen Gal. 3 17. Or was it not confirmed to Abraham by the signe of circumcision as a seale annexed to the promise of God Gen. 17 chap. with Act. 7 8. Which the Apostle calleth the seale of the righteousnes of faith Rom. 4 11. And was this then a carnall seale of a carnall covenant How directly contrary are such sayings
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. â—â— 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 †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
euen touching the women heretofore to note it here by this occasion though they were not circumcised in their owne persons yet were they counted among the circumcised of Israell as may appeare by the speach of Iacobs sonnes to Shechem and Hamor when they said We cannot doe this thing to giue our sister to one that is uncircumcised for that were a reproach unto us c. Gen. 34 14. And by the saying of Samsons father and mother unto him Is there never a woman among the daughters of thy brethren or among all my people that thou goest to take a wife of the uncircumcised I hilistines Zac. 13 1. Judg. 14 3. And yet more particularly by the offering of purification vvhich was aswell upon the birth of a daughter as of a sonne Levit. 12 6. and in that there were cleansings sacrifices for sinne uncleannes aswell for women as for men Numb 5 2 3 6 8 15. and 15 27. with Lev. 4 27 28. and 5 chap. and 6 2 6. and 13 and 14 chap. and 15 2 14 19 29. and 16 6 17 33 34. And in that they might eat of the Passeover vvhereof no uncircumcised person might eat Luk. 2 41 51. with Exod. 12 3 4 48. 6. And touching the eight day vvhich vvas then set for circumcision first obserue in generall that as it was the circumstance of time appointed thereunto so also the Lord ordeyned that they should keep the Passeover but once a yeere the fourteenth day of the first moneth Exod. 12 6 14. Num. 9 1 2 3. Deu. 16 1. Yet vvho would gather thereupon that we should eyther celebrate the Lords Supper but once a yeere and that on the fourteenth day of the first moneth or that we should leaue it altogether seeing it is answerable to the Passeover had in Israell which now is ceased yet such objections make the Anabaptists vvhen vve reason from circumcision to baptisme But now besides this obserue in particular hovv it vvas also ceremonial that the child should remayne seuen dayes uncircumcised which was so many dayes as the mother should be uncleane upon the birth of a man child so teaching and figuring out the originall corruption drawen from our parents and that then the circumcision should be the eight day vvhich vvas the first day after the seuen aforesaid and so soone as could be after them thus moreover teaching both the taking avvay of our uncleannes by the Spirit of God through the blood of Christ whereunto circumcision then did lead and having also this morality in it that vve should not defer the time but so soone as we can â—â—nveniently should bring our children to be partakers of the outward â—â—ne of Gods covenant in Christ Lev. 12 2 3. with 15 19. And so this circumstance of the time is plaine against the Anabaptists opinion and practise Besides that still once in eight dayes a Sabbath vvould passe over them which was also a signe of sanctification in Israell Exod 31 13. Ezech. â—â— 12. And that they had many like ceremoniall observances about the eight day concerning things to be sacrificed or persons to be clensed or consecrated to the Lord as may be seen for things to be offered Exod. â—â— 29 30. with Lev. 22 27. Also for persons to be clensed Lev. 14 8 9 10 23. and 15 14 29. Numb 6 10. and consecrated Lev. 9 1. with 8 33 35. Eze. 43 27. And yet note this also hereabout that as the eight day was not to be prevented but to be expected for divers respects so when it was upon just occasion omitted then it might be had at other times afterward still taking the first seasonable and convenient time thereunto As besides the like to be observed about the Passeover Numb 9 1 11. may be seen touching circumcision it self in the practise of Israell vvhen it was omitted many yeeres in the wildernes by reason of their journeyes Josh 5 2 7. And in the example of Abrahams circumcision his households Gen. 17 24 27. and the proselytes of the Gentiles for themselues their children Exod. â—2 48. Which also is against the Anabaptists in this behalf 7. Of Israels infancie under the shadowes of the law before the comming of Christ and of the abolition of those ceremonies by Christ sâ— of the difference between their estate and ours I haue spoken here before that which may suffice thereabout Yet for the more clearing thereof note this withall out of the Apostles speach to the Galatians which is much urged by the Anabaptists and others Gal. 3 and 4 and 5 â—â—â—p that the Iewes before Christ came vvere kept under the ceremonies as under a garrison Gal. 3 23. as under a School-master v. 24 25. aâ— under Tutors and governours Galat. 4 1 2 3. And in this respect are counted as children under yeeres and in bondage Not but that they had the Gospell and everlasting covenant of Gods grace with faith and freedome of conscience in Christ and were by him delivered from Sathan sinne and condemnation and made the inheritors of eternall life aswell as we now Gal. 3 8 17. with Gen. 12 3 and 17 7. Ioh. 8 56. Psa 110 1. and 116 〈◊〉 with 2 Cor. 4 13. Hab. 2 4 with Rom. 1 1 2 17. and 16 25 26. Hebr. 10 38. Act. 15 11. Eph. 3 6. Heb. 4 2. and 11 chap. and 13 20. But they were then bound to beare the yoke of many toylesome chargeable ceremonies Which yoke is now taken away by the comming of Christ whom those ceremonies did shadow out in vvhom the trueth body and substance 〈◊〉 them is had Joh. 1 16 17. Act. 15 10 11. Gal 3 8 17 29. Colos 2 16 17. â—â—br 8 9 10 11 12 chap. And in that respect now is this the â—â—â—rches riper age wherein we haue freedome in Christ Gal. 3 4 5 〈◊〉 Which I note the rather because the Anabaptists and others mistaâ—â—â—g or perverting these things and so labouring what they can to darken or oppugne the truth doe under a vayn pretence of Israels infancie make frivolous exceptions and answers when they are pressed vvith reasons and arguments out of Moses and the Prophets Obserue also that whereas the Apostle often speaketh of faith in the place aforesaid which also is much urged by the Anabaptists faith is there opposed to the ceremonies and works of the lavv Gal. 3 4 chap. Which is vvell to be mynded that so we may knowe the Apostles meaning aright who hath no purpose at all as they would haue it thereby to exclude young children from the covenant of God or seale thereof as the whole scope of the place doth plainely manifest but indeed to exclude the ceremonies and works of the law in the case of our justification and salvation by Christ and to shew how we are freed from that yoke and bondage under vvhich the Iewes were in the time of the law which now is abrogated and taken
and in Israel Neh. 13 15 22. Ier. 17 21 27. Amo. 8 5. 11. And vvhereas they say that circumcision was also a lying signe and false sacrament to Israell in their defection hovv doe they proue it Where doth the Scripture teach it will they haue us take it on their bare vvord and beleeue that their sayings are Oracles Or vvill they be wiser and more righteous then God himself * 2 Kin. 9 6. 13 22 23. Hos 4 6 12. 14 1. Amos 7 2 5 15. Mic. 6 2 3 c. with Lev. 26 25. vvho accounted them still to be his people and under his covenant and himself to be their God and upon this ground called them to repentance and shewed them many favours and bare vvith them a long time and aftervvard avenged the quarrell of his covenant upon them as he had spoken long before The historie of the Scriptures books of the Prophets make this matter so plaine as there is scant any chapter at all that doeth not manifest these things and convince their errour Some particulars I haue shewed heretofore ‡ Advert p. 59 63. otherwhere and shall novv treat of it further hereafter in answer of another objection here follovving thereabout 12. In the meane time vvhat will they saye to the circumcision of Iudah in their estate of apostasie vvhen they fell into most wicked Idolatrie and that not onely of Israels but euen of the heathens besides all that they had of their owne most sinfully vvithall Was Circumcision novv also among them none of Gods ordinance but an Idoll vvas it not the true sacrament of circumcision but a false and lying signe a detestable cursed sacrament unto them in that estate Were not they now stil the people of God Or had God broken his covenant vvith them on his part turned his ordinances into Idols unto them because of their idolatries and transgressions of his covenant Was not God still true and his signes and sacraments true signes and sacraments still unto them on the Lords behalf though they vvere become lyers and idolaters themselues Doth God cease to be true if man become a lyer God forbid Rom. 3 3 4. 13. Or haue the Gates of hell more prevayled against the Christian church since Christs comming then they did or could against the church of the Ievves before his comming in the flesh Mat. 16 18. Did not God when once he had giuen his signe of Circumcision so continue it still through all generations untill the comming of Christ notwithstanding al the apostasie both of Judah and Israell that then fel out sundry times And hath not the Lord done likewise hitherto and vvill so doe unto the end concerning the signe of Baptisme in the Christian church notwithstanding the apostasies and iniquities fallen out therein If not how then also and vvhere hath the sacrament of baptisme ben continued and derived unto these men them selues from Christ and his Apostles unto this day as I noted here before also to be observed Or is one and the same baptisme in one and the same Church an Idol and lying signe unto some and the ordinance of God a true signe unto others that doe there receiue it And this also in their infancy Or when they come to yeeres can they make that which is an Idol and a lying signe which is meer vanity and of the divell novv to be unto them the holy ordinance true signe of the Lord vvhich he hath giuen and instituted in his church Eyther therefore it must be acknovvledged to be Gods ordinance and his true signe though corruptly ministred and abused or if it be an Idol lying signe it is to be rejected another baptisme to be obteyned that is appointed and approved of the Lord. Halting betvveen two opinions pleaseth not God If it be an Idol and lying signe it is not the Lords And if it be the Lords as vve haue shewed it to be then it is no idoll or lying signe but Gods ordinance and true signe still continued in their corrupt estate and ministration 14. Neyther doth this hinder but that in any churches whether sincere or apostate yea in the best that are or ever were the ordinances of God may become unprofitable unto men by their owne sinnes circumcision may be made uncircumcision to such as break the law that is it may become unprofitable and be accounted for uncircumcision unto them Rom. 2 25 26. And baptisme therfore in like sort being novv come in the place thereof But shall we therefore say that circumcision or baptisme or any other constitutions of God in such Churches unto such persons are not the Lords ordinances nor his true signes and sacraments but Idols and lying signes detestable and accursed sacraments and constitutions Take an other instance in the Lords supper Was the Lords table in the church of Corinth a table of Divels or the Lords supper an Idol and a lying signe and detestable sacrament to such as eat it unvvorthily Or vvas it not in deed the Lords ordinance his holy Sacrament unto theÌ„ though sinfully abused by them as is manifest both by the Apostles words when he calleth it the not discerning of the Lords body but becomming guiltie of the body and blood of the Lord by the Lords severe chastising of them for this cause 1 Cor. 11 27 30. Which hovv should it be if it were not the Lords ordinance unto them vvhich he had giuen to his church people Doth the Scripture so speak of Idols and lying signes any where Or doth the Lord so punish the neglect or contempt of them Nay on the contrarie the Lord severely punisheth the regarding and reteyning of Idols the Scripture speaking of them termeth and esteemeth them to be †See M. Aâ—nsw Arrow against Idolatrie pag. 13 14. things of naught as it were filths doung or excrements lothsome things or detestable and abominations vanities lyes unprofitable false-vanities leasings and vaine-iniquitie c. So far is the Scripture from speaking or esteeming so honourably of them as it doth of the Sacraments and ordinances of the Lord though sinfully corrupted and abused OBJECTION III. But * Animad p. 72 c. Idols are of two sorts some meerely devised by men as Ieroboams †1 King 12 28. calues some perverted by men from holy signes to Idols as ‡ 2 King 18 4. the brazen serpent Both these kinds are in popish baptisme For their crosses exorcismes greasings c. are Idols of the first sort worse then Jeroboams bullocks their washing with water in nomine patris c. is of the second sort that is Gods ordinance turned into an Idoll as was the brasen Serpent Thus is there a mixture in Antichrists Christening of both sorts of abominations Therefore haue we renounced that Romish baptisme as an impure Idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending
thou hast a name that thou livest and art dead Rev. 3 1. Should we novv infer hereupon as this man here doth upon the like phrase in the Prophets touching Israell that therefore baptisme and the other ordinances of God had in the church of Sardis vvere but in shew reteyned therein and could not be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitful as vvere the ordinances as he saith of God reteined among the Gentiles Would any man of heart and understanding endure such blasphemie Saith not the Scripture that the church of Sardis vvas one of the seuen golden candlesticks shewed unto Iohn And doth not Christ our Lord who hath the seuen spirits of God vvhose eyes are as a flame of fire accordingly approue it so to be Rev. 1 4 11 12 13 14 20. with 3 1 c. Far rather will I with Christ his Apostle esteem it to be dead in some respect yet acknowledge it a golden Candlestick and true Church of God in other respect then gather such maner of consequences as this man usually doth upon any such phrases that he meteth vvithall And this is the more to be mynded touching this doctrine of his because himself in the same treatise affirmeth that ‘ Animad pag. 103. our reasons from Israell are impertinent to the estate of Rome there spoken off but might vvell serue for the times vvherein Iohn lived vvhen the true †Rev. 2 and 3 cha Churches vvere many of them apostate Where also he citeth in the margent Rev. 2 and 3 chapters and so this Church of Sardis for one Where I might note againe his contradicting of himself and his manifold errors in divers respects if I vvould here stand thereupon For if the estate of apostate Israell may vvel serue the times of Iohn when the true churches spoken off in the Revelation ch 2 and 3. vvere many of them apostate then it cannot be that the estate and ordinances of God had in Israell should be such as ‡ Animad p. 70 c. in this other place and throughout his treatise he would beare us in hand Thē also should Israel be a true church though in apostasie as here himself calleth those churches in the Revelation apostate and yet true churches Which by vvord and vvriting othervvhere he still oppugneth That vvhich concerneth the church of Rome may be touched othervvhere In the meane time we haue now ynough from these men themselues seeing the church of Sardis vvhich they say was apostate and Christ saith vvas dead is by themselues acknowledged to be a true church by the Scriptures approved for a golden candlestick So al their pretences and oppositions vanish into smoke Secondly for the place of Hoseah it self if it be understood as by putting a vvord to the text here they expound it of death in sinne yet let it be vvell considered vvhether it will therefore follow that circumcision now in Israel was not the Lords signe his seale of forgiuenes of sinne but a false and deceitfull signe in their use thereof and no better then the ordinances of the heathen The Scripture sheweth how vvhen one being called of Christ to follow him requested saying ‘ Luke 9 59 60. Lord suffer me first to goe and bury my father Christ said unto him again Let the dead bury the dead but goe thou and preach the kingdome of God meaning Let the dead spiritually bury those that are dead bodily Shall we novv therefore hereupon gather that the circumcision then had among the Iewes vvas a false deceitful signe in their use thereof and not the Lords seale of forgiuenes of sinne and eternall life Also vvhen Paul speaking of widovves in the Church saith “ 1 Tim. 1 3 5 6. Honour widowes that are vvidowes in deed c. Now she that is a widow in deed and desolate trusteth in God and continueth in supplications prayers night and day But she that liveth in pleasure is dead while she liveth Meaning she that liveth the naturall life but is dead vvith spiritual death May we now infer hereupon that the baptisme had in the church of Ephesus where Timothee thus vvritten unto “ 1 Tim. 1 3. now was or in any other of the Primitiue churches wherein such widowes were was not the Lords signe of the remission of sinnes and eternall life but a lying execrable signe in their use thereof and no better then the heathens baptisme or other observations of theirs Shall the infidelitie of man make Gods trueth of none effect Shall not God be true though men be lyars Shal not his signes seales still be his true and holy ordinances though eyther Churches generally or some particular persons that enjoy them walk unworthy of them abuse and corrupt both them and themselues If some among this people that write shus yea if the Congregation it self vvherof these men themselues are should be dead in sinne having * Rom. 16.17 Gal. 5 19 20. Heb. 10 25 Iude v. 19. offended scandalously divided themselues from the church whereof they vvere as †Arrow against idolatrie p. 4 71. c. they acknovvledge that Israell did from Iudah notwithstanding all their pretences to the contrary will they therefore yeeld that the baptisme had among them is not the Lords ordinance nor his signe seale of forgiuenes of sinne and of eternall life but a lying and deceitfull signe in their use thereof and no better then the heathens ordinances Or if some in any Churches euen in the best at this day be found dead in their sinnes will they therefore infer such consequences about the baptisme other ordinances of God had among them that they are not the Lords signes and seales but lying deceitfull in their use thereof The vvord of God it self is by some made unto themselues the savour of death unto death Is it not therefore in the Lords ordinance the savour of life unto life 2 Cor. 2 14 15 16. So likevvise is it with the Lords supper as the Apostle shevveth 1 Cor. 11 18 34. Yet may vve not therefore gather such consequences thereupon as these men doe about the question in hand Thirdly their exposition of the place aforesaid being admitted it was then that Israell became dead in sinne when they offended in Baal But the vvorship of Baal in the ten tribes vvas first instituted by Achab. 1 Kin. 16. 31 32 33. And Ahab was the seuenth king of Israell and reigned about threescore yeeres after Ieroboam the sonne of Nebat that set up the Calues caused Israell to sinne 1 King 12 16 chap. And there was great difference betweene Ieroboams calues and Baals idolatrie as appeareth both by Eliahs historie vvho ‘ 1 Kin. 18 18. c. directly earnestly set himself against the Prophets of Baal in Ahabs time that first brought them into Israell
used by the Apostle that by it we may understand not the heathen but Christians being apostates vvicked mighty persecuters outwardly prevayling c. may appeare as I noted here before not onely by the like speach of this Prophet but of others also where the Israelites circumcised members of the church of God of the outward visible Church of Israell are likewise called heathens in regard of their perfidiousnes iniquity strength persecution prevailing outvvardly c. Psal 59 5. compared vvith the title of the Psalme Which is also observed by M. Ains in his Annot. both on Psal 59 1 6. and on Exod. 12 43. though in his opposition of us he forget both it and himself The like he observeth also upon the vvord ’‘ M. Ain annotat on Psal 54 2 5. and 59 1 6. Exod. 12 43. straungers which is applied by David to the Ziphims vvho vvere of the tribe of Iudah Psal 54 3. and to Apostate Israelites by the Chaldee Paraphrast as he noteth on Exod. 12 43. So as in this matter I need bring no other testimonie but his ovvn exposition of the Scripture othervvhere vvhen he dealeth syncerely therein vvithout any perverting thereof or shifting cavilling thereabout But hovv ever he deale it is evident and sufficient that the Iewes who vvere the people of God and so acknovvledged by the Prophets are by them also termed the Princes of Sodome and people of Gomorrah Esa 1 3 10. and 3 9 12 15. Jer. 23 13 14 22 27 32. Ezec. 16 3 46 56. vvith 13 9 10 18 19. c. And many other the like in the Scriptures that we need not think it strange to haue the termes of Gentiles of Sodome and the like applied to Christians likewise upon just occasions as in this place Rev. 11 2. c. Herewith also we may compare Ezec. 34 17 18 19. and that vvhich is written in the prophecy of Daniel hovv the litle horne Antiochus a type of Antichrist waxed great toward the pleasant land of Iudea euen to the host of heauen the Church of God among the Iewes and cast downe some of the host and of the starres to the ground and stamped upon them yea magnified himself euen to the Prince of the host the Lord God himself and that by him the dayly sacrifice figuring out Christ and justification by faith in him was taken avvay Antiochus also commāded the Jevves to sacrifice swines flesh unclean beasts to eat also therof c 1 Mach. 1 47.48 2 Mach. 6 18. 7 ch A type of Antichrists enjoyning of will worship teaching of Iustification by works walking in unclean conversation c. and the place of his Sanctuarie cast dovvne and the host of Gods people giuen over for the transgression against the dayly sacrifice and that he cast dovvne the trueth the doctrine of Gods Law touching his vvorship and the vvorship it self to the ground having both the Sanctuarie the host giuen to be troden under foot polluted for many dayes Dan. 8 9 14. and 11 31. c. Where though the Sanctuarie and host were thus giuen to be troden under foot and polluted c. yet were they still the Temple church and people of God notvvithstanding To conclude therefore it may appeare likewise †Rev. 11 2. by this Scripture vvhich speaketh thus of the Court giuen unto the Gentiles c. hovv we may esteem of the church of Rome the like churches to be in the outvvard visible estate thereof the Court novv giuen to the Gentiles to the hierarchie of Antichrist the vvicked profane revolting mightie persecuting Christians Rev. 11 2. and so likewise to be the Temple of God wherein the Man of sinne sitteth as God c. 2 Thes 2 3 4. and consequently that fit reference may be made between thē the estate of the Church of Iudah in sundry respects so as if Iudah and the Sanctuarie was then the Church and Temple of God vvhich our opposites themselues wil not deny then the same in like sort must needs be yeelded also to the church of Rome and other churches in such estate 9. Which is yet the more evident if vve obserue that in the church of Rome there are the Lords posts and thresholds mixed vvith their owne as was in Iudah and Ierusalem of old Ezec. 43 7 8 9. Rev. 11 2. and 2 Thes 2 4. Which how ever some blush not to deny yet euen experience it self sheweth both the thing it self to be true and undeniable and such assertions to be notoriously false and extreemly injurious against the vvork of Gods grace and power who hath preserved sundry trueths and ordinances of his among them albeit them selues haue commingled therevvith their ovvn notable errors superstitions As namely the doctrine of one God and three persons the Father Sonne and holy Ghost of the Sonne of God made man professing and vvitnessing to death that Iesus is the Christ the Sonne of God the doctrine also of the Creation of the world made of nothing by the word of God of the Redemption of the vvorld by Jesus Christ of the Resurrection of the body and Immortality of the soule together with the other grounds of Christian faith that are conteined in the Articles commonly called the Apostles Creed the Nicene Creed Athanasius Creed c. Also the Lords ordinance of Baptisme though commingled vvith their owne superstitions as the doctrines aforesaid likewise be vvith sundry errors and corruptions of their ovvne Besides that such as haue and reteyne the Baptisme there had may lavvfully and comfortably eat at the Lords table Which othervvise such could not doe seeing they that haue not the Lords Baptisme may not eat of the Lords Supper but should profane it if they doe Mat. 28 18 19 20. compared with Exod. 12 43 45 48. Mal. 1 7 8. Moreover the termes of the Temple of God of the Court of the Temple are by the Apostles ascribed to that and the like Christian churches and people 2 Thes 2 4. Rev. 11 2. And the people of God which are called and come out of Babylon need not a nevv plantation of a church but a reformation onely In which respect the tearme of the Reformed Churches is very fit and godly and the proceeding accordingly Whereas the course and dealing of the Anabaptists and all such as eyther begin all a new or averre such assertions as doe necessarily imply it is not onely preposterous but excedingly sinfull and erroneous Rev. 7 and 11 and 14 chapters with 18 4. and Esa 48 20. Ier. 50 8. and 51 45 50. 2 Chron. 29 5 17. 2 Thes 2 4. 2 Pet. 2 1 2. c. and 3 1 2. c. Iude. ver 3 c. Finally if the former assertions were true and that there were not any of Gods posts thresholds or ordinances at all left in that church then would it follovv on the one hand that the apostasie of the man of sinne
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 deviâ—ed 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 †Col. 2 23 Paul witnesseth and †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. Jâ—de 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 †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
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 reveâ—â—â—â—â— 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 â—â—â—r 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 aâ—â— 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.
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 cōmanded 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 †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 as I noted before upon other occasion that we should often celebrate the Lords supper in
now commonly placed unto the Passeover in March following there vvilbe but onely three moneths and not six moneths or the half yere before spoken off Dan. 9.27 Whereunto also as touching the time that phrase of speach may haue reference vvhich is used concerning the vvoman in the Revelation of a time and times and half a time Rev. 12.14 7. Finally as the Lords supper now among Christians answereth to all the Sacrifices which they had in Israell heretofore so also the Lords day now is to us in stead of all their Feasts and holy dayes of Sabbaths Nevv moones Passeover Pentecost and Tabernacles So as novv vve haue no cause or need of such yerely dayes and Feasts as then they had Christ being come who is the body of all those shadowes vvhereof the Feasts vvere a part Col. 2 16 17. compared vvith Esa 66 23. Act. 20 7. Rev. 1 10 11 c. Of vvhich see more here before Chap. 14. sect 2 and 5 c. On the other hand there is alledged the ordinance concerning the Feast of †Or Lots Purim enacted by Mardochee and Ester accepted by the Iewes for them and their generations after them in memorie of their deliverance from the tretcherie of Haman c. Ester 9 20 32. Touching vvhich these things may be observed 1. that the book of Ester wherein this is recorded is Canonicall Scripture and vvhether it were written by Ezra or by Mardochee himself or by some Prophet that lived in those times as the book it self so also the Feast there spoken off hath the approbation of the Spirit of God by vvhich that historie was written And who can say othervvise but that the Feast aforesaid vvas in deed ordeyned agreed upon by speciall instinct and direction of the spirit of God 2. That Feast might also be a civill ordinance and solemnity kept in memoriall of the deliverance aforesaid And so much might both the maner of enacting it and the name and use of it likewise import it being established accounted observed as a time of feasting and joy and a good day and of sending portions one to another and gifts to the poore Esther 9 18 19 20 21 22 23 29 32. 3. And hovv ever it were observed whether as an ordinance civill or ecclesiasticall or both yet this is evident that this vvas done in the time before Christ when as now they had the observances of the lavv whereof their Feasts vvere a part by the ordinance of God from the bondage vvhereof vve are now freed by Christ and are taught by the Apostle to stand fast in the liberty vvherevvith Christ hath made us free and not to be intangled againe vvith the yoke of bondage Concerning which the Apostle reproving the Christians saith Ye obserue dayes and moneths times and yeares I am afrayd of you least I haue bestowed upon you labour in vayne Gal. 4 10 11. and 5 1. c. Which last reason may be observed in like sort about the Feast of the Dedication spoken off Iohn 10 22 23. at vvhich time Iohn saith Christ walked in the Temple in Salomons porch and reasoned vvith the Iewes which vvas a Feast ordeyned by Iudas Machabeus and the Congregation of Israel in remembrance of the dedication of the Altar spoken off 1 Mach. 4 59. Whereunto likevvise may be applied the former reason touching the Feasts and shadovves then used vvhich typed out our spiritual joy in Christ vvho is the trueth and body of all those shadowes and observations Col. 2 16 17. And vvhereas some for defence of Holy dayes invented by men alledge the voluntarie sacrifices had in Israell let these things further be observed thereabout 1. That those sacrifices in Israell vvere to be such onely as God had prescribed so to be observed as the Lord had appointed 2. That no Prince or persons might forbid or take them away without sinne Which I suppose vvill not be said touching the aforesaid observation of Holy dayes 3. That they vvere not urged upon Churches or persons against their will as the Holy dayes prescribed by men now be 4. That this or that man might bring them upon speciall occasion vvhen the vvhole Church was not bound thereunto vvhereas the observation aforesaid is laid as a duty upon vvhole Churches and not left voluntarie to this or that man to doe or leaue undone as they see cause 5. That many vvho obserue and plead for them doe sometimes acknowledge them to be humane ordinances vvishing they were taken avvay and keep them against their will And hovv then can they be accounted as the voluntarie sacrifices vvhich the Lord prescribed and Israell observed of old 6. Finally if this plea vvere good and sufficient in such cases vvhat inventions of men are there in religion that some would not thus plead for that they are as the voluntarie sacrifices had in Israell so open a vvide doore to all vvill worship and in deed take avvay the second commandement or securely transgresse it under such colours and pretences CHAPTER XVIII Of dealing with sinners for their reclayming or censuring Where also is treated of Suspension and excommunication c. VVHether the ordinance of God for the reclayming and gayning of brethren that fall into sinne should not stil be observed carefully religiously among the members of the church And that as there is occasion they be brought to the assembly of the Governours or the Congregation in publike having all things caried in order and according to the rules of governement prescribed by the Lord that so the cause being heard a due examination of the parties and vvitnesses being made and the fault certainly found out and convinced the parties offending may according to the nature of the sinne be admonished secluded suspended or debarred for a time from the Lords supper other meetings of the church or use of the holy things of God therein yea euen cut off from the church and delivered to Sathan if the case so require Such of the brethren I say as doe sinne and offend whether it be that they reproach abuse or injurie others by word or deed and despise the private admonitions of their brethren and of the vvitnesses that deale with them or that they offend publikely or doe otherwise transgresse in their conversation or that in religion they fall into heresy idolatry or other impietie and iniquitie and so persist after all good meanes religiously used for their reclayming This being still carefully regarded as is aforesaid that the order appointed by God in his word be observed that the Elders and Governours performe all such things as perteyne to their office duetie of their calling that the other members of the church doe keepe themselues every one in their place vvith all modestie reverence peace and godlynes beseeming the church and people of God Lev. 19 17. Prov. 25 8 9 10. Luke 17 3 4. and Matth. 18.15.16.17.18 compared with Mat. 5.22 1 Sam. 2.25 1 Cor. 6.1
hath never ben repealed but abideth stablished upon a certaine perpetuall ground that is his promise and covenant of grace made with the faythfull and their seed for ever For which see the Scriptures here cited before and these also which followe Luke 1 54 55 72. c. and 19 9. Act. 16 31. Rom. 4 11 16 17. and 15 8 9 10. Gal 3 8 29. Esa 54 10. Mal. 3 6. Luk. 20 37 38. Hebr. 11 13 16. and 13 8 20. Rev. 14 6. II. And Christ hath confirmed the same when he sent forth his Apostles appointed them †Matth. 28 18 19. and Mark 16 15 16. with Gal. 3 8 29. Gen. 12 3. and 17 4 5 7 12 26 27. with Act. 16 15 31 33. Rom. 4 9 17 and 11.13 16. and 15.8 16. 2 Cor. 1 20. to make all the nations disciples to baptize them into the name of the Father the Sonne and the holy Ghost For to make the Gentiles disciples is by the Gospel to bring them unto the covenant of God made with Abraham the Father of manie nations for salvation through the name of Iesus Christ Which covenant is everlasting includeth the faithful their seed So as therefore Baptisme which hath now succeeded and doth seale it in stead of Circumcision is by this appointment of Christ to be administred unto all that be brought comprehended under that covenant of grace and consequently both to such as are of yeeres comming to the faith of Christ and to their children being yet infants And otherwise * Zach. 2 11. Esa 42 6 7. and 49 6 22. Act. 13 46 47. Joh. 10 16. 1 Cor. 1 9 13 16. and 12 13. Ephes 2 11 22. and 3 6. the Gentiles should not with the Iewes be joyned to the Lord and become his people with them and be made coinheriters of the same bodie and joynt-partakers of the same promise of God in Christ by the Gospel as the Scripture teacheth III. Which is yet the more manifest inasmuch as the Scripture speaking both of the Iewes and Christian Gentiles of their Sacraments saith that †1 Cor. 10 1 2. the Iewes of old were baptized and that * Col. 2 11 12. the Christians now are circumcized with circumcision made without hands which the Apostle also calleth the circumcision of Christ and that ‡ with 1 Cor. 12 12 13. and Ephes 3 6. Esa 49 6 22. both Iewes and Gentiles are fellow-heires partakers of the same promise in Christ and of one the same bodie under Christ the head By which againe it is evident that Baptisme is answerable to circumcision succeeding in the place thereof to be the Lords signe seale of his covenant and that Baptisme now is to be administred to the beleevers and their children aswel as circumcision was heretofore IIII. And this was also the †Act. 16 15 33. 1 Cor. 1 16. Apostles practise at the publishing of the gospell through the world to baptize both the householders themselues that beleeved their households also Euen like as ‡ with Gen. 15 6. and 17 26 27. and 21 4. Abraham first beleeved and then was circumcised and all his familie with him And like as * Exod. 12 48 49. And that by the speach of an house familie or houshold children also are implyed therein see Gen. 30 25 30. and 45 18 19. with 46 5 6 7. Num. 3 15. c. Psal 115 12 13 14. 1 Tim. 5 8. Herein therefore Origen sayth well that * Orig. in Epist ad Rom. the Church received Baptisme of Infants from the Apostles And Augustine that †August contra Donatist lib. 4 ca. 23.24 the baptisme of Infants was not derived from the authoritie of man or Councils but from the tradition or doctrine of the Apostles the stranger of the Gentiles which received the faith of the Iewes would keep the Passeover was not onely circumcised himself but all the males also that were his V. Moreover the children of beleevers are holy are Abrahams seed and heires by promise of the kingdome of heauen eternall blessednes And who can then withhold the baptisme of water from them to whom God vouchsafeth the baptisme of his spirit and the blessing of Abraham to an inheritance everlasting in his heauenly kingdome 1 Cor. 7 14. Rom. 11 16. Act. 3 25. Gal. 3 29. Esa 46 3 4. Psal 22 10 30 71 6. 115 12 13 14 15. Luke 1 41 44. Act. 10 47. Rom. 8 9 16. Luke 19 9. Mark 10 13 16. VI. And Baptisme is the Lords signe of his washing awaie of our sinnes receiving of us into the Church and incorporating of us into Christ for salvation by his death and resurrection Whereof the children of beleevers are partakers aswell as they which be of yeeres and therefore can no more be deprived of Baptisme then of remission of sinnes entrance in to the Church ingraffing into Christ salvation by his meanes Rom. 6 3 4. and 5 14 15. Zac. 13 1. 1 Cor. 1 13 16. and 12 13. Act. 4 12. with 16 30 34. and 22 16. Gal. 3 27 28 29. Ephes 2 19. 5 25 30. Tit. 3 4 5 6 7. Rev 1 4 5. Whereupon Origen writeth thus †Orig. tom 2. homil 14. in Lucam Children are baptised for the remission of sinnes Of what sinnes Or when haue they sinned Or how can there be any reason of the laver in children but according to the sense whereof we spake There is none pure from uncleannes no not if their life be but one day upon the earth VII Neyther is there any thing required in the ministration of Baptisme nor was heretofore * Gen. 17 7 12 26. and 21 4. in circumcision whereof young infants are not capable as wel as elder people whereas in the ministration of the Lords supper it is farre otherwise For ‡ and 1 Cor. 1 16. Act. 16 14 15 33. Matt. 28 18 19. with in baptisme the minister is †I speak of the outward agent the agent alone the person baptized whether old or young is onely a patient not an agent but “ in the Lords supper besides the actions laid upon the Minister there are diverse actions required also of the receivers as namely to take to eat to drinke to doe it in remembrance of Christ to shewe forth the Lords death to examine themselues and so to eat of that bread and drink of that cuppe All which actions are required of the receivers of the Lords supper whereby they also are made agents therein and not the Ministers onely But in baptisme it is not so for in it the action is wholly enjoyned and layd upon the baptizer and not upon the baptized So that euen by the institution and administration of baptisme compared with the institution and administration of the Lords supper the trueth of this point yet further is cleared and confirmed unto us †Matth.
19 10. Nor is there in such case anie waight in the exception that is made about the abolition of the ceremonies or about the differences between them and us and betweene their ministration and ours seing we speak â—â—ely of such things as are moral or doe agree in their general properâ—â— and common equitie which abideth for ever Of which I shal speak â—ore hereafter in the answer of the fift objection Now then seing the ministration of the seale of Gods covenant unto â—â—â—ldren was had in Israel and is a morall and perpetuall ordinance of God seing also in the Old Testament there is mention of some children by name that were so circumcised and in the New Testament we are taught that baptisme is now unto us in stead of circumcision Col. 2 11 12 it is therefore evident that there needed not be in the New Testament particular mention of anie children by name that were baptized Yea if the names of some children so baptized had been particularly expressed yet should we notwithstanding looke to the ground whereupon it was done and to the ordinance of God thereabout Which we may now doe aswell as if their names were mentioned in particular And this may be sufficient to satisfie such as are of judgement and indifferencie 2. Besides that the precepts practise reasons which are mentioned in the New Testament about the ministration of Baptisme if they be duely weighed doe as necessarily imply the baptizing of the children of the faithfull together with themselues aswell as if their names had beene particularly set downe Of which see here before pag. 1. c. 3. Yea there is expresse mention of children Act. 2 39. where there is also speach of baptisme for the remission of sinnes in the name of Christ the reason thereof annexed in regard of the promise made also unto children ver 38 39. Whereabout obserue withal whether the precepts of the Scripture are not to reach so farre as the reasons annexed thereunto doe extend As in Deu. 7 1 4. compared with Ezra 9 1 2 11 12. and 2 Chron. 21 6. and manie other the like And so in this place where there is mention of children in the reason that therefore the precept of baptizing here spoken of implyeth them also Act. 2 38 39. Otherwise how wil the Anabaptists proue by the institution or first celebration of the Lords Supper that women should be partakers thereof seing that neither there nor other where in the New Testament there is mention of anie women by name that were present and did partake thereof And yet seing the reasons that are annexed to the precepts thereof doe necessarily implye women as well as men and there is no where any special prohibition to the contrarie who can denie it unto them without great sinne and impietie Matth. 26 17 20.26 27 28. Luke 22 14 19 20. 1 Cor. 11 23 24 25. Not to speak how they were admitted to the Passeover in stead whereof we haue the Lords supper nor of other reasons that might be alledged thereabout 4. Lastly there is expresse mention not onely of baptizing the fathers mothers of families but also of their house or household and al that were theirs Act. 16 15 33. 1 Cor. 1.16 And both the terme of an house familie or houshold implyeth the children therein as the Scripture plainely sheweth Pag. 2. as I shewed before Gen. 30 25 30. compared with 1 Tim. 5 9. Pro. 31 15. Luke 19 9. Iudg. 1 25. and Gen. 45 18 19. with ver 10 11. and 46 5 6 7. Exod. 1 1. Numb 3 15 39. Psal 115 12.13 14. and in other like places where there is not any restreint annexed as sometimes there is as in Gen. 50 7 8. Num. 32 16 17 18 26 27. and the other phrase where it is said the Iaylour was baptized and all that were his compriseth also children therein as â—â—y be seen Numb 16 30 33. compared with ver 27. where the like phrase is â—â—ed and explaned as when in one verse he sayth of Dathan Abiram â—â—â—y their wiues their sonnes and their litle children ver 27. and in other verses â—ayth they and all that apperteined unto them or they and all that were theirs ver â—â— 33. Where it is further to be noted that in the same place speaking concerning Korah he saith not generally as he did of Dathan Abiram 〈◊〉 that apperteined to Korah but he restreyneth it saying all the men that apperteyned to Korah ver 32. so exempting the children of Korah who dyed not with the rest there spoken off Numb 26 11. Which also plainly sheweth how in such cases the children are comprised in the generall phrase of all that were theirs where there is no restraint in the speach or exception to the contrarie as in the place aforesaid OBJECTION II. But it is said of the Iaylour in this place of the Acts that the word of the Lord was preached to him and to all that were in his house and that he rejoyced beleeving vvith all his household Act. 16 32 34. Whereof children say they being not capable therefore there were no children here or if there were anie they were not baptized ANSWER 1. Neyther of these two collections of theirs will followe thereupon It is an usuall thing in the Scripture and in all tongues to use such speaches in generall cases of houses cities and the like wherein yet everie particular person or thing is not either implyed or denyed to be at al as here they would gather For example when it is said The Lord closed up all the vvombs of Abimilecks houshold Gen. 20 17 18. and the house of Pharoah heard Gen. 45 2 16. the citie of Shushan rejoyced Ester 8 15. all Jerusalem was troubled Mat. 2 3. all the citie was moved Matth. 21 10. what a vaine and unreasonable collection were it to gather that either there were no children in these houses and cities or els that they also were so intreated and affected as here is said 2. Neyther can such phrases hinder but that the other speach where it is said he was baptized and all his may imply the children with the father himself Act. 16 33. Like as I shewed here before out of Numb 16 27 30. And as in this same chapter where it is said onely of Lydia the mother of the familie that she heard Paul and the Lord opened her heart so as she attended to the words which he spake yet this hindreth not but that both she was baptized and her householde of whom notwithstanding it is not said that they heard Paul and beleeved but this here is onely spoken of Lydia her self who being by Pauls preaching brought to the fayth of Christ she was baptized and her household with her Act. 16 14 15. 3. And if children should not haue ben baptized as before they had â—â—n circumcised here was both fit place and just occasion for the Apostles themselues for the Scripture
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 â—â—ey need no Saviour and why then needed Christ in respect of them â—â—â—take part with children of flesh and blood that through death he might destroy â—n 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 †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 â—0 chap. with Rom. 11 15 16. Hebr. 7 9 10. VI. They professe Iesus to be the Christ to be the sonne of God maniâ—â—â—â—â—â— in the flesh that dyed for the sinnes of the vvorld that by his sacriâ—â—â—â— and death upon the crosse hath reconciled us unto God and payed 〈◊〉 â—ood as a full and sufficient
raunsome for al our sinnes Rhem. Annot. â— Tim. 2 5. and 1 Joh. 2 2. c. They professe also the articles of the Chriâ—â—â—â—â— faith conteyned in the Apostles Creed as it is commonly called 〈◊〉 the Nicene and Athanasius Creed As appeareth also in the Rhemes Testament 〈◊〉 their notes at the end of the Acts of the Apostles and in their service booke c. 〈◊〉 professing this faith they baptize with water in the Name of the Father the Sonne and the holy Ghost Which Christ commanded his disciples to doe Matth. 28 16 19. with Act 8 36 37. Therefore the Baptisme received among them is not to be renounced c. VII And vvho can deny vvith any vvarrant from the vvord of God the Ievves and Pagans whom they bring to the faith of Christ aforesaid and baptize into his name Who can I say with any good reason deny these novv to be Christians or not to haue the Lords ordinance of baptisme vvhich is still to be reteyned and not a nevv to be gotten or repeated agayne Like as the straungers and Proselytes of the Gentiles that came to the faith of Israell in the time of their apostasie and so vvere circumcised reteyned still their circumcision vvere received in Iudah to eat of the Passeover together vvith the Israelites themselues Whereof none might eat that were uncircumcised 2 Chron. 30 1 11 25. with Exod. 12 48 49. VIII The Scripture also teacheth that God hath * Rev. 18 4. 〈◊〉 2 2. and 3 1. and 4 1 2 12 15 16 17. Mich. 1 1 5 13. c. Ier. 2 2 c. Eâ—â—â—â— 16 2 60. and 20 4 44. and 22 and 23 chap. his people in the Romish Babylon under his covenant of grace and vvhen he calleth them out from thence requireth of them not to be partakers of their sinnes but requireth not to leaue whatsoever is had in the church of Rome But as the †Prophets taught dealt with Israel of old the childreÌ„ of that church should plead vvith their mother that shee take away her fornications out of her sight and her adulteries from between her breasts Novv “ Matt. 28 19. Baptisme is not of her adulteries but of Christs ordinances it is not a threshold or post which Antichrist hath brought into the Temple of God but was set therein ‡ Rom. 6 3 â—â—â—h 2 Thes 2 3 4. and Rev. 11 chap. of old by the Lord himself Neyther may vve plead vvith the Church of Rome to take it avvay but that shee put avvay the fornications corruptions that are of her ovvne addition Which are the very things * Ezech. 43 7 8 9. and 16 chap. Iudg. 2 〈◊〉 Psal 106 35 39. Esa 8 11 c. Amos 5 4 5 6 14 15. with Rev. 8 9 〈◊〉 13 6 17 14 chap. c. that cause the abomination of her estate and vvhich vve are bound to leaue put avvay and not all vvhatsoever is had in such Apostaticall Churches IX Els by such like reasons as the baptisme is renounced which is the received men might also urge as some haue done not to reteyne useâ— regard as vve should the articles of faith the learning of the scriptureâ— the translations thereof had and acknovvledged in those Church â—â—ld 〈◊〉 likewise might persvvade to the dissolution of such mariages as haue bâ—â— had by their Ministerie vvith other as strange consequences that by 〈◊〉 maner of reasoning vvould be inferred thereupon Which to admitte 〈◊〉 vvere contrarie to Deut. 5 32 33. and 31 9 13. Prov. 4 25 26 27. and 23 2 Chro. 29 and 30 chap. Esa 8 19 20. and 34 16. Luk. 16 29. Ioh. 5 39. Act. 15. and 15 21. and 17 2 3 11. Rom. 15 4. 16 17. 1 Cor. 4 6. 1 Thess 5 21. 2 Tâ—â— 3 14 17. Heb. 13 4 9. Rev. 1 3. 2 Pet. 3 17 18. OBJECTION I. But †The Anabaptists M. A. c Animad p. 68 72 71 75. the Baptisme had in the Church of Rome is not true baptisme 〈◊〉 an Idol and lying signe a detestable and cursed sacrament a fiction 〈◊〉 true Christian baptisme ‡ M. Cl. no better then when we wash our own face wiâ—â— water dayly Of which sort also the Baptisme of the Church of England 〈◊〉 And Circumcision that was kept in the apostasie of Israell heretofore ANSWER Assertions notably erroneous if not indeed hereticall and blasphâ—mous and such as are not peculiar to the Anabaptists alone but are soâ—â— of them affirmed and some of them also published by others some saâ—ing one thing some another some speaking of one church some of anâ—ther some to one purpose some to another sometimes more plainly directly sometimes vvith shifts pretences more deceiving the simplâ— and bevvraying their ovvne iniquity Which is the more lamentable 〈◊〉 as much as these being maine grounds of Anabaptistrie they shouâ—â— therefore be convinced and resisted not coloured or pleaded for by as meanes For if the former assertions vvere true then would it necessarie follovv that the Baptisme received in the Churches aforesaid is not 〈◊〉 ordinance of God not to be reteyned but utterly to be rejected 〈◊〉 baptisme to be received both for obedience of the commandement 〈◊〉 God and for our ovvne comfort Reasons shewing That if the Baptisme of the Church of Rome England were an Idol and lying signe c. then it ought to be renounced and another to be receyved I. Because Idols and lying signes and fictions are not of God but the Divell who is a lyar and a Father thereof Ioh. 8 44. Rom. 3 4. II. Neyther can an Idoll and lying signe or such a baptisme as is more then a dayly vvashing of our owne faces be the signe and sealeâ— Gods true and everlasting covenant of the righteousnes of faith and â—â—ashing avvay of our sinnes in the blood of Christ 2 Cor. 6 14 15 16. â—â— 2 18. 1 Cor. 8 4. with Rom. 4 11. and 6 3 4. III. The signe in a Sacrament also is that which is outward visible 〈◊〉 â—h in Baptisme is the vvashing with water in the Name of the Lord. 〈◊〉 if this be a fiction and lying signe in the Churches aforesaid then is not the Lords And they which are there baptized haue not then the outvvard visible signe vvhich the Lord hath ordeyned to be had of his people and therefore are bound to gette it unto them where it may be â—ad Rom. 4 11. and 6 3 4. Act. 10 47 48. Matt. 3 11. and 28 18 19. with Gen. 1â— 11 12 13. and 21 4. IV. And that also is to be done without delay and before they may come to the Lords Supper seing the neglect of Baptisme is sinne as was the neglect of circumcision and no unbaptized person may eat of the Lords supper as no uncircumcised person might eate of the passeover Ephes 4 4 5. and Luke 7 29 30. with 1 Cor. 10 16 17 18. Exo. 4 24
25 26. and 12 43 â—â— 48. V. And if any that reteyne an Idoll baptisme lying signe and fiction and haue not the Lords signe of the vvashing away of their sinnes in the blood of Christ will so presume to come to the Table of the Lord they doe highly prophane it and eat judgment unto themselues 2 Cor. 6 14 1â— 16. with 1 Cor. 11 27 28 29. and Mal. 1 7. 2 King 23 21. with ver 4 c. Eâ—â— 16 19 20 21. Esa 44 20. Zach. 10 2. VI. Yea seing Baptisme is the badge of Christianitie will it not also follovv hereupon that such persons as haue no other outward baptisme but an Idoll baptisme and lying signe and fiction stand outwardly in this behalf Idol and false Christians and the Ministers among them Idoll false Ministers profaning the holy things which they minister And that therefore the persons and ministers vvhich so speak and write against the baptisme of the Churches aforesaid and yet haue no other outvvard baptisme but what they received there are accordingly to be esteemed themselues untill they revoke their ungodly errours And moreover 〈◊〉 none vvho haue but an Idol baptisme and lying signe themselues 〈◊〉 such estate minister baptisme or the Lords supper to others and be accepted or reteyned for the ministers of Christ without great sinne and Impietie 2 Cor. 6 14 15 16. with 2 Chron. 29 and 30 chap. Ezra 2 61 62 〈◊〉 and 6 19 20 21. Jer. 10 8. Psal 115 4 8. 1 Cor. 10 7 14. Ioh. 5 21. Rev. 21 8. and â—2 15. Zach. 10 2. and 11 17. Ezech. 44 6 7 8 9. VII Neyther can it be thought that repentance vvhich still they speak of should ever make a lye to be a trueth an Idoll to be Gods ordinance a lying and cursed signe to be a true and blessed sacrament For â—â—â—â—gh repentance fyndeth mercy vvith God for a lye yet a lye is a lye 〈◊〉 and an Idoll vanitie Zach. 10 2. Ier. 10 8. Ioh. 8 44. and 14 6. and 17. 〈◊〉 with 2 Cor. 6 14 15 16. VIII Nor doe they indeed repent who still reteyne such baptisme 〈◊〉 themselues think to be an Idoll and lying signe and fiction For true repentance and our duty to God leadeth and byndeth us to cast avvay all Idols and lying signes and fictions farre from us Hos 14 8. Ezeck 2â— Esa 30 22. 44 20. 1 Cor. 10 14. 1 Joh. 5 21. with Rev. 2 20 21 22. and 9 20. 14 9 12. And this also as I noted before is religiously to be done afoâ—â— ever we offer to come to the Lords supper as they in Israell careful purged the Temple that had ben defiled and brake dovvne the Idols at idolatrous monuments afore they would celebrate the Passeover 2 Chr 29 and 30 chap. 2 King 23 3 23. with 2 Chron. 34 and 35 chap. IX Whereas therefore they say * Animad p. 70. We haue gotten the Lords Baptisme comming to the Lord in true faith and repentance vvho baptizeth us vvith the hâ—â— Ghost and vvith fire As for the outvvard vvashing vvhich vve had it need not beâ—â— peated c. And afterward say †pag. 72. We haue renounced that Romish Baptisme asâ— impure idoll in their abuse c. they doe but shift and contradict themselueâ— and deceiue others and still runne into errors one after another moâ—â— and more For 1. speaking of the Lords baptisme they speake of that vvhich invvard vvhereas our question is of that which is outvvard 2. They speake of abuses in the ministration and opinions of the Minâ—sters thereof wheras our question is of the thing it self not of the abusâ— 3. Their assertion implyeth that they had not the Lords baptisme till tâ—â— gotte it themselues by comming to the Lord in true faith and repentance Which plaine Anabaptistrie and covert Popery and Arminianisme Whereâ—â— they debase Gods grace and exalt mans works For when they say thâ— haue gotten the Lords baptisme by true faith and repentance it must be understooâ— eyther of the inward or outward Baptisme If of the inward besides thâ— it toucheth not the question as is aforesaid it implyeth Popery if of tâ—â— outvvard it conteyneth Anabaptistry 4. And that moreover so as if they had dyed themselues in their iâ—fancie they had not then had the Lords baptisme nor had ben baptizâ— vvith the Holy Ghost And as not themselues so neyther any other iâ—fants there baptized 5. No nor when they were come to yeres if they had dyed afore the had left to be members of the church of Rome and England For somâ— of them left the one some the other and all of them haue left both Aâ—â— holding them †Animad p. 68.70 72. 75. 82. 93. 96. â—ustis pag. 121 278 463. not to be under the covenant of God nor to haue tâ—â— Lords baptisme for a signe unto them of his covenant and a seale of tâ—â— righteousnes of faith in Iesus Christ but that he hath broken the covâ—nant euen on his part also and hath giuen them a bill of divorce pâ—â—â— them avvay c. it vvill follow that they suppose they did then come the Lord in true faith and repentance and as some of them speak it did the enter into the covenant of God vvhen they left that estate and came to thâ— cause vvhich now they professe And so either they haue no outward bâ—ptisme at all according to their ovvne opinion confirming the covenaâ—â— of God and the righteousnes of faith unto them in Christ or els theâ— had it before they came under the Lords covenant and in a Church â—â—â—â—ced from the Lord. Let them chuse which they vvill and shew hovv â—â—r ovvne estate can be warranted by the vvord of God and how their â—â—nions and courses agree with the doctrine of the Scriptures concerâ—â—â—g the covenant of God and the eternity thereof the sacrament of baptisme and the ministration thereof the mediation of Christ and the â—â—nt thereof both for confirmation of the covenant and comfort of the Sacraments vvhich are giuen and continued by the Lord as signes and â—â—â—des of his covenant and mercy in Iesus Christ 6. And furthermore by their assertions it vvill follow that they which are baptized in those churches and dye in that estate they haue not the Lords baptisme being not come to the Lord in true faith repentance and withall dye out of the covenant of the Lord and so out of the estate of salvation in Churches divorced froÌ„ the Lord which haue not baptisme for a signe of Gods covenant unto them and a seale of the righteousnes of faith in Iesus Christ Novv into what a vvofull estate by this meanes they bring all that are baptized in those Churches and so dye not seeing and leaving the corruptions thereof and what grounds besides they lay of Anabaptistrie herein let such as are vvise obserue and let themselues better consider vvith themselues hereafter as carefully renounce their vvicked opinions
assurance of the thing signified and so it is a vayn Idol nothing Besides that by this it wil follow as these also hold that they are not under the covenāt of God but divorced from the Lord and so indeed vvithout all hope of salvation in that estate For if any of them dying in that estate be saved then it must needs be that God is their God and they his in Christ and consequently that they are under the covenant of God So as then the relation which is the mayn thing in the Sacrament may be found in their baptisme to seale up unto them the forgiuenes of sinnes And so it is not then a vayn Idol nothing vvhich here they affirme If they think to help it out vvith that clause of not sealing up unto them the forgiuenes of sinnes let them besides that vvhich is said “ Pag. 37. c. in the ansvver of the former objection consider vvith themselues vvhether they think that the baptisme receiued in the truest best churches do seale up to hypocrites the forgiuenes of their sinnes And if they think not whether there they will say that the baptisme of those churches hath not the relation which is the maine thing in a Sacrament It is generally held “ Act. 8 13. c. that Simon Magus vvho was baptised by Philip the Euangelist was an hypocrite that his baptisme did not seal up as here they understand sealing up unto him the forgiuenes of his sinnes wil they therefore say that the baptisme ministred by the Euangelists had not the relation which is the mayne thing in a Sacrament Besides that thus the relation of the Sacraments should depend vvholly upon man P. 23. c. and Advertis pag. 59 c. and not upon the Lord or his ordinance at all as I haue shewed here before But to speak of the church of Rome in particular I aske whether the baptisme had in that church seale up the forgiuenes of sinnes unto any of thē that receiue it or to none at all If they say that it sealeth this to some of them then their assertions here are untrue and erroneous and the consequents here before deduced thereabout stand firme against them and this clause helpeth thē not to shift it of If they say to none at all then neyther to any infants there baptized and so dying nor to those that being of yeeres leaue the estate of that church so not to those among these men thēselues that were there baptized Now if that baptisme there received do not as touching the relation vvhich is the mayn thing in a sacrament seale up unto them the forgiuenes of their sinnes what other sacrament of baptisme haue they that doth it Any other or none at al If an other then they are Anabaptists whose error and iniquitie is shewed before If no other but it then eyther they must graunt that the baptisme there received hath the relatiō of a sacrament to seale up unto them the forgiuenes of sinnes or that as yet they haue none at all that doth it but must now get it to themselues and that also before they may partake of the Lords supper as was shewed before And thus every way they fall into Anabaptistrie and so into notable error besides that novv in the meane time they stand Idolaters and so must be content to be esteemed if the baptisme which they haue received and still reteyne haue not the relation of a sacrament unto thē but be a vayn Idol nothing 12. As it is a notorious error in the Papists to say as here he noteth that baptisme doth quite take away sinnes and conferre grace so these men also themselues erre not a litle when they say that the baptisme vvhich is reteined and received in that Church hath not the relation of a Sacrament unto them but is a vayne idoll and nothing because they say of it that it quite taketh awaye sinnes c. Shall mens erroneous sayings or opinions make a nullitie of Gods ordinances of his signes seales and sacraments Cannot God be true though they be lyers Cannot God continew his own signes ordinances though there be error and corruption in the churches thereabout Cannot Gods trueth sacrament stand on his part though men doe erre and transgresse on theirs Doth Gods signe and seale loose the relation and become an Idoll and nothing if man fall into error sinne concerning it Annot. on Gen. 17 11. What then shall vve think eyther of that opinion of the Ievves touching circumcision which himself othervvhere noteth how they say that at what time a man is sealed with this holy seale of this signe of circumcision thenceforth he seeth the holy blessed God properly and the holy soule is united with him Zohar treating on Gen. 17 11. or of that opinion touching the righteousnes of works whereabout the Apostle testifieth that they sought for righteousnes by the works of the Law and so being ignorant of Gods righteousnes going about to establish their own righteousnes submitted not themselues to the righteousnes of God Rom. 9 31 32. and 10 3. Now that among the vvorks of the Law they also intended Circumcision for one particular may appeare both by the strait urging of it euen in the time of the Gospell upon the Christians of the Gentiles when certaine men which came down from Iudea to Antioch taught the brethren saying Except ye be circumcised after the maner of Moses ye cannot be saved Act. 15 1. and by the Apostles particular naming of it in his refuting of this erroneous opiniō about the vvorks of the Lavv. Gal. 5 2 3. Shal we therefore think that circumcision in Israel while it vvas in use by the Lavv of God was not indeed the Lords ordinance nor had the relation of a sacrament unto them but vvas a vayn idoll and nothing because of these or other such like assertions and opinions then had thereabout What also vvil they say to the baptisme of the church of England where they knovv the popish assertion vvhereof they speake is rejected will they graunt that the baptisme there received hath the relation which is the mayn thing in a Sacrament to seale up unto them the forgiuenes of sinnes and that it is not a vayn idoll and nothing but the Lords true baptisme and sacrament unto them Let them novv vvel bethink themselues what they haue said heretofore and vvhat they say hereafter concerning this matter Finally besides the relation in a sacrament there is also to be regarded the commandement of God vvho hath appointed it to be observed in the church According as vve read that Christ vvho vvas without sinne and so needed not for himself in that respect this relation of the sacrament to seale up unto him the forgiuenes of his sinnes yet in obedience of the Lavv under which he was borne and to fulfil al righteousnes being now also our suerty and redeemer vvas
their assertions into the same transgression and impietie Other things more might be observed and answered about the particulars aforesaid but these are ynough more then here I would haue noted but that their owne dealing and the regard of others and of the truth it self did urge me thereunto And hitherto of the Shifts errors contradictions abuse of Scriptures vaine distinctions and Anabaptisticall assertions found in these fewe lynes What abundant store of such stuffe he hath about his and other matters besides in this treatise of his vvhich vvere endles â—o insist upon in particular may euen by this litle sufficiently appeare to such as are judicious unpartiall Now here I wil onely proceed to one or two moe objections that are much urged about the matter in hand OBJECTION IIII. But Israell in their defection from whom divers of the former reasons answers are taken becomming Apostate M.A. c when Ieroboam set up the golden Calues Animad v. p. 68 70. 81 82 88 89 90 91 92 c. and Israel committed Idolatrie with them were not in their apostaste the people of God or his church but were cast off by the Lord and divorced from him the covenant was broken not onely on their part but also on his so as now he gaue them a bill of divorce and ceased to be their God and they to be his people And as touching circumcision or any such ordinances reteyned among them * Animad pag. 70. seeing they then were fallen †2 Chr. 15 3. froÌ„ God and from his church and so were ‡ Ier. 3 8. divorced from the Lord and were ‘ Hos 2 2. not his wife but * Hos 13 1 dead in their sinnes the ordinances of God which they in shew reteyned could not be unto them the signes and seales of forgiuenes of sinnes of life eternall and therefore were in their use of them false and deceitfull as were also the ordinances of God reteyned in other nations as “ Numb 23.1 Pompon Laetus de sacerdo c. Altars Sacrifices Priests tithes first fruits incense meat offrings drink offrings feasts baptismes or washings anoyntings excoÌ„munications prayers vowes many the like wherof al histories do beare record that the Gentiles did reteyn theÌ„ ANSWER Very erroneous and ungodly assertions are here againe such as are directly contrary to the Scriptures in the true meaning intendement thereof For the Lord was yet stil their God they his people church both in the account of the Lord himself and of his holy Prophets as †Advert p. 59 63. in another treatise I haue shewed heretofore Which being still so erroneously denyed and colourably oppugned by them I will therefore novv againe insist hereupon And that also the more largely considering the waight of the matter and their abuse of the Scriptures about it Yet will I but treat of some speciall particulars of the exceeding many testimonies of Scripture and reasons that might from thence be deduced about this matter 1. The Prophet that annoynted Iehu King over Israell spake thus unto him in the Name of the Lord ‡ 2 Kin. 9 6. c. Thus saith the Lord God of Israell I haue annoynted thee King over the people of the Lord euen over Israell c. 2 King 9 6. Where first obserue that there vvas almost an hundred yeeres in that time “ Ieroboam Nadab Baasha Elah Zimri Tibnâ— Omri Ahab Abaziah Iehoram Iehu tenne kings from the defection of Ieroboam the sonne of Nebat who set up the calues unto Iehu now anointed to reigne over Israel Al which time the Lord was yet still their God and they his people as the Prophet here affirmeth in the Name of the Lord. Which that it may the better appeare I vvould aske of these Opposites first whether this Prophet spake trueth or falsehood vvhen now he said Thus saith the Lord God of Israell Secondly whether the Lord himself spake trueth or falsehood when he said to Iehu by the Prophet I haue anoynted thee King over the people of the Lord over Israell And thirdly vvhether Iehu was anoynted a true King in deed and not supposedly onely over Israel the people of the Lord Fourthly let us coÌ„pare herewith the like speach of the Lords concerning David vvhen he said * Chro. 6 5 6. with 2 Sam. 5 2. 2 Kin. 20 5. I haue chosen David to be a ruler over my people Israell 2 Chron. 6 5 6. And vvas not this so in trueth and in deed Finally marke that in this speach †Gen. 17 7 Esa 63 19 the vvords of the covenant are still reteyned and expressely used vvhen the Prophet saith not onely The Lord but The Lord God of Israell and againe the people of the Lord euen Israell Now if the Lord and his Prophet spake the trueth as the thing was in deed then these Opposites teach falsehood and so if the Scripture be true their vvritings and assertions are false Yea they deale farre worse then the Captaynes that vvere then vvith Iehu who how ever in a svvaggering veyne they called the Prophet ‡ 2 King 9 11. a mad fellowe afore they knevv vvhy he came to Iehu yet vvhen they knevv the man the matter they presently shevved by their deeds and words that they esteemed his message as the vvord and work of the Lord and himself as the Lords Prophet and not as a mad fellow much lesse as a false fellow that spake leasing of the Lord and of Israell or any othervvise then as the case then stood in deede and in truth 2 Kin. 9 1 13. with 1 King 19 15 16. This dealing of those Captaines vvill rise up in judgment against these men if still they goe on in despising the word of God and reviling his servants will not upon knowledge of the will of God shewed unto them yeild thereunto as these Israelites now in apostasie did in the matter aforesaid Which I note the rather because ‘ 2 Kin. 9 6. this Scripture with some other hath ben “ Adver pag. 59. shewed them heretofore and yet they cease not but set theÌ„selues purposely to oppugne us herein Now to proceed after Iehues time also the Scripture sheweth that when Hazael king of Syria had oppressed Israel al the daies of Jehoahaz the sonne of Iehu * 2 Kin. 13 22 23. the Lord was gracious unto them and had compassion on them and had respect unto them because of his covenant with Abraham Isaac and Jacob and would not destroy them neyther cast he theÌ„ froÌ„ his presence as yet where marke these things first how the Lord of his free grace holp and preserved Israel in their misery because of his covenant with Abraham and the Fathers vvherein he had promised to be not onely their God but the God also of their seed after theÌ„ Gen. 17 7. Secondly that God had not cast them from his presence as
yet And this was aboue an hundred yeres after the time of Ieroboam the sonne of Nebat as the historie sheweth So as this Scripture alone sufficiently declareth that Israell vvas yet still under the covenant of the Lord and that both in the Lords own account and in the estimation of the Prophets that recorded these things Moreover the Scripture recordeth that †2 King 14 23 25. Jeroboam the sonne of Ioash the thirteenth king from Ieroboam the sonne of Nebat that made the calues restored the coast of Israell from the entring in of Hamath unto the sea of the plaine according to the word of the Lord God of Israells which he spake by the hand of his servant Ionah the sonne of Amittai the Prophet Where againe obserue those termes the word of the Lord God of Israell vvhich he spake by his servant Ionah the Prophet Was this then the vvord of a supposed Lord God of Israel or of him that vvas in deed and in trueth the Lord God of Israel Was Ionah the servant and Prophet of an imaginarie God or of him that was indeed both in the Lords account and in his owne persvvasion the Lord God of Israell Or was it any other God then this to whom Ionah prayed in his distres when he saith he prayed to the Lord his God c. Jon. 2 1 9 Or did he pray to any other God then the onely true God that was the God of Israel by his covenant of grace made vvith the Fathers 2 Kin. 13 23. Many the like sayings might be produced out of the historie of Israell and books of the Prophets which were long to note and urge in particular there vvill be occasion to speak more hereafter about this matter Here therefore I vvill but cite some places vvhich the Reader may turne unto and obserue about the point in hand 1 King 14 7 13. 16 33. and 17 1 12 14 18 20. 2 King 5 15 17. 2 Chron. 30 6 9. Hos 4 6 8 12. and 5 4. and 12 8 9. and 13.4 5 13 16. and 14 1. Amos 7 15 17. and 9 10. Mich. 2 3 9. with 1 1. and Amos 3 1. and 8 2. Where the Prophets expressely call and with a joint consent account Israell in their defection as they did Iudah also in their apostasie to be the people of the Lord and the Lord to be their God and this also in deed and in trueth as the places themselues and the matters spoken off with the circumstances thereabout doe plainely manifest And that these termes Thy God and my People and the like so often used both touching Israell and Iudah are termes and notes of the covenant is so evident throughout the Scriptures as it is straunge that any should offer to denye it For vvhich see Gen. 17 7. Exo. 3 15 16 18. and 6 7. Lev. 2 13. Num. 10 9 10. Deut. 1 21. and 4 23 24. and 7 16. and 8 2. 26 17 18 19. and 29 10 15. 1 King 14 7 13. 2 King 20 5. with 1 Chron. 11 2. and 2 Chro. 6 5 6. and 20 7. and 36 16. Neh. 1 10. Esa 35 2 4. and 37 16 21. Jer. 2 13 17. 7 28. and 19 3. and 23 2. and 28 14. and 29 4. c. Ezech. 13 10 18. Hos 2 23. Mich. 6 3 5. Zach. 2 11. and 13 9. Joh. 20 17. Act. 3 22 25. Rom. 9 25 26. 11 1 2. 2 Cor. 6 16. Heb. 4 9. and 8 10. and 10 30. and 11 25. 1 Pet. 2 10. Rev. 4 11. and 5 10. and 7 3 10 12. and 12 10. and 18 4. and 21.3 .. 2. Otherwise the tribe of Iudah vvhich is also called the people of the Lord and God said to be their God vvhen they †2 Kin. 21 22. 22. 17. 2 Chr. 12 1 5. 21 10 11. 24 20.24 Esa 1 4 21. Ier. 1 16. 2 13. c. forsook the Lord and became Apostates and Idolaters committed other notorious sinnes besides and that in such sort ‡ Ezec. 16.2.51 23 2 11. c. as they justified Israel and became more corrupt then shee for which the Lord punished them seveerely cast them out of his land into captivitie in Babylon should not indeed and in trueth be accounted the people church of God Neither should those termes My people Thy God and the like spoken concerning them by the Prophets in such estate imply and teach us that yet notwithstanding they were then still under the covenant of God and so both by the Lord himself and by his Prophets esteemed to be his church and people Jer. 2 11 13 17 31 32. and 3 20 21. and 4 11 22. and 5 31. and 6 14 27. and 7 2. 12 28. and 8 7 19 21 22. 15 6 7. 18 15. and 23 2 13 22 27 32. and 28 14. and 29 4 8. c. Ezech. 13 10 18. with 8 9 10 11 chap. and 16 ch and 23 ch Obad. ver 12 13. Micah 1 9. and 2 3 5 7 8 9. and 3 3 5. and 6 3 5 8. 7 10 14. Zeph. 2 7. and 3 2. 3. And if we look to former times the children of Israel all the tribes of old both Iudah and Israel together in the times of the Iudges c. should not be the people and church of God if the exceptions aforesaid were of vvaight For they also then forsook the Lord and fell into defection and became great idolaters vvere for that other their sinnes often and sore punished of the Lord. As in the book of Iudges may be seen Iudg. 2 11 12 13 19. and 3 5 6 7. and 6 1 10 25 30. and 8 27. 10 6. 17 chap. 18 30 31. with 1 Sam. 7 3 4. 12 9 10. Psa 78 56 57 58 59. c. and 106 34 39 c. 1 Kin. 11 33. Besides that Ezekiel and others note the like also concerning them when they were in Egypt in the wildernes and in the land of Canaan Ezec. 20 7 8 9 10 27. c. 23 2 3 c. Amos 5 2◠26 27. with Act. 7 38 43. 4. But to insist on the tenne tribes more particularly yet further to obserue some moe things out of the Prophets and other Scriptures concerning them let us first of al remember that the Lord vvhen he brought Israell out of Egypt and gaue them his Lavv spake these vvords said I am the Lord thy God vvhich haue brought thee out of the land of Egypt Exo. 20 1 2 3 c. out of the house of bondage Thou shalt haue no other Gods before me c. This I suppose they will not deny to be spoken by the Lord to his church and people indeed and in truth Now Hoseah the Prophet in his time about two hundred yeares after Ieroboam the sonne of Nebat had set up the calues at Dan Bethell and caused Israel
‘ Hos 8 1 2. Amo. 3 1. the house and familie of the Lord together with Iudah is so called Amos 3 1 2. with 2 4 6. Hos 8 1. and 9 15. Which terme also is attributed to the churches of the Christians the churches of God novv in the time of the Gospell 1 Tim. 3 15. 2 Tim. 2 20. Luk. 12 42. 14. And when a vision of judgment †Amo. Tâ— 1 5. upon Israel was shevved to Amos the Prophet he prayeth for them as being now stil * So Danaeus Calvine and others expound and understand it the people church of God and under the covenant of the Lord vvhen he saith O Lord God forgiue I beseech thee by whom shall Iacob arise for he is small Amos 7 2. And againe vvhen another like vision was shewed him O Lord God cease I beseech thee by whom shall Iacob arise for he is small ver 5. Where the Prophet in his prayer to God for Israel useth tvvo reasons of waight implying so much First when he calleth this people Iacob not Edom Moab Ammon Ashur Cush or the like that were straungers from the promise covenant of God but purposely termeth them Iacob as being the children of Iacob of his seed and familie and therefore the chosen and adopted people of God vvhom he loved and took into covenant and to vvhom he promised and shewed mercy c. 2 King 13 23. vvith Mal. 1 2. Amos 8 7. vvith Psal 47 4 9. and 14.7 and 83 3 8. Ier. 2 4. Hos 12 2 12. c. Secondly vvhen he alledgeth that Jacob this people vvas small having ben sore afflicted almost vvorne out by enemies and other calamities as appeareth in the books of the Kings 1 King 16 and 2 King 8 12. and 13 22. and 14 26. and othervvhere in the historie so that although their sinnes deserved Gods chastisement in respect of themselues yet novv the Prophet vvas earnest vvith the Lord that he vvould remember Iacob this people of his in mercie and not utterly consume them but novv the more to pitty them and shevv them mercy vvhen they vvere become small brought so low And thus much is acknovvledged by these men themselues othervvhere Annot. oâ— Psal 14 7. where David saying When the Lord returneth the captivitie of his people â—aacob shal be glad Israel shal rejoice the note is thus vvord for vvord Iaacob Israel that is Gods people the posteritie of Jaacob vvho also vvas called Israell So Aaron is put for his posteritie the Aaronites 1 Chron. 12 27. and 27 12. and David for his children 1 Chron. 14 31. Jaacob is a name that noteth infirmitie c. But to returne to the prayer of Amos the Prophet the very same reasons that â—e useth here touching Israel are also used in prayer unto God concerning Iudah Psal 79 6 7 8. c. and in more generall termes touching all Israell joyntly long before in Moses time Psal 90 13. So as these prayers of Amos for Israell in defection are the more to be noted both for that they agree vvith the like prayers made othervvhere for Iudah vvhom these men themselues vvil acknovvledge to be the people and church of God notvvithstanding they also forsook the Lord and fell often into idolatrie and other great iniquities and because the Prophet thus prayeth for Israel againe and againe tvvise using and as it vvere urging these reasons to the Lord vvho both the times heard yeelded to these his requests concerning them Amos 7 2 6. vvith 1 1. and 2 King 14 26 27. 15. Yea vvhen aftervvard the Lord gaue Israell into the hands of the Assyrians for their sinnes yet he so regarded them as †Ier. 50.17.18 he punished the King of Assyria that devoured Israell like as he punished the king of Babylon that brake the bones of Judah vvhom likevvise for their sinnes the Lord gaue into the hands of the Babylonians And both to Israel Iudah he promised mercy forgiuenes of sinne to the remnant of both of them not of Iudah onely but of Israell also whom he vvould reserue Ier. 50 17 20. Eyther therefore let them deny Iudah then to haue ben the church people of God or let them also yeild it unto Israell seeing both fell into defection from the Lord and both vvere chastised by him and both their enemies punished and mercy promised to the reserved remnant of them both As the Prophets many times teach For vvhich together vvith the Scripture aforesaid see also 1 Chron. 9 1 2 3. Esa 17 3 6. Ier. 50 1 4. Hos 1 and 2 and 3 ch c. Micah 1 1. and 2 12. and 4 10. and 5 6 7 8. and 7 18 19 20. Nahum 1 1 9 11 12 13 15. and 2 1 2 3. and 3 18 19. Zach. 1 18 19. vvith 8 13. 16. Finally so long as Israell dvvelt in the land of Canaan vvhich vvas the Land of Promise and there enjoyed their ovvne policie civill ecclesiasticall among themselues though extreemely corrupted and adulterate so long also as the Lord was pleading with them by his Prophets calling them to repentance denouncing against them his judgments for their sinnes c. so long Ephraim the tenne tribes figuratiuely so called ceased not to be a people Esa 7 8. vvith Deu. 32 21.21 Rom. 20.19 and the children of Israell vvere novv beloved of the Lord though as touching themselues they were in apostasie and idolatrie Euen like as a womaÌ„ vvho is beloved of her friend or husband though shee her self be an adulteresse As the Scripture plainely teacheth Esa 7.8 and Hos 3 1 4. with 1 2 9. and 2 1 2. c. and 9 3.12.15.17 Amos 3.1.2 with 1.1 2.4.6 11. and 7.2.5.15.17 and 8.1 5. Mic. 6.1.2 c. vvith 2 Kin. 9.6 and 13 23. and the other Scriptures here before alledged concerning their estate Many other testimonies and arguments might be alledged to this purpose out of the Prophets and historie of the Scriptures to shevv the errour and falsehood of the aforesaid assertions touching Israell c. But these for the present may suffice Novv to come to the Scriptures vvhich are here alledged by themselues more particularly although their abuse thereof may sufficiently appeare by that vvhich hath ben said yet for more clearing of the matter let us novv also insist upon those places vvhich to beare out the former assertions they haue here thus purposeâ—y and particularly joyned together themselues Touching 2 Chron. 15 3. The first place is 2 Chron. 15 3. vvhere †2 Chron. 15 1.2 Azariah the Prophet meeting Asa King of Iudah and all Iudah and Benjamin with him as †2 Chr. 14 15. and 15.2 they returned to Ierusalem from the vvarre had vvith the Ethiopians said unto theÌ„ †2 Chro. 15 2 7. The Lord is vvith you vvhile ye be vvith him and if ye seek him he wil be found of you but if ye forsake him he will
time * 2 Kin. 17 18 9 10 11.12 Israell had no bill of divorce nor was put avvay of a loâ—â— time but abode in the land about two hundred yeeres after as appeareth plainly by the historie But this Scripture vvhich they joyne vvithâ—â— â—ut of Jer. 3.8 was spoken in ‡ Ier. 3 6. Josiahs time the †1 Chr. 3 10 14. fifteenth King from Reâ—oboam aforesaid who raigned ‘ 1 Kin. 14.21 2 Kin. 22 1. about three hundred yeere after him At vvhich time Israell vvas put out of the land of Canaan and caryed away into Assyria a “ Amo. â— 17 polluted land and so had the bill of divorce here â—poken off Which fell out * 2 Kin. 18 10 11. in the sixt yere of Hezekiahs raigne as I noâ—ed before Which times and cases therefore how far they differ one froÌ„ another so from the point in hand vvho is there that cannot obserue 7. Finally here might further be considered how in this chapter also the Lord biddeth Ieremie †Ier. 3 12 13 14. goe and proclaime these words toward the North and â—ay Returne thou backsliding Israell saith the Lord and I vvill not cause myne anger to fall upon you for I am mercifull saith the Lord I will not keep anger for ever Onely acknovvledge thyne iniquitie that thou hast transgressed against the Lord thy God and hast scattered thy waies to the straungers under everie green tree and ye haue not obeyed my voyce saith the Lord Turne O backsliding children saith the Lord for I am maried unto you and I will take you one of a city two of a family and I vvill bring you to Zion Ier. 3 12 13 14. Where divers things about the points in questioÌ„ might be observed if I would stand thereon As namely First that the Lord here biddeth the Prophet Ieremie Goe and proclaime these words tovvards the North that is towards †2 King 17 6. Assyria the land of the Medes vvhither Israell was now caried away out of the Land of Canaan 2. Secondly that he should call them to repentance saying Return thou back sliding Israell saith the Lord c. and so promise them mercy in the name of the Lord saying I vvil not cause myne anger to fall upon you c. which sheweth that the Lord had not dealt with them as they deserved â—ut could yet make his anger fall more upon them if he vvere not merciâ—â—ll and one that kept not anger for ever And that he dealt otherwise herein then a man doth vvith his vvife vvhom he putteth avvay and she becomes another mans as he shewed before in ‡ Ier. 3 1. this chapter Thirdly that he saith here to Israell Onely acknowledge thine iniquitie that thou hast transgressed against the Lord â—y God c. as in the other chapter before “ Ier. 2 2 19. he said to Iudah Thyne owne wickednesse shall correct thee and thy back slidings shall reproue thee know therefore and see that it is an evil thing bitter that thou hast forsaken the Lord thy God c. where those words the Lord thy God * Gen. 17 â— are words of the covenaÌ„t Fourthly and specially that he saith Turne O back sliding Israell saith the â—ord for I am maried unto you c. ‡ Piscator Calvin c Which mariage the best writers upon this â—â—ace expound also of the Lords covenant of grace 5. And finally that â—â—e Lord vvould take them one of a city and two of a familie and bring them to Ziâ—â—â— c. So teaching as †Calvin in Jer. 3 14. one vvell noteth upon this place that in their â—irning to God they should not stay one for another and that though â—â—e body of the people should remain obstinate yet if a few returned to â—â—e Lord he would be readie to receiue them Which sheweth the stabiâ—â—tie and eternitie of the Lords covenant as he spake to Abraham both â—â—r him and his seed in their generations Gen. 17 7. And that the Lord â—â—membreth and performeth his covenant if but a few be made partakers of that grace as Paul also shevveth Rom. 〈…〉 may â—â—â—â—vvise teach us in our comming to the Lord and yeelding obedience to his vvord not to depend upon the multitude nor to stand looking and wayting one for another but readily to follow the Lords calling as in another case Christ spake unto Peter Joh. 21 20 21 22. These and other like things might here be observed But they are not the things that I purpose to insist upon because this point coÌ„cerneth the case of Israel being now put out of the land of Canaan and caried away into Assyria vvhereas our question is of the estate of Israell in their defection from the time of Ieroboam that set up the calues and so forvvard vvhiles yet they were not put away but remained in the land of Cannaan By which all may see that this Scripture here cited by them is vainly alledged being not to the purpose and question in controversie Yet notwithstanding having this occasion I think it not amisse about this matter here to annexe two things further to be considered off the one concerning Israell the other concerning Iudah As touching Israel that whereas they were now put out of Canaan caried avvay into Assyria and placed in Halah and in Habor by the river of Gozan in the cities of the Medes as is recorded 2 King 17 6. there is particular and expresse mention among the places whither they were caried of the cities of the Medes Wherevvith if we compare the Acts of the Apostles we shal find also particular mention hovv when the holy Ghost came upon the Apostles at the feast of Pentecost after Christs ascension and they spake with toungues to the Ievves that were novv at Ierusalem of all nations under heauen to every one in their ovvne toungue that among the rest there were also Medes Act. 2 9. Which is the more to be observed first because this is one of the places before mentioned vvhither Israell was caried avvay by the king of Assyria vvhen God put them out of his land 2 Kin. 17 6. Secondly because Peter now speaking unto these with the rest saith unto them as to the rest the promise is made unto you and to your children c. Act. 2 9 39. like as also upon another occasion straightway after speaking to the Iewes in the Temple he saith unto them 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 of the earth be blessed Vnto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities Act. 3 25 26. Thus shevving that God still remembred and regarded his covenant tovvard them and how the grace and benefit thereof vvas extended unto them in Christ Now whereas
it is said there vvere dvvelling at Ierusalem Ievves devout men out of every nation under heauen Act. 2.5 least any should understand it onely of such as had their seated abode dwelling there as the word othervvhere is used M. Beza therefore noteth here †â—â—z â—â— Act. 2. â— that in this place the dwellers seem generally to be said any strangers that were at this time at Ierusalem so as it may comprehend not onely the strangers that had their seated dwelling there but such also as for studie or learning of religioÌ„ sojourned there for a time and those moreover that out of sundry nations came thither to â—â—e feast For novv it vvas the feast of Pentecost Act. 2 1. To which purâ—ose also may be observed how the Arabik translation here hath it thus â—ow there vvere men abiding in the holy place that is in Ierusalem that feared â—od Jewes and of al people that vvere under heauen Act. 2 5. as also that the text â—ayth they all heard them speak every man in his owne tongue wherein they vvere â—orne Act. 2 8 11. among vvhom were the Medes as is aforesaid Act. 2 9. As touching Iudah the Prophet Ieremie and the historie shevv how â—â—ey also for their idolatrie backsliding other sinnes were cast out of â—â—e Lords sight and presence when they vvere caried into captivitie out of the â—nd of Canaan Jer. 15 1 2. 2 King 24 20. and 25 chap. And Esay speaking of Gods favour after his punishing of them saith Thou shalt forget the shame of â—â—y youth the opprobry suffred of the Egyptians when they kept thee in â—â—ard bondage and shalt not any more remember the reproach of thy vvidowhood vvhich thou undergoes in the servitude and captivitie of Babylon For â—â—y maker is or will be thy husband the Lord of Hosts is his name and thy redeemer â—â—e Holy one of Israell the God of the whole earth shall he be called For the Lord hath â—â—lled or will call thee as a woman forsaken and grieved in spirit a wife of youth vvhen thou vvast refused saith thy God For a small moment haue I forsaken thee but with great mercyes vvil I gather thee c. Esa 54 4 7. And againe he saith Thou â—alt no more be termed Forsaken neyther shall thy land any more be termed Desoâ—â—te but thou shalt be called Hephzi-bah my delight is in her and thy land â—â—eulah maried for the Lord deliteth in thee and thy land shal be maried For as a â—â—ung man marieth a virgin so shall * As a laÌ„d becoming destitute of her inhabitants may be said to be a widow so again a land replenished vvith her inhabitants may be said to be maried thy sonnes marry thee and as the bridegrome reâ—â—yceth over the bride so shall thy God rejoyce over thee Esa 62 4 5. Where note â—ovv Iudah being caried into captivitie and shut up in exile for a tyme 〈◊〉 said to be cast out of Gods sight and counted a vvidovv refused forsaken desoâ—â—te unmaried c. As Shemajah the Prophet said of old to Rehoboam and â—â—e Princes of Iudah vvhen they forsook the lavv of the Lord Thus saith â—â—e Lord ye haue forsaken or left me and therefore haue I also forsaken or left â—â—u in the hand of Shishak king of Egypt 2 Chron. 12 1 5. as Zechariah likewise when vvrath came upon Iudah and Ierusalem because they served â—â—oues idols said unto them Why transgresse ye the commandements of the Lord â—â—at ye cannot prosper because ye haue forsaken the Lord he hath also forsaken you 2 Chron. 24 17 20. By vvhich Scriptures compared together we may learne hovv to understand those speaches of being a Widovv refused forsaken cast out of Gods sight c. in regard of their being put out of the land of Canaan giuen up into their enemies hand caried into captivitie deteyned in exile and so exposed to manifold calamities justly inflicted and â—â—â—ought upon them for their idolatrie other transgressions For otherwise it is true which is also said by Ieremiah the Prophet that Israell hath â—â—t ben forsaken as a vvidow nor Iudah of his God of the Lord of hostes though â—â—eir land was filled vvith vvasting from the Holy one of Israell Ier. 51 5. So in one â—â—spect they were forsaken and bare the reproach of vvidowhood when for â—â—eir sinnes God put them out of his land and delivered them into the â—ands of their enemies to be their captiues and exiles and in another respect they vvere not forsaken as a vvidovv of the Lord vvho yet remembred his gracious covenant to shevv them mercy accordingly And thus both are true being rightly understood Which Ezechiell also maketh plaine in his prophecie Ch. 16 and 20 23. Some particulars whereof because they giue great light about the estate of Israell and Iudah and Gods dealing with them I will therefore here set dovvne Ezec. 23 1 2 3 4 c. yet vvishing the Reader to peruse the whole Chapters and to obserue them well The vvord of the Lord saith Ezechiell when he prophecied against the Iewes that yet remayned in the Land in the time of king Zedechiah came unto me saying Sonne of man there were two women the daughters of one mother And they committed whoredome in Egypt they committed whoredome in their youth there were their brests pressed and there they bruised the teats of their virginitie And the names of them vvere †Israell Aholah the elder †Iudah Aholibah her sister they vvere mine and they bare sonnes and daughters thus were their names Samaria is * That is her owne tent Aholah and Ierusalem ‡ That is my tent in her Aholibah And Aholah played the harlot “ Hebr. Vnder me As Num. 5 19 20. vvhen she was mine and she doted on her lovers on the Assyrians her neighbours c. Neyther left shee her whoredomes brought froÌ„ Egypt c. Wherefore I haue delivered her into the hand of her Lovers into the hand of the Assyrians upon whom she doted c. Ezec. 23 1 10 And when her sister * Iudah v. 22. Aholibah saw this she was more corrupt in her inordinate loue then she and in her vvhoredomes more then her sister in her whoredomes She doted upon the Assyrians her neighbours c. The I saw that she was defiled that they took both one way and that she increased her whoredomes c. then my mynd was alienated from her like as my mynd was alienated from her sister Yet she multiplied her whoredomes c. Therefore O Aholibah thus saith the Lord God Behold I vvill raise up thy lovers against thee from vvhom thy mynd is alienated and I vvill bring them against thee on everie side the Babylonians alâ—â— the Chaldeans Pekod Shoah Koa al the Assyrians with theÌ„ c. And I will set my jelousie against thee v. 25. M. Junius calleth this a divorce in his
the transgressours of the covenant the Psalme then speaking in the person of the Lord sings it thus †Psal 89.28 34. My mercy will I keep for him for evermore and my covenant shal stand fast vvith him His seed also vvil I make to endure for ever and his throne as the dayes of heauen If his children forsake my Lavv and vvalk in my judgements If they “ Hebr. profane break my Statutes and keep not my Commandements Then vvill I visit their transgression with the rod and their iniquitie vvith stripes Neverthelesse my loving kindnes vvill I not utterly take from him nor suffer my faithfulâ—â—â— to faile My covenant vvill I not “ Hebr. profane break nor alter the thing that is gone out of my lippes c. Psal 89 28 34. c. Now how plainly these Scriptures lead us to obserue a double consideratioÌ„ of the Iewes people of God in cases of apostasie as I haue †Advert p. 59. 60. 61. c. other where in some particulars noted heretofore One in respect of theÌ„selues another in respect of the Lord One in respect of the covenaÌ„t which theâ—â— sinfully break on their part another in respect of the covenant which the Lord faythfully keepeth on his part One in respect of the covenant 〈◊〉 vvorks another in respect of the covenant of grace One in respect oâ— the truths favours of God still enjoyed among theÌ„ another in respect of their transgressions mixture of their ovvn inventions profanatâ—ons vvithall c. I wil not here further prosecute but leaue it to the consideratioÌ„ judgment of others Wishing al such as haue opposed or haâ— â—rejudice hereabout novv carefully to obserue and regard these things â—east othervvise they runne into errour upon errour more and more deâ—eiving and being deceived and so receiue from the Lord a just recomâ—ence of their obstinacie and opposition Hovv also some of the Scriptures aforesaid may vvithall haue reference to the calling againe of the Iewes now to come I vvill not here â—nter to speak thereof but will keep to the question in hand concerning â—he estate of Israell in defection from Ieroboams time forvvard so long â—s God let them remain in his land the land of Canaan the land of promise c. All which time both Israel and Iudah were stil by the Prophets â—alled and accounted the people of the Lord and haue such dueties required of them such reproofs and exhortations giuen them and such â—hings done for them and concerning them as belong particularly to such as are the church and covenanted people of God As I haue by sunâ—ry instances here before shewed out of the Prophets historie of the â—cripture which I need not againe to repeat P. 58. c. And hitherto concerning â—er 3 8. Touching Hos 2.2 The next Scripture here alledged is Hos 2.2 vvhich for sundry questions touching churches in apostasie may wel be observed so it be rightly done The vvords are these “ Hos 2 1 2 3 4 5. Say ye unto your brethren †That is my people Ammi and to your sisters * That is having obteyced mercy Ruhamah Plead vvith your mother plead †Or that shee is not for she is not my vvife nor I her â—usband ‡ Or that she put away let her therefore put avvay her vvhoredomes out of her sight and her adulteries from betvveen her brests Least I strip her naked and st her as in the day that she vvas borne and make her as a wildernes and set her like a drie land and slay her with thirst And I vvill not haue mercy upon her children for they be the children of whoredomes For their mother hath played the harlot she that conceived them hath done shamefully for she said I vvill goe after my lovers that giue me my bread my water my wooll and my flax myne oyle and my drink c. To finde out the meaning â—hereof the better let us consider both what vvent before and what followeth after in this Prophecie it self and vvhat further light other Scriptures compared herevvith will afford hereabout First therefore to begin vvith that vvhich goes before in this prophecy obserue and remember still the time when Hosea prophecied vvhich was †Hos 1 â— in the dayes of Vzziah â—otham Ahaz and Hezekiah kings of Iudah in the dayes of Ieroboam the sonne of â—oash king of Israel who was the thirteenth king after Ieroboam the sonne of Nebat that caused Israell to sinne Next mark hovv the Lord novv said to Hoseah the Prophet †Hos 1 â— Goe take thee a wife of whoredomes and children of whoredomes for the land of Israell hath committed great vvhoredome departing from the Lord And how the Prophet went and did it Hos 1.3 c. That this is a type of Israels estate in Hoseahs time none wil deny And that here Israell is expressely termed a vvife is evident though yet a wife of whoredomes in that their estate Novv the Lord then threatnerh for this spiritual whoredome of their idolatrie sinful iniquities to punish and cast theÌ„ avvay And this also to be done by degrees if any way they could be brought to repentance is declared by tipes of the children borne by this wife the harlot one after another Whereof the first vvas called †Hos 1 4. Jezreel according to the name of a town in Israel because the calamity now prophecied of Israel should begin wheÌ„ Zachariah the fourth froÌ„ Iehu should be slain by Shallum so the kingdome be taken away froÌ„ Iehues house for the slaughters that he made ‡ 2 Kin. 9. 10 ch before in Iezreel Hos 1 4 5. The accoÌ„plishment whereof see in 2 Kin. 15 8 12. And this fell out after the time of Ieroboam the sonne of Ioash the third from Iehu in whose dayes Hoseah began to prophecy as I noted before Hos 1 1. with 2 King 14 23 29. and 15 8. c. So this vvas not yet performed when Hoseah thus prophecied but it vvas then to come The second child vvhich vvas conceived borne by this wife was called ‡ Hos 1.6 Lo-ruhamah that is not having obteyned mercy noting that calamity which came upon Israell vvhen in the dayes of Pekah king of Israell Tiglath Pileser King of Assyria came and wasted the countrey beyond Iordan carying avvay the Rubenites Gadites half tribe of Manasseh 1 Chron. 5 26. and took Iion and Abel-beth-maachah and Ianoah Kedesh and Hazor and Gilead and Galile all the land of Naphtali and caried them captiue to Assyria 2 King 15 29. with Hos 1 6. And this also vvas then to come vvhen Hoseah thus prophecied The third child borne by this vvife vvas called * Hos 1 9. Lo-ammi that is not my people noting the third great calamitie which came in the dayes of Hoseah the last king of Israel when the whole kingdome of the tenne
20 and 23 chap. I could moreover out of this chapter it self compare vvith †Hos 2.2 vvith v. 13 16. this verse that vvhich is vvritten in the 13 16 verses follovving vvhere it is said I wil visit upon her the dayes of Baalim c. Hos 2 13. And it shal be at that day sayth the Lord that thou shalt 〈◊〉 me Isht and shalt call me no more Baali For I will take away the names of Baalim out of her mouth and they shall no more be remembred by their name Hos 2 16 17. so comparing these together leaue it to the Reader to consider whether the meaning here may not be this agreeable to some things aforesaid Plead vvith your mother that she is not Ishti my vvife and that I am not Isha her husband because she calleth me not Ishi my husband that is doeth not vvorship me synceerly vvithout mixture of Idolatry as she should and as I her husband haue appointed her to doe but calleth me Baali my Lord that is * Like as novv the Papists vvorship God in by their images c. worshippeth me as her Lord or husband in and by Baal and such like Idols c From vvhich hovv ever she vvill not be dravvn vvhiles she remayneth iâ— this estate yet I shall hereafter cause her to leaue it and to cleaue unto me and serue me in sincerity when I shall by corrections and by my vvord and spirit bring her to repentance and amendement Hos 2 2. vviâ—â— ver 13 16. c. Where note that the vvord Baali is in it self †â—xo 21 3 Deâ— 24.4 2 〈◊〉 21 26 vvhere â—â—th Joâ— and Baal is â—sed to note out the 〈◊〉 and 〈◊〉 3â— 23 〈◊〉 8. a good terme signifying my Lord or my husband but because it vvas a vvord not kepâ— peculiar to husbands but made common to Idols unto vvhich it vvas applie I and abused in Idolatrie therefore vvould not the Lord so be called nor so be vvorshipped vvith a mixt and adulterate kind of service and â—orship c. Neyther doeth the Lord blame punish this onely in Isâ—â—ell but in Iudah also and all the tribes together who vvere likevvise â—uilty of the same transgression of vvorshipping Baal as Israell was As â—ay be seen throughout the Scriptures Iud. 2 13. and 8 33. 2 King 21 3. â— Chron. 24 7. and 28 2. Ier. 2 2 8 23. and 7 9. and 9 14. and 11 13 17. and 19 5. â—â—d 23 13 27. and 32 29 35. Zeph. 1 4. Of these things as I said I could inâ—â—st but I vvill proceed to other things following in this Prophecie And here first obserue †Hos 3 ch the next chapter therein the very next proâ—hecie of Hoseah following after the other aforesaid Where the Lord â—ovv again giving another type said unto him * v. 1 c. Goe yet loue a vvoman beâ—â—ved of her †Or husband as it is traÌ„slated Ier. 3 20. friend yet an adulteresse according to the loue of the Lord tovvard the â—â—ildren of Israell who look to other Gods and loue flagons of vvine c. Where eveâ—â— sentence of the prophecie is a convictioÌ„ of their manifold errors The â—ord had before said to Hoseah “ Hos 1 2 c. Goe take a wife of vvhoredomes c. ch 1. 〈◊〉 2. Now after that vvhereof he spake both in the first second chapter he saith unto him again Goe yet notvvithstanding that thou hast done before in taking a vvife of vvhoredomes c. Goe yet I say and loue a vvoâ—â—n beloved of her husband yet an adulteresse c. And vvho novv is typed out by this vvoman The Lord himself shevveth it is the children of Israell And vvho is this friend or husband that loveth this vvoman He saith expressely â—â—s the Lord that loveth the children of Israel What also is this vvomans adulterie He shevveth it likevvise as plainly to be Israels looking to other Gods and loving flagons of wine that is intentiuely vvorshipping idols delightfully frequenting †Exo. 32 5 6. vvith 1 Cor. 10 7. Num. 25 2. vvith Psal 106 28. the banketting feasts that vvere kept in honour of those their Idols And hovv very evident novv are all these particulars If then the Prophet did in deed meane before that Israell being yet 〈◊〉 the land of Canaan was not any way to be esteemed the Lords vvife â—â—r he her husband hovv then saith he here that she is yet beloved of â—â—e Lord being an idolatresse as the woman that is loved of her husband â—â—â—ing an adulteresse May we think that the Prophet contradicteth himâ—â—â—f as these men usually doe theÌ„selues God forbid Or doeth this type â—â—ntradict the former where she is called ‡ Hos 1 2. a vvife of whoredomes Or doth 〈◊〉 contradict the Prophet Ieremie vvho also speaking of Israels idolaâ—â—us defection from the Lord saith thus †Jer. 3 20 Surely as a wife tretcherously deâ—â—â—teth from her †Hebr. frend husband so haue you dealt tretcherously with me O house of Israel 〈◊〉 the Lord. Jer. 3 20. Why also doth the Prophet in this same chapter when again he threatâ—th their exile speak of it in the time to come saying ‡ Hos 3 4. The children of Isâ—â—â— shall abide many daies without a King and vvithout a prince and vvithout a sacriâ—â—â—â— and vvithout an image and vvithout an Ephod and vvithout Teraphim c. Why â—â—th he not in the present time The children of Israel doe novv sit without a 〈◊〉 and vvithout a sacrifice c. but that novv he denounced what vvas yet â—â—come did not declare what vvas upon them already in this behalf 〈◊〉 as yet they had their king and their sacrifices statutes and Teraâ—â—m c. and so had yet in their ovvne land among themselues the face of a church and common vvealth though adulterate and corrupt Hos 3 4. vvith 1 1. and 9 3. and 2 King 14 23.24 and 15 8 9 17 18 24 27 28. and 17.1 2. Yea * Zachariah Shallum Menahem Pekachiah Pekah Hoshea six kings reigned in Israel after Ieroboam the sonne of Ioash in vvhose dayes Hoseah prophecied Hos 1 1. vvith 2 King 14 29. and 15 8. 13 16 23 27 30. But the time vvas now a comming as here he threatneth vvhen they should be †Hos 9 3.12 15 17. driuen out of the Lords land house and presence and be “ Esa 7 8. so broken as they should not novv be a people but †Hos 3 4. cease to haue their owne politie and kingdome as hitherto they had enjoyed it in their ovvne land Which accordingly came to passe afterward 2 King 17 ch Finally note here by this occasion whether the latter part of the third verse of this chapter may not be translated thus Thou shalt not be for an other man neyther also vvill I be for thee or vvith thee †â—â—dler 〈…〉
dayes of Ahaz as Hoseah also did he limiteth the time expressely from that day forward saying Within threescore and fiue yeres shall Ephraim be broken that it be not a people Esa 7 1 8. with Hos 1 1 9. and 3 4. and with Deut. 32 21. So yet then it was not done Which Hoseah also often shewed both by the types before spoken off more expressely when speaking of Israel he saith in plain termes speaking of the time yet to come †Hos 9 17. My God will cast them avvay because they did not hearken unto him and they shall be wanderers among the nations Where there is a denunciation of exile rejecting of them by the Lord as had ben before in the first second and third chapters of this Prophecy So plainly signifying that as yet it vvas not done seing that yet they were not cast away by the Lord nor made wanderers among the nations but were yet still dwelling in the Lords land vvhere and when Hoseah thus prophecyed unto them Which is made evident yet further vvhen the Prophet in the same chapter threatneth also for time to come saying †Hos 9 3. They shall not dwell in the Lords land but Ephraim shall returne to Egypt and they shall eat uncleane things in Assyria c. And †ver 12. Woe unto them vvhen I depart from them And moreover again ‡ ver 15. For the vvickednes of their doings I vvill driue them out of myne house I wil loue them no more So then hitherto the Lord had loved them and was not departed from them but shewed compassion upon them and kept them in his ovvn land as in his house and presence had not yet driuen them from thence to be vvanderers in other lands c. Which when the Lord afterward brought upon them then was the bill of divorce giuen whereof ‡ Ier. 3 8. Ieremie speaketh vvhich was also thus foretold by Hoseah and the other Prophets as is aforesaid But what is this to the point of the question in hand vvhich is not touching the condition aftervvard but concerning their circumcision estate from the time af Ieroboams apostasie whiles they were yet in the kind as in the Lords house and presence and so in deed before the bill of divorce was giuen them and they cast out of the Lords house and presence In vvhich time how graciously the Lord dealt with them and respected his covenant towards thē how the Prophets esteemed them and dealt vvith them as vvith the people of God the Scripture every where shevveth as we haue here before specified Which how these men vvill ever make to accord vvith their assertions let the time manifest and such as are judicious obserue And novv that I am here speaking of the Prophets I could also note out of Ezekiel how the Lord bade him lye on his side Ezec. 4 4 5 6. and beare the iniquitie of Israell three hundred and ninety dayes that is reckning a day for a yere 390 yeres the Lord so noting out his long sufferance and bearing with his people notwithstanding their idolatrie before he cast them off Ezec. 4 4 5 6. But hovv should this be verifyed if the Lord himself brake covenant with them and cast them off vvhen they fell into Idolatry vvith Ieroboam the sonne of Nebat Nay seeing these yeres of Gods long sufferance began with Ieroboams reigne and falling into apostasie as ‘ Mr. Brought Consent of Scripture some reckon them or about the seuen and tvventieth yere of Salomons reigne when he declined to idolatrie 1 Kin. 11.4 as †M. Junius annot Ezec. 4 4 5. others think and ended with the last captivitie and carying avvay of the Iewes by Nebuchadnezer this doth directly confirme the particulars vvhich I haue here before alledged against the objections aforesaid Besides that this same Prophet ‘ Ezec. 16 and 23 ch othervvhere sheweth as I haue noted ‡ Pag. 74 c. here before that Iudah by her idolatrie and iniquitie justified her sister Israel So as if by their idolatrie the covenant vvas also broken on Gods part and circumcision among them become a lying signe and detestable sacrament then must it likewise be in Iudah And vvhere then was the Church of God and his ordinance of circumcision if it was neyther with Israell nor Iudah But Ieremy saith that Israel was not forsaken nor Iudah of his God of the Lord of hosts though their land was filled with sinne against the holy one of Israel And Hoseah no doubt contradicteth not the other Prophets So as then vve must still remember to distinguish betvveene the breach of the covenant on the peoples part together with the speaches of the Prophets that are spoken in that respect and between the breaking regarding of the covenant on the Lords part and the things spoken by the Prophets in that behalf When Israell played the harlot and brake the covenant on their part yet the Lord bare vvith them a long time shewed compassion upon them respecting the covenant on his owne part which he in mercy had made with thē as novv we haue seen out of the historie Prophets aforesaid It is also a commō thing vvith the Prophets to speak of things to come as if they vvere already done because of the certainty of the fulfilling of them accordingly As when Hoseah saith ‡ Hos 8 8. Israell is swallowed up now †Meaning they shall be As the Translations haue it usually they haue ben or are among the Gentiles as a vessell wherein is no pleasure vvhen as yet they dwelt in the Lords land uncast out from thence as he shevveth in the next chapter and throughout his prophecie Hos 9 3 11 12 13 c. Hoseah moreover was one of the last Prophets that prophecyed to Israell before their finall captivitie and continued prophecying from the dayes of Vzziah unto the raigne of Hezekiah in the sixt yere of whose raigne Israell vvas captived by Salmanassar king of Assyria So he might now vvell speak of things as already done which vvere so shortly certainly to be fulfilled And namely of the things signified by the children aforesaid succeding one after another Jezreel Lo-ruchamah Lo-ammi With the last vvhereof Lo-ammi not my people may that also agree that she is not my wife nor I her husband Hos 2 2. with 1 9. Yet himself that in the first chapter thus foresheweth their estate by the child named Lo-ammi not my people doth notvvithstanding afterward stil cal thē Ammi my people throughout his Prophecie so teaching us hovv to esteem to them until that was performed in deed vvhich was thus foreshevved in figure And again the Lord that by the Prophet saith in the second Chapter Plead with your mother that she is not my wife nor I her husband doth aftervvard in the third chapter say to the same Prophet Goe yet loue a woman beloved of her
by the Prophets some things being spoken of them when they vvere yet in the land of promise some when they were cast out of the land and made wanderers among the nations betvveen which there is great difference as I haue shevved here before Neyther doeth he onely confound the times but darken the true and right meaning of the Scriptures vvhat he can of vvhich more hereafter although ynough haue ben shewed before hereabout to such as are wise of heart ERROVRS For errors and false doctrines note here againe that still he saith and vvould perswade it if he could that Israell in their apostasie was not the Lords people If so what vvill he then say of Iudah in their apostasie Were not they Gods people neyther The Prophets often ‘ Mic. 1 1 5 13. 2 Chr. 28 2. joyne them together shew that the transgressions of Israel were found in Judah yea that †Ezec. 16 and 23. Iudah vvas vvorse then Israell in her abominations justified Samaria and Sodome in respect of her self But of this sufficient hath ben spoken before And vvhat vvil he say to the churches of Asia which he also saith were “ Animad p. 103. apostate in Iohns time vvere not they neyther in their apostasie the people of the Lord And this is the more to be observed because he himself would haue us to apply our reasons that are taken from Israel to those times churches in Iohns dayes as I noted here before His words are these * Ibid. Thus their reasons from Israell are also impertinent to the present estate of the church of Rome they might ‡ Note this well well serue for the times wherein John lived †Revel 2 3 chap. when the true churches were many of them apostate So then he thinketh that apostate Israell and these churches may be compared together Novv the Scripture calleth these churches ‘ Rev. 1◠12. 2 1. golden Candlesticks in the midst vvherof Christ walketh and himself cals these true Churches which he saith also were apostate and vvould haue us to apply our Reasons from Israell unto them Hovv is it then that when he opposeth us about Israell he tels us that Israell in their apostasie was not the Church or people of God nor under his covenant but divorced from the Lord and that the circumcision had among them was not the true signe and seale of Gods covenant but in their use a false and deceitfull signe unto them as was also the ordinances as he calles them of God reteyned among the Gentiles c. Will he also say thus of the churches of Asia in Iohns time Or would he haue us to apply these things vvhich he speaketh of Israell unto them Far be it from us It is much better for us and all other to obserue these errors and contradictions of his which are novv so usuall vvith him in his erroneous pleas assertions into vvhich he is fallen Whereof I haue spoken also before Moreover the Prophets teach us that these Phrases †Zach. 2 11. to be joyned to the Lord and to be the people of the Lord are both alike and come to a like end And the many reasons and Scriptures †Pag. 58 c. before alledged shevving that Israell in apostasie was yet by the Prophets acknowledged to be the Lords people and under his covenant are here still to be remembred though I doe not again repeat them 2. And so here is to be noted another notable errour false doctrine viz. that if the opinion vvhich here and throughout his treatise he teacheth and vvould father upon the Prophets were true then should the Prophets contradict themselues the other Scriptures inasmuch as by his doctrine they should teach that Israell whiles they were in the land being in apostasie were not the Lords people nor under his covenāt nor the Lord their God c. vvhereas they teach the contrary directly as I haue already shewed by many reasons and particulars out of their vvritings undeniably vvhich vvere long to rehearse and whereunto many other might be annexed Novv onely let it suffice to note these briefly viz. that they intitle and stile the Lord thus The Lord God of Israel this also in cases cōcerning Israel vvhen they vvere in apostasie as when Eliah said unto Ahab †1 Kin. 17 1. As the Lord God of Israell liveth before whom I stand there shall not be devve c. And again in the same chapter to the vvidovv of Sarepta †ver 14. Thus saith the Lord God of Israell the barrell of meale shall not wast c. And when the Prophet aftervvard said unto Iehu “ 2 Kin. 9.6 Thus saith the Lord God of Israell I haue annointed thee king over the people of the Lord euen over Israell And the like again 2 King 14 25. and many times both in the historie and in the Prophets both before that time and after For which see 1 King 16 13 33. and 22 53. 2 King 10 31. Hos 4 6. and 12 6 9 14. and 14 1. Amos 4 12. Mic. 6 2 8 16. and in divers other places The like may be observed in that they acknowledge the Lord to be God in Israell and that there is no other God in all the earth besides him As vvhen Eliah in Ahabs time said unto God in his prayer ‡ 1 Kin. 18 36. Lord God of Abraham Isaac and Israell Let it be known this day that thou art God in Israell and that I am thy servant c. And when Naaman the Syrian being healed by Elisha the Prophet acknowledged saying * 2 Kin. 5 15. Behold now I know that there is no God in al the earth but in Israel And the like in Eliahs reproof of Ahaziah vvhen “ 2 Kin. 1 3 6 16. he sent to Baalzebub the God of Ekron as if there were not a God in Israel Which also the very names that they gaue their children may import as †2 King 10 35. Iehoahaz signifying Iehovahs possession or the Lord taking hold * 2 King 14 29. Zechariah myndful of Iah or remembring the Lord and the like Yea Achabs children were called †1 King 22.40 Achaziah possessing Jah or taking hold on the Lord ‡ 2 King 3.1 Iehoram Iehovah is high c. Also that the Prophets took this for a ground of their doctrines exhortations promises and reproofs that the Lord was their God from the time of their comming out of the land of Egypt unto the dayes of Hoseah Micah Amos c. Hos 12 9. and 13 4. Amo. 3 1 2. Mic. 6 2 8. c. And that the Prophets reproved them for not observing the Lavv of God the New moones and Sabbaths c. Hos 4 6. and 8 12. Amo. 8 2 5. And for making covenants and mariages vvith the people of other nations relying upon them and not on the Lord in their
troubles c. Ezec. 23 2 5 6. with ver 11 12 13. Hos 5 7 13. and 7 8 11. That when the Lord being angry with Israell had delivered them into the hands of the kings of Syria Iehoahaz the king of Israell besought Iehovah the Lord and the Lord hearkned unto him seeing the oppression of Israell because the king of Syria oppressed them 2 King 13 3 4. And againe that the Lord was gracious unto them and had compassion on them and respect unto them because of his covenant vvith Abraham Isaac and Jacob and vvould not destroy them neyther cast them from his presence as yet 2 King 13 23. Finally that the land of Canaan was a pledge of Gods promise and covenant unto them so long as he suffred them to remayne therein Hos 9 3 15 17. Amos 7 17. vvith Gen. 17 7 8. And sundry other the like things more largely treated off †Pag. 58 c. before which necessarily evince that they vvere yet stil the Lords people and under his covenant and in farre other estate then the Gentiles and nations of the vvorld And that the doctrine therefore of this man is notably erroneous such as would make the Prophets to contradict themselues if we should beleeue him Which God forbid Yea let the Prophets still be teachers of truth as vve are sure they are and let this man rather be a Teacher of falsehood herein as he hath ben found in some other matters besides Neyther doth he onely contradict the Prophets but himself also his ovvn doctrine heretofore if I be not mistaken in the observation thereof vvhen in myne owne hearing treating upon the books of the kings and particularly upon that vvhich is vvritten 2 Kin. 9 6. where the Prophet said to Iehu Thus saith the Lord God of Israell I haue annointed thee king over the people of the Lord euen over Israel he taught thereupon to this effect as follovveth These observations about this matter I haue noted downe That Israell in defection is here called the Lords people 1. In comparison of other nations vvho vvere uncircumcised 2. In respect of the Lords mercy vvho kept his covenant on his part though they had broken it on theirs The Lord had not yet giuen thē a bil of divorcement 3. For that the Lord had yet many of his people among them 1 King 19 18. and 18 4. 2. King 2 1 3 5 7. and 4 1 8 9 10 42. 4. For that they acknovvledged and professed to serue the true God Iehovah though they did it after a corrupt manner and because they kept still divers of his ordinances as circumcision c. so as they vvere upon repentance admitted to the Passeover vvithout a nevv circumcision 2 Chro. 30 chap. Yet notvvithstanding none might joyne vvith Israell in that estate of apostasie but vvere to depart frō them plead with them c. Hos 2 2. and 4 15. Amo. 5 4 5. As now also touching the Church of Rome c. Rev. 18 4. This doctrine I wish may be vvell observed both of himself and of all others and especially of his hearers then and followers now as being alone sufficient both to convince †M. Ain Animdad p. 67-107 his treatise now published of notable errour and false doctrine and on the other hand to manifest the truth in a good measure And of him yet more particularly I desire that he would seriously weigh vvith himself as before the Lord vvhether he did not then teach to this effect and so to consider vvhether now he be not contrary to himself and contradicting the trueth of his former doctrine as also hovv ready he hath ben euē in cases of religion to yeeld to the pleasure of men for what cause or of what infirmitie himself best knoweth And that therefore he vvould be carefull to consider his vvaies in his heart and to leaue his halting courses and his schismaticall walking to set himself to make straight steps to his feet least that which is lame be turned out of the vvay Which should rather be healed that so the good gifts which God hath giuen him may hereafter be imployed to the churches good with lesse scandall and hinderance of the truth then hath benheretofore 3. Other errors also may be noted here which are again to be observed when we come to speak of the Scriptures vvhich here he alledgeth As namely that he maketh the estate of Israell vvhiles they were in the land of promise and under the covenant of God which he made vvith Abraham Isaac and Jacob as I haue shevved out of 2 King 13 23. Hos 9 3. and sundry other places to be like the Gentiles vvhiles they were straungers frō the covenants of promise being yet uncalled and not brought into the Lords fold Ephes 2 11 12. with Joh. 10 16. 4. And that he would make Israels estate whiles they were in the land of Canaan and before Christs comming in the flesh to be like the Iewes present estate when now they are scattered abroad over the vvorld cast away by the Lord having refused Christ exhibited c. 2 King 13 23. Hos 9 3 12 17. Rom. 11 15. 1 Thes 2 15 16. Heb. 1 1 2. Of which more hereafter ABVSE AND VAIN ALLEGATION OF SCRIptures And first towching 1 Sam. 30 5. Mat. 1 6. and 26 6. Abuse of Scriptures Now next for his perverting and abusing of the Scriptures vvhich is common with him throughout ‡ M. A. Animad the vvhole book novv spoken off although ynough haue ben noted about it before yet it shall not be amisse briefly here againe to obserue a few things more thereabout The first †1 Sam. 30 5. Mat. 1 6. 26 6. three Scriptures vvhich speak of Abigail the wife of Nabal of Vriahs wife now being Davids and of Simon the Leper might be omitted as being idly alledged to shew that which no man denyeth viz. that things are named in Scripture sometime as they haue been before though they be not so still Of vvhich point I haue spoken in his “ Pag. 97. Shifts here before Onely now seeing he speaketh of these here let it be observed vvhether on the one hand he himself deale not unthankfully and sinfully with the people of God as Nabal did vvith David and David vvith Vriah and on an other hand whether his ovvn estate be not unlike his third instance of Simon the Lepers who being once cleansed from it did so remayne whereas himself having fallen into schisme by his own acknowledgment and being once returned from it straightvvay ran into that estate again and so continueth unto this day Touching Hos 2.7 Novv for the Scriptures vvhich concerne the point in hand Hos 2.7 the first is Hos 2 7. vvhich himself upon better consideration will not deny but it speaketh of the time of Israels rejection and exile vvhen they should be out of the land and of the fruit
effect thereof for working in them repentance to returne to the Lord their first husband vvhose true worship they had left to follovv Idols and from vvhich idolatrie they would not be drawne by any admonition forbearance or correction till the Lord cast them off and droue them out of his land as by that * Chap. 1 3 c. compared with ch 2. vvhich goeth before follovveth after in this prophecy may appeare whereas our question is of their estate whiles yet they vvere in the land and vvhiles for their apostasie the Lord vvas still admonishing them with long forbearance correcting and punishing them sundry vvayes from time to time And so this Scripture is not unto the point of the question in hand Yet notvvithstanding by this occasion note novv also the Chaldee paraprase hereupon vvhich expounds it thus ‘ Chald. paraphr in Hos 2. Therefore behold I will break off thy way as if some should hedge it up with thornes and I will shut it up as if some should shut it up with a wall that she shall not find her paths She shall in deed follow after peace with the peoples that they may be her friends but she shall not obteyn them and she shall seek help but she shall not find it then shall she say with her self I will goe and returne to the worship of my former Lord For it was better with me when I worshipped him then now I will not worship idols hereafter Where it may be observed how this paraphrase expounds the forsaking or returning to the Lord of forsaking or returning to the true warship of God Which is also usuall throughout that paraphrase The observation vvhereof vvil giue great light to the understanding of many Scriptures and clearing of sundry questions And these things this man himself knoweth very wel can giue light from thence othervvhere in such places and matters vvhere his own errors and opinions are not convinced thereby as his other †M. Ain Annot. on Gen. Exod. Psal c. better writings sufficiently manifest Touching Hos 1.9 The next Scripture is Hos 1 9. vvhich being duely observed will also proue to be against himself Hos 1.9 Whereabout I must repeat some things noted here “ Pag. 77 c. before For touching this matter it is still to be remembred that this prophet prophecyed in the dayes of Ieroboam the sonne of Ioash Iehues great grandchild vvho was the thirteenth king of Israel froÌ„ Ieroboam the sonne of Nebat that caused Israell to sinne Now all that time he foreshewed how Gomer vvhich is Israell should bring forth three children the first the Prophet should cal * Hos 1 4. Jezreel noting the taking away of the kingdome of Israell from the house of Iehu for the blood shed by him in the valley of Iezreell The accomplishment vvhereof came afterward to passe in the daies of Zachariah vvho vvas of Iehues posteritie and the fourth king after him as was now foretold in his fathers dayes For vvhich see 2 King 15 8 9. 10. c. The second child the Prophet should call “ Hos 1 6. Lo-ruhamah not obteyning mercy noting the calamitie that should yet further come upon Israell vvhen they not obteyning mercy should be delivered into the hands of Tiglath-Pileser king of Assyria and a great part of them be caried away captiue as came to passe aftervvard in the dayes of Pekah the eightenth king of Israell from Ieroboam the first 2 King 15 27 28 29. and 1 Chron. 5 25 26. The third child the Prophet should call ‡ Hos 1 9. Lo-ammi not my people noting yet farre greater miserie vvhich should come upon Israell vvhen they should be cast out of the Lords land and wander among the nations as other people who had before ben the Lords people and he their God that had hitherto kept them in his land as his people in his ovvn house and presence but now would cast them off and scatter them among the Gentiles As came to passe in the dayes off Hoseah the last king of Israell about two hundred and fourty yeares from Israels falling into apostasie when they â—â—â—sined divided themselues from Iudah in the dayes of Ieroboam the sonne of Nebat that caused Israell to sinne 2 King 17 1 6. c. And so †Hos 1 9. this Scripture also is not to the point in hand our question being concerning the estate of Israel whiles yet they were in the land all the yeres and kings dayes aforesaid untill the child †Not my people Lo-ammi now spoken off was borne and they came to the estate signified by this name not to be the people of the Lord nor to haue him to be their God to defend help and deliver them as formerly he had done Whereabout I haue treated more largely †P. 78 c before and needed not now again to haue handled this matter though thus briefly but that here he alledgeth this Scripture in particular and shuffleth together the divers times and estates of Israell vvhich are carefully to be distinguished for the right understanding of the Scriptures and better fynding out of the trueth in the things aforesaid And here again it shall not be amisse to note hovv the Chaldee paraphrase expoundeth speaketh of these things as followeth “ Jonathae Chald. paeraphr in Hose 1 2 9. The Lord said unto Hoseah Goe declare a prophecy against the inhabitants of the city giuen to adulterie which heap sinnes upon sinnes For now †Note this a long time haue the inhabitants of this city goâ—e a whoring forsaking * N. B. the worship of the Lord. 3. He went therefore and prophecied against them that if they did returne they should be forgiuen but if not that as the leaues of the figge tree fade so they should fade away But they committed evil deeds more excedingly 4. Therefore the Lord said unto him Giue them this name Dispersed For after a litle while I will shew that I remember the blood of the idolaters which Iehu shed in Iezreell who in deed flewe them because they were worshippers of Baal but Iehu himself his children again went astray after the calues of Bethell Wherefore I will impute that blood as innocent blood unto the posteritie of Iehu and will taâ—e away the kingdome from the familie of Israell 5. At that time also will I break the strength of the warriours of Israell in the valley of Iezreel 6. But they did evill works more and more Then the Lord said unto him Giue them this name that they are not beloved because of their works For I wil not be brought hereafter again to loue the children of Israell Yet if they repent I will surely forgiue them 7. And I will loue the family of Iudah and will deliver them by the word of the Lord their God But they shall not be delivered by bow or sword or men of warre
understood of them both joyntly these reasons may induce 1. That this Prophet denounceth judgement in this prophecy to both of them both upon Iudah Israel for their sinnes as the title and processe of his book shevveth The title vvhich is this Mic. 1 1. †The word of the Lord that came to Micah in the dayes of Iotham Ahaz Hezekiah kings of Iudah which he saw concerning Samaria the chief city of Israell and Ierusalem the chief city of Iudah Mic. 1 1. The processe in the course of his proceeding and often joyning them together for vvhich see these and the like places vvhich vvould be long here to write downe Mic. 1 5 6 9 13. and 2 4 5 12. and 3 1 9 10 11 12. and 6 2 3 4. c. 2. That in this chapter he speaketh of that family and expressely useth the terme of a family ver 3. compared with Amos 3 1. and Mica 6 2 3 4. and the phrase of casting a cord by lot in the Congregation of the Lord. Which may haue reference to the auncient dividing of the land by lot among all the tribes in Iosuahs time Mic. 2 5. compared with Ios 14 1. and 15 1. c. Deut. 32 9. As also the generall termes both of the house of Jacob Mic. 2 7. being compared vvith Mic. 1 1. 3 1 8. and 6 2 3 4. and Amos 3 1 13. Luke 1 33. and of the people of God Mica 2.8 9. and 3.1 3 5. and 6 2 3. c. 3. That the things going before follovving in the chapter alledged may be applied to all the tribes both Israell and Iudah viz. the sinnes of oppressing the poore of approving such prophets as taught according to the peoples lust and liking Mic. 2 1 11. and the punishment of exile and departure out of the land denounced thereupon Mic. 2 10 c. Not to speak hovv Tremellius Iunius joyne all the first fiue chapters of this prophecy together as making but one sermon directed to Iudah and Israel denouncing the overthrow of both the kingdomes because of their sinnes And so then their reasoning from hence is aswell against Iudah as against Israell Or if it be understood of the ten tribes of Israell more particularly as here they apply it and so may it be then also consider vvhether the same people be not in the same chapter a litle before called the congregation of the Lord And that not onely in their owne perswasion and profession but in the Lords and the Prophets account Mic. 2 5. Which speach is the more to be mynded being such as would soone end this controversie if they be acknovvledged now at this time to haue ben the Church of the Lord it being at least about tvvo hundred yeeres after Ieroboam had set up the calues and so long after Israels apostasie here spoken off For if they graunt them to be the church of the Lord I suppose they will not denye them to be the people of the Lord or his vvife neyther vvill affirme hereafter that the circumcision and other ordinances of God reteyned among them were in their use false deceitfull and execrable signes and seales and no better then the ordinances reteyned among the Heathens They vvill I hope be better advised then thus to speak of the Lords ordinances had and reteyned in the Lords Church vvill now at length learn to put difference between the Lords ordinances themselues and his peoples abuse or corruptions thereabout also betvveen the Lords church and ordinances and the Pagans assemblies and abominations yea and betweene the Lords church sometimes walking in syncerity and the same church of the Lord coming to be corrupted vvith idolatrie or other transgressions and so fallen into apostasie as Israell novv was and Iudah also sometime Esa 1 21. Secondly the phrase of being named called or said to be is sometimes also put for that vvhich in deed is or may be so accounted as in Esa 44 5. Ier. 23 6. and 33 16. Joh. 13 13. and the like places And so the Chaldee paraphrase here expounds it Yet so I will not here urge it But taking it that Israell was here called the house of Jacob and the people of God in respect of their owne profession that would be so esteemed yet this doeth not hinder but that also they vvere so in deed albeit they did not vvalk accordingly as they ought to haue done For if vve understand it thus O thou that art named the house of Jacob that is O thou that gloryest that thou art descended of Jacob and yet doest not walk in his steps will it therefore follow that they vvere not in deed descended of him or vvere not the house of Iacob c. See it in another case Esay the Prophet speaking of Iudah saith †Esa 48 1 2. Heare ye this O house of Jacob which are called or call themselues by the name of Israell and are come forth out of the waters of Iudah vvhich svveare by the name of the Lord and make mention of the God of Israell but not in trueth nor in righteousnes For they call themselues of the holy city and stay themselues that is professe that they stay upon the God of Israell c. Was not Iudah now therefore the house of Iacob nor come out of the waters of Iudah Or were they not therefore the Lords people nor his wife because of this hypocriticall profession of theirs Or vvere they in deed without the true God as he understandeth and speaketh it here concerning Israell And note that Esay here hath the same terme of the house of God that Micah hath in the other place Againe the Iewes in Christs time said †Mat. 3 9. Joh. 8 39. they had Abraham to their Father and herein they gloryed but they did not the vvorks of Abraham as Christ told them Yet Christ acknowledgeth them †Joh. 8 37. to be Abrahams seed though they sought to kill him which Abraham did not and so vvere not in this respect “ Ioh. 8 39 40 44. the children of Abraham but of the divel and †Matt. 3 7.9 a generation of vipers as Iohn Baptist also called them and yet never denyed that Abraham vvas their father and they the church of God now also at this time So both these may stand together that a people may glory in this that they are the house of Iacob the people of Israell the seed of Abraham the church of God c. and be so also indeed and yet not walk as they ought according to that estate whereof they doe so glory and boast themselues For who knoweth not that many doe often boast vainly of those things which yet they haue truely but vvalk not vvorthy of them as they should Many in Iudah * Zeph. 3.11 were haughty because of the Lords holy mountaine Had they it not therefore in deed among them Though yet they did not walk worthy thereof For
their part through their unbelief vvhereas the faith and covenant of the Lord on his part is firme and stable for ever vvho therefore wil graffe the Iewes the naturall braunches into their owne Oliue tree againe And so all Israell shall be saved as it is written There shall come out of Sion the Deliverer and shall turn away ungodlines from Jacob. Rom. 11.26 Where also the terme of Iacob calleth to remembrance both the Lords covenant made with Iacob and the stability thereof for ever Gen. 28 13 14 15. Psal 47 4. and 105 8 9 10. Amo. 7 2 5. Luke 1 54 55 72 73. Heb. 6 17 18. and 11 9 16. Which this man himself if he would haue sette himself to obserue it could haue noted out of the very next words in the same place vvhich here he alledgeth where presently it followeth For this is my covenant unto them vvhen I shall take avvay their sinnes Rom. 11 27. vvhere he speaketh expressely of the Lords covenant unto them shewing both the stability thereof and making it the fountaine and ground of this mercy of the Lord unto them Like as also in the next verses follovving he doeth yet further declare and confirme it vvhen he saith As concerning the Gospell they are enemies for your sakes but as touching the election they are beloved for the fathers sakes For the gifts and calling of God are vvithout repentance Rom. 11 28 29. Vpon which Scripture M. Beza writeth thus †Bez. Annot in Rom. 11 28. This place doeth manifestly shevv that Paul treateth not of every particular Iew but of the Iewish nation in general who as touching the Gospell that is inasmuch as it admitteth not the Gospell to wit in their present estate are enemies or hatefull to God but as touching the election that is inasmuch as God considereth not what they deserue but what himself promised to Abraham and his seed are beloved of God and therefore will he in his time vouchsafe them his grace and favour because although every man be a lyar yet †Note these things God will not chaunge his counsell And this is a most firme argument as being such which is taken from the very nature of God But this is to be noted again that here the treating is of the Iewish nation in generall of †Note these things the perpetuall covenant For God hath his decrees touching particulars which derogate not from that generality though they be contrary as for example that God hath chosen the Iewes and yet hath appointed divers of them to just destruction Also he decreeth many things for a tyme which afterward he chaungeth Yet is he not therefore to be esteemed changeable but rather alwayes like himself because that the things which he hath decreed should be perpetuall as †Note these things this covenant with Abraham and his seed they remayne perpetuall but the things which he hath decreed to be changed in their times as we see the interchangeable succeeding course of things every moment or to be abrogated as is come to passe with the legall ceremonies they also at their certaine times are chaunged and abrogated Hitherto M. Beza And whether the man with whom we haue to doe did not obserue thus much himself may be doubted Els vvhen here he citeth Rom. 11 11 20 23 25 26. vvhy should he stay there and not cite also the next verses ver 27 28 29. specially seeing the terme beloved now attributed to the Iewes on vvhich here he insisteth is not in any of the verses vvhich he alledgeth but is used in ver 28 vvhich he omitteth Which if he had but cited and the Reader observed he should haue found together with mention of the terme beloved the ground also reason thereof to be Gods election and the covenant made with their Fathers and that unchangeably ver 28 with 27 29. All which doe both manifest his shifts and convince his erroneous assertions concerning Israell Here also is to be observed how speaking of the Ievves novv to be beloved besides that he citeth not the verse where that terme is used he also leaveth the phrases of speach used by the Apostle in the same verse vvhich are these †Rom. 11 28. As concerning the Gospell the Ievves are enemies for which he hath their present estate is cursed for your sake but as touching the election they are beloved for the fathers sakes For which he hath omitting vvholly the terme of electioÌ„ for the promise that they shal hereafter be graffed again into Christ Whereas if he had kept the termes used by the Apostle in the same verse the matter vvould haue ben plainer against himself touching the eternity unchangeablenes of Gods election and covenant on which we insist If he say that Paul in the same chapter also useth the phrase of graffing them againe I denye it not But he useth it not in this verse now spoken off where he sheweth how they are beloved for the fathers sakes and so for the covenant in regard of Gods election Rom. 11 28. And vvhere he speaketh of their graffing in againe it is in respect of their being broken off through their unbelief and disobedience of the Gospell Rom. 11 20.23 And this also but of some of the braunches not of the vvhole tree Rom. 11 16. Besides that mans unbelief cannot make the faith of God to be of none effect Rom. 3 3 4. 2 Tim. 2 13. And by this occasion note here how the same persons the Ievves are enemies in one respect beloved in another respect Enemies in themselues beloved of the Lord Enemies because of their unbelief and refusall of the Gospell beloved because of the election and covenant of the Lord made vvith the Fathers and their seed Rom. 11 28. And consequently how good and needfull it is as cases require it to consider and speak of the same persons diversely in divers respects As also to put difference in the consideration of the covenant betvveen that which concerneth the Lord on his part and that vvhich concerneth man on theirs Which when we doe upon some occasions touching Israell the church of Rome or others in like sort hovv common then is it vvith these men to open the throat fil their mouths with odious exclamations But let them henceforth be more carefull to lay their hand on their mouth to learne better euen by this distinction and maner of speach which the Apostle hath †Rom. 11 28. in this place besides infinite other the like throughout the Scriptures vvhereof I haue giuen some instances †â—â—ert p. â—4 otherwhere Vnto which I will here now also annex these That the Ievves who for “ 2 Kin. 24 â— c. Ier. 11. and 13 and 14. 15 18 and 22 ch c. Dan. 9 2.5 c. their sinnes and vvickednes were caried captiue to Babylon in Iechoniahs time are called good figges and very good in respect of
Zedekiah and the other Ievves that remayned at Ierusalem called naughty figges for whoÌ„ greater punishment was reserved Ier. 24 1 2 3 5 c. Also Zedechiah is Iechoniahs uncle 2 Kin. 24 17. and his sonne 1 Chro. 3 16. and his brother 2 Chron. 36 10. in divers respects The place of the holy city is called profane Ezec. 48 15. and 42 20. yet the name of the city is The Lord is there Ezech. 48 35. and that place in other respect may be considered as a part of the holy oblation Ezec. 48 8 20. with 45 1. c. as Ierusalem also is called the holy city Neh. 11 1 8. Mat. 4 5. and 27 53. And the faithful city becometh an harlot and yet is still the daughter of Zion the house of Iacob the Church and people of God Esa 1 1 21. with 10 32. and 37 22. Ier 2 4 13. and 5 20 21. Mic. 2 5. and 3 1 9 10. c. And very many such like every where in the Scripture may be observed And hitherto of Rom 11 11 20 23 25 26. vvhich he citeth and of ver 27 28 29. the citation of which verses he omitteth whereas they are specially to be observed for confirmation and assurance of the perpetuity unchaungeablenes of the Lords covenant made vvith the Fathers Abraham Isaac Iacob and their seed for ever Rom. 9.4 Like things may be observed out of the other Scriptures here cited by him as Rom. 9 4. with vvhich he should haue joyned also ver 5. vvhere the Apostle shevveth that to the Iewes apperteyne the adoption covenants promises Esa 59.20 21. 〈…〉 Fathers c. And Esa 59 20 21. vvhere the Prophet teacheth that the Lords covenant is with them and their seed for ever And Ezech. 34 23 30. where the fruits of the Lords eternall covenant vvith his people are largely described euen * 〈…〉 2â— 25. vvhen he shall haue punished them for their sinnes and â—avenged the quarrell of his covenant upon them Where also is specially to be observed how he is still called the Lord then God and they his people ver 30. which are the words of the covenant And where moreover vve may learn to put difference between this phrase of the Lord being their God and they his people vvhich is so euen †Psal 89 30 34. 106 43 44 45. when and vvhiles the Lord doth visit their iniquities with the rod betvveen their knovving of the Lord their God to be vvith them and they to be his people by the enjoying of his mercies and fruits of his favour according to his adoption and eternal covenant ver 30. and 31. Like as there is difference betvveene “ Ezec. 2 3. 33 7. Zac. 1 1. 2 3 4. a Prophets being among them between ‡ Eze. 2 5. 33 33. Zach. 2 9.11 their knowing of this that a Prophet hath ben among theÌ„ Finally note here hovv this being the onely place of all those that he alledgeth together vvhere the title of Gods people vvhereof he speaketh is ascribed unto them the Prophet in this place speaketh not simply or onely of their being Gods people but of their knowing and finding by experience that the Lord their God is vvith them and that they are his people Which being well observed as I haue shevved here before is the more against this man himself Like as also is the next and last place which he citeth out of Hos 3 5. Hos 3 5. vvhere it is expressely said that vvhen the children of Israel being put out of the land and punished for their idolatrie and other sinnes shal haue fit many dayes without a king c. then afterward they shall returne and seek the Lord their God which are the vvords of the covenant and David their king and shall feare the Lord and his goodnes in the latter dayes By vvhich it is evident that there is all that time no default on the Lords part but that it is vvholly of themselues vvho in so long a time doe not returne and seek the Lord their God and Christ their king nor fear the Lord and come to his goodnesse all this while And vvhereas he speaketh of this people being called beloved in respect of their estate to come he may see in the beginning of this chapter but three or four verses before that which he citeth that this term of beloved yea beloved of their friend and husband was ascribed unto them by the Lord vvhen Hoseah prophecied notwithstanding their adulterous estate being idolaters and apostates The vvords are these vvhich upon like occasion haue ben treated off before Then said the Lord unto me saith Hoseah Goe yet loue a woman beloved of her †Or husband as Ier. 3 20. friend yet an adulteresse according to the loue of the Lord toward the children of Israell who look to other Gods and loue flagons of vvine Hos 3 1. Which Scripture being vvell considered and compared vvith the other Scriptures aforesaid doeth so evidently convince this mans erroneous assertions and abuse of Scriptures as it may suffice for answer and refutation of all that he hath throughout his treatise about the matters aforesaid And hitherto of these objections concerning the circumcision estate of Israell Some other things moe of like sort doth this man and others except hereabout vvhich I need not novv stand upon By that vvhich hath ben said the discreet Reader wil find how to answer any other objections which they bring hereabout And in the things aforesaid I haue vvritten more largely then I purposed that so I might vvith one labour both more convince them and better informe the Reader concerning these things Yet there being another objection or tvvo that are much urged about this matter I vvill novv also in particular annex somewhat further thereabout and then God vvilling proceed to other matters vvhich are novv likewise much called in question OBIECTION VI. But if Israel now were the church and people of God then ought none to haue left them it had ben schisme so to doe c. ANSWER 1. Nay the same Prophets that acknovvledged them to be the people of the Lord yet taught all to leaue and forsake their sinfull estate false vvorship vvhereinto they vvere fallen being novv become idolaters apostates schismaticks that had divided themselues from Iudah c. Hos 4 15 16 17. and 5 2 3 11. and 11 12. Amos 4 4 5. and 5 4 5. with Mic. 1 5 13. 2 5. and 6 16. 2. Euen in Iudah also it may be observed that both in the time of Manasseh vvhen he set up a grauen image in the Temple of God and caused Iudah to sinne vvith his idols as also in the dayes of Iehojakim long after in the time of the Machabees vvhen Antiochus set up his idoll and other profanations in the Lords sanctuarie then the faithfull syncere vvorshippers of God refused to communicate vvith them
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 †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 “ 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 ‡ and 23 4◠by righteous men after the manner of adulteresses after the manner of womē 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 †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 frō 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. upō 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 †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 †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
waies far more cold corrupt in religion thē 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 ‘ 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 †Rev. 11 4 with Zac. 3 4 ch Ioshua and Zerubbabel tvvo Oliue trees and two candlesticks in one respect ‡ Rev. 11.5 6. with Ex. 7 19. c. Numb 16 15 c. Moses and Aaron ‘ 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 “ 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 Testamēt c by M. Bright Napeir c. VI. That †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 †Ezec. 37. 1 10. the dead bones in Ezechiel vvere revived and stood up on their feet againe as ‘ 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 communiō 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 ‘ Rev. 14 6 8 9. proceed still one of them further then another and †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 “ 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 ‘ Guiliel de Sancto amo re Marcilius Patuvius Dante 's Fracisc Petrarcha Eckhardu◠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
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 †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 ’’ Forwhich also note Rev. 18.8 9 15 18 â—1 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
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 †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 ‘ 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 ‡ 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 Quâ—rinalis Aventinus Caelius
Esquilinus Viminalis seuen mountaines As euen †Virgil. Geor. 2. Ovid. de Trist l. 1. Ele. 4. l. 3. Eleg. 7. Propertius c. the heathen Poets describe the situation thereof before ever there vvas a Christian church there 6. That this City hath seuen kings or kinds of government whereof fiue were fallen vvhen Iohn wrote one was then and the other yet to come Rev. 17 9 10. Which also is verified in the city of Rome where the fiue severall sorts of government by Kings Consuls Dictators Decemvirs and Tribunes were done ceased before Iohns time The sixt by Emperours was then when he lived and wrote this the other by Popes vvas not yet come But how should this be found in the church of Rome vvhich was not before Iohns time and therefore could not haue fiue kings or kinds of government thereof then fallen c. 7. That this city this Babylon this woman is that great city which reigned over the kings of the earth in Iohns time Rev. 17 18. And that not the church but the City of Rome so reigned vvhen Iohn vvrote these things all doe acknovvledge 8. Finally that the Lord himself putteth difference betweene this City Babylon and his people therein foretelling that this Babylon shal be utterly burnt vvith fire and throvvne downe with violence so as it shall no more at all be found Rev. 18 2 8 9 18 20 21. c. and yet then calling his people out of her Rev. 18 4. Like as of old came to passe in the type hereof in Babylon of Chaldea both for the wondrous desolation thereof for the calling of the Lords people out from thence Jer. 50. and 51 1 60 61 64. with 50 8 and 51 6 45. Esa 48 20. Zach. 2 6 7. Other moe reasons hereabout might be observed out of these other Chapters of this book of the Revelation as also out of other Scriptures and the event of things some vvhereof are synce come to passe and some remaine yet to be performed But these may suffice to shevv hovv needfull it is vvell to consider vvhat by the great city here spoken off we are to understand and heedfully to distinguish between the church and the city it self IIII Fourthly note here that by the great city is meant not onely the city it self but the vvhole Iurisdiction authority and dominion thereof how far soever extended For as ‘ M. Bright on Rev. 16 19. one well writeth the City is not onely the tovvn or piece of ground conteyned within compasse of the walles thereof together with the Citizens and inhabitants having order government among themselues according to the Lavves and priviledges there had but also the vvhole jurisdiction and government of the City in all places perteyning thereunto Which being observed we may thereby perceiue that the streets of this City reach farre euen to all places under the jurisdiction thereof and comprehend sundry peoples and kinreds and toungues and nations as here is said Whereupon it is fitly compared to the great city Babylon whose dominion and extent of government was exceeding large and great Rev. 14 8. and 16 19. and 17 5. and 18 2 3 4 7 21. compared with Esa 13 19. and 14 6. and 47 5. Jer. 50. and 51. Neyther is it onely compared to cityes but to Egypt also that was a countrey Which comparisons though they haue other peculiar uses and applications yet may also be observed in this behalf Rev. 11 8. And the more seeing that the extent of this City is such as reached euen to Ierusalem where our Lord was crucified as is noted also in this place Rev. 11 8. Where yet obserue further that the Church of Rome being fallen into deep apostasie and having the man of sinne sitting therein as God who hath that city for his throne c. the things that are spoken of this city are also applied to the apostate estate of that church of Rome and the other churches that are under the jurisdictiō of the Prelacy of that Sea wheresoever and of vvhatsoever people kinred toungue or nation they be Which application thereof I doe also acknowledge as it is observed by and according to the vvord of God Rev. 11 8. with Esa 1 10. Jer. 23 14. Ezech. 16 2 46. c. and Rev. 14 8. and 17 and 18 c. with Esa 21 9. and 48 20. Jer. 50. and 51 1 45. c. Ezech. 16 2 35 c. and 23 chap. Zach. 2 6 7. But shal we therefore conclude that by the Temple of God spoken off 2 Thes 2 4. may not be understood the Church of God This is the point to be insisted upon as also whether we can soundly and by vvarrant of the Scriptures deny the Church of Rome though in defection and other Churches in apostasie to be the Churches of God and not to be under his covenant nor to haue his signes and seales thereof nor any of his ordinances remayning among them but that euen the Baptisme there had is an idoll a fiction a lying and deceitfull signe a cursed and detestable Sacrament Which hath ben and yet is a great occasion and mayne ground of Anabaptistrie besides that it hardneth the Papists and others in their errours much the more when the Churches themselues and the ordinances of God though corrupted yet still continued unto and among them are not so acknowledged by us as they ought to be Neyther so onely but are eyther utterly denyed and disanulled or so spoken and accounted off as doth in deed necessarily imply the deniall and disanulling thereof When the Temple of God at Ierusalem was polluted and profaned and that so exceeding sinfully as God gaue it up vvith Ierusalem into the enemies hand yet vvhenas then Nebucadnezar burnt it the Lord tooke upon him the vengeance of his Temple vvith great severity because though it vvas polluted yet it was still the Lords Temple vvhich he accordingly should haue regarded Jer. 50 28 and 51 11. Which should teach all to take heed hovv we esteeme and deale with the churches of God though sinfully polluted and profaned If the Lord were so carefull of the figure shall we think he vvill haue no regard of the figured thing vvhich this man himself here acknowledgeth every particular church to be therefore also the church of Rome But now he saith next that to understand by the Temple of God a particular Church is not answerable to the Temple of God in Israell which was not for one Synagogue but for * Deut. 16 16. the whole nation of the Jevves and for †1 Kin. 8 41 42. Ioh. 12 20. Act. 8 27. the Gentiles that came to the faith through the world Hovv greatly forgets he himself and hovv presently seing that here but a line before he said the Temple figured not onely the catholike or universall Church Ephes 2 21. but also every particular church by proportion 1 Cor. 3 16 17. And may we not
estate of the people saith thus Ho ho come forth and flee from the land of †Of Chaldea which vvas north frō Iewry the North saith the Lord for I haue spread you abroad as the four wynds of the heaven saith the Lord. Deliver thy self O Zion that dvvellest with the daughter of Babylon Zac. 2 6 7. Where marke first hovv for those words of Ieremy my people Zacharie here hath O Zion and then also hovv plainely his speach sheweth that Zion is in Babylon not mount Sion it self vvherein the Temple was built which was in the land of Canaan but the people of God the Ievves that perteined to Zion among vvhom when God set his Temple there he said withal ‘ 1 King 6 13. Psal 132 13 14 I wil dwel in the midst of you shewing that the Temple was a token of his presence among them a band of the holy and mutuall conjunction that vvas between God and them whither they vvere bound to come to the worship of God and thither to bring their sacrifices c. This Temple of God †2 Chron. 36 14 c they profaned most sinfully falling into idolatrie and apostasie and committing many other abominations for vvhich the Lord gaue them into the hands of their enemies vvho slew many of them vvith the svvord and captived others of them in the land of the North in Babylon c. This people that had thus sinned that was thus captived and punished that dvvelt vvith the daughter of Babylon the Lord still accounteth and calleth his people yea he esteemes them to be Zion which he chose and vvhere he dvvelt vvhom therefore after he had a vvhile captived and chastised them in Babylon for their sinnes he calleth from thence againe in his mercy So then note here these particulars concerning the point in hand 1 That the people of God pollute his Temple become apostates and idolaters and are captived in Babylon 2. That thus now Sion is in Babylon consequently the Temple of God so to speak the people of God the church of God is in Babylon 3. That yet still they are notwithstanding acknowledged by the Lord to be Sion to be his people and so still to be under his covenant though they be in Babylon 4. That the Lord calleth them againe from thence by divers of his Prophets at sundry times as may appeare by comparing together Jer. 50 45. and Zach. 2 6 7. with Esa 48 20 c. 5. That when they vvere by the Lord thus called away from thence yet they did not all come together at once but some after other at severall times As namely that some in the first yeere of Cyrus came out at the first vvith Zerubbabell and Ioshua Ezra 1 and 2 chap. and Neh. 7 chapt who afterward being hindred for some time in the building of the Temple vvere encouraged againe to the vvork by the Prophets Aggee and Zacharie Ezra 3 and 4 and 5 and 6 chap. In which time againe Zacharie about the second yere of Darius called upon the rest that yet remayned in Babylon that they likevvise should come out from thence vvhom still he acknowledgeth to be Sion though yet they vvere in Babylon Zach. 2 6 7. c. with 1 7. and 6 10. and 7 1. And some also aftervvard returned vvith Ezra in the seuenth yere of the said Darius Artaxerxes Ezra 7 1 7. c. Which is ‘ Rom. 15 4. 1 Cor. 10 11. novv likevvise to be observed about the Lords calling of his people and their comming out of this other Babylon vvho as the former come not from thence together all at once but some after other at severall times and that in such sort as there vvill be of Gods people yet called from thence euen then when this Babylon the City of Rome shall come to be burnt with fire and to be cast downe to the ground never to rise up againe any more Rev. 18 4. with ver 8 c. Whereof by other occasion I haue spoken here also before Pag. 138 152 153. and wil not novv further insist thereupon Neyther vvill I enter to speak of other things that might here be observed As namely that he useth the terme of the church of Babylon speaking of Babylon in Chaldea vvhen eyther he meaneth the City of Babylon or speaketh not according to the Prophets speach here but in deed useth colourable vvords to deceiue the Reader as if now there had ben some other church of Babylon besides the Israelites the people of God here spoken off Jer. 51 45. Also that here he calleth the Israelites Gods lost sheep scattered there upon the mountaines and hils whom first the king of Ashur had devoured c. vvhich may be referred not onely to Iudah but to Israel also of the ten tribes as may appear by the Prophets words Ier. 50.4 17 18 19 20. compared with 2 Kin. 15 19 20 29. and 17 3 4 5 6 c. So here then he acknowledgeth Israell to be Gods lost sheep asvvell as Iudah vvhom ‘ Animad p. 82. other where he denyeth to be the people of God in their apostasie And moreover that he saith God vvill receiue them into covenant whom he calleth out of Babylon †or We are become as they over whom from the beginning thou bareft no rule neither is thy nam◠called upō them if they obey his voice calling them out of her as if they were not already under the covenant of God being his people or as if they could be the Lords people as here the Lord himself acknovvledgeth thē to be and yet not be under his covenant The Iewes themselues knew better when they vvere in Babylon and thereupon grounded their requests to the Lord and prayed saying O Lord why hast thou made us to erre from thy wayes and hardened our heart from thy feare Returne for thy servants sake the tribes of thyne inheritance The people of thyne holynes haue possessed the land but a litle vvhile our adversaries haue troden downe thy Sanctuarie ' We are thyne thou never bareft rule over them they were not called by thy name Esa 63 17 18 19. And againe Thou hast hid thy face from us and hast consumed us because of our iniquities But novv O Lord thou art our Father we are the clay and thou our potter and we all are the work of thyne hand Be not wroth verie sore O Lord neyther remember iniquitie for ever behold see vve beseech thee vve are all thy people c. Esa 64 7 8 9. These and the like things I omit further to treat off That which is said already is ynough to cleare the matter sufficiently But seeing there is reference here to the alledging of ‘ this Scripture before where also I insisted upon these words My people about the Baptisme had in the church of Rome c. there is a point or two of vvaight to be observed thereabout vvhich being not spoken off before
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 ‘ 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 ‘ 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 ‡ 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 ‘ 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 ‘ 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
harlot the great whoâ—e the mother of the whoredomes and abominations of the earth beleeving and speaking lyes in hypocrisie giving heed to seducing spirits and having pleasure in unrighteousnes c. Rev. 17. 1 5. 1 Tim. 4 1 2 3. 2 Thes 2 3 10 11 12. And that thus there being in divers respects a double consideration had of the Church of Rome novv as of Israell heretofore it will appeare how in one respect it may be said there is the church of God or a true church there and in another respect there is an apostate or a false church there as it is said of the same woman that she is dead and aliue in divers respects 1 Tim. 5 6. * These also he mentioneth not And of the Iewes that they ar enemies in one respect yet beloved in another Rom. 11 28. So Iohn Baptist is Elias is not Elias in divers respects Ioh. 1 21. with Matt. 11 7 14. 17 10 13. Iudas is an apostle yet a divel Mat. 10 2 4. with Ioh. 6 70. The Iewes are the children of Abraham yet the children of the divel Ioh. 8 33 34. As the Prophets also called the Iewes the seed of the wicked the seed of the adulterer a false seed in one respect when in other respects they acknowledge them to be the seed of Abraham Iacob Israel so a true seed people of the Lord. Esa 1 4. 5â— 3 4. with 41 8. 45 19. 58 1. Hos 2 1 2. 4 15. Esa 63 16 17. 64 9. Ier. 31 36 37. Hos 4 6 12. 5 4. 14 2 3 4. And endles it were to recount the many speaches several considerations of things thus spoken off in the Scriptures Christ is without Father and without mother Heb. 7 3. and yet he hath Father and mother Luk. 2 48 49. Ioh. 1 18. and 2 3. Christ was put to death in the flesh but quickned in the spirit 1 Pet. 3 18. Abraham is unrighteous in him self but righteous by faith Rom. 4.3.5 The Apostle Paul and all the regenerate serue the law of God and the law of sinne the one with the mynd the other with the flesh Rom. 7.25 Peter is a disciple and an Apostle yet in other respect is by Christ called Satan Mat. 10 2. and 16 23. A leprous Iew is a true man and an Israelite but a corrupt diseased man to be put and kept out of the host of Israell till he be cleane Lev. 13. and 14. with 2 Chron. 26 20 21. Numb 12 10 15. The Temple is the house of God and yet is made a denne of thieues Mat. 21 13. The Emperours of Rome of Babylon the other nations are kings and higher povvers ordeyned of God Rom. 13 1. with Rev. 17 10. Dan. 7 17. yet are they also in other respects Beasts Lyons Beares Leopards c. Rev. 12 3. and 13 1 2. with Dan 7 3 6. So likewise the beast was and is not and yet is Rev. 17 8. And a number the like that may be observed in other places of the Scriptures compared together M. Ainsvv comming to answer and treat of this double regard aforesaid ‘ Animad p. 92 93 94 95 96. setteth himself to except and oppose vvhat he can finding the light of the truth herein to be so evident as it is is driuen divers times to yeeld unto it which yet he doeth in such sort as euen then also he ceaseth not to except and oppugne after his manner as the Reader in his treatise may obserue Novv how needfull profitable the consideration of this double regard is both about this and other questions in religion I leaue to the judgment of such as are of judgment and indifferency and that it may the better be considered of I haue here againe set it downe as I did heretofore Whereunto I will novv having this occasion annex this moreover touching Israel about the point in hand That when Ionah was commanded by the Lord to goe to Niniveh that great city and cry against it it is said * Jon. 1 3. he rose up to flee unto Tarshish from the presence of the Lord that is saith Piscator out of the land of Israell where the Lord dvvelt with his people Piscat in Ion 1 3. And that Ionah prophecied in Israel among the tenne tribes appeareth by 2 King 14 23 24 25 26. and vvas himself of Gath Hepher a towne of the tribe of Zebulun 2 King 14 25. vvith Josh 19 10 13. Now by this may appeare that Israell being compared vvith other nations as I noted before had another consideration estate in the account of God and his Prophets then those nations had Tarshish vvhither Ionah novv would flee is out of the presence of the Lord as the phrase is here used and understood Israell from whence Ionah fleeth is in the presence of the Lord. And so it is said in the historie the Lord was gracious unto Israell speaking of the ten tribes and had compassion on them and had respect unto them because of his covenant vvith Abraham Isaak and Jacob and would not destroy them neyther cast he them from his presence as yet 2 King 13 22 23. As the same phrase likevvise is used touching Iudah that through the anger of the Lord it came to passe in Ierusalem and Judah untill he had cast them out from his presence that Zedekiah rebelled against the king of Babilon 2 King 24 20. Jer. 15 1. Whereupon Piscator also compareth this phrase vvith the like speach in Moses where Cain said unto the Lord from thy face shall I be hid Schol. in Gen. 4 14. as M. Ainsw himself doth vvith those words And Cain went out from the presence of the Lord. In his Annot. on Gen. 4 16. The like may be observed in Amos his speach to Amaziah vvhere he calleth the land of Assyria a polluted land in respect of Israell Amos 7 16 17. And yet in other respect the land and people of Israell not onely of the ten tribes but of Iudah all the tribes of Israell together is said to be polluted and defiled Psal 106 38 39. Jer. 2 7. and 3 2 9. and 16 18. Hos 5 3. and 6 10. But of this and divers other things that may hither be referred I haue spoken here before more particularly Pag. 61 62. and 114 c. Novv before I proceed to other things it will not be amisse to shew what some others haue observed about this matter concerning a divers consideration of the church And namely vvhat Keckerman vvhose judgement I shewed here before vvriteth further thereabout The church saith he largely taken is again considered eyther distinctly with opposition to the heathen or collectiuely in respect of Christians among themselues The Christian church if it be looâ—ed upon distinctly in opposition to the heathen is the company of al those which professe Christian religion or the name of
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 mē or in consideratiō 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 whē 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 cōfes it But in that it hath al the divine things in the Scriptures it is of God in that it hath thē 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 takē away by corruption unles it be total as they speak which they cal destructiō And this A corruptiō that is in part doth not take away a church but wekē it The church of Rome hath al things corrupt but not altogether this is not a destructiō but is to be called a corruptiō 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 foundatiō of the church And this whole passage he omitteth in Christ the head therof The church of Rome addeth another foundatiō to this foundation
to this head another new head wherupoÌ„ it is called papal or popish wherin it may likwise rest with al. The calling is to God alone in the church of Rome there is calling to others with God the calling upoÌ„ theÌ„ There the calling is by the spirit Scripture alone whence it receiveth the ministerie delivereth nothing more then that which it hath received from the Lord here it receiveth a ministerie from the spirit of Christ and of the Pope from the Scripture and the ragged traditions of men there finally the persons things and actions are caried according to the doctrine of the spirit and the Scripture onely here all things are taken and exercised out of the Popes changeable shop and at his beck as they say they stand and fall So all the marks on Gods behalf are in it but for it self on it own part as they say there is no mark intire no marke that is not corrupt by the papall poysonfull sorcerie and the order of all things most miserably perverted For which cause in Lyons in France a certain Frier did merrily preach to the people when he sayd the Hugonots for so they are called in France did consent with the church of Rome in all their articles of saith but there was one shrewd word the word Onely at the crack whereof war was in â—indled for they beleeue onely what the rule of faith hath out of the holy Scriptures but the church of Rome requireth more unto faith then is eyther conteyned in the rule of faith or in the holy Scriptures because such is the authoritie of the church And this also These things being well understood all men will easely perceiue how that Church in respect of God or on Gods part is yet a church but of it self is most corrupt and verie neere to destruction But here doe arise two doubts and difficulties by which the minds of many are troubled The first doubt is what we are to judge of the members of that church The latter what the dutie of them is who are in that church and see the great corruptions thereof To the first question we answer on this manner A threefold judgment had need meet together in this cause And this the first of trueth the second of charitie the third of prudence or wisdome The judgment of trueth is of the common condition of the church by which we judge from the calling of God that as yet she is a church The judgment of charitie is of the severall members of the church by vvhich we presume they be members of the church whiles they be called with the calling from God and are in this way as David calleth it Psal 2. The judgment of prudence or wisdome is that by vvhich we discerne and distinguish persons things actions divine from humane good ones from evill true ones from false and the degrees of these also amongst themselues For as of things and actions so also of persons some are corrupting through ignorance infirmitie or malice wholly or in part others are corrupted euen in the simplicity of their hearts as the Scripture speaketh and of these there are a great number of whom it were ungodly to esteeme that they were not of the church of God Of such as doe corrupt we must take heed Mat. 7. of the corrupted who are corrupted yet still we must haue compassion But the Church verely is not to be judged of the maner of either of these for Christ saith not ye shall not know the church but by their fruits of doctrine and life ye shall know them Mat. 7 20. And without doubt they doe very unwisely who judge of the trueth of a church by the particular life or doctrine of any men who ever they be especially of private men for the calling of God maketh the church not the assenting answer of the men that are in it as on the other side the Church ceaseth not to be a church for the refusall or deniall of men wheresoever the calling of God is Now let us come to the second demaund What is the duetie of those wilt thou say that are in the popish church and see the grievous corruptions of it And some clauses here Their dutie is such as of those children which dwel together with their adulterous mother for God hath used this similitude in Esay and Ieremie as we haue seen before A wise sonne vvill euen from his heart abhorre the sinne of his mother he will with speach and signe call back his mother from evill and he will absteine himself from it and in all things he will cleaue to his father he will stand to his judgment he will obey his will and while he can by reason of his mother he will cleaue unto her next after his father but when and whiles by reason of her he can not doe it with good conscience for the spiritual and bodily injurie of her he will betake himself into the chamber of his father Closet or inner room where also is the church the mother of us all Gal. 4 26. For this is not a good consequent if one depart from this or that church therefore he doth altogether depart from the church He doth but trifle that doth so from a particular conclude universally A part of the flesh if it be divided or cut asunder from another part by a wound received is not straight way to be thought to be separate or cut of from the whole body for it is cut asunder and the mouth of the vvound openeth but neyther part is therefore disjoyned from the bodie A godly sonne therefore ought to cleaue to his father and mother jointly so long as with good conscience he can but because he cannot with sound faith and conscience haue fellowship vvith the unfruitfull works of darknes Eph. 5 11. he rather leaving his mother cleaveth to God his father and our Lord Iesus Christ then that he vvill defile himself with those foule deeds of his mother And these passages following to the end And this did our auncestors religiously whom the popish tyrannie for some ages hath exercised The godly which were at Rome and other where in the Church which they call the Romane church abusiuely first learned to abhorre euen from their soule the sinnes of their mother when once they began to haue right understanding by words and signes they modestly called her back from her naughtie deeds whiles she would beare them they carefully absteyned themselues from all communion of evill yet in all things cleaving to their father from whom in whom by whom and for vvhom are all things standing to his judgment and obeying his will finally they did so long cleaue to their mother next after their father vvhilst by her they could so doe with intire faith and conscience and their owne salvation But when they could not longer with good faith and conscience so doe by reason of the violent tyrannie the spirituall
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 thē 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 ‘ 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 †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 declaratiō 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 thē 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
evidence of their holy mariage that is the holy Scripture out of the hand of the adulteresse c. 49. Where M. Ainsw inferreth that thus our reasons from Israell are also impertinent to the present estate of the church of Rome Animadv p. 103. he should remember hovv himself said before that the typicall estate of Israell is our * 1 Cor. 10 6 11. ensamples Animad p. 87. more particularly the Apostasie of the church of Rome is like Israels Animad pag. 84 But contradictions are not uncouth with him synce he beganne to turne himself into all colours for the mainteyning vvhat he can of his errors and sinfull courses 50. Aboue all obserue and remember that now he saith our reasons from Israell Animad p. 103. might vvell serue for the times wherein Iohn lived when the true churches were many of them apostate Rev. 2 and 3 chap. Yet here before he said that Israell in their apostasie were not the Lords people or wife nor under his covenant c. Animad pag. 82. that their sacraments were false and lying signes c. How then should our reasons from Israel serue for those churches which here himself calleth true churches unles he wil say that true churches in particular those churches in Iohns time spoken of Rev. 2 3 ch were not the Lords people or wife nor under his covenant that their sacramēts were false lying signes c. If not will he novv say that the case of Israell in apostasie vvas like the estate of the churches aforesaid which here he saith were apostate that therefore they also were now the Lords people and wife under his covenant having true sacraments the signes and seales of Gods covenant c. Or seeing these churches vvhich he saith vvere apostate are yet by the Lord esteemed golden Candlesticks in the midst whereof Christ novv vvalked c. Rev. 1 12 20. and 2 1. will he so acknovvledge likevvise concerning Israell vvith whom novv he matcheth these Churches that so he might the better as he thinketh exclude the church of Rome from all comparison therewith If not hovv will he reconcile these things together 51. Note also how novv he acknowledgeth them to be true Churches Ibid. which he saith were apostate vvhereas still throughout his discourse and reasoning he denyeth apostate churches to be true churches What now vvil his followers and favourites say hereunto vvho can make no end of their odious exclamations against others that speak any such thing though it be vvith distinction and upon just and needfull occasion for clearing the truth and convincing of errour c. 52. What also will himself and his followers say to this Ibid. that the churches which he saith vvere apostate are by the Lord himself acknowledged for golden Candlesticks and churches wherein Christ walketh and their ministers also to be starres in the right hand of Christ c. Rev. 1 11 12 16 20. 2 1. c. and 3 1 c. Will they now admit of a divers consideration of the same churches and of their ministerie and estate in divers respects If not how vvill they reconcile their ovvne assertions and the Scriptures together vvhich are alledged by themselues Rev. 2 and 3 chapters 53. Where M. Iunius commeth againe to a double consideration of the church of Rome one as it hath all the divine things in the Scriptures another as it hath them al corrupt c. M. Ains after his manner passeth by sundry things of special moment vvhich M. Iunius purposely noteth hereabout Ibid. neither keepeth he to the points in hand as he should besides that he speaketh sometimes of things granted by all or taketh for granted things which he should proue and which I haue before again again disproved As namely that still he confoundeth as all one the Church and the Beast arisen out of the bottomles pit And that he maketh the church of Rome to be the vvoman or city that in Iohns time reigned over the kings of the earth Rev. 17 1 18. And where he saith it is not properly the old church of Rome corrupted but a nevv church arisen out of the bottomles pit vvhat meaneth he here by the vvord properly Or doth he grant it improperly to be the old church of Rome corrupted vvhy then said he here before that it vvas never Christs spouse othervvise then as all the vvorld vvas by our first parents Adam and Noah Animad pag. 102. And where against hath he disputed all this vvhile Not to speak how sharply he rebuked M. Sm. when he vvould distinguish betweene the worship of the Nevv Testament properly so called and not properly M. Ainsvv Defence of Script pag. 4 5 6 7 8. 54. But it is not the vvoman fled into the vvildernesse What then Ibid. Difference is to be put between the inward parts of the Temple and the outvvard betvveen the parts of the Temple that vvere measured the parts that were left unmeasured betvveen the Temple of God with the Altar and worshippers therein spoken off Rev. 11 1. and between the court of the Temple giuen to the Gentiles and the holy city trode dovvne by them tvvo and fourty moneths as is said Rev. 11 2. If it be not one of these shal it therefore be none of them If it be not the inner part of the Temple vvil it therefore follow that it is not the outvvard Or is not the outward Court and city also the Lords because they are not the invvard parts of the Temple that are measured but left out unmeasured and giuen to the Gentiles and trode upon by them the time appointed This man himself doth here presently after acknovvledge that the church of Rome is the ‘ Animad p. 104. court of Gods Temple invaded and the holy city trode downe by the Gentiles Rev. 11 2. And othervvhere he teacheth that the ‡ Defence of Script p. 13 14 15. court of the Temple the holy city spoken off Revel 11 2. did signify the Bhurch of God and that this also is the doctrine of all the Prophets citing to that end Psal 51 18. and 87. and 122. Esa 60. Revel 21. Where moreover he sheweth that Ierusalem is often called the holy city Nehem. 11 1. Esa 48 2. and 52 1. Mat. 4 5. All which things lead us to look upon the Church of Rome as being answerable to the Lords courts and city of Ierusalem Besides vvhen vvas the time that the woman fled into the wildernes Was it in Constantines time vvhen one vvould least haue thought it in such a time of peace and outvvard flourishing of the Church three hundred yeres after Christ as ‘ M. Bright mā on Rev. 12 6 14 15. 11 1 2.1 c. M. Forbes on Rev. 12 s 10 c. some of good judgment doe write If so it be understood shall we then think there vvas no outward visible church or Churches in
and baptise them Matt. 28 19. Or if of younger persons also yet vvould not suffer any to haue the Lords supper at all because of the many questions and troubles that haue ben and yet are among the Papists Lutherans and other Protestants thereabout Novv hereupon I would aske vvhether it should be sinne and schisme to leaue such an estate and to obserue also Gods ordinance of the Lords supper according to his institution Or if any vvould permit the use of it but onely under one kind Or if in both kinds to wit both with bread wine yet vvould not admit it vvithout the acknowledgment of Transubstantiation or at least of Consubstantiation pressing still those vvords This is my body c. Matth. 26 26. Or would not haue it administred according to the simplicity of the Gospell but as Princes or people did themselues like best to haue it Or admitting both preaching of the vvord and ministration of the Sacraments yet would haue al though never so profane and notoriously vvicked to be partakers of the Lords Table and not to be censured admonished debarred excommunicated c. Or would not suffer the people to chuse their ovvne Officers according to the word of God or the Officers not to performe the dueties vvhich God requireth at their hands but at the pleasure of man Princes or people or at least of the greater part of the people urging those vvords Tell the church c. Matth. 18 17. and All things are yours c. 1 Cor. 3 21 22 23. Or finally and summarily vvould not suffer the Churches the ministers and people to obserue whatsoever Christ hath commanded Matth. 28 20. but if they had the word preached would not suffer the seales of Gods mercy the Sacraments one or both to be enjoyed or if they had both these vvould not permit the Lords discipline to be had the censures and sanctions of his judgment according to his word and instistution c. Whether novv I say in these and such like cases we should not obey God rather then man and whether it be schisme and sinne so to doe Sixtly the church of England it self and all the reformed churches and Protestants at this day are charged by the Papists to be schismaticks for leaving the present estate of the church of Rome But are they therefore so in deed Sundry Protestant Writers haue shewed good reasons to the contrarie divers of vvhich being indifferently vveighed may be applied to the points case now treated off albeit withal I acknowledge great and unspeakable difference to be between the estate of these churches blesse God daily for the many good things had in the church of England for that they haue left the church of Rome For which see particularly of our ovvn countreymen D. Raynolds sixt Conclusion eyther in Latin or as it is in English joyned with his Conference vvith Hart pag. 666 667 c. And D. Willets Synopsis Papismi in fol. pag. 608 609. c. Lastly vvhereas Conformity is much urged and such as doe not conforme themselues are charged vvith schisme vvhether they remayne in that church or leaue the present estate thereof that they may keep the ordinances of God according to his vvord vve are still to remember that there is a double Conformitie touching the outward worship of God The one is that Conformitie of rites and order which the Lord requireth and prescribeth in his word The other is the conformity vvhich the lavves and constitutions of men ordeyn and require To the former all are bound and unto it the Lord hath giuen his promise Matth. 28 18 19 20. 1 Tim. 6 3 4 5 13 14. compared with Exod. 20 4 5 6. Deut. 12 32. Mal. 1 7 14. Where Piscator well observeth that in the outward worship of God there is required both a conformitie of rite agreeing with the prescript of Gods commandement and synceritie in all which performe that worship to the Lord. Piscat Observ in Mal. 1 7 c. To the latter we are bound no further or othervvise then as it agreeth with the conformitie prescribed by the Lord himself because vve must worship the Lord onely as he hath appointed in his vvord and as we haue the promise of his acceptance and blessing therewithall For which see the Scriptures aforesaid and Deut. 4 1 2. Psal 119 101 128. Esa 29 13. 30 21 22. Matth. 15 9. Hos 4 15 17. Amos 5 4 5. 2 Cor. 6 14 15 16 17. Col. 2 23. Rev. 22 18 19. Some other things perteyning hereunto see also before pag. 116 117 c. and in the third Treatise here following Now if any aske vvhether that Christians and Churches may not and ought not to beare one with another in their differences of this also I haue spoken here before pag. 118 and 119 c. the brief summe whereof is this that we may and should so doe vvhen the Churches and Pastors thereof professing the faith of Christ stand in their ecclesiasticall estate immediately under Iesus Christ having libertie power in themselues to receiue any truth and redres any error or evil as they shal be perswaded thereof and in the meane time doe not urge others to sinne in their owne persons but suffer them peaceably to practise and walk in the vvay and order which the Lord hath prescribed in his word Which if it vvere the estate dealing of the churches in England and other the like at this day the question would in divers respects be othervvise for esteeming of them and vvalking with them then novv it is And these are the things which I thought here to note by this occasion touching the church of England in regard of the points in question betvveen us the Anabaptists others to much overcaried that way Other things there are also good to be considered off as namely the divers degrees of Gods manifesting the truth and consuming of Antichrist with his apostasie the different estate and proceeding of the Angels spoken off Rev. 14 6 8 9 15 17. c. and 15. and 16 chap. c. the difference of ordinarie and extraordinarie estate and calling the divers consideration of spirituall and bodily or personall communion the distinction of Provinciall Diocesan and particular churches vvith the Bishops thereof Also whether the particular churches among them be not become parts and members of the Diocesan and Provinciall churches in their estate Whether the prelates bereaue not the particular churches of many rights perteyning unto them more particularly take away from them some speciall rights and dueties of the Pastors ruling Elders people and in some respects of al estates generally among them Finally whether such Ministers as haue left the corruptions of that estate and liue in Churches rightly established may not yet notvvithstanding upon occasion †1 King 13 chap. Hos 5 9. 7 12. Amo. 7 13 Rev. 14 6. c. preach in the other churches aforesaid both to
violent death but shal vve therefore match them together as like touching eternall death 3. Difference also is to be put betvveene the revealed and the hidden vvill of God so to call it As may be observed in the Lords dealing with Abraham Ezechiah and others God biddeth Abraham take Isaac his sonne sacrifice him yet Gods purpose vvas but thus to trie Abrahams faith and obedience vvhich purpose of God was as yet concealed from Abraham till God did afterward manifest it Gen. 22 1 2. c. The Lord also biddeth Esaiah goe tell Hezekiah that he should then dye when God notwithstanding doeth afterward adde fifteene yeres more to his life which as yet was concealed from Hezekiah Esa 38 1. c. Yet this double will so to call it is but in respect of us and the manifestation thereof unto us For otherwise in respect of God himself he never would any other thing but that vvhich also he doth 4. Again difference is to be put between willing as delighting with willing as decreing Otherwise if God simply would not none should dy at al. 5. Obserue vvithal vvhether in the places aforesaid the Prophet speak not of the vvicked converting to the Lord and not of the Reprobate whereabout the question novv is For which consider that vvhich is vvritten in Ezech. 18 21 22 27 28 c. 6. Finally the right translation understanding here is thus †Or I am not delighted with I haue no pleasure saith the Lord in the death of the wicked c. Whereupon obserue againe that God delighteth not in the death of a sinner in one respect as it is the destruction of his creature Ezech. 18 23. and 33 11. But he delighteth in it in another respect as it is his just punishment of sinne Psal 37 13. vvith 2 4 5 12. Prov. 1 26. Ezech. 21 17. And here see Piscat in Ezech. 18 23 32. and 33 11. Also Piscat Resp. ad duas disputat Taufreri Resenij pag. 38 100. Object III. But the doctrine of Gods predestination especially of Reprobation should not be taught or at least not be taught unto the common people c. Ansvv 1. Why then doeth the Scripture teach it the Prophets Apostles and Christ himself The Prophets Gen. 25 23. vvith Rom. 9 12. Exod. 9 16. and 33 19. vvith Rom. 9 15 17 18. Ier. 6 30. Mal. 1 2 3. vvith Rom. 9 13. Prov. 16 4. vvhere it is expressely said that the Lord hath made all things for himself yea euen the vvicked for the day of evill And Christ himself also teacheth the same when he saith †or I confesse to thee I thank thee O Father Lord of heauen and earth because thou hast hid these things the mysteries of the kingdome of heauen from the vvise and prudent and hast revealed them unto babes Euen so Father for so it seemed good in thy sight Mat. 11 25 26. Where it is evident that Gods decree not onely of election but of reprobation also dependeth meerely on Gods good will and pleasure Also Matt. 13 11. And again when he saith in his prayer to the Father Those that thou hast giuen me I haue kept and none of them is lost but the sonne of perdition meaning Iudas John 17 12. Like as Antichrist also is called the sonne of perdition 2 Thes 2 3. that is appointed to perdition and condemnation As by the sonnes of death is understood also such as are appointed to dye Psal 79 11. and 102. 20. And the Apostles teach it in like sort namely the Apostle Paul Rom. 9 11 23. and 11 chap. 2 Tim. 2 19 20. Ephes 1 3 11. 1 Thes 5 9. where the Apostle having said Let us not sleep as doe others but let us that are of the day be sober putting on the brestplate of faith and loue and for an helmet the hope of salvation then presently annexeth For God hath not appointed us to vvrath but to obteyne salvation by our Lord Jesus Christ And Peter likewise who teacheth out of the Prophets that Christ is a stone of stumbling and a rock of offence to them vvhich stumble at the word being disobedient vvhereunto also they vvere appointed 1 Per. 2 8. And Iude the Apostle saying There are certain men crept in unavvares vvho vvere of old foreordeyned to this condemnation c. Jude ver 4. Thus doe the Prophets Apostles Christ himself plainly and purposely teach this doctrine And should not then the ministers of Christ tread in their steppes being still carefull to teach it wisely and soundly according to the Scriptures For vvhatsoever things are vvritten aforetime they vvere vvritten for our learning that we through pacience and comfort of the Scriptures might haue hope Rom. 15 4. 2. Moreover this doctrine is both lawful and good to be taught in the church 1. Because it glorifyeth God ascribing and yeelding to God the glorie of his mercie justice wisdome and povver over all Ioh. 16 14. Rom. 9 22 23. and 11 33 36. II. Because it stirreth up to holynes of life prayer thanksgiving good vvorks searching and relying on the word of God c. 1 Thes 5 6 9. Mat. 11 25 26. Act. 4 24 28. c. Ephes 1 3 12. and 2 10. Rom. 15 4. 2 Tim. 3 15 16 17. 2 Pet. 1 3 10. III. Because it assureth us of the certaintie of our salvation being grounded in the eternall and unchangeable counsell of God It teacheth us to cast off all confidence in our selues and to ascribe our salvation onely to the grace of God acknowledging and admiring the riches of Gods mercy vvho of his free grace hath chosen us to life and salvation in Christ It comforteth us against distrust despaire and other manifold tentations arising by meanes of troubles and adversities that befall us in this life teaching us in all things paciently to rest in the work of God and particularly it strengtheneth us against the grief and offence that otherwise we might take at the iniquitie and evill dealing of hypocrites and other wicked persons in the church or out of the church in asmuch as we knovv that God is the disposer of all things that they come to passe according to his eternall and most certain and determinate counsell vvho therefore will vvork all things for good unto us in Christ 2 Tim. 2 19 20. Rom. 8 28 39. and 11 33 36. 2 Sam. 16 10 11. and Iob 1 21. Mat. 11 25 26. and 20 15. John 17 12. Act 2 23. and 4 27 28. 1 Pet. 2 6 7 8. Jude ver 3 and 4. Rev. 13 8. and 17 8. 20 15. and 21 27. 3. It giueth us good necessarie occasion to put difference between Gods decree of election reprobation which was before all beginning and betvveen the execution thereof vvhich succedeth in time aftervvard And thereupon to obserue that many things come betvveen the decree it self and the execution thereof which are due meanes causes of
5 21. and 5 1 10 11. 1. Because the graces and fruits aforesaid namely the spirit of adoption faith in Iesus Christ with the fruits thereof are certain pledges and assurances of Gods eternall election unto salvation as hath ben shewed before pag. 222. Novv as God himself so his decree and loue toward his elect for salvation is unchangeable therefore it cannot be that those vvhom he hath chosen unto life eternall should by him again for ever be rejected and become reprobate unto condemnation and so to fall utterly from the Lord to be deprived for ever of his quickning spirit and saving faith in Iesus Christ Mal. 3 6. and Exod. 3 14 15. Jam. 1 17. Heb. 6 17 18 19 20. Mat. 24 24 31 34. 1 Sam. 15 29. Psal 102 13 14 27 28. Ier. 31 3. Joh. 13 1. compared with 2 Cor. 1 19 22. Rom. 8 15.16 Gal. 4 6. and 5 22 23. Ephes 1 3 14. Phil. 1 6. Tit. 1 1 2. Rom. 8 29 39. 2 Els it vvould follow eyther that such were not the Lords giuen unto Christ or that the Lord is overtaken and deceived in his decree election of grace or not able to preserue them by his grace power to eternall life but that they vvhich are his sheep for whom Christ layd dovvne his life might notvvithstanding perish and be plucked out of his hands Contrarie to the doctrine of Christ Mat. 24 24 31 35. Ioh. 3 8 14 15 16. and 5 24. and 6 35 37 39 40 56 57 58. and 10 15 27 28 29. And contrarie to his prayer Ioh. 17 20.24 with 14 16. Contrarie also to the doctrine of the Prophets and Apostles Esa 54 9 10. and 55 3. with Act. 13 34. Jer. 31 31 37. and 32 40. Habak 2 2 3 4. with Rom. 1 16 17. and 4.20 25. and 8.29.30 1 Pet. 1.3 4 5. 1 Iohn 5.4.13.18 Revel 13.8 and 21.27 and 22.6 9. And contrarie to their assured perswasion recorded for our instruction and comfort in the Scriptures vvhen they say I know that my Redeemer liveth and that he shal stand at the latter day upon the earth c. Job 19 25. And againe I know whom I haue beleeved and I am perswaded that he is able to keep that which I haue committed unto him against that day 2 Tim. 1 12. And vvhen the Apostle speaketh of all the elect saying Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is euen at the right hand of God who also maketh intercession for us Who shall separate us from the loue of Christ Shall tribulation or distresse or persecution or famine or nakednes or perill or sword c. Nay in al these things vve are more then conquerours through him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate us from the loue of God which is in Christ Iesus our Lord. Rom. 8 33 39. 3. Neyther els could vve in this life haue assurance of salvation in Christ but should still be wavering and in doubt and so be left without sound comfort in the midst of the manifold tentations and afflictions of this life Like as cometh to passe by the erroneous doctrine of the Papists in this and other like points of their religion Contrarie also to the assured promise of God the true nature of faith and the gracious testimonie of Gods spirit and fruits thereof in us Besides the examples of such as are recorded in the Scriptures to haue had assurance of salvation and of perseverance to the end As vvas shewed in some examples here before Psal 119.49.50 and 56.3.4.9 13. and 62 1.2 and 116.10 vvith 2 Cor. 4.13.14 Psa 55.3 vvith Act. 13.34 Iohn 5.24 and 6.35.37.39.40 and 10.27.28.29 and 14.27 and 16.33 and 20.31 Rom. 4.20 25. and 8.16 39. 2 Cor. 1.21.22 Gal. 4.6.7 and 5.22.23 Ephes 1.13.14 and 4.30 Phil. 1.6 Tit. 1.1 Hebr. 2.10.11.17.18 6.17 20. 11 ch 1 Pet. 1.2 6. and 2 Pet. 1.3 10. 1 Ioh. 5.4.13 4. Els also the righteousnes vvhich novv we haue by the redemption of Christ should not be more stable and firme unto us then the righteousnes vvhich Adam or the Angels had by creation in that first estate of integritie For Adam fell from his righteousnes and many of the Angels also from theirs leaving their first estate Whereas they vvhich are redeemed by Christ and made partakers of his righteousnes having it once sealed in their hearts by the spirit of God shal never loose it again For the redemption vvhich Christ hath wrought for the elect and the righteousnes vvhich he hath brought in for us by his death is eternall Dan. 9.24 Hebr. 9.12.24.28 and Rom. 8.15.23.30.33.34 38.39 2 Cor. 1.21.22 Ephes 1.7.13.14 compared vvith Gen. 1.26.27 and 3.1 7. Psal 49.12.20 Eccles 7.29 2 Pet. 2.4 Jude ver 8. And they vvhich trust in the Lord and are built upon Christ the rock by faith in him are as the Scripture saith like mount Sion vvhich cannot be removed but standeth for ever Psal 125.1 And like the vvise man which buildeth his house on a rock against vvhich all the raine floods vvinds and stormes that fall and beat upon it can not prevaile to make it fall because it is founded upon a rock Mat. 7.24.25 and 24.24 5. Besides that if one of the elect and faithful beleevers in Christ may vvholly fal away from the Lord be rejected for ever then also might another and another and so all of them For vve haue all like precious faith vvith the Apostles themselues though in several measure and degrees through the righteousnes of God and our Saviour Iesus Christ 2 Pet. 1.1 And thus the faith novv spoken of is fitly called the faith of Gods elect Tit. 1.1 If therefore any and so all of the elect and faithfull beleevers in Christ might vvholly fall avvay from the Lord and be rejected for ever how then were the decree of Gods election eternall and unchangeable as vvas shevved before hovv should the promise of God to his people be certain everlasting how is the covenant of Gods grace certainly confirmed by the death of Christ for salvation to his elect through the blood of his crosse vvhere and what should be the benefit of Christs faithfull keeping and preservation of his people vvhat vvould be the fruit and comfort of the gracious presence and povverfull working of the Spirit of Sanctification in us Finally vvhere should now be the certaintie and stabilitie of the grace power glorie and kingdome of God in Christ for and through the salvation of the elect and faithfull Which the whole Scripture teacheth us to ascribe unto God with praise thanks for evermore Mat. 6.9 13. compared vvith Ephes 1.3.4.5.6.7
4 11.28.32 l. 4. c. 1.4.5.19.22 Which is vvel to be noted for better observation how every church or parish had at the beginning their own Pastor or Bishop and hovv those Bishops were much unlike the Diocesan Provinciall and Oecumenicall Bishops had now a dayes who content not themselues with a parish or particular Church but chalendge by vertue of such office authoritie over whole Dioceses Provinces and the universall vvorld as in the apostasie of Antichrist may be seen And thus much by the way concerning the testimonie of the auncient writers in this behalf Which I leaue to be examined by the Scriptures as is aforesaid II. Secondly vvhere the order is observed vvhich is mentioned in the question here before there may the difference be kept both between the Pastors and Teachers offices and betvveen the offices of the Teaching and ruling Elders Ephes 4 11 12. and 1 Tim. 5.17 vvith Rev. 2.1 and Rom. 12.3 8. 1 Cor. 12.5.8.28 c. Which othervvise is either unknovven of many and so neglected or els is confusedly caried and corrupted sundrie vvaies III. A particular visible church may in the outward constitutioÌ„ there of be considered as a particular visible body Now a particular visible body hath a particular visible head Which also is such as cannot say to the feete or inferiour members I haue no need of you 1 Cor. 12.18 21. vvith Eâ—a 1 5 6. and Rom. 12.3 8. Col. 2.5 and 4.17 Rev. 2.1.8 c. and vvith the Epistles to Timothee and Titus And touching the vvord head thus taken and used in the Scripture for some chief member or members governor or governors or any persons and things vvhich excell or are before others in dignitie office age authoritie time place or any speciall excellencie see Exod. 6 14. 30.23 Numb 1.3 4.16 and 7.2 Deut. 20.9 and 28.13.44 Iosh 23.2 and 2â— 1. 1 Sam. 15 17. 2 Sam. 23 8 13 18. 1 Chron 9.10 13. and 24 4 6 31. Neh. 11 16. 12.7 12 22 23 24. Esa 1 5 6. and 7 8. and 9 14 15. and 29 10. Ezec. 21 26. and â—â— 2 and 40 1. Mic. 3 3 9 11. Ier. 13 21. 1 Cor. 12 21. And note that here I speak onely of particular churches as they are organicall and set in an orderly visible constitution and so of the outvvard order and divers functions set in the church by the Lord himself and that I speak not of the church as it is the mysticall body of Christ nor of the spirituall and quickning head of the church of all the members thereof wheresoever Which is Christ alone and unto whom alone this apperteyneth and to none other vvhosoever besides Eph. 1.22.23 4 15 16. and 5.23 Col. 1.18 and 2.19 1 Cor. 12.12 compared vvith Jer. 33.16 Note also hovv both auncient and later vvriters doe thus use the same word and likewise apply it Chrysostome speaking of the returne of the Bishop vvhen himself was an Elder at Antioch saith Blessed be God that hath restored the head to the body the Pastor to the sheep c. Chrysost homil 20. ad populum Antiochenum Basil vvriting to the church of Neocaesarea upon the death of their Bishop saith The church closeth her eyes the solemne assemblies look heavily the sacred Synedrion Presbytery or Eldership desire their head they that are in dignitie their leader the people their ruler Basil epist 62. ad Eccles Neocasarienâ— Among later vvriters D. Raynolds conferring with Hart saith We teach that * Apolog. Eccl. Ang. confes Helvet c. 17. Christ is the head of the church as he doth quicken it vvith his spirit as he is the light the health the life of it and is present alvvaies to fill it vvith his blessings and vvith his grace to governe it In the vvhich respects because †Ephes 1.22 and 4.15 and 5.23 Col. 1.18 and 2.19 and so the church his body the Scripture giveth the name of head to Christ alone by an excellencie thereof we so conclude that he is the onely head of the church For othervvise vve knovv that in another kind and degree of resemblance they may be called heads who haue anie preeminence of place or government over others As in the Hebrevv text we read ‡ Nehem 11.16 the heads of the Levites for the chief of them * 2 Chro. 31 10. the Priest the head that is to say the chief Priest After the which sort I wil not contend if you entitle Bishops heads of the churches as †In Apolog 2. Athanasius doth †In Regist lib. 4. epist 38. Gregorie vvhen he had named our Saviour Christ the head of the universall church he calleth Christs Ministers as it vvere heads Paul Andrevv Iohn heads of particular flocks yet members of the church under one head Rayn conference with Hart. chap. 1 Divis 2. pag. 20. And M. Iacob in his Attestation vvriteth thus hereabout M. Gabr. Powel maketh it an heresie in the Pope to hold as he doth that in the visible church there ought to be a visible head What doe I heare A visible Body instituted by Christ without a visible head A church and no Pastor A multitude to be governed and no Governour These are straunge assertions whosoever and hovv many soever doe affirme them For I graunt there are not a few others vvhich use so to speak But indeed there is no colour of truth nor reason in these sayings M. Iacobs Attestat ch 7. p. 113. And a litle after again What shall vve think Hath Christ left his body and dear spouse vvithout help vvithout government in such dayly and continuall necessities Or can an ordinarie body be governed vvithout an ordinarie head To use D. Bilsons vvords ‡ Perpet goâ— p. 37â— this vvere an heathenish if not a hellish confusion Ibid. p. 114. He also that vvrote the Manudunction hath the like when he saith A visible church must be considered as an integrall body which for the well being of it exercising those operations which belong unto it and vvhereunto in serveth must become as we say organicall having members of divers ranks some as head mouth and eyes the Pastor Teachers and Elders some as hands the Deacons and helpers c. Manuduct 2. pag. 33. IIII. Here moreover may be considered the order observed in the church of Israell so far forth as it was moral and concerneth particular churches the constitution of the Synagogues vvherein besides the other officers vvas * M. Brou on Rev. 9. and 14. p. 83. 223. M. Ainsw defence of Scrip. pag. 113. one vvhoÌ„ they called SHELIACH TSIBBVR the ambassadour or Messenger of the congregation To which or the like Christ might haue reference wheÌ„ he speaketh of the Angel of each particular church in Asia Rev. 2.1.8.12.18 and 3.1.7.14 And of the terme Angel ascribed to the ministers of the Lord see also Hag. 1.13 Mal. 2.7 where we find the Prophets and Priests in Israell called the
Angels or Messengers of the Lord. As the Iewes also stil make two sorts of Angels One of them whom they cal GNELIONIM because they haue their dwelling in the high places that is in the heauens and the other of them whom they call TACHTONIM as it were lower or inferiour And such are the Prophets and Priests saith Drusius alledging this in his Annotations on the New Testament Rev. 1.20 Besides that in the families and tribes of Israell and among the Priests and Levites also they had an orderly constitution and according to the distribution of them some that were heads and chief among them As may be seen in the Scriptures here before alledged p. 263. V. Order it self likevvise besides necessitie often falling out requireth that there be some one vvho in regard of his place office or condition may call together the other Elders and unto vvhom they may resort Who also vvith them may call the vvhole church together as there is occasion And of vvhom the chief or speciall oversight of the Church the moderation and disposition of the affaires thereof may be required To vvhom moreover the letters may be directed and delivered and other speciall things shevved and advertised which perteyne to the generall or publike estate of the church as vve see vvas done by Christ himself to the Angels of the seuen churches in Asia Rev. 2.1.8 c. whereabout also the Epistles sent to Timothee and Titus may haue their due consideration in this behalf and that vvhich is noted concerning James and the Elders of the church at Ierusalem Act. 21.18 vvith 2 King 6 32. And hereunto doe thus far forth the most learned agree in the Reformed churches albeit that yet themselues many of them haue not one particular Pastor in their severall churches M. Beza ansvvering Saravia affirmeth * that by Gods perpetuall ordinance it hath ben is and wil be needfull Beza respons ad Sarav c. 23 fol. 153. that in the Presbyterie or Eldership some one chief in place and dignitie should governe and rule the actions with that right which is giuen unto him of God Otherwise let it be well considered vvhether there would not be some defect in the order constitution of the church Which seeing it is ordeyned by Christ the Lord it is certainly most perfect in it self if we could aright obserue it and everie way absolute And how profitable and needfull the observation of this matter is may moreover then easily be perceived when controversies arise as divers times commeth to passe eyther among the Elders alone or in the church it self Besides that the continual oversight care of other the churches affaires and the due administration of the holy things of God in all good sort may thus be rightly performed and agreably to the vvord of God VI. To the same end may more specially be observed the estate of the church of Ephesus in the Apostles times The Overseers and Elders of which church are in fower several places spoken of in special manner viz. Act. 20 17 28. Ephes 4 11 12. vvith 1 1. 1 Tim. 5 17. vvith 1 3. and 3 1 15. Rev. 2 1. vvith 1 11 16 20. In the first of which places viz. Act. 20 17 28. the Elders are generally spoken off without the noting of any particular distinction among them Onely their works and dueties are comprised in the generall termes of taking heed to themselues the whole flock of being Overseers and of feeding the church of God Which generall termes comprehend in them al the dueties of al the Elders though otherwise otherwhere distinct one from another In the second place viz. Ephes 4 11 12 there is speach onely of the ministers of the vvord and among them of the Pastors and Teachers which are for the vvork of the ministerie more particularly In the third place viz. 1 Tim. 5 17. there is mention moreover of tvvo sorts of Elders the Ruling Elders and the Teaching Elders and those also distinct the one from the other In the fourth and last place viz. Rev. 2 1. there is mention in particular of the Angell of the church of Ephesus whom Beza understandeth and expoundeth to be the President who was first to haue vvarning of those things and by him the rest of his Colleages the whole church Bez. annot in Rev. 2 1. So Piscator likewise expounds it To the Angell that is to the Bishop of the church of Ephesus and also to the church it self as appeareth by the words ver 7. Piscat Analys Schol. in Apoc. 2 1. Napier saith To the Angel that is to the Pastor or Minister of the church of Ephesus Napier in Rev. 2 1. And Bullinger saith The Angels are the Embassadours of God euen the Pastours of the churches Bulling concion 6. in Apoc. And againe speaking of the church of Smyrna he saith The heauenly letter is directed to the Angel of the church of Smyrna that is to the Pastor Novv the stories witnesse that Angel and Pastor of the church of Smyrna to haue ben Polycarpus ordeyned Bishop of the Apostles themselues I meane by S. Iohn Ibid. concione 9. Also among the elder writers Augustine saith By the divine voice the Ruler of the Church of Ephesus is praised under the name of an Angell August epist 162. And Gregorie saith The Preachers in the Scriptures are sometimes called Angels as the Prophet saith †Mal. 2.7 the lippes of the Priest should keep knovvledge and they should seek the Lavv at his mouth for he is the Angell or Messenger of the Lord of hostes Gregor moralium in Iob. lib. 11. c. 3. Thus much briefly I thought to note in particular touching the estate of the Church of Ephesus and the Bishops or Overseers thereof vvhich being four severall times spoken of in the Scripture and that also vvith such different manner of speach as is aforesaid may help to giue good light and direction unto us about the question in hand VII Finally if the foresaid order be kept vve may by the vvord of God sufficiently ansvver all the objections and meet with all the corruptions of the Prelates or any other that erre in this behalf from the simplicitie first constitution of the primitiue churches Which how it can otherwise in deed so well and soundly be done had need duly to be considered of all that beare vvitnesse against them And hitherto concerning the first braunch of this question Novv for the other point of the question there is alledged about it both Scripture M. Sm. differ pag. 23 c. M. Parker Polit. eccles l. 3. c. 18. p. 236. c. and record of auncient writers The Scriptures are these and the like Act. 20.17.28 Phi. 1.1 1 Thes 5.12 1 Tim. 3. and Tit. 1 ch 1 Pet. 5.1 4. Which are alledged to shew that the Primitiue Churches had many Elders in one church which is graunted and those also all alike therefore that they had not one speciall
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—
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 †Reasons touching cōmunicating 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
themselues to see them performed by others as is aforesaid In like sort that the Euangelists besides their own peculiar office and function had in them the povver and authority of the inferior offices of Pastors Teachers and Elders c. And likevvise that the Pastors besides their own peculiar function haue in them the power and authoritie of the Teachers and other ordinarie offices for performance and oversight of them as is aforesaid Also that the Elders besides their ovvne speciall function haue in them the povver and authoritie of the Deacons office for the doing and overseeing thereof as was said before and so forth in the rest For all vvhich see Acts 2 40 41 42. and 4 34 35. and 6 1 6. and 8 14 25 26 35 38. vvith 21 8. and 11 29 30. and 14 7 23. 15 6 22 32 35 36 40 41. and 16 4.40 and 20 7 11 17 28 29 30. 21 18 25. vvith Mat. 28 18 19 20. Ioh. 20 21 22 23. and 21 15 16 17. 1 Cor. 4 15 17 22. and 5 3. and 9.7.16.17 and 10.16 and 12.28 and 16 3.4.10 2 Cor. 1.19 and 8. 16.17.23 Ephes 4.11.12 Phil. 1.1 and 4.3 1 Thes 3.2 and 5.12.13.14.27 Hebr. 13.7.17 1 Pet. 5.1 4. Rev. 2.1 c. 2. The second is this Whether on the contrarie the apostasie of Antichrist be not such as touching the ministerie and government of the church as therein they vvhich be in the lesser and inferiour offices haue power authoritie vvith them to exceed the dueties of the office which Christ hath appointed and to performe the duties apperteyning to the higher offices by meanes vvhereof both Antichrist hath risen up to so great a height and so many orders and degrees of superior and inferior ministers haue ben received stil are reteyned in that degenerate estate and apostasie of the man of sinne as is come to passe As namely when the pastors and bishops of particular congregations came to haue power authoritie over many churches over the Ministers people therein in a kind of resemblance of the extraordinarie offices of the Apostles and Euangelists alreadie ceased vvhen now the foundation was layd Contrarie to that which is written Rom. 17 3 8. Rev. 1 11 12.13 16 20. with 2 1 8 12 18. and 3 1 7 14. Ephes 4 11 12 13. Act. 20 17 28. Phil. 1 1. and 4 3. 1 Pet. 5 1 2 3 4. And that the ruling Elders or Presbyters did the ministeriall duties of the Pastors and Teachers in the particular Congregations Contrarie to 1 Tim. 5 17. Ephes 4 11 12. Rom. 12 7 8. 1 Cor. 12 28. And that the Deacons also baptise and became ministers of the word in the office of Deaconship vvhich the Apostles did expressely oppose to the duties of that office at the institution thereof Act. 6.2.3.4 So as of these things and the like in that estate it may be said as Christ did in another case From the beginning it was not so Mat. 19.8 These things and the like may be noted about the points questions aforesaid Which being not vvell observed in former ages a way vvas made for the Popes supremacy by the steps of the Diocesan and Provinciall Prelacy whiles each Pastor kept not his place within his bounds under Christ the Archpastor nor the other Officers theirs nor the Churches that order vvherein they vvere set by the Apostles at the beginning Which being novv in this latter age observed and discovered we should set our selues to reject and witnesse against the Antichristian apostasie of the man of sinne and all the aberrations and iniquitie thereof And be carefull on the other hand to returne to the auncient simplicity of the churches of Christ as they were planted in the beginning alvvaies obserueing good order in all things and that vvay of government of the church which is appointed by the vvord of God CHAPTER VII Touching the Teachers office more particularly and the Ministers of the word in generall VVHether there be not tvvo sorts of Teachers or Prophets which the Lord hath giuen for the work of the ministerie or at least a two fold duty and divers function or ministration thereof One of such as are peculiarly appointed to the teaching of particular churches Of whō see here before in the fift Question pag 259. The other of such as doe either †1 Sam. 19 20. 2 King 2 3 5 7 15. and 4 1. and 6 1. and 9 1. with Amos 7 14. Luc. 2 46. and Act. 5 34. vvith 22.3 in the Schooles and universities interpret the Scriptures train up the students in Theologie or doe ‡ Deut. 33 8 10. Nehem. 8 1 8. 2 Chron. 17 7 8 9. Prov. 1 20 21. and 8 1 2 3. and 29 18. Esa 30 10 20 21. and 57 19. and 59 21. Ier. 18 18. Hos 5 9. and 7 12. Amos 2 12. and 7 12 13. Mic. 3 11. Ezech. 22 25 28. and 13 and 14 chap. Jer. 14.13 Mat. 5 1 2. and 9 37 38. and 13 1 2 52. and 22 35. and 23 34. Luke 5 17. Act. 13 1 15. and 15 35. Rev. 11 3. and 18 24. vvith Act. 11 19 24. Rom. 10 14 15 17. 1 Cor. 12 28 29. and Ephes 4 11 12. othervvhere privately and publikly in houses streets ships armies garrisons or other assemblies any where instruct the people in Religion and al duties of godlines commō or speciall as there is just occasion Also vvhether these Teachers should minister the Lords supper is vvithal to be considered and examined by the Scriptures Seeing the Levites in Israell vvere not suffered to come to the Altar or holy things of God no nor to flay the sacrifices unlesse in a speciall case when there were not Priests ynough Num. 18 3. and 3 10. and Levit. 1 6. vvith 2 Chron. 29 34. Which is the more to be noted because the Levites vvere by the ordinance of God joyned to the Priests in the Ministerie of the Lords house and for teaching Israell the Lavv of God c. who yet notwithstanding might not doe all things perteyning to the Priests office Numb 18 2 3. and Ezech. 44 13 14 15 16. with Num. 3 5 10. c. and 16 chap. By vvhich also appeareth that some Ministers may be imployed in some works of the Ministerie vvho yet notwithstanding may not lavvfully do all things that perteine to the holy ministration and to some other Offices appointed thereunto And that the Pastors Teachers now are ansvverable to the Priests and Levites in Israell vvas noted before out of Esa 66 21. compared vvith Ephes 4 11 12. As touching the election or calling of these Teachers I spake here before of the calling of those which are of the former sort as touching their choise to particular congregations as may be seen in the third Question pag. 252 c. Now touching the calling of the Teachers of the latter sort whether they be such as are Professors in Vniversities
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 †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 whē be praise and dominion for ever and ever Amen 1 Pet. 4 10 11. 3. Els the diversities of gifts in men are not knowen nor used as they might be and other mens gifts are quenched saue the ministers onely or at least they are not so used for the profit of others as vvell they might Which is against the use and end for which they are giuen which is for to profit withall as the Apostle teacheth 1 Cor. 12.4.7 and to find out hold that which is good 1 Thes 5 19 20 21. For which cause also the Apostle required both of Timothee Titus to represse such as should teach corrupt doctrine and to restraine foolish questions and genealogies and contentions and strivings about the Law and vvhatsoever tended not to edifying but was unprofitable and vaine 1 Tim. 1 3 7. and 6 20. 2 Tim. 2 16 23. Tit. 3.9 Which should alwaies carefully be looked unto by the Ministers and Overseers of the church CHAPTER IX Touching the ministration of the Sacraments to all persons generally VVHether the Sacraments should be ministred to such as stand obstinate in knowen iniquitie until they repent either †Mat. 3 5 6 7 8. and 28 18 19 20. Luke 7 29 30. Act. 2 37 38 39. Gen. 17 1 7 9 12 23. Rom. 4 11. 1 Cor 7 14. Ezra 6 21 22. Jer. 9 26. Ezech. 16 59 63. and 32 29. and 44 6 7 8 9. Hos 2 1 2 4 16 17. Hag. 2 14 15. Mal. 1 7 12. and 2.17 Rev. 14.9 12. 17 1 2. 18.4 c. Baptisme or the * Mat. 26.26.27.28.29 Acts 2.41.42.46 1 Cor. 10.16.17.18 and 11.20 34. and 12.12.13 compared vvith Exod. 12.15.43 48. and 20.7 Lev. 7.20.21 and 13.45.46 and 22.25 and 24.5.6.7 Numb 5 2 3. and 9 7 14. 19 22. 2 Chro. 29 and 30 and 34 and 35 ch vvith 1 Cor. 5 6 13. 2 Cor. 6 14 18. Lords Supper 1. Seeing they are the seales of Gods everlasting covenant of grace made vvith the faithfull and their seed and pledges of the righteousnes and salvation which is by fayth in Iesus Christ For which see the Scriptures here before alledged 2. Our Sacraments are ansvverable to theirs in Israell And neyther the straungers uncircumcised might eat of the Passeover nor the Israelites in apostasie til they repented nor the uncleane til they were cleansed Exod. 12 43 45 48. Lev. 7 20 21. and 22 25. 2 Chron. 29. and 30 5. c. and 34 and 35. with 1 Cor. 5 6 7. 2 Cor. 6 14 18. 3. Els the Table of the Lord and his holy things should not be regarded as they ought to be Mal. 1 7 12. 1 Cor. 10 16 21. and 5 6 13. Lev. 22 25. and 24 6 7. 4. And the giving of the seales of Gods grace and righteousnes to the knovven open vvicked being still unrepentant might thus far forth become a justifying of them and promising life unto them in their estate an hardening of their hearts and strengthning of their hands the more in their evill vvaies besides the defiling of our selues and the holy things of God that might also come thereby Prov. 17 15. and 24 24. Esa 5 23. Ezec. 13 22. Mal. 2 17. Hag 2 14 15. Numb 5 2 3. and 19 22. Deut. 24 8 9. Iosh 7 1 2 13. and 22 20. 1 Cor. 5 6 13. 2 Cor. 6 14 18. 5. As touching the children that are baptized by the church they are thus all members thereof and ought accordingly to be esteemed and vvhat in us is should be brought up as an holy seed in the awe and information of the Lord. Gen. 17 1 7 9 12 23. with chap. 18 18 19. 1 Cor. 7 14. and 12 12 13. Psal 22 30 31. Prov. 22 6. and 30 1 26 28. Matth. 28 18 19 20. Mar. 10 13 16. Ephes 6 4. 2 Ioh. ver 4. If it be said here that all Israell was circumcised euen the Apostate Israelites of the ten tribes I graunt both that it was so and that they did wel in that they reteyned circumcision as they did also * 1 Kin. 21 3. 2 King 7 3. Hos 2 11. Amo◠8 5 10. other of the ordinances prescribed by God yet notwithstanding they sinned greatly vvithall in that they adulterated those ordinances of God and corrupted themselues with Idolatries and superstitions c. Such as novv also is the estate of the church of Rome and other the like apostate churches who doe vvell in reteyning of Baptisme and other ordinances of the Lord vvhich they doe notwithstanding otherwise very sinfully corrupt and adulterate c. Of vvhich see here before in the first Treatise ch 3. p. 27. c. Here also let us search whether it was lawfull for the tribe of Iudah such of the Iewes as walked faithfully vvith God to circumcise the children of the apostate Israelites or the like and then to leaue them to their idolatrous parents to be brought up when their parents would not cōmunicate in the Passeover and leaue their idolatrie c. Hos 11.12 And hereabout see the histories of Hezekiah and Iosiah Kings of Iudah who first purged the Temple and removed publike Idolatrie and then aftervvard celebrated the Passeover 2 Chron. 29. and
30. and 34. and 36 ch 2 King 23 ch And consider herewithall the lavv touching the Proselytes Exo. 12 â—8 c. But on the other hand also for the better finding out of the truth let us obserue whether the children of those that were uncleane in Israell Lepers or others vvere not to be circumcised the eight day notwithstanding the parents uncleannes aswell as other children among them Gen. 17 12 14. Lev. 12 2 3. Joh. 7 22 23. with 2 King 5 27. 2 Chron. 26 21. Lev. 13 3. and 15 2. Numb 5 2 3 4. and 19 11. Deut. 24 8 9. And whether the fact of Christ receiving and blessing the litle children which were brought unto him that he might put his hands upon them and pray will not also warrant us to receiue and baptise the litle children of Christians that are brought unto us to be baptised and to be prayed for or blessed Specially considering that Christ was displeased at his disciples vvho would haue hindered it and said unto them Suffer litle children to come unto me and forbid them not for of such is the kingdome of God Where that speciall reason alledged by Christ and ground whereupon he did it is in like sort wel to be observed Mat. 19 13 14 15. Mar. 10 13 16. Luke 18 15 16. Of vvhich also upon other occasion I haue spoken here before in the first Treatise chap. 1. pag. 22 23. CHAPTER X. Touching the manner of the administration of the Sacraments Also touching the Crosse in Baptisme and kneeling at the Lords Supper c. VVHether the Sacraments ought not to be administred and received according to the simplicity of the Gospel without any vain inventions of men or corrupt abuses thereabout Exod. 20 4 5 6. with Mat. 28 18 19 20. and 1 Cor. 11 23 26. 2 Cor. 11 3. Lev. 10 1. Esa 1 12. Heb. 12 25 26 29. Gal. 3 15. Col. 2 23. 2 Tim. 3 16 17. Rev. 22 18 19. 1. Because els there is transgression of the commandement and ordinance of God Exod. 20 4 5 6. with Mat. 28 19 20. and 1 Cor. 11 23 24 25. 2. And the Lord is thereby provoked to vvrath and stirred up to punish such transgression Exod. 20 5. with 1 Cor. 11 20 30. Lev. 10 1 2 3. 1 Chr. 13 9 10. Psal 119 21 101 113.128 Ezech. 23 41 49. and 43 7 8. Mal. 2 1 9. 3. The people of God are bound in the administration of the Sacraments asvvell as in other dueties of the service of God to worship 〈◊〉 onely according as himself hath prescribed in his word Lincol. Ministers Abrid excep 2. arg 2. Survey of the Book of common praier Qu. 99. p. 97. 98. and therefore to renounce and forsake al superstition and idolatrous inventions of men in Gods vvorship al humane ceremonies of mystical signification al parts and parcels of the Beasts mark whatsoever and carefully to keepe the commandements of God and faith of Iesus Christ Exo. 20 4 5 6. with Rev. 14 9 12. and 18 4. and 22 18 19. 2 Cor. 6 17. Ephes 5 11. Esa 30 22. Psal 119 101 113 128. Mat. 15 7 8 9. 4. Thus shall vve also follovv the example of the godly and faithfull servants of God that haue ben before us 1 Cor. 4 1 2. and 11 1 2 23. Gal. 1. 10 11 12. Num. 9 1 5. Exod. 39 43. with Heb. 3.1.2 Ioh. 12.49.50 Luke 1.5.6 8.9 1 Tim. 6.13.14 2 Pet. 1.16 c. 5. Els it should argue the Scriptures to be insufficient for directing the church in the use and ministration of the holy things of God Contrary to 2 Tim. 3.16.17 1 Cor. 4.1.2 1 Tim. 3.15 and 6.3.13.14 with Exod. 20.4.5.6 6. Finally what end els would there be in the Church of mens precepts nevv administrations strange vvorship voluntarie religion Antichristian apostasie c. Esa 29.13 Mat. 15.9 Col. 2.8.18.22.23 2 Thes 2.3.4 with Num. 15 38 39 40. Deut. 4 2. and 12.32 Hereby then may appeare hovv corrupt the use is of the signe of the crosse in baptisme of kneeling and uncovering the head at the Lords supper in the act of receiving of reading prayers out of a book at the ministration of the Sacraments and the like things which the Scripture prescribeth not but men haue taken up of themselues thus breaking the second commandement and joyning their posts and thresholds with the Lords Exod. 20 4 5 6. with Lev. 10.1 Deu. 12 32. Psal 119.128 2 King 16.10.11 16. Ezech. 43 7 8. Mar. 7 3 9. Col. 2.18.22.23 Besides that thus men are dravven from the simplicitie and synceritie of the practise used by Christ and his Apostles vvho sate when they eate and drank and did not then uncover their heads any more then before neyther made a crosse vvhen they baptised nor read their prayers out of books c. Mat. 26 20. c. and 28 18.19.20 with 1 Cor. 10 16 17 18. and 11 23. c. And finally that these are parte of the reliques monuments yet remayning of the apostasie of Antichrist the man of sinne Which therefore ought to be refused and witnessed against by word and deed 2 Thes 2 3 4. Whereof I need not vvrite more particularly but onely leaue the Reader to apply the former reasons and the like to these and other such corruptions yet reteyned among them Concerning which they that vvould see more may read the treatises that haue ben heretofore purposely vvritten hereabout Namely M. Parkers Scholasticall discourse against Symbolizing with Antichrist in ceremonies especially in the signe of the crosse Where in ten several chapters he treateth of the breach of all the Ten commandements thereby Also A litle treatise touching kneeling at the Lords Supper in the act of receiving Moreover The Trial of subscription And The Lincolne Ministers Abridgment of the reasons why they refuse Subscription and Conformitie The Survey of the Book of common prayer And M. Greenvvoods and other treatises of book-prayer About vvhich also see here before chap. 1. pag. 245. c. CHAPTER XI Of the disposing blessing breaking distributing of the bread and wine VVHether vve should not at the celebration of the Lords Supper set the bread and cup upon a Table so with thanksgiving first blesse the bread and then break it in the sight of the church and so distribute it being broken and then after the distribution thereof to all the communicants to take the cup also and to blesse and distribute it in like sort 1 Cor. 10.16.21 and 11.20 34. Mat. 26 26 27. with Lev. 24.5 9. Ezech. 44.15.16 1. Because at the first celebration and institution of the Lords Supper this order vvas observed as vve may see Mat. 26.26.27 Mark 14 22 23. Luke 22.19 20. with Mat. 28 20. And the same maner also kept by the Apostles afterward as may be gathered by that vvhich is written 1 Cor. 10 16 21. and 11.23 26. 2. The breaking of the bread doth not onely serue for the
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 †How the other Prisbyters or Elders that are Ministers oâ—â— 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 †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
remembrance of him so shevving forth his death untill he come to make us partakers of eternal salvation in his kingdome for evermore Iohn 20 1 19 26. Rev. 1 10. Act. 20 7. 1 Cor. 16 1 2. with 10 16. and 1◠23 26. Dan. 9 24 27. Esa 66 22 23. Exo. 20 8 9 10. 2. Now also the observation of dayes times that was under the Law a shadow of good things to come is accomplished in Christ And the ceremoniall difference of dayes is taken away together with the rest of the Ievvish shadowes and ceremonies all times being sanctified in Christ to the name and vvorship of God so as vve haue not now such need or use of yerely rites and observations as was heretofore under the Lavv before Christs exhibiting in the flesh Col. 2 16 17. Gal. 4 10 11. with Esa 66 23. Jer. 3 16 17. 3. And seing vve may not novv thus use the dayes which were once ordeyned by God himself much lesse may we thus use other that are devised by men imposed on the church Gal. 4 9 10 11. with 1 Kin. 12 32 33. 4. Besides that by such observation of dayes as is aforesaid superstition and other corruptions still are nourished and the Papists and others more confirmed in their errors 5. Here also may be observed that festivall or holy dayes are appurtenances of the Idols or Images vvhether Christian or Heathen to which they vvere first appointed and thus far forth apperteyne to the second commandement and are breaches thereof In which respect likewise it is not lavvful to invent or to obserue any such as are devised by men for the service and worship of God And therefore as the reformed churches haue abolished and taken away the Images of the Saints Apostles Virgin Mary the Rood Crucifix and the like so should they likewise abandon their festivall or holy dayes with all other remnants of superstition perteyning thereunto Exo. 20 4 5 6. with 32 4 5. 1 Kin. 12 33. Esa 30 22 6. And vvhereas some that haue rejected the other Saints dayes doe yet reteyne the observation of Christmas Easter and the like in tegard of the Nativitie and Resurrection of Christ c. apply hereunto both the reasons aforesaid and these also follovving more particularly Touching Easter or the Resurrection of Christ 1. Whereas the observation thereof from the Apostles times is much alledged note 1. That it comming at the same time vvhen the Passeover was woont to be kept in Israell it might the more be borne with as some other rites dayes and ceremonies of the Ievves vvere for a time Act. 15 19 20 21 24 29. Rom. 14 1 5. c. and 15 1 2 c. 2. The great and auncient controversy that was about the time of the observation thereof betvveen the East West Churches may wel shew that they had no institution or certainty thereof For if there had ben an Apostolik constitution thereof vvhat needed there haue ben such a strife and contention thereabout 3. We haue vveekely the Lords day vvherein Christ rose againe from the dead And vvhat need or use then is there of one day yearely to be kept thereabout vvhen as weekly we haue the Lords day on vvhich Christ rose from the dead and appeared to his disciples that day and eight dayes after againe passing over the Ievves Sabbath and gaue to Iohn the Revelation on that day c. and all his actions are our instructions Of vvhich see more here before section 1. Concerning vvhich also Iustine Martyr vvriteth thus On Sunday we haue all generally our meeting together inasmuch as it is the first day wherein God turning the darknes and matter which he created at first made the vvorld and Jesus Christ our Saviour that self same day rose from the dead For the day before Saturday he was crucified and the day after vvhich is Sunday appearing to his Apostles and disciples he taught those things which we relate unto you that ye might look into them c. Iustin Martyr Apolog. 2. Ed◠Commelin pag. 77. Touching Christmas or the Nativity of Christ 1. That the time thereof is not certainly knowen or is much mistakē there being many reasons of waight why it should rather be thought to be in September then in December as novv commonly is held and observed 1. The heauen and earth and so the vvorld vvas at first created in September at which moneth the Ievves to this day begin their civill yere vvhereunto fitly is answering the creating of the new heauens and earth brought in by Christ and foretold by the Prophets Esa 65 17 18. and 66.22 Rev 21 1. 2. The moneth of September vvas in Israell by Gods ordinance most vvhat a moneth of feasts Num. 29 cha with Lev. 23 23 24 27 34. c. Which might fitly type out the gladsome birth and comming of Christ at that season into the vvorld Whereof the Angell said to the Shepheards Feare not for behold I bring you good tidings of great joy which shal be to all people For unto you is borne this day in the city of David a Saviour which is Christ the Lord. Luke 2 10 11. 3. More particularly in the moneth of September vvas the Feast of boothes or Tabernacles solemnely observed in Israell Levit. 23 34 43. and Numb 29 12 38. Neh. 7 73. and 8 chap Which also might fitly lead unto the birth of Christ at that season of whom the Gospell saith speaking of his manifestation in the flesh The vvord was made flesh dwelt as in a booth or Tabernacle among us c. Iohn 1 14. For so doth the vvord * Ioh. 1 14 with 7 2. Mat. 17 4 Act. 15 16. Heb. 9. ch 11 9 2 Cor. 5 1 4. 2 Pet. 1 13 14. Rev 21.3 ESCENOSE there used signify and implyeth thus much Which may well haue speciall reference hereunto 4. Also in the same moneth vvas the Ark by Salomon brought into the Temple to the most holy place at the Feast of Tabernacles 1 King 8. 1 6. c. Novv both the Temple and most holy place and the Ark it self vvere speciall types of Christ in divers respects Iohn 2 18 21. Hebr. 9 24. Rom. 3 25. Rev. 11 19. Touching vvhich point concerning this moneth and matter because M. Broughton * In his book called Our Lords Family c. fol. 2. b. 3. c. hath observed divers things of good use moment I wil here therefore set down his observation in his own words as followeth In what moneth S. Mark beginneth his storie and the rest the opening of the heauens by the second Elias Because our Lord was baptised euen beginning thirty and to open the Kingdome by teaching the covenant to many three yeeres and six moneths Seing his soules passage frō the crosse to the Father is certaine in the fifteenth of Nisan So his birth and
the church are not committed to the Elders 19. That the Saints as kings rule the visible Church 20. That the Eldership is not the head in respect of the other brethren as Paul speaketh of the head 1 Cor. 12 21. 21. That the people are Rulers properly and the Governours of the Elders 22. That persons will not accept of the admonitions giuen by the Pastour or other Elders but say if the Church admonish them they will rest 23. That they wil not giue honour to such erroneous government 24. That the Ministers and Officers of the church are forreigne Ministers a forreigne ayde and assistance an unnaturall monstrous and adulterous interposition 25. That ecclesiastical officers haue not offices of authority 26. That the order of Saints or Saintship in the church is an order superiour unto and aboue the order of Officers or of Bishoprick or Eldership 27. That the order of Saints is an order of kings which is the highest order in the church sitting upon the thrones of David for judgement 28. That Suspension is a corruption and devise of men 29. That the Church of Israell had not power to cast out offenders 30. That if there were amongst the Ievves in Christs time a distinct ordinance of excommunication ecclesiasticall it vvas a Ievvish devise without ground of the Scriptures 31. That no good writers use the vvord ECCLESIA for the Congregation of Elders As if the Septuagint were not good vvriters or that this may not be a Synechdochicall speach as there are many in the Scriptures Gen. 3 20. and 9 6. Exod. 20 18 19. with Deu. 5 23. Lev. 9 1 3. in the Septuagint 1 Sam. 8.4 7. c. 2 Sam. 7 7. with 1 Chron. 17 6. Mar. 16 15. Col. 1 23. Iohn 9 22. c. or that GHNIDTAH were not the word used in the Syriack or that it were never used for the assembly of governors 32. That this place may be understood †The Prelates c. of one alone as of the Pastour or Bishop 33. That by these opinions Gods ordinance of the Synedrion Consistorie or Presbyterie is lost and abrogated 34. And the difference between the Synedria or the Councils and the Synagogues annihilated or taken avvay 35 That seeing the Elders are not called ARCHONTES in all the New Testament therefore they are not to rule the church of God 36. That if the Elders be stewards onely over the servants and not Lords over the vvife the church then is not the church to obey or submit unto them And that therefore it is a fallacie a conjunctione divisione to reason thus All the particular members must obey the Elders in their lavvfull instructions their wholsome admonitions severally Ergo the vvhole body or whole flock must joyntly obey the voice of the Elders c. These and other like errours false doctrines and sinfull courses haue ben conceived and urged by divers not all by any one but some by one some by others their toungues being exceedingly divided among themselues about these things By vvhich also may appeare how needfull it is to search out the meaning of this Scripture and carefully to obserue it still looking unto Israell and to the right understanding thereof what we can And this the more considering that †M. Ains his followers c some are so very peremptorie stifly conceited in their opinions concerning these things as they fear not to make schismaticall divisions and notorious scandals thereabout contrarie to the doctrine vvhich vve haue learned of the Prophets and Apostles For vvhich cause they are to be marked and avoyded of all that loue the trueth and seeke their conversion and amendement Rom. 16 17. with 1 Cor. 11 18 19. Gal. 5 19 20. Ephes 5 11. Iude ver 19. CHAPTER XX. Of the maintenance of the Ministers and other officers of the church VVHether it be not the duty of all Churches and of the members thereof every one according to their abilitie to giue maintenance unto their Ministers and as there is occasion to the Elders also that rule the church to the Deacons Deaconesses that serue minister therein 1 Cor. 9 7 14. Gal. 6 6. Rom. 15 27. 1 Thes 5 12 13. 1 Tim. 5 3 17 18. compared with Exod. 20 12. Prov. 3 9 10. Lev. 24 8 9 Num. 18 8 32. Deu. 12 19. and 16 16 17. and 18 1 8. Josh 21 ch 1 Sam. 9 6 7 8. 2 King 4 8 9 10 22 23 42 Luke 8 1 2 3. and 21 1 4. 2 Chron. 31 2 21. Neh. 10 32 39 Esa 30 20 24. Ezec. 44 28 29 30. Mal. 3 8 9 10. 1. Because the Lord hath ordeyned that so it should be 1 Cor. 9 13 14. Gal. 6 6. 1 Thes 5 13. 1 Tim. 5 3 17 18. compared with Numb 18 8 32. Deu. 18. 1 5. and 25 4. 2 Chron. 31 2 21. 2. And thus we shall honour the Lord vvith our substance which hath the promise of blessing from the Lord. Prov. 3 9 10. Ezec. 44 30. Mal. 3 8 12. with Exod. 20.12 and 1 Tim. 5 17. 3. Besides that it is no great thing but our duty to minister unto them in carnall things of whose spirituall things vve are made partakers 1 Cor. 9 11. Rom. 15 27. Gal. 6 6. 1 Thes 5 13. 4. Yea vvho planteth a vineyard and eateth not of the fruit thereof Or who fedeth a flock eateth not of the milk of the flock 1 Cor. 9 7. c. 5. Finally the Apostle teacheth expressely Let the Elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine For the Scripture saith Thou shalt not mousell the oxe that treadeth out the corne and The labourer is vvorthy of his reward 1 Tim. 5 17 18. vvith Deu. 25 4. 1 Cor. 9 8 9 10. Mat. 10 10. But vvhere any churches are poore and not able to maintaine themselues their Officers or poore among them that there they should be holpen by other churches of better meanes and greater abilitie according to their several estate and occasions 2 Cor. 8 and 9 cha Act. 11 27 30. Rom. 15 25 26 27. Gal. 2 9 10. and 6 10. Phil. 4 10 19. together vvith the Scriptures aforesaid It doth in deed lye also upon Kings and all other Magistrates within their dominions cities jurisdictions to haue special care of the estate of the ministers and churches under them as of all other duties concerning religion apperteyning unto them after the example of Hezekiah king of Iudah and Nehemiah the Prince and other the like 2 Chron. 31 2 21. vvith 29 and 30 chap. Nehem. 10 32 39. and 12 44 47. and 13 10 14. vvith Deu. 17 18 19 20. Yet notvvithstanding this should not hinder the foresaid duty of the churches and people themselues but should rather further it and that not onely in affording help where there is want but also in requiring of such as are able that this
duety be carefully performed by themselues where by the flock and church it self it can be done according to the examples aforesaid This poynt concerning the Ministers maintenance is the more to be observed that not onely care may be had for such as are faithfull and laborious to be encouraged in the Lavv of the Lord but that vvhat in us is the way may be stopped and the meanes taken away of mainteyning Popish Priests and other erroneous Ministers vvho are vvoont often vvhere Antichristian or other corruptions prevaile to succeed and come after such as are sound in the faith and to be taken into their places and so to haue the same maintenance as the other had before Besides that where the Ministers haue their maintenance onely of the Magistrates it may be a meanes to drawe such as are weak or not syncere to carry themselues in their Ministerie and religion so as may please the Magistrates by vvhom they are mainteyned eyther being unsound in the faith or not doing the vvork of the Ministerie vvith that courage and faithfulnes as becommeth the Ministers of Christ and the household-stewards of the mysteries of God CHAPT XXI Touching the remnants and monuments of Idolatrie or superstition VVHether it be not * Deut. 7 5 6 25 26. 12.1 2 3 4 30 31. and 14 1 2. vvith 17 18 19 20. Gen. 35 1 4. Judg. 2 3. 2 King 10 26 29. and 18 4. and 23 12 15. 2 Chron. 17 6. and 30 14. and 31 1. 34 chap. vvith 33 17. and Lev. 17 3 4. and 14 33 45. Esa 27 9. Rev. 17 16. compared vvith the dutie of the Magistrate to take away and demolish all remnants and monuments of Idolatrie and superstition Images Altars Temples garments and the like with all maner of false vvorship whatsoever And where this is not fully done whether †Exod. 20 4 5 6. and 23 13. Iosh 23 7. 1 King 18 32. Esa 17 7 8. and 30 22. Dan. 1 8. Iude ver 23. vvith Lev. 13 47 51. and 14 46 47 vvith ver 33 45. Hos 2 16. and 4 17. and 8 11 14. Ioel. 3 5. Act. 17 13. and 19 26 27. 1 Cor. 8 10 and 10 14 18 21. 2 Cor. 6 16 17. Psal 16 4. Rev. 2 14 20. and 3 4. and 18 4 11 12. c. it be lawfull for the reformed Churches and syncere worshippers of God to reteine and use such idolatrous monuments or remnants of superstition in the divine service and worship of God 1. Seing the second commandement forbiddeth not onely the Images themselues in the service of God but all their appurtenances as their maner of worship altars priests chappels Temples sacrifices vestments feast dayes c. Exod. 20.4.5.6 and 23.13 vvith Deu. 12.2.3.30.32 and 17.18.19.20 1 King 12.28 33. and 2 King 10.26.27.28 and 16.10 16. and 18 4. 23.12 15. 2 Chron. 17.6 Esa 17.7.8 and 27.9 and 30.22 Hos 2.16.17 Act. 1◠23 and 19.26.27 Jude ver 23. vvith Lev. 13.47.51.52 2 Cor. 6.16.17 2. And in Israel it sufficed not to remoue the Images and Altars alone but they were also bound to abandon the Idol houses not to use them at all for sacrifice to the Lord in stead of vvhich sacrifices we haue now the Lords supper as hath upon other occasion ben noted here before 1 Cor. 10.16.17.18 Deu. 12.2.3.4.5.6.7.13.14 and 16.2.5.6 2 King 15.35 2 Chron. 33 17. vvith Exod. 20 4.5.6 3. The reformed Churches also now blame the Lutherans for reteyning Images and Altars still in their Temples vvhenas they reteyne the Idoll temples themselues In which respect they should be the more carefull hereabout Or if the case be such that some of these things be rejected as the Images Altars vestments c. and some reteyned as the Temples chappels c. and some churches being otherwise wel freed from Antichrists corruptions cannot be perswaded but that these are lawfull or at least tolerable to be kept still vvhether then the ministers or members of such churches disallowing them may therefore leaue those churches in this behalf after they haue used all good meanes of perswasion and dealing thereabout Or whether they and other churches also that doe not approue or use them should now rather with protestation or other like signification of their mynd beare vvith them and be borne with also in these and the like differences vvayting till it please God to reveale or vvork further as he seeth to be best and still endevouring to growe up in the truth and to nourish mutuall loue and peace one vvith another vvhat they can to haue communion in the things vvhereof both are persvvaded or vvherein they shall not themselues personally offend and pertake with other mens sinnes For vvhich see also the Scriptures aforesaid and compare vvith them Psal 122.6 9. Prov. 23 23. Eccles 7 16 17 18. Mar. 9.38.39.40.50 Act. 21.18 26. 1 Cor. 4.6.7 and 9.19 23. and 11.16 2 Cor. 13.8 Ephes 4.1 13. Phil. 2.1 4. and 3.15.16 1 Tim. 5.22 2 Tim. 2.13 Rev. 2. and 3 chap. And this the more to be thought upon seeing that novv there is not any one place holy and peculiarly consecrate to the ministration of the Lords supper as there was of old for sacrifice onely at Ierusalem 2. So as now therefore a place being a generall circumstance that perteyneth to all actions it hath in this case as clothes also haue a civill use commodious and necessarie for people to meet in together and to be kept from injurie and unseasonablenes of the vveather c. 3. And sundry things and persons there are which being not taken avvay by the Magistrates as they ought to be men may haue a good lawfull use of them so long as they are suffered to remayn Deu. 13.12 18. Mat. 5 32. 1 Cor. 5 1 2 13. vvith 2 Cor. 2 6 7 8. Here therefore may for the premisses be considered that Corollarie which M. Gomarus hath at the end of his disputation touching the civill Magistrate vvhere he commeth thus farre that he saith the godly magistrate ought not neyther can with good conscience permit to the Papists that liue in his dominion and are subject unto him to haue the use of the Temples for exercise of their idolatrous vvorship and preaching of hereticall doctrine but rather if they haue any they are eyther to be demolished and overthrovven together vvith all Idols and false worship or at least they are to see them purged and all superstitions to be removed and taken avvay Compend Theolog. thesibus in Academ Lougduno Bat. concinnatum Disput 63. CHAPTER XXII Of the solemnization of Mariage VVHether the having using of a set Leitourgie prescribed to the Ministers for the celebration of mariage as for other dueties of their calling may not argue that it is counted as a part of their ministerie and ecclesiasticall function whereas it is a civill thing in the nature thereof and accordingly to be used with thankesgiving being sanctified
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 cōdition 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 thē 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 〈◊〉 1 Sam. 7 3 6. 1 King 12 26 33. and 13 and 14 ch c. with 2 Chro. 11 〈◊〉 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
tribes vvas overthrovvne by Salmanasser king of Assyria the Israelites cast out of the Lords land scattered amoÌ„g the nations as if they vvere not the Lords people but accounted as the Gentiles 2 King 17 3 6. c. with Hos 1 9. And this likewise vvas yet to come vvhen Hosea thus prophecied thereof Novv the first chapter having these types and prophecies vve may obserue †Hos 2. ch the second chapter accordingly to haue the application thereof especially of the last of them to the estate of Israel In the former part of vvhich chapter there is a denunciation of the rejection of Israell and of casting of them out of the land vvith other afflictions accompanying the same because of their spirituall adulterie and idolatrie Which is set downe by similitude of the divorce of an adulteresse woman so to call it as ‡ Pisâ—ator Anal. â—n Hos 2 c. some vvriters doe a divorce I say vvhereby an adulteresse is put out of her husbands house and deprived of the benefits which formerly she enjoyed therein vvhereof many particulars be here mentioned as novv by the Prophet they vvere threatned against them So then the wife of whoredomes spoken of chap. 1 2. is the Congregation of Israel the mother spoken of chap. 2.2 to vvhom the Lord vvould not novv be an husband to protect her because she vvas not a loyall wife but * played the harlot Thus now she is a wife and not a vvife She is vvife but a wife of whoredomes Hos 1 2. She is not a vvife that doth deâ—eane her self loyally as she should but hath her adulteries between her â—â—rests Hos 2 2. To vvhich purpose also may be observed that the Lord vouchsafeth â—et * Hos 2 2. to plead with her as vvith †Ch. 1 2. a wife of whoredomes to exhort and require â—er to ‡ Ch. 2 2. put away her whoredomes out of her sight c. to threaten her as he did Iudah also that els ‘ v. 3 c. he vvil strip her naked * Ezec. 23 25 26 29 c. and set her as in the day that shee was â—orne that is depriue her wholly of her ornaments and blessings so then they vvere not yet all taken avvay and that he would bring her into as miserable estate as when she was in bondage in Egypt at which time in the midst of all her miserie he took pitty on her and made her his vvife and endewed her with many excellent gifts and blessings and brought her into the land of Canaan and into his house and dvvelling place Out of which now he would thrust her againe and depriue her of all his mercies and blessings there enjoyed Hos 2 3 6 9 10 11 12 13. with Ezec. 16 4 5 6 7 8. c. Now this being but threatned here vvas not yet performed And difference is to be put betvveen a threatning as here is made the performance or execution thereof which followed after As we haue â—hewed here before out of the historie 2 King 17 chap. Els men might alâ—â— think that Iudah was not the wife of God nor he her husband in Ezechiels time by whom the Lord calleth her an harlot and more corrupt in whoredomes then Israell and threatneth against her as here he doth by Hoseah against Israell that he will strip her out of her clothes take away her faire jevvels and leaue her naked and bare c. Ezec. 16 35-59 â—â—d 23 4 11 26 29 36 44 45. with Hos 1 2. and 2 2 3. Or if we should here understand it otherwise yet this stil is evident that the Prophet “ Hos 1 9. vvith ch 2 3 9 c. first speaketh of the birth of Lo-ammi not my people Hos 1 9. afore he saith Plead with your mother that she is not my wife nor I her husband that she put away her whoredomes least I strip her naked c. Hos 2 2 3. c. And both by the prophecy historie appeareth as is shewed before that the time estate of this Lo-ammi was yet to come it typing out that time and calamitie of theirs vvhen the Lord droue them out of his house and cast them out of his land and gaue them up into the hands of Salmanasser and Esarâ—addon kings of Assyria when now their kingdome was quite overâ—â—rowne and themselues captived and caryed away out of Canaan the â—and of promise into the polluted lands of the heathen nations c. So as â—is then toucheth not the question it self which is concerning the estate of Israell vvhiles they remayned in the land being now fallen into defeâ—â—â—on as is aforesaid Some I knovv there are who take it that †Hierom. Zanchius Mercerus c. on Hos 1. c. by Iezreel the first childe â—â—re spoken off is meant the captivitie brought upon part of the tenne â—â—bes by Tiglath Pileser aforesaid and by Lo-ruhamah the second child â—â—e captivitie of all the ten tribes by Salmanasser and by Lo-ammi the â—â—ird child that estate of theirs when being thus punished and not yet â—â—â—enting they vvere in the end rejected from being the people of God and accounted as the Gentiles among vvhom they vvere vvanderers Or that ‡ by Jezreel the first child was meant the captivitie of the ten tribes by Salmanassar aforesaid vvhen they vvere caried out of their land and dispersed among the nations and by Lo-ruchamah their estate afterwaad in captivitie when they found not mercy vvith the Lord vvhich yet he would haue shewed unto them if they had repented turned unto him and by Lo-ammi that time and estate of theirs when after all the former punishments and forbearance of the Lord they not yet repenting vvere novv no longer accounted his people but rejected and esteemed as the heathen And accordingly they make this second chapter vvhereabout vve treat an explication of that vvhich went before in the first chapter And so apply it now also to the estate of the Ievves generally since their refusall of Christ and his Gospell Which then is the more against these men and stil shevveth that this perteynes not to the question in controversy concerning Israels estate before their dispersion vvhiles yet they were in the land of Canaan not made wanderers among the Gentiles Novv to come to such things as follow after in this prophecy I could here at first insist upon the very next vvords in †Hos 2 2.3 c. this verse and the verses follovving let her therefore put away her whoredomes out of her sight least I strip her naked and set her as in the day that shee was borne c. Which plainely sheweth that she vvas not yet brought to this passe but was thus threatned to bring her to repentance or leaue her the more vvithout excuse as in such pleading dealing is commonly used like as I noted here before touching Iudah also out of Ezec. 16 and