1 10. and 47. Dan. 5. Hab. 2 Zach. 8 9. Ier. 51 61 64. But vvil it therefore follovv that the Baptisme had in the church of Rome is no ordinance of God no signe seale or sacrament of the Lords but a vaine idoll and nothing and to be renounced as an impure idoll in their abuse yea to be a lying signe a detestable and cursed sacrament as they often speak of it Or that all vvho are there baptized and retayn the baptisme had in that church as the Lords sacrament signe and seale unto them of the forgiuenes of sinnes shal be damned Doe the Scriptures here alledged proue these things If not hovv greatly doe they abuse the Scriptures and their Readers as the papists also doe continually Yet notvvithstanding we may not because of their abuse account the Scriptures to be an idoll or a lye in their right hand or nothing in the world c. but vve must still esteem them to be the holy word of God the light of our feet and joy of our hearts the true and sure testimonies of the Lord how ever they be perverted and abused by them And hitherto of their abuse of the Scriptures in this place VAINE DISTINCTIONS AND Anabaptisticall assertions Vain distinctions and Anabaptisticall assertions Fiftly for vaine distinctions and Anabaptisticall assertions obserue these 1. That he maketh tvvo sorts of Idols and sayth both the kinds are in popish baptisme and yet neyther of them is to the point in hand as may be seen by the particulars aforesaid Besides that in right proprietie of speach this rather sheweth tvvo sorts of Idolaters then of Idols the brasen serpent being not in deed an idoll but onely idolatrously abused by them * 2 King 18 4. that burnt incense unto it Neyther doeth the Scripture that I can find call it an Idoll or any where take Idols to be types and sacramentall signes unto us of redemption by Christ as †Num. 21 8 9. with Joh. 3 14.15 the brazen serpent was to Israel in the wildernes as here by themselues is observed Thus also as they doe not two onely but many sorts of Idols may be made in other respects As besides those that are here named by themselues and such also as are onely fictions and imaginations of the mynd some to be of such things as being giuen by the Lord for the common use and service of the world yet are made Idols by men unto themselues Lev. 19 4. Deu. 4 15 16 19. Ier. 10 2 3. Hos 13 2 Act. 27 42 43. Phil. 3 19. Col. 3 5. 1 Joh. 5 21 as the Sunne Moone Starres c. some parts of the body and other creatures giuen to man also for his use as the belly money and the like are by many made their God Also kings and Princes in kingdomes Husbands vviues and children in families Ministers and people in churches yea the church and Christ himself are often made Idols by the vayne opinions sinnes and abuse of men and many other the like things which were long to declare insist upon in particular But shal vve therefore say that these indeed are Idols and so many several sorts of Idols also And that they are not the true Sunne Moone Starres c. Or should we not rather acknowledge that these are the Lords good ordinances benefits mercies unto us vvhich many abuse idolatrously to their ovvne hurt to the dishonour of God but not to the annihilating of the Lords institutions themselues And novv by this occasion let me wish these men to consider well with themselues whether their ovvne errors about this and other matters be not in deed idols before the Lord Exod. 20 4.5.6 Ezec. 14 7. Hos 13 2. 1 Joh 5 â—1 such as be all erroneous opinions and courses in religion vvhich men frame to themselues according to their ovvne understanding whether concerning Christ himself or concerning his faith order vvorship or any part of religion othervvise then the Lord hath himself prescribed in his word By meanes whereof it cometh often to passe that many vvho think themselues most free from idolatrie haue their eyes onely bent upon others in this behalf are yet notwithstanding them selues deeply plunged therein 2. It is also a vayn distinction as touching the question in hand when to reconcile the Apostles vvords vvho saith an idoll is nothing in the world 1 Cor. 8 4. with the Prophets vvords vvho saith their idols are silver gold the vvork of mens hands Psal 115 4. they tell us that an idoll for the matter is something but for relation to God or divine grace it is nothing For what concerneth this the Lords ordinance of baptisme that is the signe of his covenant hath relation thereto c Or what agreement haue idols with the Lords ordinances that here they giue us idle distinctions concerning Idols 3. For other odious Anabaptistical assertions note these novv likewise together which haue here before upon several occasions ben observed alreadie 1. That he calleth Christs baptisme corrupted Antichrists Christening 2. That making two sorts of Idols he sayth there is a mixture in Antichrists Christening of both sorts of abominations 3. That therefore they haue renounced the Romish baptisme as an impure idoll in their abuse c. 4. That it is a lye in the right hand of all that so receiue it Esa 44 20. 5. And that the saying of the Apostle is verified in it an idoll is nothing in the world 1 Cor. 8 4.6 That the vvater in baptisme there received is as the gold silver of the hethens Idols spoken of Psal 115 4. 7. That the outward action and work of the priests hands in baptisme is as the work of mens haÌ„ds that make the Idols aforesaid 8. That touching the relation which is the mayn thing in a Sacrament c. so it is a vayn Idol and nothing 9. That it wil not help to say that baptisme in it self considered is Christs ordinance though corruptly abused and administred among them because the brasen serpent being in it self Gods ordinance at first and a sacramental signe of redemption by Christ yet they that burnt incense unto it made it an Idol and therefore as Nehushtan a peece of brasse it was destroyed What strength this giveth if there vvere trueth and waight in it how neare it commeth to that other assertion which some among theÌ„ boldly affirme that the baptisme aforesaid is no more or better to be esteemed but as the common washing of our hands or faces with water let such as are vvise consider As also vvhat great seduction and erroneous grounds leading to Anabaptistrie are cowched in the assertions aforesaid And these so many together in the compasse of one page besides infinite the like othervvhere Wherein they should haue had the more care of their own sayings least while they impute blasphemie to the Papists as here they doe justly they fal themselues also by
other the like in the Scripture is to be observed that vve may aright understand these phrases of forsaking the Lord falling and departing from the Lord going a whoring from under the Lord despising polluting and forgetting the Lord other the like speaches often spoken touching the forsaking despising polluting forgetting of the Law commandements Temple vvorship service of the Lord c. as by the “ Iudg 2 12 13. 3 7. 1 Sam. 15 11. 1 King 18 18. 2 Chr. 12 1 5. 24 18 20 24. and 25 27. and 29 6. Psal 106 20 21 39. Ezec. 23 5. Ier. 2 13. and 3 20 21. and 22 9. Ezec. 22 8. Mal. 1. 6 7 8. c. Scripture it self and Chaldee Paraphrase they are expounded usually and not simply of so dealing vvith the Lord himself as the bare vvords and letter it self might seem to imply For euen in the defection of Israell vvhen Ieroboam set up the calues yet still they intended to worship the Lord that brought them out of the Land of Egypt as their Fathers had done of old in the vvildernes 1 King 12 28. with Exo. 32 4 5 8. And Naaman being healed by Elisha a †2 King 5 8. Prophet in Israell acknowledged the Lord God of Israell to be the onely true God 2 Kin. 5 15 c. Iehu is anoynted king over Israell the people of the Lord 2 Kin. 9 6. And hath zeale for the Lord against Baal 2 King 10 16. and provideth for the servants of the Lord vvhen he slayeth the vvorshippers of Baal and destroyeth Baal out of Israell 2 King 10 23 28. Yet he departed not from the sinnes of Jeroboam the sonne of Nebat and took no heed to walk in the Law of the Lord God of Israell with all his heart 2 King 10 29 31. Likewise of Iehoahaz after him when Israel was oppressed by the Syrians it is said that he besought the Lord and the Lord hearkened unto him 2 King 13 2 3. And many the like may be observed about the ten tribes And much more concerning Judah and all Israell together in their corruptest times if it were needfull to insist thereupon By this then may appeare that of whomsoever the Scripture aforesaid be understood yet it will not proue that circumcision or the other ordinances of God had among the Ievves vvhether in Israell or in Iudah vvere false and deceitfull signes no better then the abominations of the heathen here called by them the ordinances of God reteyned in other nations And if it vvould then it might be urged against Iudah also and not against Israell onely as hath ben declared And vvhere then was circumcision or the church of God if now they vvere not in Iudah and Israell nor among the Ievves any more then among the Gentiles But of this Scripture vvith other the like and of the estate of Israell diversly considered sometimes in respect of themselues their idolatrie breaking the covenant on their part and provooking the Lord unto wrath sometimes in respect of the Lord and his grace not breaking the covenant on his part but calling them to repentance c. I haue spoken “ Adver p. 60 61. c. othervvhere which vvhiles they would oppugne what other thing doe they but publish their owne errors contradictions and abuse of Scriptures as in some particulars about the former Objection hath ben shevved before and will further appeare by that vvhich followeth hereafter But now by this occasion let me aske this touching themselues If they vvould that men should thus esteem of Israels sinful departing from Iudah as here they vvrite how then would they haue others to esteem yea vvhat doe they think themselues of their owne estate in regard of their sinfull division made from the church whereof they were Do they think that they also are fallen from the Lord and from his church c. that therefore the baptisme other ordinances of God reteined among them are false and deceitfull and no better then the observances of the heathen c. And vvhereas †Arrow against Idol p. 71. c. they know that such haue stil some pretences which they are woont to alledge for the more colouring of their sinfull iniquitie let them but see and consider the things which themselues haue observed heretofore touching †Arrow against Idol p. 71. c. Ieroboam what he could pretend for himself and the cause of Israell aforesaid And let them make good use of it novv for themselues Touching Ier. 3.8 The next Scripture here cited by them is Ier. 3.8 where Ieremie the Prophet writeth thus Ier. 3 6 7 8. The Lord said also unto me in the dayes of Iosiah the King Hast thou seen that vvhich backsliding Israell hath done She is gone up upon everie high mountaine and under every green tree and there hath played the Harlot And I said after shee had done all these things Turne thou unto me but she turned not and her trecherous sister Iudah saw it And I saw when for all the causes vvhereby backsliding Israell committed adulterie I had put her avvay and giuen her a bill of divorce yet her tretcherous sister Iudah feared not but went and played the harlot also Jer. 3 6 7 8. Where note these things 1. That the Prophet spake this in the dayes of Josiah as is said expressely ver 6. at which time Israel vvas now caried avvay captiue out of their owne land into Assyria some while before Iosiahs dayes viz. in the sixt yeere of Hezekiah c. 2 King 18.9 12. with 17 chap. So as this place is not to the point of the question in hand which is concerning the estate of Israell from Ieroboams time all the while they abode in the land 2. And what consequence is there in this to say Israel was put away had a bill of divorce in Iosiahs time therefore it was so dealt vvith in Jeroboams time when as Iosiah was about tvvo hundred yeeres after Ieroboam As if one should say * 2 King 24 20 and 25 chap. Iudah vvas caryed captiue unto Babylon out of the Lords land and presence in Zedekiahs time therefore they were so dealt with in Rehoboams time whereas Zedekiah the sonne of Iosiah vvas aboue two hundred yeeres after Rehoboam 3. Nay this is directly against themselues For seeing they were not put away nor had a byll of divorce so long as they dwelt in the Lords land of Canaan therefore their case vvas and is otherwise to be esteemed all that time then as these men in their prejudicate conceit for more colour â—f their errors vvould beare us in hand 4. By this place also compared vvith †Hos 9 3.15 17. 2 Kin. 13 23. other places of the Prophets â—ay appeare that by the byll of divorce giuen unto them is meant the putâ—ng of them out of the land of Canaan as out of the Lords house and presence and delivering them unto the
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
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
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
clause vvhich he savv I mentioned about Antichrist that he takes not away wholly the church of God c. Is it because he can fynd no answer and yet vvill not yeeld to the trueth and therefore rather then he vvill not oppose useth these shifts and slye conveyances thinking that his followers vvil not obserue these sleights of his Hovv ever it be let the reader obserue that himself seeth the heathens haue not the church of God as the church of Rome vvhere Antichrist sitteth hath and that therefore fetching his answer from the heathens he doth vvholly leaue out this clause of the Church of God which they haue not among them in their estate and so in deed giues us the cause whiles he would seem to oppugne it And whereas he saith the Divel hath not taken avvay vvholly every trueth ordinance of God among the heathens it is nothing to the purpose seing they are not the church and people of God under his covenant neyther doe so enjoy any of them Take an instance in one of the particulars which he mentioned before where he said that the heathens reteyne baptismes or washings among them yet vvhen any of them leaue that estate and come to the faith and church of Christ they are to be baptized into the Lords name and to receiue the seale of his covenant giuen to his church vvhich they had not before But so may not be done vvith those that haue received baptisme in the church of Rome or any other apostate churches when they leaue such estate because they are already baptized into the name of Christ and haue in those Churches received the seale of Gods covenant which the heathens haue not As I haue shewed ‘ Pag. 27 c. here before more particularly And this is alwaies a sure ground and firme rule to be observed The Lord shevveth his vvord unto Jacob his statutes and his judgements unto Israel He hath not dealt so vvith any nation and as for his judgements they haue not knovven them Psal 147 19 20. That which he saith he noted here before is †Pag. 94 c. before ansvvered vvhither I refer the Reader And vvhere he saith next that the Divel and Antichrist so much as in them lay and as stood vvith the safetie of their deceitfull kingdome haue sought wholly to take avvay the church and trueth of God and to put lyes in the place this is against him self both implying that it vvas not vvholly done which is the thing that vve say and he oppugneth and manifestly shevving that Gods goodnes and power superabounded aboue all the malice and iniquitie of the Divell and Antichrist vvhich therefore vve should all obserue vvith thankfulnes to God not obscure or oppugne as the Anabaptists this man doth what they can Besides that Gods goodnes and power did yet more appeare in nourishing the vvoman his church in the vvildernes from the presence of the serpent Rev. 12 14. Like as before the Lord measured the Temple and Altar and vvorshippers therein vvhich were most inward and secret to himself vvhenas he gaue the Court of the Temple resembling the outward visible estate of the church into the hands of the Gentiles the Antichristian apostates and persecuters and the holy City to be troden upon by them which Court City notwithstanding vvere stil the Lords though thus exposed dealt vvith for the time appointed Whereabout I haue noted some fevv things ‘ Pag. 128 129 130 c. here before which the Reader may make use off concerning this matter Other things that might be observed thereabout I doe not now enter into or insist upon For the last thing which he alledgeth out of that which I vvrote heretofore euen in it also there is sufficient for confirmation of this matter against himself for us inasmuch as the apostasie of Antichrist the man of sinne ‡ Answ to M. Ja. p. 137. could not justly be accounted a mysterie of iniquitie and truely said to speak lyes in hypocrisy also privily to bring in damnable heresies and to haue a shew of godlynes if they did absolutely and vvholy depart from the faith and not onely from some points thereof c. And hitherto of the understanding of the Apostles vvords where he speaketh of Antichrists sitting in the Temple of God 2 Thes 2 4. and of the tvvo inferences thereupon against the Papists Anabaptists c. In all which this man opposeth what he can thus chusing rather to strengthen such in their errors then he vvill seem to haue erred himself or cease to oppose us thereabout Of Gods people in Babylon spoken off Rev. 18 4. Next I observed ‘ Advert pag. 59. here againe as I had done before concerning the baptisme had in the church of Rome that which is said Rev. 18 4. Goe out of her my people and partake not in her sinnes c. Whereupon I inferred that those words my people imply the covenant of God continued among them For thus is the covenant taught and set down unto us in the Scripture I will be your God and you shall be my people c. This also he setteth to oppose in words but confirmeth it in deed though against his will For vvhat doth he ansvver †Animad p. 80. These very words saith he are taken from Ier. 51 45. My people goe out of the midst of her where by my people the church of Babylon is not meant but the Israelites c. Very vvell But are not those words My people the words of the covenant as I said And vvere not that people now in Babylon the church people of God under his covenant Had not that people also polluted the Temple of the Lord and fallen into notorious idolatrie apostasie and other iniquitie for vvhich they vvere giuen by the Lord into the hands of the Babylonians and vvere they not still the Lords church people his vineyard and heritage notvvithstanding 2 Chron. 36 14 20. with Jer. 12 7 10. and 20 4. Lamen 1 3 8 10 14 15. c. Esa 63 10 17 18 19. Is there not difference moreover to be put betweene the people of God in Babylon and between Babylon it self How els vvill he make this speach and case in the Revelation to accord with that other spoken of by the Prophet from vvhence himself saith these very words are taken if that there be not novv as there vvas of old in Babylon of Chaldea the people of God under his covenant continued among them in the mysticall Babylon of the Beast whether it be applyed to the city of Rome the throne of Antichrist and jurisdiction thereof or to the apostasie of the church of Rome vvherein the man of sinne sitteth and dominereth Whereabout see more ‘ Pag. 152 153 154 c. here before And to make this matter yet more plain obserue moreover in the Prophet Zacharie how afterward he speaking of the same matter and same
those in whom Christ delighteth that is to the Saints that are great excellent and noble being made the sonnes of God in Christ ver 3. vvith 1 Ioh. 3 1. Joh. 1 12. For whom Christ dyed and rose again from the dead is set in glorie at the right hand of God vvhere are pleasures for evermore Psal 16. And that thus we may understand and apply this Psalme unto Christ and to the work of his redemption and mediation vve may learne by the Apostles themselues so alledging applying it other psalmes accordingly Act. 2 25 36. compared with Psal 16 8 11. and 110 1. 132 11. 9. They whom Christ hath redeemed by his death haue remission of sinnes through the blood of his crosse receiue the spirit of adoption of sonnes are sanctified renewed and made conformable to the image of Christ are never separated from the loue of God vvhich is in Christ Iesus become members of that body vvhereof Christ is the head and Saviour are the Saints of the High ones or of the high places and haue the Angels sent forth to minister for them as being the heires of salvation Ephes 1 7. Col. 1 12 14. Rom. 8 15 39. Gal. 4 4 7. Exod. 29 36 37. and Ezec. 43 13 27. with Heb. 13 10 12. and 2 9 11. and 10 14 19 20. Tit. 3 4 7. Phil. 3 10. Ephes 1 3 23. and 5 23 27. Dan. 7 13 14 18 25 27. with chapt 9 24 27. Psal 91 11 16. Mat. 18 10 11. Heb. 1 3 13 14. Of vvhich graces and benefits seeing all are not partakers but the elect and beleevers onely therefore also the Redemption of Christ and the fruit thereof perteyneth to these onely not to all in the vvorld whosoever 10. Christ at his first comming vvas once offered to beare the sinnes of the Many unto vvhom expecting him he shall appear the second time vvithout sinne unto salvation Heb. 9 28. Which second appearance of his seeing it shall not be unto all for salvation but onely to the many spoken off who are the heires of salvation as may be seen in 1 Pet. 1 2 5. Matth. 25 31 46. 1 Thes 1 10. and 2 Thes 1 6 10. Tit. 2 11 14. 1 Ioh. 1 2 3. in the other Scriptures aforesaid therefore also Christ was offered to beare the sinnes onely of them and not of all in the vvorld whosoever whatsoever they be Herevvith also accord sundry speaches of auncient writers As vvhen Ambrose saith God knovveth vvhat the Spirit desireth Rom. 8 26 27. and vvhat is the mynd of the Spirit because he maketh intercession for the Saints as it is written because euen the Spirit maketh intercession for us For they for whom Christ suffered and whom he hath cleansed with his blood for them doth the spirit also make intercession Ambros tom 2. libr. 5. epist 23. And Augustine The Donatists vvould not agree that by the name of the World the church could be signified contrarie to the words of the Apostle who saith 2 Cor. 5.19 God was in Christ reconciling the world to himself and contrarie to the words of the Lord himself who said The sonne of man came not to judge the world Ioh. 3 17. 12 47. but that the world through him might be saved For the world cannot be reconciled to God and saved by him unlesse that by the name of the World the church be understood which onely being reconciled by him is saved August tom 7. lib. contra Donatist And again He that spared not his owne sonne Rom. 8 32 33. with ver 29.30 but delivered him up for us all how shall he not with him also freely giue all things unto us But to whom To us that are foreknowne and predestinated justified glorified of whom it followeth Who shall lay any thing to the charge of Gods Elect August tom 9 tractat 45. in Iohan. Again also Hovv then said he unto these ye are not of my sheep Because he saw they were predestinate to eternal destruction Ioh. 10.26 not ordeyned or purchased to eternall life by the raunsome of his blood Ibid. tractat 48. in Iohan. And Cyrill likewise Christ is novv also subject to the Father Hebr. 9.14 1 Pet. 1 19 20 21. yet not for all but onely for them that beleeue in him for whom he offered himself as a lambe without â—â—ot unto the Father that he might offer them unto God being freed from all sinne Cyrill Thesauri lib. 10. cap. 8. CHAPTER IIII. Touching freewill or power in our selues unto good since the fall VVHether true conversion unto God saving faith in Iesus Christ be not the free gift of God and the vvork of his grace powerfully vvrought in us to his praise and glorie And is not of our selues or in the povver of our freevvill as grace is offered to receiue or to refuse it to beleeue or not to beleeue as we will our selues but is vvholly the free gracious and povverfull work of God in us as is aforesaid Eph. 1 ch and 2 1 8 9 10. Phil. 1 29. and 2 13. Col. 1 12 13 21. 2 Thes 1 3 11 12. Ioh. 1 5 11.12 13. and 3 3 6 27. and 6 44 65. Act. 16 14. and 26 15 18. Gen. 6 3 5. Deut. 30 6. Job 15 16. Psal 51 5. and 100 3. Prov. 27 22. Ier. 31 18 33. Ezech. 11 19 20. and 16 6. Iam. 1 17 18. 1 Ioh. 3 1. Heb. 12 2. and 13 20 21. 1. Because saving faith holynes is a fruit of Gods election of grace and therefore is the vvork of his grace povver in us to his praise Act. 13 48. Ephes 1 3 4. and 2 8 9. Tit. 1 1. Of vvhich see here before pag. 222. 2. It is God that maketh us and not we our selues to be his people the sheep of his pasture Psal 100 3. Ioh. 10 16 27 29. Heb. 13 20 21. 1 Pet. 2 25. It is Gods vvork alone vvho as he created us at first according to his owne image and likenes so also createth regenerateth renevveth us againe by his Spirit in Christ according to his image in righteousnes holynes of truth Gen. 1 26 27. vvith Ephes 4 24. Col. 3 10. Ier. 31 18. Lam. 5 21. Euen the heathens themselues acknovvledge for our naturall life that vve are the generation of God in vvhom vve liue and moue and haue our being as the Apostle alledgeth out of their ovvne vvritings Act. 17 28. And should not then Christians much more acknowledge for our spirituall life that our new birth and regeneration is of God that as our first generation for our naturall life is not of our ovvne selues nor in our ovvn power to vvork or hinder it so neyther our regeneration or new birth but is the good powerful vvork of God in us by his Spirit through Iesus Christ to whom he giveth us and out of vvhose hands none is able to take us Psal
Israel had not before us M. Ainsw Defence of Scrip. pag. 10. Which being well observed wil giue good light to many matters now in question But I wil proceed to other things 2. Whereas sometimes I alledge many Scriptures together my meaning is not that each of them proue the point in hand but that to this end they are to be compared layd together corfirmation of the truth to be derived frò thence by consequence discourse of reason as in questions of religion is woonted to be done 3. The questions that I set down are divers abort them there is great diversitie of judgment Touching some of thē I set down reasons but one way answer the objections to the contrarie For others of thē sometimes I propound reasons both waies so leaue al to be examined judged of according to the word of God At first I had thought onely to haue insisted upon the points thēselues without mention of any adversaries or confutation of any Opposites by name But afterward upon divers waighty reasons I chaunged my purpose course of manie Opposites haue named a few giuen a litle tast of the manifold Opposition that is made against us noting withall a few instances of the many shifts errors contradictions abuse of Scriptures into which they run are caryed exceedingly ‘ M. Ainsw Animadv c. Where also I could mention if I would sundrie manifest untruths published by some which are so very untrue as I need not produce any other proof or witnes herein but the publike records of Amsterdam stil extant the testimonie of such as were present and heard and saw what was done not excepting M. Ainsw owne followers Whom now moreover by this occasion I doe once againe exhort to consider their waies estate in their heart to cal to mynd both how they haue ben wanting in yeelding bearing witnes to the truth and how long now they haue continued in their schismaticall and scandalous Division frō the Church whereof they were and that both for the matter time and manner thereof besides many other sinnes and transgressions which they run into withall A just recompence of their contumacie frō vvhich they would not be reclaimed by any meanes Neither doth it availe thē that some others joyned hand in hand with thē becoming as Simeon and Levi did brethren in evill In such cases we must still remēber and obserue what Iacob the Patriark said O my soule come not thou into their secret unto their †Or Church as M. Ains doth otherwhere usually translat the word KAHAL which here he doth not so Note it assembly myne honour be not thou united Gen. 49.5.6 4. Now of the Anabaptists Arminians I need not speak particularly Some of their opinions here following I haue noted and refuted Gen. 37.9 Phil. 2.15 Iudg. 5 31. Prov. 4.18 Dan. 8 10.12 11.31.32 Act. 2.20.40 Rev. 6.12 both for the more clearing of the truth the further helping of others against their errors which do now here so much trouble endaunger the estate of church Common wealth The Reformed churches may for the faith of Christ which they professe wel be estemed as Israel was of old in their measure degrees to be as the Sunne and moone the lights of the world Which should therfore stil increase in al shining light of the truth holynes shyning more more unto the perfit day yea til they go forth as the Sunne in his might should be the more carefull hereof seeing the Scrtpture also teacheth how euen ‘ Rev. 16.8 c. Or by the Sunne here understand hotte persecution Sal. Song 1. 6. Mat. 13.6 21. upon the Sunne shal a vial of Gods wrath be powred out before the utter extyrpation destuction of the Beasts throne kingdome that the day is a comming wherein the moone shal be confounded the Sunne ashamed when the Lord of hosts shall reigne in mount Zion in Ierusalem before his auncients gloriously Esa 24.23 Which whether it shal be at the conversion of the Jewes to the Christian faith which now hasteneth on time and the work of God will manifest As also in what manner shal be verified that which the same Prophet hath foretold saying The light of the Moone shal be as the light of the Sunne and the light of the Sunne shal be seuen fold as the light of seuen dayes in the day that the Lord byndeth up the breach of his people and healeth the stroke of their wound 5. In the meane time who doth not obserue and lament that among the Lutherans and Reformed churches every where there should still remain so many great corruptions errors superstitions other transgressions not redressed or amended in the worship of God conversation of men Which threaten some heavy judgment of God not to be far off if we meete not the Lord with true and unfeyned repentance in time In which regard al are to be exhorted carefully without delay to think on their wayes to turne their feet into the Testimonies of the Lord. Buy the truth sayth ‘ Pro. 23.23 Salomon but sell it not Part with any thing for it but part not with it for any thing Enter in at the strait gate sayth †Matt. 7.13.24 Christ for wide is the gate broad is the way that leadeth to destruction many there be which goe in thereat but strait is the gate narrow is the way which leadeth to life few there be that find it Finally let us all labour what in us is to grow in grace in the knowledge and obedience of the truth in all things not regarding the applause or displeasure of men but endevouring to please God more and more not onely to know profeesse in word but to obserue and practise in deed whatsoever the Lord hath commanded us knowing that †Deu. 4 1 2. Matt. 28.20 Ioh. 7.17 13 17. 1 Tim 6 13.14 this hath the promise of blessing acceptance with the Lord. Wherein if these my poore labours shal any waie help and further thee giue praise unto God and remember me in thy prayers to the Lord In whom I rest and still shall remaine thyne FRANCIS IOHNSON Pastour of the English exiled church sojourning for the present at Amsterdam It was not an enemy that reproved me then I could haue borne it neyther was it he that hated me that did magnifie himself against me then I would haue hid my self from him But it was thou O man myne equall my guide and myne acquaintance who tooke sweete councell together and walked into the house of God in company Psal 55.12.13.14 Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsely for my sake Rejoyce be glad for great is your reward in heauen For so persecuted they the Prophets
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
avvay by Christ For otherwise the Apostles themselues drawe reasons from them and make applications thereof unto us so teaching that the truth and equity of them is perpetual notwithstanding as I haue here before shewed in many particulars OBJECTION VI. But the Iewes that were under the covenant and circumcised when they were young were also baptized when they were old And the Proselytes likewise of the Gentiles Matth. 3 5 6. Act. 2 5 10 41. and 18 8. ANSWER 1. Circumcision besides that it vvas a seale of the covenant of God was also in other respect one of the shadowes and ceremonies of the law and so according to the time of the old Testament was done with blood and led them still on to the Messiah to come who was not then exhibited Lev. 12 2 3. with Exod. 4 26. Whereas Baptisme agreably to the maner of the new Testament is without blood and sealeth unto us the grace of God in Christ who is now come in the flesh Ioh. 1 26 27 29. Act. 2 36 38 41. and 8 36 37. In which respect it vvas needfull that the Ievves and Proselytes though circumcised should also be baptised into the name of Iesus Christ and so should manifest that now they looked no longer as before for the Messiah to come but beleeved in him that was already come euen in Iesus Christ in whom the shadovves of the law had their end and fulnes and in whom the promises of God are Yea and Amen to the glory of God by us So as now both Ievves and Gentiles are compleet in Iesus Christ therefore vvere baptised into his name Col. 2 10 12 16 17. with 2 Cor. 1 20. and 12 13. Act. 2 38 41. and 8 36 37. and 10 36 48. 2. There vvere also many both Iewes and Proselytes who though they vvere circumcised yet did not acknowledge Christ now exhibited Luke 7 29 30. Act. 2 40. and 6 12 13 14. and 7 chap. and 13 45 50. 14 2 5. and 17 4 5. and 18 4 5 6. and 19 8 9. and 28 17 23 24. Rom. 2 17 29. Rev. 2 9. and 3 9. In respect vvhereof it vvas needful that such of them as beleeved 〈◊〉 â—hrist should accordingly professe it and so by baptisme be distinguiâ—â—â—d and separated from the other unbeleeving Ievves and Proselytes 〈◊〉 refused Iesus Christ yet still gloried in their circumcision Whereâ—n moreover the Apostles exhorted the beleeving Ievves and Proselytes to saue themselues from that untovvard generation And then they that gladly received the vvord vvere baptized Act. 2 40 41. and 18 4 8. 〈◊〉 Moreover as there is one body vvhich hath one baptisme appointed unto it by the Lord both for Ievves and Gentiles and the partition vvall broken dovvne by Iesus Christ vvho hath made both one in himself so vvas it needfull likevvise in this respect that the Ievves should be partakers of the same baptisme vvith the Gentiles and so both of them by one spirit to be baptized into one body vvhereof Christ is the head having one hope of their calling one Lord one faith one God and Father of all vvho is aboue all and through all and in us all 1 Cor. 12 12 13. with Ephes 2.13 14 15. and 3 6. and 4 4 5 6 15 16. Whereupon also it follovveth that seeing the Gentiles are novv of the same body vvith the Ievves and joynt-partakers of the same promise in Christ by the Gospel that therefore the children of the Gentiles must novv in Christ be partakers of the seale of his grace as vvell as the children of the Ievves vvere heretofore Ephes 3 6. with Gen. 17 7 13. and 21 4. Zach. 2 11. and 13 1. Act. 2 39. 3 25. OBJECTION VII But Christ himself was not baptized till he was thirtie yeres old Luk. 3. 21 22 23. ANSWER 1. Yet he was circumcized vvhen he was but eight dayes old Luk. 2 31. Which cometh al to one end for the poynt in hand seeing circumcision vvas the seale of Gods covenant like as baptisme is and seeing baptisme now is come in stead thereof as I haue shevved here before 2 Secondly their reason is much like as if they should say thus Abraham the father of the faithfull vvas not circumcized till he was ninety nine yeeres old Gen. 17 1 24. therefore none then should haue ben circumcized till they vvere of yeeres as Abraham was nor till they did beleeue and could understand the doctrine and promise of God as Abraham did Genes 15 5 6 c. and 17 1 2 c. with Rom. 4 11 c. If they say that Abraham in his infancy could not be circumcized because circumâ—â—sion was not then instituted or used but that when once it was instituted he took it as soone as he could let them also obserue the same touching Christ that the ordinance of baptisme for the time of the Gospell now comming on was not yet instituted or administred by Iohn the Baptist vvhen Christ vvas young and that Iohn the Baptist the forerunner of Christ vvhom God sent to baptize being but half a yeere elder then Christ himself it could not therefore be that Christ should then be baâ—tized of him in his childhood Luk. 1 5 13 24 26 27 31 36 41. But vvhen Iohn the Baptist had begun his ministration then Christ came unto him to be baptized of him Luk. 3 1 21. with Matth. 3 1 13. Mark 1 1 9. 〈◊〉 thus the example of Christ being vvell observed is against themselues also the example of Abraham teaching us that as soone as convenient can be we should be made partakers of baptisme as Abraham was of circumcision Christ of baptisme by the ministration of Iohn the Baptist 3. Othervvise if they vvill urge the example of Christ in every thing for a rule to be followed of us without consideration of the special reasons and respects to be had concerning him why then are they not circumcized as Christ also was Luk. 2 21. why are they baptized before or after they be thirty yeeres old seeing Christ vvas baptized at that age Luk. 3 21 23 Why haue they not the heauens to open the holy Ghost visibly to descend upon them c. as Christ had at his baptisme Luk. 3 21 22. Matt. 3 16 17. And why doe they not upon their baptisme received fast fourty dayes and fourty nights as Christ did after he was baptized Luk 4 1 2. Matth. 4 1 2. If they answer that these and the like things concerning Christ had their speciall reasons and respects in him eyther in regard of his person or of his office and ministration or the estate of the Church at that time and the like and that therefore they are not generall rules to binde all others thereunto then they answer their owne objection themselues and thus let all men see that the objection is not of waight for the point of the question in hand Or if they vvill not thus answer but vvil make
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
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
receiue it For confirmation whereof he alledgeth Esa 44 20. Where the Prophet speaketh of Idols that * Gal. 4 7. vvith Esa 44 8 9 10. c. by nature are no Gods but a lye in the right hand of all that haue and reteyne them Which if it were true of the Romish baptisme that in the nature thereof it were no baptisme but a lye in the right hand of all that haue and reteyn it then should it without question be renounced as a very Idoll in deed For such is the lye in the right hand spoken off by the Prophet Esa 44 20. And the Lord requireth every man thus to doe with Idols Cast ye avvay sayth he every man the abominations of his eyes and defile not your selues vvith the Idols of Egypt I am the Lord your God Ezech. 20 7. Where though the Lord speak in particular of the idols of Egypt according to the case and estate of his people at that time yet it is the rule and vvil of God for all Idols as may appeare both by the reason there annexed in those vvords I am the Lord your God which excludeth the having or reteyning of any Idols at any time by other Scriptures forbidding al idols at all times vvheresoever Ezech. 20 7 18. vvith 14 3 6. and Lev. 19 4. Esa 30 22. Hos 13 2. and 14 8. 1 Joh. 5 21. Rev. 22 15. But here perhaps this man vvill say his words are not simply of receiving it but of so receiving it as here is sayd So in deed he speaketh here and vvell may it be that thus he speaketh to haue a shift and starting hole after his manner as I haue noted before But hovv ever it be let us yet examine it inquire a litle further into this matter And first let him novv syncerely tell us whether he hold that the Romish baptisme is a lye in the right hand of al that receiue it in the present estate of the Church of Rome Esa 44 20 as the Prophet here speaketh of a lye If he say Yea then both this Prophet in the same place and all the Scripture every vvhere teacheth that we may not reteyne it but must utterly reject it that els wee feed but on ashes and haue our hearts deceived c. Esa 44 20. with 30 22. Ezec. 14 6. and 20 18. Rev. 22 15. If he say No then all may see how he doeth but shift and cavill and hath spent many good houres and blotted a great deal of paper to no purpose but to maintaine error Anabaptistrie impietie besides that thus he giues us the cause against himself and overthrovves al his former assertions writing hereabout Secondly if some should be baptized in the Church of Rome vvith their crosses exorcismes greasings c. which he saith are vvorse idols then Jeroboams bullocks and yet should not set up baptisme in the place of Christ and his precious blood thinking it to giue grace and wash away sinnes let him now also concerning such syncerely tel us whether the baptisme thus received in that church should be renounced and rejected or not If he say it should then by this vvill follovv that they hold the baptisme of that church to be an Idol not onely in respect of this opinion of standing in Christs place c. which here he inserteth to beare out the matter with greater colour but in respect of the other corruptions also viz. their crosses exorcismes greasings c. though this other opinion aforesaid be not held therewithall If he say it should not be renounced and rejected for these corruptions but onely for the opinion aforesayd why then doe they hold the baptisme of the church of England to be an Idol where they know this opinion is not held to set it up in Christs place thinking that it giveth grace c Why also makes he such pretences about this matter by the crosses exorcismes greasings and other such corruptions in the church of Rome if he think that the baptisme there had doth not for all these become an Idoll and yet also saith that they are vvorse Idols then Ieroboams bullocks Thirdly hovv vvill he shew if he vvere put to it that baptisme in the church of Rome is so received as standing in the place of Christ c. seeing they are infants usually that receiue it there considering also * Of which see before p. 29. their profession of Christ and baptizing with water in the name of the Father the sonne and the holy Ghost that this alone is indeed the baptisme of that church the other things which he speaketh off being not the baptisme it self but erroneous opinions and sinfull addititions thereabout Fourthly keeping stil to the Papists opinion as it is held by themselues hereabout of which I vvill not stand here to treat let us for better finding out of the trueth admit that some of yeres not knowing better doe so receiue it as here is said thinking that it conferreth grace vvasheth avvay sinnes c. yet vvhenas once they are baptized in the Name of the Lord as is aforesaid vvith the * Of which see before p. 29. profession that is made of the Christian faith in that church and shal then afterward perceiue their errors hereabout let it novv well be considered vvhether yet notwithstanding the baptisme thus received be in it self an Idoll and a lye to be rejected or that onely the errors and corruptions brought in by men are to be renounced and not the baptisme it self which is Gods ordinance in that church as circumcision was in Israel though thus abused perverted and seeing that the very ground of baptisme in deed is †See before p. 23. the covenant and promise of God and not the understanding much lesse the erroneous understanding and opinions of men Fiftly to returne to the points we had in hand let it be observed that all vvho are there baptized doe so receiue it as there it is ministred and that commonly in their infancie at which time they know not what errour or abuse is held or done thereabout So as if their opinons and abuses make it in deed to be a lye in the right hand of all that so receiue it as there it is abused corrupted thē should all that are so baptized when they come to yeeres of understanding utterly renounce it as a meer Idol and a very lye as the Prophet here teacheth Esa 44 2. Which how strongly it implyeth Anabaptistrie and seduceth thereunto let the vvise and unpartiall judge Finally vvhen some of the Iewes and Pagans comming to be Christians according to the faith of the church of Rome making ‡ See before pag. 29. such profession thereof as they make themselues doe thereupon being not yet further instructed so receiue baptisme as there it is held and ministred vvill they now say that their baptisme so received is a lye in their right hand as the Prophet
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
to sinne speaking unto Ephraim who had novv ben so long in defection saith unto them in the Name of the Lord * Hos 13 4. Yet am I the Lord thy God from the Land of Egypt and thou shalt knovv no God but me c. Hos 13 4. vvith v. 1 2 3. Where obserue that in †Exo. 20 2 Hos 13 4. in both places the words of the covenant are used and in the same termes I am the Lord thy God c. Which shevveth plainely that they vvere now still the Lords people under his covenant and were so esteemed by the Lord himself and by his Prophets in deed and in truth 5. By the ‡ Hos 13 4 same Scripture appeareth also that they were accounted now still not onely the Lords people but euen as the same people of Israell whom the Lord brought out of Egypt notwithstanding that they lived now so many generations after and had gone through so many chaunges of their estate and were also fallen into great defection had so long continued in that apostasie vvere not yet cast out of the land of Canaan c. Which appeareth yet further by the next vvords in the same place where the Lord also sayth ‘ Hos 13 5 6. I did knovv thee in the vvildernes c. And According to their pasture speaking of the land of Canaan so vvere they filled Hos 13 6. and by divers other like speaches of the Prophets which vvere long to insist upon in particular as namely when the Prophets say “ Hos 10 9. and 9 9. they had sinned from the dayes of Gibeah which vvas ’.’' Iud. 19. c. in the time of the Iudges and * Hos 13 10 11 12. with 1 Sā 8. c. from the dayes of King Saul and had yet still ben partakers of Gods mercies †Hos 11 1 4. with 13 4 5. from the comming out of Egypt vvhence he brought them and guyded and fed them in the vvildernes yea euen †Hos 11 1 4. with 13 4 5. from the birth of Iacob ‡ Hos 12 3 4 5 9 10 11 12. c the Lords speaking vvith him at “ Gen. 3◠6-11 c. Bethell Whereabout those words of the Prophet are remarkable The Lord found Jacob in Bethell and there he spake vvith us With us saith the Prophet Hosea speaking of Israell and himself together now at that time Hos 12 4. The like testimonies may be observed also in other of the Prophets as in Amos 2 6 8 9 10 c. and 3 1 2. and 9 7. with 6 8 and 8 7. and Mich. 2 7. and 6 2 5. compared with Ier. 2 6. c. By all vvhich appeareth how the Prophets esteemed them stil to be the Lords people whom he brought out of Egypt and to be under his covenant c. 6. Moreover the land where Israell novv dwelt in Canaan was “ Hos 9 3 the Lords land like as was that of Iudah also Ioel 1 6 7. In respect whereof the land of other nations as of Assyria and the like was a polluted land whither to be driuen and there to dye was also threatned as a punishment Amos 7 17. vvhereas Israell was not yet driuen out of the Lords land and so had not yet a bill of divorement when Hoseah and Amos prophecied Hos 9 15. with ver 3. and Amos 7 and 8 chap. 7. Neither was the Lord yet departed from them nor they as yet cast of by him Hos 9 12 17. vvith 2 King 13 23. All which shevveth hovv they were still the Lords people and under the Lords covenant made with Abraham Isaac and Iacob as is expressely mentioned 2 King 13 23. how greatly therefore they erre vvho doe not in this behalf make other or better account of Israell in their defection then of the heathen nations c. Of which more hereafter 8. To the same purpose may be noted how the Lord blameth Israell for not observing * Amos 8 2 5 c. the New moones and Sabbaths as they should Which were ordinances of the church of God for vvhich the heathen nations are never blamed Which also were part of the partition vvall then standing betvveen the Iewes Gentiles and plainly sheweth how the Lord still accounted them for his church and people although they had now fallen into great backsliding from him 9. The like may be noted in that the Prophets rebuke Israell aswell as Iudah for making covenants with the Assyrians and Egyptians relying on them and seeking help at their hands not of the Lord in their distresse Ezech. 23 2 5 6. with ver 11.12 13. Also Hos 5 13. and 7 11. with Esa 30 1 7. and 31 1 8. Ier. 2 36. c. and with Deut. 7 1 2. c. 10. Also in that they reckon it among the sinnes of Israell that †Hos 5.7 and 7 8. they begate straunge children being mixed in mariage with the people of other natiōs Like as it is reckoned among the sinnes of the Israelites generally Judg. 3 5 6. with Psal 106 34 35. and of Iudah also particularly and is noted as a breach of the covenant among them Mal. 2 11. Ezra 9 and 10 cha Neh. 13.1 2 3.4 23 c. Which could not so haue ben to Israell as it was to Iudah had they not ben now still the people of God and under his covenant as Iudah vvas notwithstanding this and their other manifold iniquities so much and sharpely reproved by the Prophets Or doth God ever blame the nations or any persons that were not his people and under his covenant for mixing themselues in mariages covenants with other people for begetting strange children for seeking help at their hands c. So as these things also shevv Israell still to be the people and church of God to whom these lawes vvere giuen and of vvhom was required obedience thereunto for not marying and covenanting in such sort with the heathen of other nations together with the rest of the lawes of God Exod. 34 15 16. Deut. 7 1 6 c. with 1 King 11 1 2. and Hos 5 7. and 7 8. 11. And generally that * Hos 8.12 the Lord wrote unto them the great things of his law Which he shewed not to other nations as he did to Israell to whom he gaue his statutes and judgments Psal 103 7. and 147 19 20. with Deu. 4 5 8. 12. Also that †Amo. 2 6 7. the Name of God is said to be profaned by Israel aswel as by Iudah whō these men themselues I think wil not deny to be the church and people of God remayning then still under his covenant c. Amos 2 6 7. compared with Esa 52 5. and 63 19. Ezech. 36 20 23. 13. ‡ Hos 13 12 13. Yea Ephraim is acknowledged for “ a sonne though an unwise sonne being novv in defection And Israell is
forsake you Novv for a long season Israell hath ben vvithout the true God and vvithout a teaching Priest and without Lavv But vvhen they in their trouble did turne unto the Lord God of Israel and sought him he vvas found of them And in those dayes there vvas no peace to him that vvent out and to him that came in but great vexations vvere upon all the inhabitants of the countreyes And nation vvas destroyed of nation city of city for God did vex them vvith all adversitie Be strong therefore let not your hands be vveak for your vvork shal be revvarded 2 Chro. 15 2 7. Here the Prophet incourageth them in the work service of the Lord and exhorteth them to continue and goe forvvard vvith the reformation of Religion vvhich vvas already begunne whereof there is speach in the chapter going before vvhere it is said that * 2 Chron. 14 2 5. Asa did that vvhich vvas good and right in the eyes of the Lord his God For he took away the altars of the strange Gods and the high places and brake downe the images and cut down the groues and commanded Judah to seek the Lord God of their Fathers and to doe the Law and the commandement Also he took away out of al the cities of Iudah the bye places and the images and the kingdome was quiet before him Novv to incourage them to continevv this reformation so wel begun the Prophet useth divers reasons both in respect of things present and things to come and things already past and all of them in regard of the Lord himself his dealing vvith them according as they did or should walk vvith him Touching things present because the Lord had now â—hevved himself to be vvith them in giving theÌ„ deliverance from the Ethiopians and victorie over them vvhiles they vvere careful of reforming his vvorship For the time to come that if they sought the Lord putting trust in â—im and being carefull to vvorship him according to his vvord the Lord â—ould be found of them but if they should forsake him declining to false vvorâ—hip leaving of the reformation begun then he would forsake them leaue â—â—em in their daungers and miserie For the time past that Israel had ben a â—â—â—ng season without the true God and vvithout a teaching priest and vvithout law c. 〈◊〉 vvhich time no peace but much anguish and trouble had ben unto them Which â—hether it be understood of the tenne tribes of Israell or of Iudah or of 〈◊〉 Israel together as it is by ‡ Lavateâ— Strigelius Piscator c. in 2 Chro. 15. divers diversly applyed yet it commeth to â—â—ke purpose for the point in hand shewing how they neglected and left â—â—f the true vvorship of God and were then by the Lord punished divers â—aies If it be understood of the tenne tribes as vvell it may be then we may apply it to Ieroboams defection and the estate of things among them from that time to the daies of Asa here spoken off For novv they had left the Temple and true vvorship of God and follovved Ieroboams calues and so are said to be * See also more hereafter about the phrase of forsakeing the Lord c. p. 67 c. vvithout the true God Now likevvise they had left the Lords Priests that were of Aarons line set them up Priests of the lowest of the people and vvere vvithout a teaching priest not having true doctrine soundly taught nor yet regarding it and being vvithout the sacrificers of the Lord. Novv also they had left the Law of the Lord and follovved the commandement of the King and their owne inventions Hos 5.11 and 13.2 and so are said to be vvithout Lavv. And thus applying it to the ten tribes of Israel vve may well understand it of the defection of those times vvhen they left the true worship of God and follovved the calues at Dan and Bethel c. If it be understood of Judah as some apply it and the terme †By a Syneedoche Israell is sometimes put for Judah 2 Chron. 12.1.4.5.6 and 21.2 c. then it may be referred to the apostasie and false vvorship that had prevailed in Iudah since Rehoboams time in vvhose dayes Iudah is said to haue forsaken the Lord and his lavv and to haue built by places and images and groues c. 2 Chro. 12.1 2 5. vvith 1 King 14 21 24. The reformation vvhereof Asa had novv begun to make As at other times also after this the Lord complaineth of Iudah by the Prophet saying Can a maid forget her ornaments or a bride her attire yet my people haue forgotten me dayes vvithout number Ier. 2 32. If it be understood of all the tribes of Israell together as some also apply it and so the vvord Israell is often used then it may be referred to the defection and leaving of the true worship of God so often mentioned in the book of Iudges as where it is said that the childreÌ„ of Israel did evil in the sight of the Lord and forsook him served Baal and Ashtaroth c. Iud. 2 11 12 13 c. And here for the point in hand note that in the Scripture by forsaking the Lord is often meant the leaving of his true worship and service the follovving of idols and idolatrie c. As vvhen it is said that the children of Israell did evill in the sight of the Lord and forsook the Lord God of their Fathers there is further added this explication that they served Baalim and follovved other Gods of the Gods of the people that vvere round about them c. Iud. 2 11 12.13.19.20 So also Rehoboam king of Iudah and all Israell are said to forsake the Lord 2 Chr. 12 5. that is to forsake the lavv of the Lord 2 Chr. 12 1. and to transgresse against the Lord ver 2. provoking him to jelousy vvith their sinnes and building theÌ„ high places images groues c. 1 King 14 21 24. And thus the Lord long after again complaineth of Iudah by Ieremie saying My people haue committed tvvo evils they haue forsaken me the fountaine of living vvaters and hevved them out cisternes broken cisternes that can hold no vvater Ier. 2 13. going after Baalim ver 23 c. making cakes to the Queen of of Heauen powring out drink offrings to other Gods to provoke me to anger Ier. 7 18. and 44 16 19. And I vvill sette my judgments against them touching all their vvickednes vvho haue forsaken me and haue burnt incense unto other Gods and vvorshiped the vvork of their owne hands Jer. 1 16. And many the like throughout the Scriptures good to be observed thereabout As Iudg. 10.6 1 Sam. 8.8 and 12.10 1 King 9.9 and 11.33 and 18.18 2 King 21.21.22 and 22.17 2 Chro. 7.22 and 21.10.11 and 24.18.20.24 and 29.6 and 34.25 Esa 65.2 11. Jer. 5.7.19 and 9.13.14 and 16.11 c. Which maner of speach with
Kings of Assyria to be caryed thither To which purpose may be observed how a woman divorced or put avvay is termed one that is cast out or thrust forth to wit out of her husbands house Ezec. 44 22. Thus * Basting CoÌ„ment in Catechis quest 85. at the ende thereof some also think that excommunicates who are cast out of the church and so out of the house of God may after a sort be said for the time of their so abiding to haue a bil of divorce And all knovv that such are to be accounted members of the church though in sinne al the while their cause is a pleading til they be proceeded withall and cast out of the church that then also they are not to be esteemed as put out of the covenant of the Lord but from his house familie till they repent so as upon repentance they may and ought to be received againe into the Lords house and admitted to the churches communion as before And this without any nevv baptizing of them again which yet should be if they had beÌ„ put out of the covenant of the Lord. For baptisme is the signe of our entrance thereinto and the Lords seale of his so receiving admitting of us as circumcision vvas to the Iewes of old Likevvise vvhen Iudah was cast ou of the land and caryed away captiue to Babylon as God said to Ieremie concerning them †Ier. 15 1 Cast them out of my sight and let them goe forth and then after seuenty yeeres ‡ Ier. 29 10. Ezr. 1 1. c. according to Ieremies prophecie also returned again into the land they were not circumcised anevv neyther had the Lord put them out of his covenant though they had broken the Lords covenant themselues and were therefore thus chastised by him According as Ieremie in another place faith expressely “ Jer. 51 5. Israel hath not ben * ForsakeÌ„ as a widovv forsaken nor Iudah of his God of the Lord of hostes though their land was filled with sin against the Holy one of Israell Ier. 51.5 Which is the more to be observed considering the time vvhen Ieremie prophesied here spoken of before and the sundry things that here hee speaketh both of Iudah and Israell Jer. 50 4 5 17 18 19 20 33 34. and 51 5 19. with 10 16. and 3 6 25. Which being duly considered vvill meet with divers erroneous opinions that are conceived hereabout and vvill shew that the Lord vvas so far himself from breaking his covenant vvith them on his part as still from time to time he called them to repentance by his Prophets and by his corrections and chastisements and euen in this very thing when at the last he put theÌ„ out of his land avenged the quarrell of his covenant upon them as he had long before threatned by Moses against them Lev. 26 25. 5. Moreover in the ‡ Ier. 3 3. same verse heere cited by themselues Ieremie â—heweth that when for all the causes whereby backsliding Israel committed adulterie the Lord had put her away and giuen her a bill of divorce yet her trecherous sister Iudah feared not but played the harlot also so speaking of the idolatries of Iudah â—ery often and particularly both in this chapter and throughout his prophecy As vvhen he saith that †Jer. 3 3. she had an vvhores forehead and refused to be ashamed Yea that * ver 11. the Lord said unto him concerning her expressely The backsliding Israell hath iustified her self more then tretcherous Iudah Of vvhom also he testifieth that they forsook the Lord and burnt incense to other Gods worshipped the works of their owne hands Jer. 1 15 16. and 2 13 18. Saying to a stock Thou art my Father and to a stone Thou hast brought me forth v. 28. And according to the number of thy cityes are thy Gods O Iudah ver 29. Yea in the cityes of Iudah and in the streets of Ierusalem the children gather vvood and the Fathers kindle the fire the vvomen knead their dough to make cakes to the Queene of heauen to povvre out drink offrings to other Gods that they may provoke the Lord to anger Ier. 7 17 18. and 44 15 19. They haue forsaken me saith the Lord and haue estraunged this place and haue burnt incense in it unto other Gods vvhom neyther they nor their fathers haue knowen nor the Kings of Iudah and haue filled this place with the blood of innocents They haue built also the high places of Baal to burne their sonnes vvith fire for burnt offrings unto Baal vvhich I commanded not nor spake it neyther came it into my mynd Jer. 19 4 5. A conspiracie is found among the men of Iudah among the inhabitants of Ierusalem They are turned back to the iniquities of their forefathers vvhich refused to heare my vvords and theâ— went after other Gods to serue them the house of Israell and the house of Iudah haue broken my covenant which I made vvith their fathers Jer. 11 9 10. Shall vve novv therefore say of Judah as these men doe 〈◊〉 Israell that the Lord vvas not their God nor they his people that thâ—â— Lord brake the covenant on his part also vvith them that circumcisioâ— and the other ordinances of God reteyned in Iudah vvere not the Lord signes nor his seales of the forgiuenes of sinne but that they were in their use oâ— them false and deceitfull and no better then the ordinances of vvorship had among the heathen Then the Prophet ‘ Jer. 1 1 2 3 16. 2 2 28. Ieremie himself and “ Zeph. 1 â— 4. c. Zephaniâ— vvho prophesied at the same time against their corruptions * Esa 1 1 11 29 and 2 6 8. and 57 3 4 5. Esay all and †Mic. 1 1 5 9 13. 5 13 14. and 6 16. Micah who prophecied before against their idolatries and all th◠†Esa 8 16 17 18. and 66 5. Jer. 26 17-20 and 35 2. and 36 4 12 19. and 40 5 6 and 51 59 61. godly that vvere with them in those dayes members of that church had not the Lords signe of circumcision nor his seale of forgiuenes eâ— sinnes and of life eternall nor any other ordinances of God but such aâ— in their use vvere false and deceitfull and no better then the abominaâ—â—ons of the heathen Let him that readeth consider hovv ungodly and erroneous these opinions and assertions are 6. And obserue also how they shuffle together both Scriptures anâ— matters that are cleane differing one from another touching the poiâ—â—â— in question The other Scripture which here they cited before our oâ— 2 Chro. 15 3. vvas spoken ‡ 2 Chr. 15 1 2. 1 Chr 3 10. in Asaes time who was the †2 Chron. 12 16. and 14 1. third king froÌ„ Râ—hoboam in ‘ 2 Châ—on 10 chap. â— 1 Kin. 12. vvhose dayes the division was made by Ieroboam afâ—â—â— which
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
Commentar on Ezech. 23.25.28 v. 30. they shall deale furiously with thee they shall take avvay thy nose and thyne eares thy remnant shal fall by the sword they shall take thy sonnes and thy daughters and thy residue shall be devoured by the fire they shall also strip thee out of thy clothes take away thy faire Iewels c. For thus saith the Lord God I wil deliver thee into the hand of them vvhom thou hatest c. and theâ— shall deale vvith thee hatefully and shall take avvay all thy labour and shall leaue thee naked and bare and the nakednes of thy vvhoredome shall be discovered both thy levvdnes and thy vvhoredomes I will doe these things unto thee because thou hast gone a whoring after the Heathen v. 31. v. 35. because thou art polluted with their idols Thou hast vvalked in the vvay of thy sister therefore vvill I giue her cup into thy hand c. Therefore thus saith the Lord God Because thou hast forgotten me cast me behinde thy back therefore beare thou also thy levvdnes thy whoredomes v. 36. The Lord said moreover unto me Sonne of man wilt thou †Or plead for defend excuse c. judge â—udge Aholah and Aholibah yea declare unto them their abominatiâ—â—s that they haue committed adulterie v. 37. v. 38. and blood is in their hands â—ith their idols haue they committed adulterie haue also caused their â—onnes whom they bare unto me to passe for them through the fire to â—evoure them Moreover this they haue done unto me they haue defiled â—â—y Sanctuarie in the same day haue profaned my Sabbaths c. Then â—â—id I unto her that vvas old in adulteries v. 43. Wil they now commit vvhoreâ—omes vvith her and she with them Yet they vvent in unto her as they â—oe in unto a woman that playeth the harlot v. 44. v. 45. so went they in unto Ahoâ—â—h and unto Aholibah the levvd vvomen And the righteous men they â—hall judge them after the maner of adulteresses and after the maner of vvomen that shed blood because they are adulteresses and blood is in â—heir hands For thus saith the Lord God v. 46. I vvill bring a companie upon â—â—em will giue them to be removed spoyled c. Eze. 23 11 47 c. â—itherto Ezekiel the Prophet Where novv againe I might aske of these â—â—en whether they think of Judah in this estate as they doe of Israell that â—â—e Lord was not the God of Iudah nor they his church and people that the covenant novv was broken as well on the Lords part as on theirs â—nd that circumcision reteyned among them was not the Lords signe â—oly institution but a lying signe a cursed and detestable sacrament false and deceitfull in their use and no better then the heathens superstitiâ—â—ns c. But I will leaue these things to be pondered by the discreet Reaâ—er and vvill not still mention and inferre them as I might almost upon every verse Also in the 20 chap. of Ezechiell vvhen certain of the Elders of Israell came to the Prophet Ezech. 20. to inquire of the Lord c. after declaration of the Iewes former idolatries and rebellions * ver 5. in Egypt †ver 10. in the vvildernes and in 〈◊〉 the land of Canaan “ ver 27. the Lord then speaketh thus unto them ‡ ver 33. v. 35. As I liue â—â—th the Lord God Surely vvith a mightie hand and with a stretched out â—â—me and vvith furie powred out vvill I rule over you c. And I vvill â—ring you into the wildernes of the people and there vvill I plead vvith â—â—u face to face Like as I pleaded in the wildernes of the land of Egypt v. 36. v. 37. v. 38. so vvil I plead vvith you saith the Lord God And I wil cause you to passe under the rod and I will bring you into the bond of the Covenant And I vvill purge out from among you the rebels and them that transgresse against me I vvill bring them forth out of the countrey vvhere they soâ—â—urne and they shall not enter into the land of Israell and ye shal know that I am the Lord. As for you O house of Israel v. 39. thus saith the Lord â—od Goe ye serue ye everie one his idols and hereafter also if ye vvill not hearken unto me but pollute ye myne holy Name no more with your gifts and with your Idols c. Ezech. 20 1 39. c. And in the 16 chap. the same Prophet also vvriteth thus Ezec. 16. ver 1. v. 2. v. 3. The word of the â—â—rd came unto me saying Sonne of man cause Jerusalem to know her abominations 〈◊〉 Thus saith the Lord God unto Ierusalem Thy birth and thy nativiâ—â—â— is of the land of Canaan thy father vvas an Amorite and thy mother an Hittite v. 4. And as for thy nativitie in the day that thou wast borne thy navel vvas not cut neither wast thou washed in water to supple thee c. And so the Prophet proceeding sheweth first †v. 3 4 5. the miserable estate of Jerusalem in the Ievves themselues together vvith * v. 1 14 Gods special loue declared unto them and then “ ver 15. c. her abominable vvhoredome other finnes matching ‡ v. 44 45. her mother and exceeding †v. r. 46 c. her sisters Sodome and Samaria together vvith †v. 36-58 her heavy judgment thereupon and so finally in the end maketh this conclusion saying * Eze. 16. ver 59. Thus saith the Lord God I wil euen deale with thee as thou hast done vvhich hast despised the oath in breaking the covenant Neverthelesse I vvill remember my Covenant vvith thee in the dayes of thy youth I vvill establish unto thee an everlasting covenant Then thou shalt remember thy vvaies and be ashamed vvhen thou shalt receiue thy sisters thine elder and thy younger and I vvill giue them unto thee for daughters but not by thy Covenant And I vvill establish my covenant vvith thee and thou shalt knovv that I am the Lord That thou mayest remember and be confounded and never open thy mouth any more because of thy shame vvhen I am pacified toward thee for al that thou hast done saith the Lord God Ezec. 16 chap. And hitherto of these things in Ezechiell the Prophet of vvhich sort he hath many the like Psa 74 79 80. c. Wherevvith also agreeth that which is vvritten in divers of the Psalmes hereabout And namely in the 89 Psalme vvhich as some other of the Psalmes treateth of the time and estate of the Ievves in the captivitie of Babylon Where * Psal 89. the Prophet speaking of the stability of Gods covenant and promise made unto David and of the eternity of his seed and kingdome and therevvithall annexing a denunciation of judgment upon
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 〈…〉
repeating the negatiue particle in the latter clause as al interpreters usually doe in Psa 9 18. or as some translations haue it ver 19. Which then also will haue his vvaight for the matter in hand And the more considering that the Lord othervvhere in this prophecy denounceth this Woe against them saying Woe unto them vvhen I depart from them Hos 9 12. And hitherto of this Chapter and the type conteyned therein vvhich about this question is much to be observed Leaue we novv this chapter and come to the other following we find therein that this Prophet himself doeth still afterward throughout his prophecie stile them “ My people which sheweth that the other of Lo-ammi Hos 1 9. was a prophecy not yet performd Ammi acknowledge them yet stil to be the people of the Lord and the Lord to be their God applying unto them the terme of the covenant from thence deducing sundry arguments of reproof and exhortation according as his calling and their estate required A namely about their idolatrous worship marying vvith straungers seeking unto thâ— Assyrians and Egyptians c. Of which because I haue spoken †here beforâ— and shall haue occasion hereafter to note some things againe out of thiâ— Prophet I will not now therefore insist upon the particulars but onelâ— refer the reader to these and the like places in this prophecy to be compared also vvith the like in other of the Prophets ‘ Pag. 61 62 63. viz. Hos 4 6 8 12. and â— 4 6 7 13. and 6 4 5 6 7. and 7 8 10 11. and 8 1 8 9 11 12. and 9 3 15. and 11â— 7. and 12 2 3 4 5 6 9 14. and 13 4 5 11 13 16. and 14 1. And thus much her of things to be observed out of this prophecy it self Now if we compare herewith the historie and other Prophets mucâ— more light vvill yet appeare hereabout The historie speaking of Bâ—sha the third king from Jeroboam the sonne of Nehat noteth hovv the woâ— of the Lord came to Iehu the sonne of Hanani against Baasha saying †1 King 16 1 2. Forasmuch as I haue exalted thee out of the dust and made thee prince over my peopâ—â— Israell and thou hast vvalked in the vvay of Ieroboam and hast made my people Israel sinne c. 1 Kin. 16 1 2. Which sheweth that the Lord now accounted Iâ—raell to be his people As we haue the like †2 King 9.6 in the Lords speach to Ieâ—â—â— the tenth king of Israell after Ieroboam to whom the Prophet annoiâ—ting him said Thus saith the Lord God of Israell I haue annoynted thee king or the people of the Lord euen over Israell 2 King 9 6. Of which I haue spoke here ‘ P. 58. c before more particularly And most of all in the historie of Johoaâ—â—z and Joash the eleuenth and twelfth kings after Ieroboam vvhere it 〈◊〉 recorded that vvhen Hazael king of Syria had oppressed Israell all the â—ayes of Iehoahaz ‡ 2 Kin. 13 23. the Lord was gracious unto them and had compassion on them â—nd had respect unto them because of his covenant with Abraham Isaac and Iacob and â—ould not destroy them neyther cast he them from his presence as yet 2 Kin. 13 23. By which againe it appeareth that yet they vvere still accounted the Lords â—eople and he their God who notwithstanding their sinnes deserved otherwise yet was gracious unto them because of his covenant and had not â—â—ast them from his presence as yet Of vvhich also I haue spoken before But â—hese things are of such waight use about the questions in controverâ—â—e as we cannot ynough obserue and regard them as we should and in respect whereof I may wel omit other things that might be observed â—ut of the historie hereabout For the Prophets Amos who prophecied as Hoseah did in the â—ayes of Ieroboam the sonne of Ioash the thirteenth king from the other Ioroboam aforesaid sheweth the same things both for mercy and â—udgment to Israel throughout his prophecy and in the seuenth eight chapters under types similitudes other then those which Hoseah had Amo. 7 ch â—ut tending to one and the same end As when ‘ ver 1 2. by grassehoppers formed by the Lord he noteth out famine or more easie incursions of enemies to â—ome upon them Amos 7 1 2. And “ vst 4. by the Lords calling to contend by fire figureth out greater and heavier punishments as the great troubles and â—aughters among themselues and the sore vvarres and calamities that â—hould come upon them by forreine enemies as by Tiglath-pileser c. Amo. 7.4 5 6. The ‡ Amos 7 2 6. mitigation of both vvhich judgments that they were â—ot wasted up by them Amos obteyneth of the Lord by prayer whereâ—n he useth reasons respecting the covenant and mercy of the Lord Of â—hich see before pag. 63. And lastly †Amo. 7 7 8. by the Lords standing upon a wall tryâ—â— by a plumbline with a plumbline in his hand * Chap. 8 1 2. by a basket of Summer fruit c. â—â—oresheweth the destruction of the kingdome of Israell the end overâ—hrovv of their estate both ecclesiasticall civill vvhen the Lord would â—â—are them no longer nor passe them over any more but deliver them inâ—o the hands of the ‡ Salmanassar Esar-Haddon 2 Kin. 17. Ezr. 4 2. kings of Assyria to be ruinated wasted and caryed â—way out of their owne land c. Amo. 7 7 8 9 11 17. Which how fitly â—irectly it agreeth with the prophecy types of Hoseah mentioned beâ—ore and vvith the historie it self I need not stand here to declare having 〈◊〉 lately spoken thereof Onely by the way let me vvish the Reader here to obserue how the â—ord hath a plumbline in his hand which when he set in the midst of his â—eople Israell trying out theit uneuenes and incorrigible iniquitie he â—ould not then passe by them any more but overthrew their estate and â—rought upon them their deserved punishment like as a †Amo. 7 7 8. vvith Psal 62 3. Esa 30 13. vvall that beâ—â—g tryed by a plumbline found to be uneuen bovved swolne with â—reaches that cannot be amended is therefore overturned and throvvne dovvne Thus teaching all Churches and people to be carefull in time to redresse their erroneous and sinfull vvayes and courses and in all things to conforme themselues and their estate according to the word of God least otherwise the Lord comming to take the plumbline in his hand and finding their estate to be uneuen and incorrigible he then spare them no longer but bring upon them condigne punishment as he dealt of old vvith his people Israell and since hath done the like with divers christian Churches from time to time But to returne to the point in hand the Prophet Esay maketh the matter yet more playne when prophecying in the
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
to Ieroboam who was of Ephraim as others also doe Salomon Iarchi thus After he came up unto greatnes he sinned in idolatrie and he dyed the house of Ieroboam was cut off and likewise the house of Ahab As touching the Christian writers Mercerus expounds it thus The beginning of idolatrie in Israell was the worship of the Calues Mercerus brought into Israell out of Egypt where Ieroboam had lived an exile Hereupon there followed an other evill the worship of Baal the Sidonian idoll brought in by Iezabel Ahabs wife 1 King 16. What calamitie followed hereupon he sheweth †He dyed in one word See more in the historie The family of Ahab was cut off the land was afflicted with famine which was accompanied with the plague forreigne enemies c. And then againe applying it to Ieroboam After that he sinned by idolatrie for Baal is often the generall name of an idoll he dyed all his dignitie and beauty being lost The house of Ieroboam for the calues that he set up was destroyed according to the word of the Lord by the Prophet Zanchius thus As there is a threefold generation a Bodily when one is borne being conceived by the seed of man Zanchius a Spirituall when one of being the sonne of Adam is born anew by the boly Ghost to be the sonne of God and a Civil when one from low degree is advanced to some dignitie or is freed from hard servitude to happie liberty So there is a threefold death A Bodily when the soule is severed from the body a Spiritual when a man through sinne is bereft of the grace of God which is the life of the soule and a Civill when a man is deprived of his dignitie and power or kingdome or his happy estate Now by the name of death in this place comes properly to be understood the Civill death And that word He dyed respecteth two things both the present estate wherein Israell then was and their future estate now shortly to come When therefore he saith And he dyed shewing the other estate of Israell such as was at that present and such as should shortly follow after he teacheth that the kingdome of Israel for their idolatrie both was so far weakned as it wanted litle of utter ruine that shortly and certainely it should utterly be destroyed Calvin thus After that they sinned in Baal they dyed to wit because God deprived the tribe of Ephraim of that power Calvin wherewith before he had adorned it so as they wanted litle of utter decay For although their kingdome was not yet fallen yet was it come euen to the utmost so as the Prophet might well say they were dead that did now so farre differ from their former estate But where he saith They sinned in Baal it is certaine that this was not the beginning of their idolatrie Ieroboam first made the calues afterward his successour sett up Baal and borrowed that superstition from their neighbours the Sidonians as is thought English notes And accordingly the notes of our English Bibles haue it thus The Ephraimites are not farre from destruction and haue lost their authority Drusius thus That people is sayd to dye which is utterly wasted and destroyed Amos 2 2. And Moab shall dye vvith tumult So in another Prophet †Haba 1 12. Thou art God from everlasting Drusius we shall not dye Others expound it he is dead in sinnes Which I doe lesse approue I had rather thus take it He is dead he hath received divers overthrowes and slaughters he is fallen into grievous calamities which afterward perpetuall exile followed And although corrections be instructions yet when he suffered those so many evils they did not profit him at all So thus I say They could not bring him to life againe Tremellius and Iunius thus He dyed That is he was accounted as dead being of no account Tremel Junius Piscator and of no power or might And Piscator thus He Dyed that is he lost his authoritie so as he did no more make the subjects to tremble as before It is a metaphoricall speach For as the Greek proverb saith The dead bites not Thus haue I set downe particularly the exposition of divers vvriters upon this place that so it might the better appear not onely how these men doe ground their assertions in so vvaightie matters as these are upon such understanding of the Scripture as both Ievv vvriters and Christians of the best are otherwise mynded therein but also that this Scripture being so understood as both Iewes Christians expound it there can no such opinion or conclusions be gathered from it as these men would hereby mainteyne as any may perceiue And that from their owne exposition such consequences vvill not follovv I haue shevved before And if neither from their ovvn nor others exposition hereof what a manner of proof then is this Which if they will not yet obserue in the case of Israell let them but consider it in their ovvne thus as followeth If one applying this Scripture unto them should say N.N. was a teaching Elder and ruled also in the church but when he offended by schisme and false doctrine he dyed that is he lost his dignitie and authoritie being by the Church put frō the ministration of the Teachers office which before he executed vvith good regard in the Church And that the rest of them are dead vvith him in like sort according to the place and estate vvhich they had in the church formerly c. Or If some should so apply this Scripture unto them as they doe to Israel thus vvhen they offended by despising and opposing the governors government of the church by contention confusion breaking avvay from the church offensiuely they dyed and so remayne unto this day dead in their sinnes If then another keeping their ovvne vvords should infer hereupon that therefore the baptisme and other ordinances of God which they in shevv reteyn cannot be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore are in their use of them false and deceitfull as be also the ordinances of God as they call them that are reteyned among the beathens Would they now themselues yeeld either that the baptisme and other ordinances of God had among them are but reteyned in shew or that they cannot be unto them the signes and seales of forgiuenes of sinnes and of life eternall or that they are in their use of them false and deceitfull or that they be but as the ordinances reteyned among the heathens c. Or if they or their children should repent and returne to the Lord and his Church againe would they reject the baptisme they haue as false and deceitfull and get them another that might be unto them the signe seale of forgiuenes of sinnes Or vvould they still reteyne a false and deceitfull signe and such as is no better then the
horses or horsemen 8. But their children ‡ N B after they were caried away captiue into exile were found among the peoples not to be deare unto God because of their works yet they added mo unto their former evill deeds 9. Therefore the Lord said to Hoseah Giue them this name Not my people For you are not my people Seeing you obserue not the words of my law my word shall not be your help Where we may obserue these things 1. That this prophecy was giuen wheÌ„ they had already a long time gone a whoring from God forsaking the worship of the Lord. 2. That the Paraphrast expoundeth their departing froÌ„ the Lord to be the forsaking of his worship as they also expound their returning to their first husband spokeÌ„ of ch 2 7. to be the returning to the worship of their first Lord. 3. That these things now denounced vvere to come upon them yet aftervvard 4. And that also by degrees and in succession of time one after another 5. And the last of not being his people referred to the time †Which others refer to the time when they were first put out of the laÌ„d in king Hoseahâ— dayes after they were caried away captiue into exile when there also they added mo iniquities to their former evil deeds Whereas our controversie is about the estate of Israel for the time of their apostasie vvhile they were in the land when Ieroboam had set up the calues untill they were cast out as is aforesaid And thus much now again of this Scripture in Hos 1 9. Touching Hos 2.2 Then follovveth Hos 2 2. Of which I haue spoken here before p. 77 c. Now onely I annex this withall Hos 4 1. Mic. 6 2. with Ezec. 20 4 36. and 22 2. and 23 36 c. First that seeing here it is said Plead with your Mother Plead c. this may lead us to consider that the Lord now was yet stil admonishing them and pleading with them as he had done before sundry times and vvayes like as with Iudah also and as sinners by the Lords ordinance are to be dealt vvith afore they be proceeded against All knovv that in ordinary course of proceeding in all churches vvell ordered such as fall into sinne though but particular persons are notwithstanding still esteemed of the church untill such time as despising the meanes used being found obstinate they be cast out of the church house of God Hovv much more vvould the Lord haue this observed towards an vvhole church yea towards so many tribes cityes and synagogues as perteyned to Israel the mother here spoken off And vvhat then shall vve conclude hereupon tovvching the point in question Secondly †Mercerus Drusius c. â—n Hos 2 2. some understand it of the rejection of the Jewes when they had refused Christ exhibited in the flesh thinking that this sermon of the Prophets vvas needfull for the comforting of the beleevers at that time least they also should forsake Christ being affected with the offence and stumbling of the multitude of the Iewes that so refused him And †Calvin Zanchius c. in Hos 2 2. others understanding it of the tenne tribes expound it thus Plead with your mother plead He speaketh here in the person of God Now God useth the similitude of marriage So let us see what is the summe of the words If an husband make a divorce with his wife he bringeth some note of ignominie upon their children which are borne of that mariage Their mother is put away therefore the children are lesse esteemed because of the divorce If the husband of frowardnesse put away his wife from him the children justly hate him What He loved not our mother as he ought he kept not the sayth and bond of mariage This therefore is usuall that the childrens mynds are alienated from the Father if he deale with the mother inhumanely or els altogether contumeliously Thus the Israelites when they savv that they vvere rejected vvould lay the blame upon God For the people here is called the Mother that is the name of the mother is transferred to the body of the people or to the stock of Abraham God had espoused that people to himself and vvould haue them to be as his vvife Seeing therefore God vvas the husband of the people the Israelites vvere as the children begotten of that mariage Novv after the divorce the Israelites said that God vvas cruell because he had cast them avvay vvithout their fault The Prophet novv therefore undertakes the defence of Gods cause and yet speaks in his person Plead saith he plead vvith your mother Finally this place agreeth vvith Esa 50. There it is said in the beginning of the chapter Where is the bill of divorce Haue I sould you to my Creditors But you are sold for your sinnes and your mother is put avvay for her iniquity c. And this all know was spoken by Esay to Iudah or the Iewes generally Zanchius also writing on Hos 2 2. noteth this in like sort for the argument summe of this matter The Prophet saith he teacheth that there vvas no cause vvhy the Israelites should expostulate vvith God that he in putting avvay their mother the Synagogue did note each of them also vvith this marke of infamie that they vvere borne of fornication For the vvhole cause of this evill and infamie vvas to be ascribed to their mother to vvit their open and continuall fornication joyned together vvith untollerable unthankfulnes tovvards God c. Thus both the one and the other apply it to the rejection of Israell though the one refer it to the time afore Christ the other to the time after And then it toucheth not the question in hand Touching 2 Chron. 15 3. The next Scripture here cited is 2 Chron 15 3. Of vvhich also I haue spoken here before pag. 65 c. To which I refer the Reader 2 Chron. 15 3. wishing this vvithall to be observed remembred hovv the Chaldee Paraphrase and other vvriters expound such places phrases of speach of the following of idols and leaving the true and right worship of God A sinne not peculiar onely to Israell but often found also in Iudah and in all the tribes together as I haue shevved before Touching whom I suppose they wil make no such conclusions thereupon as here they do of Israell Touching Mica 2 7 8. Novv next followeth that vvhich is vvritten Micah 2 7 8. Mic. 2 7 8. vvhich may be understood eyther generally of the whole people of Israell that is both of the ten tribes and of Iudah or of eyther of them severally and every way maketh against these men themselues For if it be understood of all the tribes and people generally then it maketh not more against the ten tribes then it doth also against Iudah which themselues acknowledge vvere at this time the people and church of God and under his covenant That it may be
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
vvhich they were punished Zeph. 1 3 chap. And many the like still are found in other churches from time to time vvho notvvithstanding are to be accounted the people of God and members of the churches of God vvhiles they so remayne though yet they walk unvvorthy of that estate and favour of God For vvhich also see Mal. 1 6 7 8 c. Thirdly if it vvere true as this man here pleadeth that Israell novv vvas not Gods people but onely so called in respect of their owne profession that they vvould be so esteemed and named then should the mayne force of the Prophets reproof be weakned and the finne both of the people and governours of Israell be far lesse and of another sort and nature then it was in deed and in truth As namely vvhen the Lord speaking by the Prophet saith †Mic. 2 8. Euen of late or yesterday my people is risen up as an enemie And in the next verse †ver 9. The women of my people haue ye cast out from their pleasant houses And in the next chapter “ Mic. 3 1 2 3. Heare I pray you O heads of Iacob and ye princes of the house of Israell is it not for you to know judgment vvho hate the good and loue the evill who also eat the flesh of my people c. And againe * ver 5. Thus saith the Lord concerning the Prophets ‡ or that deceiue my people that make my people erre that bite vvith their teeth and cry Peace c. In vvhich places and the like any may perceiue that both the Lords reproofs and Israels sinnes are the greater because they were the Lords people that did these things unto vvhom they vvere done Where upon one vvriting hereabout observeth and urgeth it as a point of speciall waight in this sort * Calvin in Mic. 3 5. vvith v. 1 3. The indignitie is increased seeing this injurie is done to the people of God If the Assyrians or Ethiopians or Egyptians had ben spoyled of their princes this had ben more tollerable but whenas the people of God it self is so cruelly devoured this is lesse sufferable So where the people of God is deceived and the trueth is turned into a lye this sacriledge is more detestable This therefore is the reason vvhy he saith They which deceiue my people This people is holy unto me for I haue chosen them to my self when therefore it is corrupted with fraud and deceit is not euen myne own majestie after a sort violated is not my soverainty diminished Now therefore we perceiue why the Prophet saith They deceiue my people In deed it is sure that the Iewes were worthy to be so deceived Deut. 13. as God also otherwhere saith that he maketh tryall what the people is whensoever he suffereth false prophets among them This therefore was a just recompense that then Sathan had liberty giuen to pervert sound doctrine among the people And none is ever deceived but willingly and of their owne accord Although many seem to be drawen to destruction through their owne simplicity yet alvvayes there is some hypocrisy withall But this doth not lessen the fault in the false teachers if the people deserue such punishment Therefore the Prophet doth nevertheles proceed in his reproof and saith that this was the people of God How truly by adoption Although the Iewes therfore caried themselues unworthy of so great honour yet God accounteth them among his people that he may punish in false teachers the wickednes which now he accuseth in them Hitherto M. Calvin in his Commentarie on Mic. 3 5. Novv how contrary doctrine and hovv false the Teacher with vvhom we haue to deale publisheth hereabout I wish both himself and his follovvers well to obserue vvith the consequences thereof And vvhat if another or himself would except in like sort touching Iudah as he doeth touching Israell vvhen we alledge the like concerning them out of Ieremie the Prophet vvhere speaking of the Priests and Prophets false dealing he sayth †Ier. 6 14. 8 11. They haue healed the hurt of the daughter of my people sleightly saying Peace peace when there is no peace If novv another should say that Iudah was called the people of God in respect of their profession that they would be so esteemed and named though in deed they were not so and vvould also plead it the more because they had now * Not relying upon him and worshiping him according to his word forsaken the true God †Ier. 2 13 with v. 2. the fountain of living waters and hewed them out cisternes broken cisternes that could hold no water and so inferre that neyther Israell nor Iudah vvas now the people of God Where then may we think vvas the Church of God in those dayes and where was the Lords ordinance of circumcision to be had Hovv greatly also should they by this meanes weaken the Prophets reproofs lessen the sinnes of that people if they vvere not in deed the people of God as hath ben sayd Fourthly according to their assertion they might also tell us that those whom Micah in the next chapter calleth “ Mic 3 1 9. the heads of Jacob and the princes of the house of Israell vvere not so in deed but onely in their owne perswasion and profession and thus might pervert any termes and phrases of the Scripture at their pleasure They might haue observed also touching one of the verses here alledged how the nevv Translation in our toungue hath it thus Euen of late my people is risen up as an enemie and hovv it followeth presently in the next verse The women of my people haue ye cast out from their pleasant houses c. The observation vvherof might haue dravven them to a further consideration hereabout Specially being compared with the use of the same terme in the other places mentioned Mic. 3 1 3 5. and in 6 2 3 c. But his vvoonted passing over of some places and perverting of other not regarding what goeth before or follovveth after and so laying some words together as may seem best to serue his turne and using any pretences he can for the more colour thereabout these things I leaue to be considered by the judicious readers that are able and carefull to obserue them And novv onely for a conclusion of this point I vvill note here the exposition of the Chaldee paraphrase * Chal. paraphr in Mic. 2 7 8. in the verses here cited by himself which after the interpretation of the sixt verse thus Prophecy not at all neyther teach this people seeing they endure not to be bovved expoundeth the 7 and 8 verses after this maner Is it thus right say the children or posterity of Jacob Should the word of the Lord be made voyd Are these his works Are not al my sayings right that which I said should come to passe haue I brought it to passe on them that vvalk aright
8. My people for their sinnes is delivered unto the adversarie the nations stand up against them c. And hitherto of the application hereof unto Israell Now if this Scripture be understood of Iudah then the inferences that he bringeth from hence upon Israell vvill fal upon Iudah Which yet himself acknovvledgeth vvas novv the church and people of God And that it may thus be understood applyed to Iudah these reasons may shew 1. The * Mic. 1 1. title of the prophecy directeth it as vvell to Ierusalem of Iudah as to Samaria of Israell 2. Divers particular speaches in the prophecy it self as when he saith in the first chapter †Mic. 1 5. What are the high places of Judah are they not Ierusalem Again †ver 9. Her wound is incurable for it is come unto Judah he is come unto the gate of my people euen to Ierusalem And again ‡ ver 13. O thou inhabitant of Lachish a city of Iudah bynd the charet to the swift beast shee is the beginning of the sinne to the daughter of Zion for the transgressions of Israell were found in thee And in the second chapter the verses here alledged the general termes ‡ Cha. 2 3. 5 7 8 9. of the house of Jacob and the people of the Lord c. And that these the like termes are in the Scriptures divers times put for Iudah none vvil deny Among many other places see these towching the terme Jacob and the house of Jacob Esa 8 17. and 48 1. Jer. 5 20. Lam. 1 17. and 2 2. Obad. v. 10. and 11. Mic. 2 12. and 3 1 8 9. Nahum 2 2. And for the terme of the people of the Lord applyed to Iudah Jer. 2 11 13 31 32. and 4 11 22. and 5 31. and 6 27. and 8 7. and 23 2 22 27 32. Ezech. 13 10 18 19. Joel 2 17 18 19 26. Obad. v. 13. Zeph. 2 10. in an hundred places besides 3. The particular termes of Zion Jerusalem the mountayn of the Lords house and the like used in this prophecy Mic. 3 9 10 12. and 4 7 8 c. 4. The sharp denunciation uttered by Micah where he saith Zion for your sake shal be plowed as a field and Ierusalem shall become heaps and the mountayne of the house as the high places of the forest Mic. 3 12. is expresly noted to haue ben spoken in the daies of Hezekiah king of Iudah to al the people of Iudah Jer. 26 18. which is very specially to be observed 5. The direct and particular mention that the daughter of Zion shall goe forth of the city Ierusalem euen unto Babylon Mic. 4 10. By all vvhich and the like that in this Prophet may be observed it can not be denyed but that this prophecy was directed to Iudah aswell as to Israell Whither also may be referred the generall reasons here * Pag. 105. before alledged concerning them both Whereupon vvill followe upon these mens assertion that if the Scriptures here cited by them will beare their inference and be applyed to Iudah that they then were not the church and people of God neither however they would be so esteemed and named And so vvhatsoever they would bring upon Israell in this behalf is now by themselues brought upon Iudah so as Iudah by their assertions was not now the Lords not the people of the Lord nor his vvife nor under his covenant nor a true church nor had circumcision or other ordinances of the Lord that vvere the Lords signes and seales of his covenant and forgiuenes of sinnes but such a vvere in their use false and deceitfull cursed and detestable and what not if we should beleeue their assertions and conclusions But vvhether in deed such stuffe and dealing of theirs be not rather to be esteemed false and deceitfull accursed and detestable let the godly vvise judge Touching Hos 2.18.19.20.23 The next Scriptures here alledged are Hos 2 18 19 20 23. vvhich speak of the time to come after their exile and casting out of the land Hos 2 18.19 20 23. vvhen they should againe return unto the Lord agreeing with that vvhich followeth in the next chapter Hos 3 4 5. vvhereas our question is of their estate and condition vvith the Lord vvhiles they vvere yet in the land and not cast out of his house or presence as yet but beloved pitied and holpen of the Lord as appeareth by that vvhich vvent before and follovveth after in this prophecy of Hoseah and by the historie it self 2 Kin. 13 23. and 14 25 26 27. and in many other places both of the historie and of the Prophets as †Pag. 58. c. here before I haue shevved in sundry particulars vvhich I need not repeat Touching Ioh. 10.16 Act. 18 10. 1 Cor. 12 2. Rom. 11 11 20 23.25 26. and 9 4. with Esa 59 20 21. Ezech. 34 23 30. Hos 3 5. By this also may appeare how that which he annexeth of the Gentiles called Christs sheep because they should be brought into his fold and of the Ievves called Gods people and beloved because they shal be graffed againe into Christ is not to the point and question in hand And so the Scriptures also vvhich here they cite abused in this behalf viz. Ioh. 10 16. Act. 18 10. 1 Cor 12 2. Rom. 11 11 20 23 25 26. and 9 4. with Esa 59 20 21. Ezec. 34 23 30. Hos 3 5. inasmuch as they speak of the estate of Ievves Gentiles for time to come vvhereas our question and the Scriptures speaches alledged by us are of Israell for the time then present vvhen novv they vvere in the land of promise not cast out by the Lord as yet Which may suffice for a ful aunsvver hereunto Yet some other things also may be noted that vvil giue further light and confirmation hereunto As first that thus he vvould make Israels estate vvhiles yet they remayned in the land of promise and under the Lords covenant having also the great things of his lavv vvritten unto them c. to be like the estate of the Heathens vvhiles they vvere straungers from the covenants of promise and had not the vvord and statutes of the Lord giuen unto them c. Which I haue noted here before among his errours Secondly that he makes the estate of Israell vvhiles they vvere in the Lords land and before Christ vvas exhibited as is aforesaid to be like the estate of the Ievves at this day vvhen they are novv cast avvay for a time some of the braunches broken of Christ being come in the flesh and refused by them c. Rom. 11 11 12 15 17 20 25. Thirdly that in this treatise of his he so speaketh of Israell of old and of the Iewes at this day as if the Lords covenant euen on his part were not an everlasting covenant stable and enduring for ever concerning them Whereas the Lord himself saith I will establish my
covenant betvveen me and thee speaking to Abraham and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee Gen. 17 7. And afterward again to David I haue made a covenant with my chosen I haue sworne unto David my servant Thy seed will I stablish for ever and build up thy throne to all generations My mercy will I keep for him for evermore and my covenant shall stand fast with him His seed also will I make to endure for ever and his throne as the dayes of heauen * Note this well If his children forsake my law and walk not in my judgments if they break or profane my Statutes and keep not my commandements then vvill I visit their transgression with the rodde and their iniquitie with stripes Neverthelesse my loving kindnesse will I not make frustrate with him nor lye or deale falsely against my faithfulnesse * Note thâ—â— well My covenant will I not break or profane nor alter the thing that is gone gone out of my lippes c. Psa 89 3 4.28 29 30. c. And againe in the Psalmes He will remember his covenant for ever He sent redemption unto his people he hath commanded his covenant for ever holy and reverend is his Name Psal 111.5.9 And in Ezechiell the Prophet Thus saith the Lord God I will even deale with thee as thou hast done which hast despised the oath in breaking the Covenant Nevertheles I wil remember my Covenant with thee in the daies of thy youth I wil establish unto thee an everlasting Covenant Then thou shalt remember thy wayes and be ashamed when thou shalt receiue thy sisters thy elder and thy younger I wil giue them unto thee for daughters but not by thy Covenant And I will establish my Covenant vvith thee and thou shalt know that I am the Lord That thou mayest remember and be confounded never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God Ezec. 16.59 63. And in Esay the Prophet The mountaynes shall depart and the hils be removed but my kindnesse shall not depart from thee neyther shall the covenant of my peace be removed saith the Lord that hath mercy on thee Esa 54.10 And again The Redeemer shall come to Sion unto them that turne from transgression in Iacob saith the Lord. As for me this is my covenant with them saith the Lord My spirit that is upon thee my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Esa 59.20.21 with Rom. 11.25.26.27 vvhich last places except the last verse are here mentioned by himself And agreeably vvith the Prophets the Apostles also speaking of the Ievves and of Gods dealing with them teach us that the gifts and calling of God are without repentance such as he cannot repent of and alter Rom. 11 29. And it were endles to note all the places and gather the manifold reasons and assertions vvhich the Prophets Apostles haue hereabout Now for the point it self considering the perversenesse and wrangling disposition of many I had rather propound what others haue observed concerning it then further deliver myne ovvne mynd or insist longer thereupon Marke therefore vvhat M. Calvin saith touching this matter †Calvin in Ier. 2 2. writing upon Ier. 2 2. This is a very worthy place sayth he because God shevveth that his covenant though it vvere perfidiouslly violated by the Iewes yet is firme and stable For although not al Rom. 11 25. that come of Abraham according to the flesh be true and right Israelites yet God alvvaies abideth true and his calling is without repentance as Paul teacheth And againe writing upon Ezech. 16 61. †Calvin in Zac. 10 6. The Lord said a litle before I vvill remember my covenant now he saith not by thy covenant He reconcileth therefore those things that might seem contrary to wit that himself vvould be myndfull of his covenant and yet that covenant to be dissipated broken and abolished He sheweth that the covenant is firme on his part as men use to speak but is voyde on the peoples part And on Zath 10 6. “ Whereas here God saith that he cast away his people it must be referred to the sense opinion of men as otherwhere we haue seen for the adoption vvas stable but the outvvard appearance might giue another judgement namely that that people vvas rejected of God But yet the Prophets meaning is cleare to wit that although God had dealt severely with that people and had most grievously punished their perfidiousnes yet the avengement should not be eternall because he will giue place to his mercy Agayne he annexeth the reason because I am the Lord their God sayth he By this clause he signifieth that the adoption is not voyd although for a time he cast away the Ievves For calling himself their God he setteth before us the remembrance of his covenant as if he should say that he did not in vaine make covenant vvith Abraham and promised that his seed should be blessed Therefore because God bound himself by promise to Abraham here he saith he is that peoples God not that he ought any thing unto them but because of his free grace he chose aswell Abraham as his seed c. Many the like sayings and observations might be noted also out of other writers But omitting them I will rather note somewhat out of the Scriptures here alledged by themselues As namely in Rom. 11 11. where Paul speaking of the present estate of the Ievves who refused Christ being exhibited in the flesh saith thus * Rom. 11 11. Haue they stumbled that they should fal God forbid Whereas by these mens doctrine Israell had so stumbled and fallen as euen before Christs coming whiles they remained in the land of promise they were not Gods people and under his covenant c. And in Rom. 11 20. the Apostle speaking of the estate of the Ievves at this day saith ‡ Rom. 11 20. Because of unbelief they vvere broken off But shall their unbelief make the faith of God vvithout effect God forbid Yea let God be true but every man a lyar as the Apostle teacheth othervvhere Rom. 3 3.4 and here again annexeth that they also if they bide not still in unbelief shal be graffed in for God is able to graffe them in againe Rom. 11 23. Rom. 11 25. And Rom. 11 25. addeth further I would not brethren speaking to the Gentiles that ye should be ignorant of this mysterie least ye should be wise in your owne conceits that blyndnes in part is happened to Israel untill the fulnesse of the Gentiles be come in In part he saith not totally or finally on
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
in their idolatrie and chose rather to suffer affliction and death it self so as Ierusalem vvas filled vvith innocent blood 2 King 21 1 16. and 23 36 37. and 24 3. 4. Dan. 11 31 32 33. with 1 Machab. 1 ch and 2 Mach. 6 7 ch and Heb. 11 35 36 37 38. Yet was Iudah still acknowledged by the Prophets to be the church and people of God as hath ben shewed here before and may be seen throughout the historie and their Prophecies 3. And when Esay vvas enjoyned by the Lord in Ahaz dayes to bynd up the Testimonie and scale the Law among his disciples so keeping it from the wicked and perverse that stubburnely despised the word of God communicating it onely with the godly Esa 8 16. with 7 1. 2 Chron. 28 chapt yet euen then also he acknovvledgeth them to be the house of Jacob from whom the Lord hid his face and the people of God that should seek unto him to his law testimonie Esa 8 17 19 20. with 1 3. and 3 15. 10 2 24. 4. The Prophet Amos also teaching the people to avoyd al places assemblies of idolatrie and false vvorship did not onely teach them not to seek Bethel nor to enter into Gilgal which vvere places in Israel but taught them also not to passe over to Beershebah vvhich was †1 Kin. 19 3. a city in Iudah Amo. 5 5. Yet did he acknovvledge them to be the familie of Israell which God brought out of Egypt and the people of God euen Jacob the Lords covenanted people c. as I haue shevved more largely †Pag. 62 83. here before Amo. 3 1 2. 5 1. and 7 2 5 15. So vvhether it be Iudah or Israel consequently other Churches better or worse they may be acknovvledged for the churches and people of God and yet must be left vvhen they stand in apostasie schisme idolatrie c. and not be communicated vvithall in such sinfull estate and transgression 5. Here therefore is to be observed that as they are the church and people of God none are to leaue or refuse communion with them but onely as they stand in apostasy schisme false vvorship c. Neyther Israel nor Iudah might be left nor the Temple in Ierusalem as they were the people and Temple of God but as Ieroboam caused Israell to sinne setting up the calues at Dan and Bethell c. as Manasseh polluted the house of God and caused Iudah to sinne vvith his idols Antiochus profaned the Sanctuarie and compelled the Iewes to transgresse the Law of God c. Yea euen touching the Church of Rome also in particular vve neyther doe nor may leaue it as it is the Temple and church of God but as Antichrist sitteth therein opposing and exalting himself aboue all that is called God or that is divine polluting the Temple and vvorship of God c. Rom. 1 7 c. compared with 2 Thes 2 4. and Rev 11 1 2 3. c Which being observed vve doe and may yea and ought to acknovvledge reteyn any doctrine of trueth ordinances of God stil had among them and yet are bound to leaue their corrupt and sinfull estate and in obedience to God according to his word to returne to the auncient estate of that and the other primitiue churches as they vvere planted by the Apostles in the fayth and order of Christ Rev. 14 9 12. and 18 4. and 22 14. with Jer. 6 16. and 18 15. Song 1 7 8. 6. Moreover it is vvell known that among such as doe much urge this objection there are some vvho haue left the French reformed Church in Amst for some things now had continued in that church Whereupon it will necessarily follow that eyther they hold a true church may be left for some things had among them and yet be held to be the Church of God notwithstanding or els that they hold not the French church aforesaid to be the church of God in their estate Let them novv tel vvhether 7. It is also Popish to hold that the church cannot erre And Anabaptisticall to think that when a church so erreth as it falleth into idolatry apostasie or the like transgressions then they cease to be the church and people of God any longer and very Popish again in deed irreligious under the title of the church of God to urge all eyther to walk as themselues doe what ever transgressions they haue against the word of God or els to account theÌ„ hereticks schismaticks seditious singular new fangled that refuse so to doe endevouring to vvalk in the faith and order of Christ in all things according to the word of God 8. Whereupon it cometh to passe in this case as heretofore it did when that was counted heresy in the Apostles and primitiue Churches which vvas not so in deed Act. 24 5 14. So now at this day both by Papists and others that is often esteemed to be schisme which in deed is not so True it is that schisme is very carefully religiously to be avoyded vvhether it be factious division in the Church or scandalous departing from it 1 Cor. 11 18 19. Rom. 16 17. Heb. 10 25. Iude v. 11 16 19. God hath set an order in his church and appointed bounds and limits which none â—hould transgresse Col 2 5. 1 Cor. 14 33 40. 1 Thes 5 14. Iude ver 19. with Psal 17 4. Schismes and divisions hatred and variance emulations and vvrath strife and envyings are among the works of the flesh of vvhich the Apostle teacheth that they vvhich doe such things shall not inherit the kingdome of God 1 Cor. 3 3 4. Gal. 5 19 20 21. But on the other hand syncere obedience unto God and an holy keeping of the fayth worship order which he hath once giuen unto his church is very carefully also to be reteyned and religiously to be performed notwithstanding the prohibition or opposition of any Princes Prelates people churches or other persons vvhosoever For the Lord hath promised to shevv mercy to those that loue him and keep his commandements and threatned to visit the iniquitie of such as hate him and follow their ovvne inventions misconceived courses in his vvorship service c. Exo. 20 4 5 6. Lev. 10 chap. Numb 16 ch Esa 29 13 14. and 65 2 7. Jer. 6 14 17. and 18 15. Mat. 15 7 8 9. and 28 20. Col. 2 5. 1 Tim. 6 13 14. Iude v. 3 23. Rev. 2 10 24 25 26. and 14 12. and 22 14 18 19. But here it will be demaunded when how we may knovv the estate of any church or churches to be such as we may leaue it or not Touching vvhich question although I had rather heare learne of others then set dovvne myne ovvn mynd specially considering vvhat Opposites I haue of sundry sorts and vvhat great difficulties and waighty consequences doe follovv about this matter every way Yet
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
next the holy place and where the Altar of burnt offring stood Lev. 6 16.26 1 King 6 36. and 7 12. 2 Chron. 4 9. Ezech 10 3. and 40 19 23 27. and 43 5. and 44 17 21 27. and 45 19. and the outward court for the people which joyned to the court of the Priests Ezec. 10 5. and 40 17 20 31. and 42 1. 44 19. 1 Kin 7 9. 2 Chro. 4 9. and 23 5. Esa 1 12. and 62 9. Psa 84 2 10. Jer. 19 14. and 26 2. Which outward Court is called the Temple oftentimes by the Euangelists vvhere there is mention of Christs preaching the peoples being in the Temple Luke 21 37 38. and 2 27 37. Iohn 18 20. Also Act. 2 46. and 3 1. and 5 20 21. and of Christs vvhipping of buyers sellers out of the Temple Mat. 21 12 13. Joh. 2 14 17. and that none might cary a vessel through the Temple and other the like Mar. 11 15 16 17. Where also may be noted how * Ariae Montan. Antiq. Iudâ—â— Ariel lib. 5. pag. 92 93. some write that after Salomons first building of the Temple the peoples Court vvhich at first was but one being common both for men and vvomen came in time to be severed with a partition into tvvo one for the men and the other for the women Also that without the courts aforesaid there was an other built vvhich they called CHOL that is profane whereinto the straungers of the Gentiles that professed not the name of Israell might come for to pray and the Ievves also that were unclean not yet purged according to the rite of the Sanctuarie Which †Graser Plaga Reg. in Apoc. 11. some think is here to be observed and to be applied hither for the better understanding of this Scripture Novv therefore as touching this Scripture Rev. 11 1 2. vvhether vve understand it more generally of the Christians and Christian Church vvith observation of differences among them as by the measuring of some and not measuring of other parts thereof may be considered or whether yet more specially we apply the latter clause of the Court city to the outvvard visible estate of the church and Christians held by Antichristians so making applicatioÌ„ of this last estate to the church of Rome and the Christians that are likevvise mynded every vvay it vvill follow that the estate of the said Church and Christians is to be looked upon esteemed according to the estate of the Temple at Ierusalem and particularly vvith reference to the Court and holy city giuen to “ So the Ievves for their impietie arâ— called the princes of Sodome people of Gomoriah Esa 1 2 3 4-10-12 the Gentiles and therefore is to be accounted the Church and city of God as the other vvere his court and city though polluted and defiled sundry waies yea so as the city that had ben faithful now became an harlot Esa 1 2 10 12 21. c. Ezech. 16 2 35. c. Dan. 11 31. c. Hovv yet more particularly to expound and apply the Temple the Altar the vvorshippers therein the Court the holy city c. would require a longer discourse and many haue vvritten vvell thereof in our ovvne tongue though vvith some difference of interpretation and application thereof So I shall need to note the lesse thereabout Thus much therefore onely I doe novv obserue for the present occasion here That first it be considered vvhether there be here any mention of the most holy place unles it be as ‡ M. Bright man on Rev. 11 1. some think included in the generall of the Temple of God or any reference thereunto because it vvas a type of heauen as the Apostle plainely teacheth Heb. 9 24. whereas here is the description of the estate of Gods church and people on earth Secondly whether by the Temple of God in this place may not be understood the holy place and figuratiuely the faithful Christians and more invvard Church of God so to speak invisible to men but seen and preserved by God that measured and sealed them for his like as the holy place vvas not open to the people but vvas for the Priests alone that ministred there before the Lord And likevvise by the altar and the vvorshippers in it to understand the Altar and Priests that offered thereupon vvorshipped God in the Sanctuarie and holy place figuratiuely noting the spirituall vvorship and mediation of Christ vvith the faithful Christians and vvorshippers made Priests unto God vvho wholly and onely relye upon Christ and in his mediation alone present themselues and their worship unto God to whom novv they are knowen though unto men unknovven or unregarded Thirdly by the Court without the Temple to understand the Court of the people called ‘ Ezec. 10 5. 1 King 7 9 12. 2 Chro. 4 9. the outward court the great Court * Ariae Montan. Antiq. Judaic lib. 5 pag. 92. the Court of Israel noting in figure the visible Church and Christians though some Copies also here read it the Court that is within the Temple which was the court of the Priests exempting the court it self from the Altar and worshippers in it before spoken off and †Graser in Rev 11 2. others take it of the outmost court of all called CHOL that is profane vvhither both the heathen that came to pray the Iewes that vvere uncleane might come as is aforesaid noting figuratiuely the visible estate of Christians corrupted sundry wayes defiled And by the holy city to understand the city of Ierusalem noting ‡ Ezec. 45 1 7. 48 8 35. in figure eyther †Psa 122 2 3 4. Esa 1 21. and 48. 2. Ezec. 42 20. Mat. 4 5. the visible church and outward estate of Christians more generally or * Esa 1 26 52 1. 60 14 21 22. such as are truly godly in deed Gods holy Church more particularly Fourthly by the Gentiles to understand not heathens alone as Antiochus c. but the sinfull rebellious Ievves called the rulers of Sodome people of Gomorrah Esa 1 10. so figuratiuely noting profane and wicked Christians the Antichristian hierarchie Locusts spoken off Rev. 9 1 11. And by their having of the court giuen unto theÌ„ their treading of the holy city two and fourty moneths to understand in one respect their having possessing of the visible face of the Christian church frequenting conversing dominering therein in another respect their afflicting of Gods holy church and faithfull ones 1260 yeeres or the time appointed by God Rev. 11 2 3. Which ‘ M. Bright man on Rev. 11 2 3 c. some think taking it in the first sence or respect did begin in Constantines time when the Church came to haue a generall peace freedome from the persecutions whereunto it had ben subject three hundred yeres before and did together with the peace grow sundry
Latimer c. latter Angels vvitnesses that follovved after called others and vvere called themselues to separate from that estate and to returne to the auncient faith and vvay wherein the churches were set of old Which also hath ben yet is performed by degrees As vve find that Luther Calvin Latimer Bradford the godly vvith them vvent further then John Wickliff John Hus Jerome of Prage and others before them Also that the Church of England goeth further in many things then the Lutherans And that the other reformed churches proceed further then the church of England though yet al the corruptions of the apostasie be not vvholly taken avvay and the churches brought to that heauenly synceritie wherein they vvere planted by the Apostles at the first vvhereunto vve ought all earnestly to striue what in us is knovving that this estate is not atteyned all at once and that those churches which are most freed from the corruptions aforesaid come nearest to the auncient integrity of the vvay of God are the most partakers of this grace and heauenly blessing of the Lord. IX That furthermore by the consideration of the Temple with the severall parts places and uses thereof we may obserue a double consideration of the estate and communion of the Church and people of God The one here on earth the other in heauen And that vvhich is on earth to be also tvvo fould the one outward and visible the other more invisible and inward The outvvard and visible signified by the Court of the Temple vvhich was outward vvhither all Israell came noting the churches outward estate and communion vvith God in the visible assemblies thereof The inward and invisible signified by the sanctuarie and holy place which were inward whither the Priests onely had accesse noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth being made Priests unto God in Iesus Christ And lastly the estate cōmunion had vvith God in heauen signified by the most holy place where God dwelt between the Cherubims * Hebr. 9 7 24. whither onely the high Priest came once a yere not vvithout blood ‡ Exo. 28.6 29. carying on his brest and shoulders the names of the tribes of Israell graved in precious stones and so presented them before the Lord noting †Hebr. 3 1. and 9 24. and 10 19 20 21. Ioh. 14 2 3. our accesse to God in heauen by Iesus Christ the high Priest of our profession who appeareth before God for us hath many mansions prepared in heauen for us that where he is there may we be also X. Finally that as they vvhich vvent into the inner parts of the Temple did passe as I noted before through the outvvard Court and yet not all that come to the outvvard Court did or might passe to the places of the Temple that were more inward Sal. Song 1 7 8. Act. 2 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever should what in them is use the meanes and benefit of the outvvard estate and communion of the Church of God on earth and yet also not all vvho enjoy the benefit of the churches visible estate are partakers of the invisible graces and eternall salvation of God but onely the elect and those that are truely godly Yea that the outvvard Court and City to be troden upon is subject to be giuen unto apostates and persecuters that for a long time together vvhen yet all this time the elect and faithfull passing through these to vvithin being sanctified and approved of God are still preserved and protected by him and in the end are called from earth up into heauen These novv are the things vvhich I thought here to note by this occasion Which are likewise for the most of them observed and acknowledged by the best of the Protestant vvriters generally Yea also some of these men themselues vvith vvhom we haue to deale do thus understand and apply that vvhich is here spoken of the Court and holy City as in their ovvne vvritings may be seen And because the point is of waight for the matter in hand I vvill here therefore before I proceed further note downe their owne words wishing the Reader vvell to obserue them as follovveth When M. Sm. in a treatise of his wrote thus ‘ M. Sm. diffe p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church worship and Saints Rev. 11 1. 1 Pet. 2 5. under the nevv testament so the court without the holy place whither al the people came and the typicall service performed there did signify the confused assemblies of Antichristian persecuters and their ceremoniall worship Rev. 11 2. which the spirit in that place calleth Gentiles or heathen in those respects M. Ainsw answering him after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto proceedeth then further in his answer on this sort saying * M. Ain defence of Script p. 12 13 14 15. His eye sight fayled not so much in the shadovv as his heart vvas blynded in the shadowed thing For he maketh the tabernacle altar and Priests to signifie the church worship and Saints under the new Testament the court of the Tabernacle he will haue to signifie the assemblies of Antichrist the Israelites there assembling to signifie the Antichristian persecurers c. Behold unto what great iniquity he abuseth the word of God ‡ Note how M. A. speaketh of Israel here The body of the Church of Israell †Exo. 4 22 the son and first borne of the Lord †Psal 135 4. his chosen and chief treasure “ Deu. 7 6 7. precious unto him aboue all peoples of the earth on vvhom he set his loue †Deu. 33.26 riding upon the heauens for their help and on the clouds in his glory a people †vers 29. blessed saved by the Lord the shield of their help and sword of their glorie this people he maketh to signifie the Antichristian persecuters hated of God children of the Divel for whose overthrow confusion Christ ‘ Rev. 19 11 21. rideth on the heauens in his glory with a garment dipt in blood and a sword for to slay them and fill all the foules of the ayer vvith their flesh c. The Lords ‡ Lev. 6 16 holy Courts wherein they that dwelt “ Psa 65 4 were blessed for which the soules of the Saincts “ Psal 84.2 10. longed and fainted counting one day there better then a thousand othervvhere is now made to signify the Synagogue of Sathan and place vvhere the Divell dwelleth c But what may we thin◠induced M. Sm. to this impietie Euen Satan deceived him by one place of Scripture which †Pag. 21. he citeth in his book viz Rev. 11.2 where Iohn was willed in a vision to
cast out the Court vvhich is without the temple not measure it for it is giuen to the Gentiles Hence doeth M. Sm. gather that the Israelites which were woont to worship in the courts of the Lord did signifie the Gentiles that is the Antichristians and consequently the court must betoken Antichrists church and the vvorship Antichrists worship Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets Yet euen this place it self mought haue taught him better For first the commandement †Rev. 11 1. to measure the Temple Altar and worshippers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed “ Ezec. 40 3 5. Zach. 2 1 2. to Ezekiell and Zacharie after the destruction of Salomons temple doe manifest Secondly whenas the Court and holy City was not measured here by Iohn as before by ‡ Ezec. 40 47. 48 30. Zach. 2 2. the other Prophets they were and as afterward †Rev. 21 15. Iohn did see it may teach us that as yet there was not a full restauration of Gods church and worship from the defection of Antichrist Thirdly in that the court is here said to be †Rev. 11 2 giuen to the Gentiles and the holy city should be troden under foot of them and a time limited how long two and fourty moneths this argueth that the court was not made nor the city builded for them but by Gods permission for â—â—e chastisement of men was giuen unto them for a season during vvhich time his two witnesses should prophecy against them And thus it is said of the figure the first temple city “ Ier. 12 7 I haue giuen the dearly beloved of my soule into the hands of her enemies So all Iudah “ Jer. 20 4 was giuen into the hand of the king of Babell and ‡ Esa 63 18. Esaias complaineth how the adversaries had troden downe Gods sanctuarie as here “ Rev. 11 2. they tread downe the holy city And if the court of the Temple must needs signifie Antichrists court because it was giuen to the Gentiles then must the holy city by which name ‡ Neh. 11 1. Esa 48.2 and 52 1. Matt. 4 5. Ierusalem is often called signifie also Antichrists city church because it was troden downe of the same Gentiles but all the Prophets shew †Psal 51 18. 87. and 122. Esa 60. Rev. 21. that it signified the Church of God M. Ainsw defence of Script p. 12 15. Hitherto are M. Ainsworths vvords when he wrote for the trueth against M. Smith vvhom he sharpely blameth for teaching that the Court without the Temple did signify Antichrists Court or assemblies and for that he vvould make the Lords Courts to signifie the Synagouue of Sathan and place where Sathan dwelleth c. whereas novv himself writing another treatise synce against the trueth taketh up M. Sm. termes and manner of exposition to teach that the Temple of God spoken off by the Apostle 2 Thes 2 4. is ‘ Animad p. 78 c. Antichrists Church †Note this vvell Antichrists Temple Antichrists body an idoll like Antichrist himself the Synagogue of Sathan such as is no more the Temple of God * Ibid. pa. 94 c. then the divel which appeared to the witch at Endor was Samuel such as the type thereof should be set not from the Temple of God at Ierusalem but from Bels Temple in Babylon or the Samaritanes Temple builded by Sanballat c. Would any think that this were M. Ainsw his writing or opinion that had written so earnestly and with so sharp reproofs against M. Smith before if he had not set his ovvne name thereunto Or may it not be thought if M. Sm. were aliue and savv this latter treatise of M. Ainsw that he would now turne his ovvne speaches and reproofs upon himself where he saith that his eye fight fayled him and his heart was blynded that he abused the Scripture to great impiety that Sathan deceived him that the place it self mought haue taught him better c. But of this more hereafter Now for the present it shall suffice touching the point in hand to obserue hovv by M. Ainsw his ovvne graunt the Church of God is signifyed both by the court of the Temple though unmeasured and giuen to the Gentiles and by the holy city though troden dovvn also of the same Gentiles Rev. 11 2. And this moreover to agree with the doctrine of al the Prophets Novv vve know that the Prophets and Apostles are not caryed about vvith everie vvynde They are not as reeds shaken hither and thither but their doctrine is firme and abideth the same for ever So as if this vvas the doctrine of the Prophets and Apostles when M. A. vvrote against M. Sm. as here himself saith then there is no question but it is so still And so let it still remaine For the further declaration whereof better exposition of this Scripture let us also compare herevvith that which is written in the Prophet Esay vvhere the Lord saith I haue nourished and brought up children and they haue rebelled against me The oxe knovveth his ovvner and the asse his masters cribibut Israell doeth not knovv my people doth not consider Ah sinfull nation a people laden vvith iniquity a seed of evil doers children that are corrupters they haue forsaken the Lord they haue provoked the Holy one of Israell to anger they are gone avvay backvvard c. Heare the vvord of the Lord ye rulers of Sodome giue eare unto the Lavv of our God ye people of Gomorrah To vvhat purpose is the multitude of your sacrifices unto me saith the Lord When ye come †Heb. to be seen to appeare before me vvho hath required this at your hand to tread my Courts Hovv is the faithfull city become an harlot c. Where obserue first vvhat a fit reference there is betvveen the perfidious Ievves here called the rulers of Sodome and people of Gomorrah and betvveen the insolent Christians called in the Revelation the Gentiles Secondly how the very like phrase of treading the Courts of God is used by the Prophet as is in the other place by the Apostle of treading the holy city Rev. 11 2. and may here signify besides a treading downe or under foot a frequent and continuall conversing in the outward and visible Church of God with their bodies though their hearts vvere far removed from God and they served not the Lord syncerely according to his word Esa 1 12 15. vvith 29 13 14. Thirdly that the Princes and people of Iudah thus transgressing the faithful city of Ierusalem becomming an harlot yet they are still the people of God and the Lord is their God and the Courts and city are the Lords Other things that might here be observed I omit And for the terme of the Gentiles
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
vvill haue the Temple of God spoken off 2 Thes 2 4. not onely to signifie the church of Antichrist the Synagogue of Antichrist the Temple Church and body of Antichrist c. but cannot endure that others should otherwise understand it of the church of God as by his writing reviling assertions may appeare Here therefore for the better clearing understanding of the matter let me aske moreover whether these two propositiōs come to a like end agree the one vvith the other to note out the same thing or not viz. The man of sinne sitteth in the Temple of God And Antichrist sitteth †or in the Church of Rome and other like churches of Christians in the church of Rome If they be alike and accord together in one the cause will be plaine If not let them shevv the difference between these propositions that so the meaning of this Scripture may the better be found out And vvhereas also the terme sitting noteth authority and continuance as ‘ M. Ains Annot on Psal 1 1. and 61 8. 102 13. c. himself othervvhere vvell observeth let him tell us vvithal whether Antichrists authoritie and continuance be in the church of Rome or not according as the Apostle speaketh here of the Man of sin sitting in the Temple of God If he say the authoritie and continuance of Antichrist is in the church of Rome the case againe will thus also be evident If he say it is not there let him then shevv us the Temple of God spoken off by the Apostle vvhere it is Thus tvvo lines keeping directly to the point in question will more clear the matter and better convince both Papist and Anabaptist then tvvo thousand full of shifts errors vvhich doe but the more harden both of them against the trueth though severall wayes But I wil proceed Animad p. 78. The second thing that here he insisteth upon is the word Temple But the Apostles words are the Temple of God unto which he should haue kept as vvill more appeare afterward In the meane time obserue hovv he which euen novv said our reason was unperfitly alledged because of the omission of these vvords as God vvhich perteyning to another point then the question in hand might here therefore so be omitted yet doth now presently himself leaue out such words vvhich as touching the point in question may not be left out at all The particulars follovving vvil shew it more plainly He saith we take it for granted that by the Temple is meant the church so goe on in obscuritie Advert p. 58 59. My vvords were these speaking of the Apostles speach vvhere he saith Antichrist should sit in the Temple of God 2 Thes 2 4. that here by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found not among the Jewes Turks Pagans c. Where first mark that I spake not of the Temple onely but of the Temple of God as the Apostle also doeth Secondly I doe in deed here deriue the reason from this exposition thereof that by the Temple of God is understood the church of God Which if it could be shevved not to be agreeable to the Scriptures otherwhere or that this place would not bear it I haue done But it is so evident that ‘ 1 Cor. 3 16 17. 2 Cor. 6 16. the Scripture thus useth it as euen here in the very next passage this man himself graunteth it Neyther doeth he shew any one place of the Scripture where this phrase of the Temple of God used figuratiuely as it is here doth signify any other thing then the church and people of God And what should I look for of an Opponent that vvould deal soundly and syncerely but that now he should proue that it is not here meant of the Church of God and should also shevv vvhereof it is to be understood and that by the word of God Which till he doe let the Reader obserue his exceptions here how idle they are and to no purpose for the matter in hand As first of all vvhen he saith that the Temple did primarily figure out Christ Joh. 2 19 21. and the Lord God almighty the Lamb is the Temple in the heauenly Ierusalem Rev. 21 22. To vvhat purpose is this will it hereupon follow that therefore by the Temple of God 2 Thes 2 4. vve may not understant the Church of God Or that they vvhich doe so goe on in obscuritie But if in this sense saith he we understand that speach of Paul touching Antichrist then must vve translate the vvords as * August de civ Dei l. 20 c. 19. some auncient Doctors haue done eis ton Naon for the Temple or as if himself vvere the Temple c. Where note first how he speaketh this with an If secondly that he telleth not vvhether himself doe think that it is thus to be understood or thus to be translated or not Which when he resolveth upon for himself and so sheweth it then may it more be considered of In the mean time let the Reader obserue how himself goeth on in obscuritie vvhat he can And for the phrase it self this onely for the present I will here note and leaue it to be observed and considered by the Reader that where Matthevv hath eis to onoma tou patros c. into the name of the Father c. Mat. 28 19. Luke hath for it epi to onomati Jesou Christou ‘ or upon in the name of Iesus Christ Act. 2 37. M. Brigh◠on Rev. 1◠2. en to onomati tou Koriou in the name of the Lord Act. 10 48. And a good writer treating on Rev. 16 2. on those words eis tous anthropous saith They upon vvhō this ulcer there spoken off seizeth are men there fell an ulcer against men as Beza turnes it or into men as the vulgar reads that is on men as Antichrist is said to sit into the Temple for in the Temple 2 Thes 2 4. But the praeposition with an accusatiue case soundeth as if the sores did vex not so much by †sticking in the body as by afflicting it from without which doth more agree to these figuratiue sores c. And whether some such thing likewise may not here be observed about this phrase eis ton naon tou Theou os Theon cathisai to sit as God ‘ or upon See Esa 1◠13. into the Temple of God where the same praeposition case is used or els moreover to note out some very near deep close or inward sitting of Antichrist into or in the Temple of God I leaue to be further considered desiring that the true meaning hereof vvhat can be may be searched and found out for the better ending of these and sundry other questions vvhereunto this vvould giue great light and help As for the * Augustine auncient
still notwithstanding the city people and temple of the Lord. Esa 1 3. and 3 12. vvith Jer. 50 28. and 51 11 35 36 45 50 51. 4. And as for the true catholick church and spouse of Christ vvhereof he speaketh besides that it conteyneth onely the elect and all of them in all ages and places of the vvorld as is aforesaid himself also knoweth that it is a church invisible unto us whereas our question is of the Temple of God vvherein the Man of sinne sitteth and so of the visible Church polluted and profaned by Antichrist as the Temple of God at Ierusalem vvas of old both by the Iewes themselues and by Antiochus c. 2 Thes 2 4. Rev. 11 2. compared with 2 Chron. 36 14. c. and Dan. 8 9 14. and 11 31. c. 5. Lastly obserue here how still he speaketh and useth the terme of Antichrists Temple vvhereas vve speak of the Temple of God vvhereof the Apostle speaketh 2 Thes 2 4. and so of the Lords Court and City spoken of Rev. 11 2. vvhich hovv ever he cannot now admit to signifie the church of God yet he hath both taught it ‘ Def. of Script p. 14. c. heretofore so as he need not now be taught it again if he will but peruse what himself formerly vvrote about this matter and here againe he teacheth it †Animad p. 80. in the very next page follovving vvhere he interpreteth the Temple of God * 2 Thes 2 4. here spoken off to be Gods church and people thus still forgetting and contradicting himself of vvhethersoever he meane it vvhether of the church catholick or particular Let him chuse vvhich he vvill to expound it of and apply it unto And then let him tell us vvhether it be no othervvise the church of God but as the Divell himself is an Angell of light expounding his own words as shal please him best In the next place vvhere he saith that “ Animad p. 79. the very word Temple leadeth us to understand Antichrists church to be but a counterfeyt c. mark first how he keeps not the words of the Text. The Apostle saith not onely the Temple but the Temple of God So his exception and assertion here keeping to the Apostles vvords and the point in hand is this in deed thus to be propounded that the very phrase of the Temple of God leadeth us to understand Antichrists church to be but a counterfeyt Which if so it were then also when the Apostle saith to the Church of Corinth in the Scripture that himself cited ‘ Animad p. 78. here but a litle before ’‘ 1 Cor. 3 16. know ye not that ye are the Temple of God his meaning should be according to this glose know ye not that ye are a counterfeyt church Againe ‘ ver 17. If any man defile the Temple of God him shall God destroy that is according to his collection here If any man defile a counterfeyt church him shall God destroy And again “ 2 Cor. 6 16. What agreement hath the Temple of God with idols for ye are the Temple of the living God that is according to this understanding here What agreement hath a counterfeyt church vvith idols for ye are a counterfeyt church c. Or to keep to the word Temple alone as himself here chuseth to doe let him remember hovv he said here in ‘ Animad p. 78. the next page before that the Temple figured out Christ primarily Like as Christ speaking of his body said to the Ievves Destroy this Temple and in three dayes I vvill raise it up speaking of the Temple of his body Ioh. 2 19 21. Will this man therefore novv thereupon gather as here he doeth that the very vvord Temple leadeth us to understand Christs body to be but a counterfeyt So in deed ‘ Daenaeus in Augustin de haeres the Marcionites and other hereticks of old held that Christ was not truly man but had a feyned and fantasticall body vvhich he brought from heauen and took not of the substance of the Virgin Marie Wherefore also they put out of the Gospels the genealogie of Christ described by Mathevv and Luke c. What a strength now such collections as this man maketh giues to these heresies revived again by some Anabaptists let the wise judge and let the weak take heed of such counterfeit gloses Moreover in ’‘ Animad p. 80. the very next page following he tels us that Antichrists sitting as God in the Temple of God spoken off 2 Thes 2 4. is to be understood of his invading and destroying Gods church and people as the heathens of old dealt vvith Jerusalem and the dvvellers therein And novv here he tels us the vvord Temple leadeth us to a counterfeyt So as then by his doctrine eyther Antichrist hath invaded and destroyed but a counterfeyt and therefore not the church people of God in deed neyther is his dealing like the heathens of old vvho invaded and destroyed Ierusalem the Lords city and the dvvellers therein in very deed or els he doeth still contradict himself as in deed he doeth By which also may appeare hovv notably this man himself playeth the counterfeyt so might be left vvith all his counterfeyt gloses till God giue him better grace vvere it not that the trueth and good of others also are to be respected vvithall Where he saith the Temple and tabernacle in Israell vvas not the church congregation of Gods people ‘ properly See vvhat he saith to M. Sm. hereabout Def. of Scrip. p. 5 8 c. properly but a sacramentall signe of Gods dvvelling vvith them c. What then vvere they therefore but counterfeyts not a Temple and Tabernacle in deed and in trueth Or did they not in Gods ordinance figure out the church as himself affirmed here a litle before so were the church figuratiuely Or doeth not the Apostle so understand and apply them in the places before mentioned 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Circumcision also and the Passeover in Israell vvere signes of Gods covenant leading unto Christ were they therefore but counterfeyts and not a cutting of the foreskin and a lambe in very deed Or were they not Gods holy Sacraments and fit antitypes of ours in deed and in trueth Thus by his doctrine might all Gods ordinances and types in Israell be esteemed but counterfeyts and all the doctrines comforts directions that throughout the Scriptures in ‘ Annot. on Gen. Exo. Psal c. his owne Annotations are derived from them might be turned avvay as being taken but from counterfeyts Hovv this again may strengthen the Anabaptists in their errors vvho vvould not haue us to reason from circumcision to baptisme from Israell to the church now c. all of judgment vvill easily discerne But novv at length after he hath made a great florish to shevv that the Temple is a
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
the vvorld from that time to this later age for the space of tvvelue or thirteen hundred yeres Where then and hovv were the Court of the Temple and holy city trode upon by the Gentiles and that for the space of two and forty moneths Rev 11 2. Where did Antichrist now sit in the Temple of God all this vvhile 2 Thes 2 4. Or had not the Christian apostate churches baptisme and other ordinances of God continued among them though with corruptions al this time as Iudah and Israel had circumcision and other constitutions of God in the time of their apostasie If it be applyed to the times and invasions of the Gothes and Vandals spoken of before like consequences vvill follovv as upon the former somevvhat more inasmuch as these also wasted the churches of Africa besides all the spoile that they did in the west as is aforesaid Or let this man himself name any time vvhatsoever liketh him best for the womans flight into the vildernes and he shall still find like consequences other moe to follow thereupon Finally let him consider where himself and his follovvers had their baptisme vvhether in any visible Church of God or not And vvhether the Lords ordinance of baptisme hath not ben continued and deduced from the Apostles unto our dayes through all the time and estate of the apostasie aforesaid Animadv p. 104. 55. Where he maketh the church of Rome ansvverable to the armie of Canaanites Gentiles Babylonians Infidels c. to vvhom novv will he resemble the wolf Antichrist himself with his sheeps skin and lambes hornes keeping due proportion vvith the cases spoken of in the Scriptures here cited by him self Mat. 7 15. Rev. 13 11. and 16 16. Iudg. 5 19. Rev. 11 2. Psal 79 1. c. Ier. 51 1 2. c. Lam. 1 10. Or vvill he still confound these as all one which he seeth M. Iunius doth purposely distinguish Or will he needs contradict himself vvith one and the same breath whiles here he maketh the church of Rome to be also the Court of Gods Temple holy city invaded and troden dovvne by the Gentiles Rev. 11 2. Or finally vvill he not cease to speak M. Sm. language vvhom vvhen he applied this to the synagogue of Antichristians as now himself doeth he rebuked very sharply as I haue shevved here before pag. 133. and may be seene in his Defence of Script pag. 12 15. 56. Why also saith he Ibid. At first those Gentiles invaded the courts of Gods temple and trode downe the holy city Rev. 11 2. as if this had ben Gods court and city but at first and that this invasion and treading downe had ben soone done when as in this very place vvhich himself citeth it is said they were giuen to the Gentiles and troden upon by them for the space of two and forty moneths or as is in the next verse follovving a thousand two hundred sixty daies whenas yet al this time they are stil the Lords court and city though defiled and trode dovvne as Ierusalem and the Sanctuarie vvas by the heathens of old Psa 79 1. Dan. 8 9-13 and 11 31. c. And why moreover maketh he his inference thus If that army of infidels â—ere Gods true church so is the synagogue of Antichristians and not rather thus If that city and sanctuarie though profaned and trode dovvne was still Gods true Temple and city so also is the church of Rome vvhich is here compared thereunto 57. When he saith the Heathens in their altars Ibid. temples sacrifices c. had the divine things of God among them aswel if not better then hath the Man of sinne his vvorshippers in their sacrifice of the Masse and other manifold Idolatries vvhy saith â—e not then hath the church of Rome in their Baptisme and other divine â—hings of God had among them though corrupted Doth himself perâ—eiue that thus his assertions would be plainely false and not so deceiue â—he simple as now they do Or seeth he not that M. Iun. speaketh expresâ—y of the church of Rome and doth purposely distinguish betvveen it â—he man of sinne with his hierarchie Why then keeps he not to the point in â—and Why confounds he things that differ As if that circumcision â—he other divine things of God had in Iudah and Israel though corruptly â—sed in the time of their apostasie were not to be distinguished froÌ„ their â—olatries vvhether in feasts sacrifices or other things which they had aâ—ong them of their own forging and devising 1 King 12 28 33. 2 King â—6 10 16. with 2 Chorn. 28 2 3 4. and 33 1 9. 58. Where ‘ See here before p. 186. M. Iunius purposely answereth two doubts and difficulties by â—hich the minds of many are troubled the first vvhat vve are to judge of the members 〈◊〉 the church of Rome the latter vvhat the duety of them is who are in that church â—â—e the great corruptions thereof M. Ains passeth by the first whereof speciall regard should be had and comming to the latter he clippeth M. Iunius ansvvers as he is vvoont omitting divers things of vvaight and having not vvhat to ansvver sets himself to cavil at those words where M. Iunius saith the duetie of those that are in the popish church and see the grievous corruptions of it is such as of those children vvhich dwel with their adulterous mother that is to abhorre her sinne vvith speach and signe to call her back from evill to absteyn themselues there from in al things to cleaue to their father c. Thus saith he it appeareth that these our Opposites are returned to acknovvledge the vvhore of Rome to be their mother c. But first this is no answer to the point in hand Hath M. Iunius here set downe that vvhich is right and agreeable to the word of God or not If he haue why yeelds he not unto it If he haue not vvhy doth he not confute it Secondly vvhy doth he not also inferre saying Thus it appeareth that these our opposites acknowledge the Lord God to be their Father to vvhom in all things they are to cleaue c. Thirdly may not godly Christians being in such estate and so demeaning themselues as M. Iunius speaketh acknowledge the adulterate church of Rome to be their mother as the godly Iewes did acknowledge Ierusalem Iudah and Israell being harlots to be their mother notwithstanding Esa 1 21. with 50 1. Jer. 15 8. Ezech. 16 3 44 45. and 23 2 3 4 c. Hos 2 1 2. and 3 1. c. Lastly what church for their mother had these men themselues vvherein they were borne and baptised and with whom they lived till they came to be thus persvvaded as novv they are Any or none Let them look about and tell us and then see what vvill follow Ibid. 59. And vvhereas M. Ains to haue the more colour for his exception takes hold of those words vvhere
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
flesh and blood which can not comprehend them Rom. 9 18. Psal 115 3. Esa 14 24 27. and 28 29. and 46 9 10 11. Ezech. 1 4 c. Psal 92 5. Matth. 11.25.26 and 20 15. 5. Moreover If sinne foreseen be the cause of Reprobation then it is eyther originall or actuall sinne But not originall sinne because then all men being so borne should be reprobate Neyther actuall sinne first because then no infants no not of the Turks or Heathens that dye in their infancie should be reprobate secondly because that then on the other hand all of yeres should be reprobate and rejected seeing all such sinne actually as the Scripture teacheth and al vvil acknovvledge 1 King 8 46. Psal 14 2 3. Rom. 3 9 19. Eccles 7 20. 6. Besides if unbelief or other sinne foreseene should be the cause of Reprobation then should also faith and holines foreseen be the cause of Gods election But this is not so as vvas shevved here before p. 221 c. 7. Finally vvhy els should the Apostle so sharply rebuke such as make vaine and odious objections hereabout as he doth vvhen he saith O man vvho art thou that repliest against God Shall the thing formed say to him that formed it Why hast thou made me thus Hath not the potter povver over the day of the same lumpe to make one vessell unto honour and another unto dishonour What if God vvilling to shevv his vvrath to make his povver knovven indured vvith long suffring the vessels of vvrath fitted to destruction and that he might make knovven the riches of his glorie on the vessels of mercy which he hath afore prepared unto glorie Rom. 9 20 23. And hovv greatly again doth the same Apostle admire and reverendly adore Gods dealing herein teaching us by his example so to doe as he doth saying O the depth of the riches both of the wisedome and knowledge of God how unsearchable are his judgements and his waies past traceing out For who hath knowen the mynd of the Lord or who hath ben his counsellour Or who hath first giuen to him it shal be recompensed unto him again For of him through him and to him are all things to vvhom be glorie for ever Amen Rom. 11 33 36. SOME OBJECTIONS AND ANSWERS Object I. But this opinion and doctrine maketh God to be the first cause and author of all sinne Ansvv Not so For first the elect also sinne and not the Reprobate onely And Gods decree of reprobation perteyneth onely to the Reprobate and not to the elect Another cause therefore there is and must needs be of sinne both in the elect and reprobate namely the abuse of free vvill in Adam in vvhom all haue sinned and of whom all are descended both the elect and reprobate and synce Adams fall mans naturall corruption his corrupt vvill concupiscence Gen. 3 1 6. and 5 3. compared vvith Rom. 5 12 19. Jam. 1 13 17. Eccles 7 29. Ephes 2 3. 2. Secondly vve are to distinguish between the action and the corruption of sinne Also betvveen sinne and the punishment of sinne Sinne as sinne and the corruption thereof is of man who being made righteous transgressed vvittingly willingly For vvhich see the Scriptures aforesaid and the like But as it is an action the abilitie to doe this or that is of God in vvhom we liue and moue and haue our being Act. 17 21. also as it is the punishment of sinne it is justly inflicted by the Lord vvho is just to punish sinne Thus God hardneth the heart of Pharaoh Exod. 4 21. 9 12 16. vvith Rom. 9 17 18. and Pharaoh hardneth it himself Exo. 8 15 32. and 9 34. Which as Pharaoh doth it is sinne as God doth it it is the punishment of sinne And thus it hath the consideration of good for declaration of the justice of God For God is just in all his waies and holy in all his vvorks Psal 145 17. and his understanding is infinite vvhich man may admire but cānot cōprehend Psa 147 5. 77 19. vvith Rom. 11 13-36 3. Thirdly distinguish also betvveen effects and consequents Sinnes come after Gods decree of Reprobation not as effects therof but as cōsequents that follovv after it It is most holy so not the cause of sinne 4. Neither is it sound to say because God suffereth this or that therefore he doeth it Difference is to be put between Gods decree of permission vvhich concerneth all and between Gods decree of Reprobation vvhich respecteth onely some to wit the Reprobate Besides all know that men suffer many things which they doe not nor can be said to doe nay vvhich many times they forbid And the cause of an action rightly and properly considered is in the doer not in the sufferer 5. Otherwise let it be observed whether these men themselues doe not in deed by their opinions make God the author of sinne and of evill and destruction vvho hold that God would haue all and every particular man vvhosoever to be saved and cannot deny but he is able to saue all vvhom he is vvilling to saue and yet also grant as the truth is that he doth not saue all What now vvil follow hereupon according to their assertions let them consider with themselues 6. Finally God is so farre from being author of sinne as it is sinne as he hateth forbiddeth and condemneth it vvhich his word everie where and his vvorks at all times make manifest Object II. But the Lord saith by Ezekiell I will not the death of the wicked but that the wicked turne from his way and liue Ezec. 18 23 32. and 33 11. Ansvv 1. The Lord is not contrarie to himself who saith by the same Prophet As the vine tree among the trees of the forest which I haue giuen to the fire for fewell so vvill I giue the inhabitants of Jerusalem and I vvill set my face against them they shall goe out from one fire and another fire shall devoure them and you shall knovve that I am the Lord vvhen I set my face against them Ezec. 15 6 7. Where the Prophet shevveth that as the vine tree is by Gods framing and disposition of it giuen to be fevvell for the fyer so also the Ievves inhabitants of Ierusalem vvere then by the speciall decree of God appointed to the fire and destruction 2. The Prophet speaketh of temporarie death as may appeare by Ezech. 33 11 25 28. and 18 2 13 27. compared vvith chapt 12 and 13 and 14 and 15 c. vvhereas the question is about reprobation to eternall death And great difference there is betvveen these tvvo as may be seen in the cases of Naboth and the Blasphemer spoken of Lev. 24. who vvere both of them stoned to death Lev. 24 14 21. and 1 King 21 1 13. Also in Iosiah and Achab who vvere both slaine in battell 1 King 22 34 35. and 2 Chron. 35 20 24. These now had a like bodily
139 14 16. c. with Jam. 1 18. Joh. 1 11 13. and 3 3 8. and 10 28 29. 17 6. Tit. 3 3 7. 3. The case and dealing of our first parents Adam and Eue vvill make the point more cleare They before they fell had freedome of vvill and abilitie unto good But vvhen once they had transgressed al pronenes to evill vvas found in them but free will and povver unto good novv they had not Read and mark the historie vvel as it is described by Moses Gen. 3 7. c. They knew novv they vvere naked not onely in body but in soule also which vvas deprived of the righteousnes and holynes which formerly they had according to the image of God And vvhat doe they They sevve figge leaues together and make themselues aprons But this concerneth but the body What care vvas there now of the soules nakednes They neyther seek to God no nor when God of his mercy commeth dealeth vvith them doe they sincerely acknovvledge their sinne and aske mercie of the Lord but they put it off from themselues and colour and cloak it what they can c. The Lord thus shewing in them unto all that all vvhich we doe or can doe novv of our selues since the fall is but to cloak and cover our sinnes as vvith figge leaues So farre are we from having freedome of vvil povver of our selues to take or haue them taken avvay unlesse God renew our hearts and vouchsafe his grace and mercie unto us in Christ And note vvithall that if any sinners had free-will or povver unto good since the fall it should haue ben our first parents vvho as all acknovvledge had it in their integritie vvhereas their posteritie †See here before pag 24. are borne in sinne according to their image Gen. 5 3. Psa 51 5. not according to the image of God vvherein they at first were created Gen. 1 26 27. 4. Christ also teacheth that no man can come unto him except the father dravv him and giue us unto him Ioh. 6 44 65. and 10 29. and 17 6. It is the Father vvho maketh us meet to be partakers of the inheritance of the Saints in light who hath delivered us from the power of darknes See also Act. 26.15 18. Esa 42 7. Zach. 9 11 Mat. 6 23 and Ioh. 1 5. translated us into the kingdome of his deare sonne Col. 1 12 13. Where vve may obserue further to this purpose that the word CLEROS used by the Apostle signifieth a lot or inheritance that commeth by lot Which also may teach us that this renevved estate is the Lords free gift and his gracious vvork and disposition and not ours as the very nature and use of a lot doth plainly manifest Lev. 16 8 9 10. Num. 34 13. vvith Ezec. 47 13 22. Josh 14 2. and 15 1. and 19 1. Prov. 16 33. Ionah 1 7. Act. 1.26 and 13 19. and 26.18 Psa 16.5.6 Ephes 1 11. vvith Col. 1 12. 5. Moreover saving faith is vvrought in us by the Lord euen by the working of his mightie power which he vvrought in Christ when he raised him up from the dead Ephes 1.17 19.20 Col. 2 12 13. Therefore it neither dependeth on the povver of our vvill nor vvhere God vvil work it can be overcome by the untovvardnes and corruption thereof but is the free gift and vvork of God effectually vvrought in vvhom it pleaseth him Ephes 2.8.9 Phil. 1.29 and 2.13 Joh. 1.11 13. 2 Thes 1.11.12 Ier. 31 18. 2 Cor. 4.6 2 Tim. 2.25.26 Heb. 12.2 compared with the Scriptures aforesaid 6. They also vvhich haue saving faith in Iesus Christ are made members of that mysticall body vvhereof Christ is the head Ephes 1.3 22.23 and 4.15.16 Col. 1.18.19 and 2.19 1 Cor. 12. c. Therefore as in the naturall body the disposition of the members in this or that place to this or that use is not of themselues but vvholly according to the vvill of God as it pleaseth him to dispose them 1 Cor. 12.18 so also in the mysticall body of Christ the placing of the members therein is not of our selues or at the vvill of men but vvholly according to the vvill good pleasure of God For which see the Scriptures before alledged and the treatise of Gods decree of election here spoken of before pag. 221. 7. We are by nature dead not half dead or partly dead in sinnes and trespasses Ephes 2.1.2.3.5.12.13 22. Col. 2.13 Ioh. 5.25 Therefore it is not of us or in the povver of our vvill to quicken or convert our selues spiritually as it is not in the vvill or povver of a dead man to quicken himself naturally or to raise up himself unto life againe The vvaters of the sea vvhereof Ezechiel speaketh called the dead sea vvhere Sodome and Gomorrha stood are healed not by any thing in or of themselues but onely by vertue of the living vvaters vvhich come into them out of the house of God Ezech. 47 1 8. c. Zach. 14.8.9 vvith Rev. 22.1.2 And vvhen Lazarus vvas dead he vvas raised up againe not at his ovvne vvill or by any povver in himself but onely of the grace and by the povver of our Lord Iesus Christ Ioh. 11.14 44. So likevvise it is not of our selues or in the povver of our ovvn vvill but of the grace and by the povver of God to quicken and raise us up unto life vvhen vve are dead in sinnes trespasses As vve are taught in the Scriptures aforesaid and other the like When I passed by thee saith the Lord to Israel and savv thee polluted or giving thy self to be troden under foot in thine owne blood I said unto thee when thâ—â— wast in thy blood Liue yea I said unto thee when thou vvast in thy blood Liue. Ezec. 16 6. Where marke that he speaketh and repeateth it againe and again I said unto thee when thou vvast in thy blood Liue. The like againe may be observed in the dead bones vvhich were quickned by the Lord as Ezechiell likewise sheweth Ezech. 37.1 14. 8. The Scripture also and experience teacheth that vve are flesh and the verie thoughts and imaginations of the heart of man are onely evill continually euen from his youth Gen. 6 3 5. and 8 21. Psal 14 2. with Rom. â— 9 10 11 12 19 23. 1 Cor. 2 14. 2 Cor. 3 5. Mat. 6 23. John 3 6. Galat. 5 17 19 20 21. Iude v. 18 19. Our vvill is become the servant of sinne seeing we our selues are the servants of sinne and free from righteousnes the children of wrath and disobedience fulfilling the will of the flesh and of the mynd yea being in the snare of the Divell taken aliue captiue by him at his vvill Rom. 8 20 23. 3 10 11 12. Ioh. 1 13. and 8 34. Ephes 2 1 2 3. 2 Tim. 2 26. Tit. 3 3. Col. 1 21. A corrupt tree cannot bring forth good fruit Mat. 7 18. Iob. 14 4. Man is
abominable and filthie which drinketh iniquitie like vvater Iob 15 16. We are all borne in iniquitie in sinne did our mothers conceiue us Psal 51 5. Our hearts are stonie hard and unplyable to beleeue and obey the word of God Ezech. 11 19 20. with Gen. 6 5. Jer. 17 9. Psal 64 6. Therefore it is and needs must be Gods free gift of grace his powerfull vvork vvho is able to bring light out of darknes and water out of the stony rock to take avvay the stony heart out of our flesh and to giue us an heart of flesh that is soft and wherein the law of God may be written by his Spirit to convert and renevv us to work in us both to wil and to doe of his good pleasure and to his praise 2 Cor. 4 6. Ezec. 11 19 20. and 36 25 26 27. vvith Exod. 17 6. Ier. 10 23. and 31 18 33 34. Phil. 2 13. Psal 10 17. Joh. 3 3.6.27 and 6.44.65 and 8 36. Heb. 12 2. and 13 20 21. 9. This appeareth further in that no exhortations persvvasions corrections punishments or other meanes can prevaile vvith men to bring us to godlines unles God renew us by his spirit 2 Chron. 36 14 15 16. Esa 1.5 and 65 1 2. Jer. 25.1 7. and 31 18 33 34. Isal 143 10. Mat. 6 10. Ioh. 3 3 6.8 Phil. 2 13. Nay men often become more hardened and vvaxe worse and vvorse notwithstanding any meanes that can be used unto them according to the Proverbe vvhich saith Though thou bray a foole in a morter yet will not his foolishnes depart from him Prov. 27 22. And * Rom. 4 15 and 7 8. c. the Lavv vvorketh vvrath saith the Apostle and increaseth sinne and maketh it more appeare So corrupt we are in our selues so prone unto all evill so unvvilling and unable to that vvhich is good untill and unles it please God to convert and renew us by his Spirit and grace in Christ as is aforesaid And who is there except * Habak 2 4. his soule be lift up and not upright in him that doth not know and find in himself that we can not beleeue or obey eyther vvhen we would or vvhat we vvould or as we would but as it pleaseth God of his grace and by his power to performe his good vvork in us to his praise Nâ—m 20 12. Mat. 6 30. and 14 30 31. Mar. 4 40. and 9 23 24. Luk. 8 25. and 17 5. and 22 32. Rom. 7 8 25. 2 Thes 1 11 12. Objection Object But here some object and aske To vvhat ende then are commandements giuen and exhortations used if we haue not free vvill and povver in our selues to obey and performe them Are they all giuen used in vaine Doth God so mock with men Or should we so abuse one another c. Ansvver Ansvv 1. I also aske vvhat need there is or to what end it is that vve should pray unto God to convert and quicken us to create in us a clean heart to giue us his spirit to incline our hearts to his testimonies to unite our heart to feare his name to fulfill the work of faith in us with power to vvork in us that which is vvell pleasing in his sight through Iesus Christ if it be in our ovvne vvill and power to doe these things if we please when vve are so required and exhorted thereunto Jer. 31 18. Psal 51 10 11 12. and 86 11. and 119.36 37 38.156 and 143 10 11. Luk. 11 13. and 17 5. 2 Thes 1 11. Heb 13 20 21. May we pray unto God idly or needlessely Must not all our prayers be made in faith Or shall we thus set the commandements and exhortations of God giuen unto us and our prayers made unto him in a contradiction one against another Far be it from us Rather let us be carefull to understand and use them both aâ—â—ght And let us learne euen by this point of our praying unto God as is afâ—resaid hovv unsound their doctrine of free vvill and of the povver thereof in us unto good is and must needs be But it hath ben mans old and woonted corruption to be †Habak 1.16 sacrificing still to our own net as these novv vvould to their ovvne vvill and power Ans 2. The exhortations commandements spoken off are meanes and instruments vvhich it pleaseth the Spirit of God to use thereby to vvork in us that vvhich he requireth of us And so they are neyther idle or fruitlesse neither yet doe they argue freedome of wil or povver in our selues to performe them if we will When darknes was upon the face of the deep God said Let there be light and there was light Gen. 1 2 3. Here the commandement of God was the meanes which it pleased God to use to bring forth light out of darknes and was neither vaine or fruitlesse neither implieth vvill or povver in the darkenes and deep themselues hereâ—â—â— Which is the more to be regarded because the Apostle Paul useth 〈◊〉 similitude in the like argument saying God who commanded 〈…〉 out of darknes hath sâ—ined in our hearts to giue the light of the knowledge of the 〈◊〉 of God in the face of Iesus Christ 2 Cor. 4 6. where he sheweth that faith or the saving knovvledge of God in Iesus Christ is the mightie and singular work of Gods power in us euen as the bringing of light out of darknes vvas at the beginning Ephes 1 19 20. vvith 2 Cor. 4 6. And Christ by another similitude teacheth the same when he saith The hower is comming and novv is when the dead shall heare the voice of the sonne of God and they that heare shall liue Joh. 5 25. Like as may be observed in that case vvhereof the Prophet Ezechiell speaketh who when he vvas bidden by the Lord to say unto the dry bones O ye dry bones heare the vvord of the Lord Thus saith the Lord God unto these bones Behold I vvill cause breath to enter into you and ye shal liue and I vvill lay sinevves upon you c. then saith he So I prophecied as I was commanded and as I prophecied there was a noise and behold a shaking and the bones came together bone to his bone c. Ezec. 37.4 7. c. Where again it appeareth that the Prophets speach or exhortation to the dead and drye bones was the meanes vvhich the Lord vvould use in that case and neither was vaine or fruitles neither yet implieth abilitie in the dead bones themselues to performe the thing so required of them The same Prophet noteth the like about himself when he vvas falne on his face at the sight of the vision which the Lord shevved him first noting hovv a voice said unto him Sonne of man stand upon thy feet and I vvill speak unto thee and then presently annexing saith and the spirit entred into me when he spake unto me and set me upon my feet and I
heard him that spake unto me c. Eze. 2.1.2 vvith chap. 1 28. and 3 23 24. The like againe may be observed in the Lords dealing with Daniel and so is noted by himself Dan. 10.8 19. And in Christs dealing with Lazarus vvhen he raised him up from death Ioh. 11.43.44 vvith ver 40 41 42. And as touching the preaching and ministerie of the word vvhereabout the objection is much urged we read in the Acts of the Apostles hovv vvhen Luke had noted that Lydia being together vvith other vvomen assembled heard the Apostle speak unto them he presently annexeth that the Lord opened her heart that she attended to the things spoken by Paul And so she became a Christian and was baptised and her houshold Act. 16 14 15. Which likewise shevveth that instruction and exhortation is a meanes vvhich it pleaseth God to use and yet that the fruit thereof dependeth upon the Lords ovvne gracious and powerfull vvorking in us thereby as he pleaseth Whereupon it was that the vvord spoken by the Apostle vvas more fruitfull in Lydia then in the other persons that were there also met together to vvhom Paul spake asvvell as unto her Act. 16.13.14 Without vvhich vvork and blessing of the Lord no increase followeth whatsoever meanes be used as vvas shewed here before Whereunto may be referred that the Apostle saith I haue planted Apollo vvatered but God gaue the increase 1 Cor. 3 6. It is God saith the Apostle that giveth the increase He saith not I haue planted Apollo vvatered but it is of men themselues vvhen the grace is offered to receiue or to refuse it and so to haue some increase or none at all as pleaseth themselues The Apostles teach not so but their doctrine leadeth us to acknovvledge the meanes used by God and yet thereupon neyther to debase the vvork of God nor to advance the vvill or povver of man vvho is dead in sinne and alienated in mynd 〈…〉 the flesh and of the mynd till vve be quickned converted and renevved by the Lord. Ans 3. Besides God may vvell so speak unto man as he made him at first in holynes and righteousnes having free vvill and abilitie unto that vvhich vvas good and holy Whereof novv being deprived by his ovvne voluntarie fall and transgression the blame therefore lyeth upon our selues that vve are not able to performe the commandements exhortations giuen unto us unlesse it please God to renevv us and to vvork in us both to vvill and to doe of his good pleasure Gen. 1 26. and 3.1 7. and 5.3 Eccl. 7.29 vvith Ephes 4.20 24. Phil 2.13 Ans 4. Othervvise in this our corrupt estate vve find that the Lavv vvorketh vvrath and increaseth sinne and maketh it more appear vve being in our selues miserably corrupted since the fall and more and more hardned in evill vvithout the grace of God and povverfull vvorking of his spirit in us as is aforesaid Rom. 4.14.15 and 7.8.9 c. Ans 5. And thus also may be observed hovv the commandements and exhortations spoken off shevv our dutie rather then our abilitie As the Lavv shevveth us vvhat vve ought to doe not vvhat vve are able to doe Whereof vve may likewise make good use to know our own weaknes and sinfulnes the more that so being humbled in our selues we may pray unto God for his grace and mercie that he would work in us his owne good vvork with power to the praise and glorie of his name in Iesus Christ Which is another good use of the commandements and exhortations giuen unto us 10. Finally the contrarie doctrine derogateth greatly from the glorie of God and giveth unto man part of the glorie of our conversion and salvation For look how much we ascribe to the will and power of man so much in very deed vve take from the grace and work of God And if it be in our selues and in the power of our own vvill to turne unto God to exempt our selues from others that doe it not then should we haue so far forth whereof to glorie But most sure it is that we haue not where of to glorie vvith God herein vvho vvill haue the full and vvhole glorie to himself of our conversion and salvation in Christ Therefore in this respect also the contrarie doctrine is erroneous not according to the truth of the gospell 1 Cor. 1 26 31. and 4 7. Ephes 2 8 9. 2 Thes 1 11 12. compared vvith Joh. 7 18. and 16 13 14. Herewith also agree some sayings of the auncient Writers As vvhen Augustine saith Free will to loue God vve haue lost by the greatnes of the first sinne August tom 2. epist 107. ad Vitalem And againe Man using free vvill yll lost both it and himself Ibid. tom 3. Enchiridio ad Laurentium cap. 30. Petrus Diaconus and others What could or can be borne of a servant but a servant For Adam when he was free begate not children but after he vvas made the servant of sinne Therefore as everie one is of him so also everie man is the servant of sinne through him Petr. Diac. c. de incarnatione gratia Christi seu de gratia libero arbitrio cap. 6. And Fulgentius Hold firmely and doubt not at all that no man can come to repentance but whom God inlighteneth and converteth of his gracious mercy compassion Fulgent or August lib. de fide ad Petrum Diaconum cap. 31. And thus much concerning free vvill or power in our selues unto good since the Fall CHAPTER V. Touching the perseverance of the Saints that are truely godly and syncerely beleeue in Jesus Christ VVHether the Saints of God such as faithfully beleeue being made partakers of the spirit of adoption ingrafted into Iesus Christ by true and living faith are not by the grace povver of God in Christ so guided susteyned and preserved as they shall not and in respect of God can not wholly and for ever fall avvay from the Lord utterly be rejected by him and loose that his quickning spirit and saving faith in Iesus Christ Although they be subject still in this life through infirmitie of the flesh in themselues to fall into sinne sometimes also into great and grievous sinnes As may be seen in Noah David Peter c. 2 Cor. 1 19 22. Ephes 1 13 14. and 3 16 20. and 5 23. Rom. 8 15 23. 1 Joh. 5 1 13 1 Cor. 1 4 9. Esa 54 8 9 10. and 55 3. with Act. 13 34. Ier. 31 31 37. and 32.40 Amos 9 9. Habak 2 2 3 4. vvith Rom. 1 16 17. and Heb. 11 ch with 10 38 39. and 13 20 21. Mat. 24 24 31. Ioh. 4 14. and 5 24. and 6 35 37 39 40 54-55 and 10 27.28 29. and 17 24. Rom 8 28 39. and 11 29. Phil. 1 6. Heb. 6 17 20. cōpared with Gen. 9 8 16.21 2 Sam. 11 3 4. Mat. 26. 69 75. 1 Cor. 10 13. 2 Tim. 1 12. 1 Pet. 1 3 4
of God wholly and onely on the good pleasure of his vvill but upon the faith holines unbelief or wickednes of men foreseen In the third by extending the redemption of Christ further then the intendement of God yea euen to the reprobate them selues In the fourth by ascribing our conversion and salvation in part to our selues our owne free vvill not vvholly and onely to the free gift of God and povverfull vvork of his grace in us In the first and last by debasing in deed the unchangeable decree and firme promises of God the mightie power and faithfull custodie of Christ our Lord the comfortable presence assured pledge and gracious vvork of the holy Ghost in his Saints and faithfull people Therefore such doctrines and opinions of theirs are erroneous and greatly disagreeing from the truth vvhich is according to godlines Let him that readeth consider And the Lord giue us aright to understand his vvord humbly to obey his vvill and faithfully to hold his truth unto the end Amen Now unto him that is able to keep us from falling and to present us faultlesse before the presence of his glorie with exceeding joy to the onely wise God our Saviour be glorie and majestie dominion and power now and ever Amen Jude v. 24.25 THE THIRD TREATISE Of some things which concerne the worship of God and order of the Church especially concerning the Reformed Churches HAving now briefly treated of these points of Religion which are called in question betvveen the Remonstrants and others of the Reformed Churches I will here also annexe some other things concerning the Reformed Churches themselues Which I acknowledge to be the Churches of Christ and with whom I agree both in the faith of Christ and in many things concerning the order and government of the church Yet because there are some particulars of vvaight touching the vvorship of God and policie of the Church wherein I think they are not as yet come to the synceritie of the Primitiue Churches constitution and am persvvaded that the Lord is now bringing his churches and people thereunto from the apostasie and corruptions of Antichrist the man of sinne and that he vvill in time accomplish this his work already begun vvhether before or together with the conversion of the Iewes to the Christian faith the Lord knovveth and time vvill manifest therefore haue I thought it good herevvithal to note some few things thereabout The particulars are not all of them of like waight or evidence in mine ovvne perswasion but some of them such as far more may be said and borne vvith about them then about others of them Neyther doe all of them concerne al the Reformed churches alike but some of them more and some lesse inasmuch as their estate in divers Churches and places doth diversly differ hereabout Yet notvvithstanding I thought it not amisse thus to propound thē here together desiring of al that they would seriously consider these things in the fear of God and according to his word hoping that the due consideration thereof wil through the blessing of God become profitable for the furtherance of the truth and further building up of the church to the praise of his name in Iesus Christ CHAPTER I. Touching Book prayer VVHether it be the Lords ordinance that his churches servants should vvhen they pray read their prayers out of a book euen certaine set vvords imposed by men and so use a forme and manner of prayer and leitourgie devised and prescribed by man for their spirituall sacrifice of prayer and vvorship of God And consequently vvhether it be lavvfull for us in such maner to vvorship the Lord. Exod. 20 4 5 6. and 30 9. compared with Psal 141 2. Esa 29 13. vvith Mat. 15 9. Lev. 10 1 Mal. 1.8 14. Rom. 8 26. Ephes 4 8 12. 1 Pet. 2 5. Rev. 8 3 c. I. Seeing that the book-prayer aforesaid being not appointed by the Lord or approved in his word is an invention of Man in the vvorship of God And mens inventions in Gods vvorship are transgressions of the second commandement Exod. 20 4 5. vvith Lev. 10 1. Judg. 8 27. Psa 119 113 128. Esa 29 13. and 30 21 22 II. Thus also it is as an image similitude of spiritual prayer which yet it is not And so these books and stinted prayers prescribed by man in the vvorship of God come in deed to be idols supplying the place of the vvord and spirit of God vvhich ought not to be In vvhich respect such manner of worship becommeth idolatrous superstitious forbidden of the Lord and not to be communicated vvithall For vvhat agreement hath the temple of God vvith Idols 2 Cor. 6.16 Exod. 20 4 5 6. compared vvith Rom. 8 26. Ephes 6 18. 1 Pet. 2 5. and vvith the other Scriptures aforesaid and the like III. The incense offred by the Priests upon the golden Altar in the time of the Lavv vvas a type of prayer offred up unto God by the mediation of Christ Psal 141 2. Rev. 8 3 4. And therefore as it vvas not lavvfull to use any straunge incense but that onely vvhich God appointed so neither is it lavvful to use any straunge manner of prayer but such onely as the Lord requireth Exod. 30 9. vvith Psal 141 2. Now that the Lord did ever ordeyne in his vvorship the book-prayer aforesaid vvho can shevv Yea or that any of the godly either the Patriarks Prophets Apostles or other men or vvomen recorded in the Scriptures when they vvould pray unto God did ever take a book in their hands to read out of it some stinted prayers prescribed by men for their sacrifice of prayer and supplication to God Or can vve think if this vvere the manner of prayer and worship vvhich God required that the Scripture would be silent in it or that none of the servants of God set before us for examples in the Scriptures should ever use it or that vve should prescribe or use such manner of prayer in the worship of God as never any of the godly mētioned in the Scripture did use If then in the time of the Legall shadovves under Moses God vvould not admit of any straunge thing in his worship but did severely punish it as may be seen in the example of Nadab and Abihu Levit. 10 1. hovv shall vve thinke that he vvill novv admit of any straunge manner of prayer for his worship in the time of the Gospel under Christ whenas Christ the sonne is vvorthy of more honour then Moses the servant Heb. 3 3 5 6. IIII. It derogateth from the honour fruit and benefit of the ascension of Christ vvho ascending up on high hath giuen gifts unto men for the worke of the ministerie and therefore as vvell for prayer as for doctrine and preaching c. Eph. 4 8 12. vvith Act. 6 4. If any be not indued vvith such gifts there is no vvarrant to chuse them to be ministers of Christ If they be so
indued there is no vvarrant for others to prescribe nor for themselues to read over such stinted prayers prescribed by men for the worship of God Neither doeth it onely derogate from the honour and benefit of Christs ascension into heauen but also from the care loue and bountie that he hath and shevveth continually to his church upon earth giving still gifts unto men for the vvork of the ministerie from time to time Ephes 4 8 13. and Psal 68 19. vvith 1 Cor. 12 4 5 6. 1 Tim. 2 1. and 6 13 14. with Matth. 28 20. Els also why doe they not put a book of Homilies in the hands of all the Ministers to be read over dayly for their sermons to the people asvvell as a book of prayers in and for the worship of God And vvhy doe not the ministers use the one aswel as the other in their publick ministration V. The spirit of God is the onely help which he giueth us to help our infirmities in the time of prayer not books or beads or any such thing Rom. 8 26 27. Gal. 4 6. Zach. 12 10. Ephes 6 18. Iude ver 20. And hovv els should blinde men pray that cannot read Besides that Book-prayer quencheth the spirit and abridgeth the work of the holy Ghost suppressing the gifts and graces of God in us and removing the heart far from God hovvever we may seeme with the mouth to come neare unto him inasmuch as our prayers are not dravven and powred out of the heart by the help of the spirit of God according to our present and continuall occasions but are prescribed unto us and read in a book still alike from time to time 1 Thes 5 17 18 19. Esa 29 13. compared with 1 Sam. 1 15. Zach. 12 10. Phil. 4 6. VI. We our selues as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2 5. vvith Iohn 4 24. Rev. 1 5 6. Therefore also should we not read our prayers out of a book when we worship God seeing it is not a living or spiritual sacrifice but dead carnal And hovv then is it a vvorship acceptable to God by Iesus Christ as all our prayers and worship of God should be 1 Pet. 4 5. with Rev. 8 3. Rom. 8 26 27. 1 Thes 5 17 18. 1 Tim. 2 1 5. 1 Joh. 5 13 14 15. Iude v. 20 21. VII Prayer is to be made for things that are needfull and lawfull to be asked of God according to the severall occasions estate conditions of people publikely and privately joyntly and severally in churches and common vveales by sea and by land in peace and in warre in prosperitie and adversitie spirituall and bodily c. and thanksgiving againe accordingly to be rendred unto God upon the prayers heard c. as throughout the Scriptures may be seen Phil. 4 6. and 1 Thes 5 17 18. compared with Gen. 32 9 12. Exod. 14 15. and 32 11 12 13. Lev. 16 6 10 21 33 34. Numb 14.13 19. Deut. 3 23 24 25. Iosh 7 6 9. Judg. 16 28. Ruth 4 11 12. 1 Sam. 1 10 â—â— 12 and 23 10 11. 2 Sam. 7 18 29. 1 King 7 22 54. 2 King 13 3 4. and 19 â—â— 19. 1 Chron. 21 8 16 17. 2 Chron. 14 11. and 20 5 13. Ezra 6 10. and 8.21 22 23. and 9 5 15. Neh. 1 4 11. and 4 9. Ester 4 16. Job 42 8 10. Psa 5 2 3. 6 17 and 22 and 28 6. and 32 6. and 41 4 and 50 14 25. and 55 16 17. and 66 17 20. and 86 and 88 and 102 and 107 and 109 4. and 116 1 2 4. and 118 5. and 142. Prov. 30 7 8 9. Eccles 5 1 2. Esa 38 2 3. and 64. Ier. 7 16. and 14 7 8 9 11. 18 1â— 23. and 29 7. and 32 16 25. Ezech. 9 8. and 11 13. Dan. 2 17 23. and 6 10 11. and 9 3 19. Hos 14 2 3. Ioel 2 17. Amos 7 2 5. Ion. 2 ch 4 2 3. Hab. 3 ch Mal. 1 8 11. Mat. 14 23 30. and 26 36 44. Mar. 13 18 33. Luke 6 12.28 and 11 1 13. and 18 1 13. Ioh. 17. ch Act. 1 14 24 25. and 4 24 30 and 6 4 6. and 13 3. and 14 23. and 16 25 and 20 36. and 21 5. and 22 17. 28 8. Rom. 8 26 27. and 15 30.31 32 1 Cor. 14 13 16. 2 Cor. 12 8. and 13 7. Gal. 4 6. Eph. 6 18. Phil. 1 9 11. Col. 1 3 9 12. and 4 2 3 12. 1 Thes 3 10 13. 2 Thes 1 11 12. and 3 1 2. 1 Tim. 2 1 5. Heb. 5 7. and 13 18 21. Iam. 1 5 6 7. 4 3 5. 13 18. 1 Pet. 4 7. 1 Joh. 5 14 15 16. Jude v. 20. Rev. 5 8. and 8 3. Which doth yet the more make against Book prayer that is stil read over thirtie fiftie an hundred yea many hundreds of yeares as if God never heard our prayers or gaue not continually several occasions of prayer to churches and people of all sorts publick and private vvhich none can conceiue much lesse expresse the manifold and unspeakable particulars thereof VIII If Book-prayer vvere the ordinance of God why did not the Prophets and Apostles make such books of prayer leaue them to the church as they did their other vvritings for continuall use publike and private Or shall vve think that they were unfaithfull to the Lord 〈◊〉 unsufficient for this vvork if it had ben committed unto them Or that those which make or prescribe such books are more wise more carefull more sufficient then they were Moses saith Ye shal not adde unto the word which I command you neither shall you diminish ought from it that ye may keep the Commandements of the Lord your God which I command you Deut. 4 2. and 12 32. The Prophet Esay sends all to the Law and to the testimonie affirming that 〈◊〉 men speak not according to this word it is because there is no light in them Esa 8 2â— The Apostle saith that he delivered to the churches what he received of the Lord and shunned not to declare unto them all the counsell of God Act 20.27 1 Cor. 11.1.2.23 and 14.37 And he straitly chargeth Timothee and in him all the ministers of Christ to keep the commandement giuen in that Epistle of his without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim 6 13 12. Either therefore Book-prayer is none of Gods counsels coÌ„mandements and ordinances or if it were the Prophets and Apostles haue delivered such books to the Churches and ministers of God with commandement accordingly to use them Which if any could bring forth the question were soone ended But if the Prophets Apostles never made nor ever appointed others to make such books of praier for such use as is aforesaid by vvhat right then may any take upon
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.
Mat. 5.14.22 10 17. 13.24 18.15 20. 1 Cor. 5 13. with Deu. 17.2.7 21.18 21. Rom. 12.3 8. 1 Cor. 12 20 27. vvith 3.21.22.23 and 4.17 and 5 ch and 11.23 26. and 14.33 1 Tim. 1.3 with 3.15 The Spirit of God hath spoken alike to all the seuen Churches and to each of the Angels thereof and all that haue eares to heare are vvilled to hearken what the Lord saith Rev 1 4.11 and 2 3 chap. Mat. 13.43 VII The Prophets also foretold that under the Gospel everie place of Mount Sion and the assemblies thereof should haue the like gracious presence light glorie and protection of God as Israel had when the Lord brought them out of the land of Egypt Esa 4 2 4 5. with Exod. 13 21. VIII Finally Churches els should not haue povver from Christ in time of persecution or after the apostasie of Antichrist to reteine reviue and obserue the Apostolike ordinances once for all delivered to the Church Which were contrarie to Mat. 28.18.19.20 Act. 5.28.29 Phil. 1.1.28.29.30 Col. 2.5 1 Thes 3 2.3 2 Thes 2.3 15. 1 Tim. 6.13.14 Iude v. 3. Rev. 13. and 2. and 3 ch and 14.12 and 18.4 and 22 16.-19 CHAPTER IIII. Touching the Pastors and other Officers administration VVHether it lye not upon the Pastors and all others that beare office in the church of God to fulfill their Ministerie and to performe al things perteining to their office according to the word of God And not according to the Statutes or Edicts of Princes and States the Canons of Prelates the Constitutions of Synods the pleasure or voyces of the people or any other vvay invented or obtruded upon them by men 1 Cor. 4 1 2. Col. 4 17. Act. 20 17 24 32. vvith 13 24 25. Rom. 12 7 8. 1 Thes 5 12 13 14. 1 Pet. 5 1 4. with Mat. 28 18 19 20. and 6 24. The Epistles to Timothee and Titus Heb. 3 1 2 3. and 13 7 17. Ioh. 15 14 15 16. Gal. 1 8 9 10. Rev. 2 and 3 and 14 4 6 9 12. compared with Lev. 10 1 2 3. Deut. 4 2. 12 32. 33 8 11. 2 Sam. 6 6 7. 2 Chron. 26 16 21. 1 King 22.13 14. Psal 19.7 8 9. and 119. and 132.9.16 Prov. 30 5 6. Esa 8 11 20. and 33.22 and 55 4. Ier. 1 17 18. 19. and 6 13 14 16. and 23 ch Ezech. 2 6 7 8. and 3 chap. Mich. 2 11. and 3 5 8. Rev. 22 18 19. I. Because the Pastors and ministers of the church are by Christ giuen to the church for the vvork of the ministerie and are by their office the household stevvards and dispensers of the mysteries of God And it is required in stewards that a man be found faithful Eph. 4 11 12 13. 1 Cor. 4 1 2. Luk. 12 42 48. and 19.12 26. 1 Tim. 3 15. and 5 17 21. 2 Cor. 5 20. Col. 4 17. II. And Christs commission and charge which he hath straitly giuen to his Ministers is to teach and obserue al things whatsoever he hath cōmanded them neither to adde thereunto nor to diminish therefrom but to keep this his commandement vvithout spot and unrebukeable untill that his glorious appearing To which commandement also he hath annexed a promise of assistance and blessing to such as shal be syncere faithfull herein and a denunciation of judgment and curse upon such as are unfaithfull and disobedient hereunto Mat. 28.20 1 Tim. 6.13.14 Ezec. 2.6.7.9 and 3.10.11.17 c. Mat 25.14 30. Col. 4.17 1 Tim. 5.17 Rev. 2. and 3 ch and 22.18.19 III. The ministers of Christ must therefore euen unto kings princes to Priests and people to high and low of all estates and conditions make knovvne the will of God shevv them their sinnes denounce Gods judgments against them and in all things fulfill and execute all the dueties of their office and functions as there is need and just occasion So far ought they to be from performing their ministerie and dueties of their calling according to the prescription or pleasure of man but onely according to the will and word of God And that so as we ought not to be moved with any afflictions or troubles in this behalf neyther to count our liues deare unto us so as vve may finish our course with joy the ministerie vvhich vve haue received of the Lord Iesus to testifie the Gospell of the grace of God not shunning to declare the whole counsel of God that we may be pure from the blood of all men Ier. 1.17.18.19 Ezech. 3.16 21 Hos 5.1 1 Sam. 15.13 23. 2 Sam. 12.1 14. 1 King 18.17.18 and 21.17 24. 2 Chron. 26.16 20. with Deut. 33.8 11. Mat. 10.16.17.18.28.32 33.37 39. and 14.3.4 and 23.13 39. Act. 9.15.16 and 20.24 28. 1 Tim. 1 3. ◠and 5.1.2.20.21 and 6.13.14.17 2 Tim. 4.1 5. Tit. 2.15 Rev. 2 and 3 ch and 12. 8 11. c. And if all that vvill follovv Christ must cast their account what it will stand them in so to doe must neither loue father nor mother wife nor children brethren nor sisters lands nor goods no nor their ovvne life in this behalf but must be content to leaue and forsake all if they vvill be Christs disciples how much more should the Ministers of Christ be carefull hereof who are to be guides examples to the flock of all godlines pacience and faithfulnes to the end Luk. 14 26 33. 18.18 30. with 1 Tim. 4.12 16. 2 Tim. 2.1.2 3. and 3.10 12. and 4.5.7.16.17.18 1 Pet. 5.1 4. Rev. 2.8 11. IIII. And herein vve haue the examples of the godly ministers and servants of God in all ages who being faithfull to God and performing the dueties of their calling according to his vvord received comfort strength and blessing from the Lord in the midst of all the opposition made against them by any meanes 1 King 22 13 28. 2 Chron. 16 7 10. 24.17 22. and 25 14.15 16. and 26 17 20. Ezra 9. and 10 ch Esa 8 11 20. and 50 4 9. Ier. 15 10-21 and 26 8 24. and 37 6 21. and 38 ch and 39 11 12 14. and 40 1 6. Micah 3 8 12. Zach. 3 ch Act. 4. and 5 and 12 and 16. ch c. 2 Tim. 4 6 7 8 16 17 18. Rev. 2 7 10 13. and 7 7 10 11 12. and 17 14. For vvhich also see the histories of the Martyrs Besides the contrarie examples of such as being not careful or faithful to God in his seruice to minister according to his word haue had heavie judgements come upon them Which also are written for instruction and example to all others Lev. 10 1 2 3 Num. 16 ch 1 Sam. 2 13-36 3 4 ch 2 Sam. 6 6 7. 1 King 13 chap. Jer. 28 and 29 ch Hos 4 6 7 8 9 10. Amos 7 10 17. Mal. 1 6 14. and 2 1 9. Mat. 23 13 36. 2 Cor. 11 13 14 15. 2 Pet. 2 1 2 3
c. And memorable is the example of Saul though a king who doing that vvhich pleased the people and seemed good in his own eyes contrarie to the word of God is therefore sharply reproved by Samuell the Prophet and severely punished by the Lord. 1 Sam. 15 13 24. V. Moreover the Scriptures alone are sufficient for the direction of the Pastours and other officers administration being giuen by inspiration of God and profitable for doctrine for reproof for correction for instructioÌ„ in righteousnes that the man of God may be perfit throughly furnished to everie good work 2 Tim. 3 15 16. Psa 19 7 8 9. And Christ himself vvho alone is the head and Lavvgiver of his church hath left sufficient direction in his vvord both for the faith and for the order of his church Neither may any men vvhosoever super ordeyn to his Testament nor any vvay disanull it or adde thereunto Mat. 28 18 19 20. Ephes 1 22 23. Col. 2 2 23. Esa 33 22. Heb. 3 1 2 3. and 12 25 29. with Gal. 3 15. and Rev. 22 18 19. VI. Otherwise the Pastors and other Officers of the Church should sinne not onely against God but also against themselues and against the Princes Prelates and people whomsoever whose prescription pleasure they should so follovv And that both in making them to be the Lords of our religion and in corrupting them or suffering them to be corrupted by themselues and others in religion and conversation and so to be in continual daunger to be seduced and dravven into errors heresies superstititions and iniquities c. Whereas the Ministers Officers of Christ should in all things be careful so to walk as they may be meanes and instruments under God to bring them to the obedience of Christ in this life and to eternall salvation by him in the life to come Ezec. 3 16 21. 33 1 9. Mark 8 34-38 1 Sam. 2 12 36. and 4 chap. 2 King 16 10 16. vvith 2 Chron. 28 23. Dan. 6 10 22. Psal 2 10 11 12. and 132 9 16. Deu. 33 8 9 10. 〈◊〉 1 17 18. Mal. 1 6 14. and 2 1 9. 1 Cor. 4 1 2. Gal. 1 10. 1 Tim. 4 16. VII Neyther should they els be blamed as they are for the neglect hereof if it vvere not their duetie in the povver of their office to performe and fulfill it in the Lord. Rev. 2 12 14 15 18 20. c. with 1 Sam. 3 13 14. and 2 12 36. Ezech. 13 and 33 and 34 ch Hos 4 6 8 9. Mal. 1 6 14. 2 1 9. and with 2 Chron. 26 16 20. Luk. 12 42 48. Act. 13 25. Col. 4 17. VIII Els also the ministers and other Officers of the church should not now at this time be as straitly bound to be faithfull to the Lord in their functions and in the ministration thereof * Heb. 3 1 2 3. 13 7 8 17. with Deu. 33 8 9.12 Mal. 1 6 14. and 2 7. as were the Priests and other Officers of Israel heretofore Nor as vvere †Act. 20 17 28 32. Cal. 4 17. 1 Tim. 6 13 14. 1 Pet. 1 1 4. Rev. 2 and 3 chap. the ministers other officers in the Primitiue churches vvhiles the Apostles lived Which is contrarie to the Scriptures IX Lastly they could not els discharge the dueties which God hath laid upon them so as to giue account thereof vvith comfort to God at that day vvhen the Lord vvill graciously revvard all such as haue ben faithfull unto him and severely punish them that haue dealt unfaithfully in his service and work committed unto them Mat. 25 14 30. 2 Cor. 5.9 10 11. 2 Tim. 4 1 2. Heb. 13 17. 1 Pet. 5 1-4 Dan. 12 3. Rev. 2 10 22 16-20 Chrysostome speaking to those that ministred the communion saith No small punishment hangeth over you if knowing any man to be wicked you suffer him to be partaker of this Table His blood shal be required at your hands If he be a Captain a Consul or a crowned King that commeth unworthily forbid him and keepe him off thy power is greater then his And againe I will yeeld my life rather then the Lords body to any unworthy person and suffer my blood to be shed before I will grace that sacred blood to any but to him that is worthy Chrysost homil 83. in Mat 26. Many the like things about the Sacraments and censures might be shewed out of the auncient writers But to let them alone the Scripture is evident and undeniable that Iehojadah the Priest set porters at the gates of the Lords house that none vvhich vvas uncleane in any thing should enter in 2 Chron. 23 19. Also that Azariah the chief Priest and the other Priests with him vvould not suffer Vzziah the king of Iudah to burne incense to the Lord yea and vvhen he was stricken vvith leprosie thrust him out of the Temple 2 Chron. 26 16 20. Thus the Apostle likewise chargeth Timothee before God and the Lord Iesus Christ and the elect Angels that he obserue the things prescribed in that Epistle without preferring one before another and vvithout partialitie 1 Tim. 5.21 And that he should keep this commandement without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim. 6 13 14. Which Timmothee could not doe in his owne person being but to serue his time and then to depart out of this life but thus the Apostle taught that those coÌ„mandements vvere prescribed not for him onely but for those also that should succeed afterward in the ministerie government of the church untill the appearing of Christ our Lord euen to the ende of the world Which yet further appeareth in that Christ doeth so plainly and particularly blame the Angels and Pastors of the Churches in Asia because they â—uffered false teachers and corrupt livers in the churches and did not restreine and represse them as they ought to haue done according to the duetie and power of the office laid upon them by the Lord. Rev. 2 14 20 c. with Act. 20 17 28 30. 1 Tim. 1 3. and 5 17 25. and 6 13 14. Tit. 2 15. But of these things I haue spoken before and shall haue occasion hereafter to note somewhat more againe thereabout CHAPTER V. Touching the distinction of the Pastors and Teachers offices VVHether vve should not in * I speak not here of Schooles or Vniversities in particular the church put difference betvveen the Pastors and Teachers offices I. Because the Pastors and Teachers now in the church are ansvverable to the Priests and †The Leviticall teachers Levites in Israell for sundry things of perpetual equitie and moralitie and are sometimes by the Prophets accordingly styled and signified by their names Esa 66 21. compared with Ephes 4 11 12. Rom. 12 7 8. 15 16. 1 Cor. 9 13 14. And al acknowledge that the Priests and Levites had not the same peculiar
office and function nor the same or like equall authoritie in the church of Israel and in the administration of the holy things of God Num. 16 8 9 10 40. and 18 1 2 3. vvith 3 4 chap. 2 Chron. 29 16 34. II. Secondly the Offices of the Pastors and Teachers are themselues divers functions giuen to the church by Christ the Lord and accordingly had in the Primitiue churches Eph. 4 11. 1 Cor. 12 5 8. with Rom. 12 7 8. Object But the Apostle in Ephes 4 11. seemeth rather to joyne them together as one by the conjunction copulatiue KAI And then to distinguish them as being severall the one from the other Answ This conjunction also is sometimes used for a discretiue in divisions and in the shutting up of distributions As the same Apostle useth it otherwhere Gal. 3 8. when he saith There is neither Jew nor Greek there is neither boâ—d nor free there is neither male nor female c. vvhere vvord for word it is neither male and female But and is used here distributiuely and so is understood and translated neither male nor female according to the distributions used before in the same sentence And thus in the place to the Ephesians the Syriack translation vvhich is most auncient useth a distributiue particle distinguishing asvvell between Pastors and Teachers as between Apostles Prophets and Euangelists Ephe. 4 11 in Syriâ—â— translat Not to speak of the Hebrew conjunction VAU And which the Scripture also ofteÌ„ useth for a discretiue as in Exo. 21 15 17. Deu. 17 9 12. Besides that the like maner of speach is used in Gen. 1.14 and Hos 3 4. c. III. Thirdly the holy Ghost bestowing the gifts of God and dividing them to every man severally as he vvill distributeth divers distinct gifts unto men for the performance of the dueties of these offices aforesaid 1 Cor. 12 4 8 11. IIII. Fourthly God worketh diversly by these offices and gifts bestowed on his church 1 Cor. 12 6 7 11 18 c. V. And Christ the Lord layeth divers vvorks and administrations upon these offices and ministers themselues besides the duties that are coÌ„mon to them both viz. Vpon the Pastors that they should in their ministerie more particularly use the speach of vvisedome together vvith doctrine exhort rebuke comfort and vvisely apply the vvord of God as there is occasion to the divers uses necessities and conditions of the church and people that they should also administer the Sacraments and seales of Gods grace annexed to his word and promise execute the censures and sanctions of his vvord and judgments and alvvaies stirre up al of all sorts to godlines righteousnes and sobrietie and defend the truth of God against all adversaries and finally to governe the Church in all things according to the duetie of their calling carefully vvisely and faithfully under Iesus Christ the Lord and Archpastor of his church and people 1 Cor. 12 5 8. with Rom. 12 8. Ephes 4 11 12. with Esa 66 21. 2 Chro. 13.10 11. and 15 3. 1 Cor. 10 16 21. and 11 23 26. with Mat. 26 26 27 28. Eze. 44 15 16 23 24. Lev. 10 9 10. Num. 6 23 27. Joh. 20 19 23. with Mat. 16 19. and 23 34. and 24 45. and 28 18 19 20. Epist to Timoth. and Titus Heb 13 7 17. â— Pet. 5 1 4. Rev. 1 12 13 16 20. and 2 1. c. All vvhich things may well be included and comprised in the verie name of a Pastor Which is the more to be observed both for the similitude of the Shepheards whence it is taken and because the names of Offices used in the Scripture doe fitly note out the nature dueties of the Offices themselues sometimes in one respect sometimes in another Vpon the Teachers also the Lord hath laid that they should in their ministerie specially use the speach of knovvledge and instruct the Church out of the vvord of God interpreting the Scriptures teaching the knowledge of the truth vvhich is according to godlines catechizing the people elder and younger as there is occasion confuting errours convincing adversaries performing all those things that more specially perteyne to the delivering and defending of the doctrine of God faithfully and syncerely under Christ the great Prophet and Teacher of his church and people 1 Cor. 12 5 8 28 29. with Rom. 12 7. Eph. 4 11 12. with Esa 66 21. and 30 20. Neh. 8 8 9. Deut. 33 8 10. vvith Num. 16 8 9 10. Gal. 6 6. Prov. 22 6 20 21. Esa 28 9 12. Heb. 5 12. and 6 1 2. Matth. 13 52. and 23 34. Luke 2 46. and 4 16 24. and 5 17. and 13 33. vvith Deut. 18 15 22. Act. 5 34. and 8 30.31 35. and 13.1 and 15 35. 1 Tim. 1 3 4 7. and 2 7. and 3 2. and 5 17. 2 Tim. 1 11 13. and 4 1 2 3. Tit. 1 5 9. c. And these things may vvel be implied in the name of a Teacher But whether more is to be required of them as they are Teachers may further be considered As also that of old in the Church of Israell they might haue Teachers vvho vvere not Sacrificers and vvhether likewise they might not haue Teachers that were not Rulers or governours among they unles they vvere also chosen to government besides Deut 33.8 10. Neh 8 8 9. vvith Numb 16 8 9 10. and 18 1 7. 1 Chron. 6 48 49. Amoâ— â—â— 12 15. Mat. 13 52. and 23 34. Luke 2 46. and 5 17. compared with 2 Chron. 17 7 8 9. Iohn 3 1 10. and Act. 5 34. Finally for the distinction betvveen the Pastors Teachers office obserue hovv Ambrose repeating the place of Ephes 4 11. saith thereon I doe neither challenge the glorie of the Apostles for who will doe that but those whom the â—â—me of God himself chose nor the grace of the Prophets nor the vertue of the Euangelists nor the circumspection of the Pastors but I desire onely to obteyne intension and diligence about the divine Scriptures which the Apostles placed last among the offices of the Saints and â—â—â—n this that studying to teach I may learne Ambros off l. 1. c. 1. For which also see Gregorâ—e Nazianzen de mod And Ierome who likewise distinguish the Pastor Doctor Eph. 4 11. And among the later Writers Calvin in his Institutions treating of the ministers of the church and on Ephes 4.11 after he hath spoken of the Apostles Prophets Euangelists comming to speak of the Pastors Teachers saith thus There followe the Pastors and Teachers whom the church can never want among whom there is this difference that the Teachers are not set over the discipline nor the administration of the Sacraments nor admonitions or exhortations but over the interpretation of the Scripture that the doctrine may be kept syncere and sound among the faithfull But the Pastors office conteyneth all these things in it Calvin Institut lib. 4. cap. 3.
of wisedome is ascribed 1 Cor. 12 8. As in Israell they had ministers that vvere called Wise men Mat. 23 34. So then in the generall use of the word all the Elders and governours of particular Churches are Pastors and doe feed according to the duetie of their office 1 Pet. 5.1 2. Acts 20 17 28. And thus there were and may be many Pastors in particular churches But shall we therefore conclude that there was no particular office of Pastor in the churches no difference betvveen the teaching and ruling Elders no distinction betvveen the Pastors and Teachers office c. 10. Lastly vvhereas others also alledge this Scripture Act. 20 17 28. M. Bright on Rev. 2.1 c. to shew that by the Angell of the Church of Ephesus Rev. 2 1. is meant the whole Colledge of Pastors Elders and Bishops let these reasons aforesaid be well observed about that point also for the better fynding out and clearing of the truth in this behalf And so I proceed to note somewhat likewise about the other Scriptures before mentioned touching the matter in hand The other Scriptures are these Phil. 1 1. 1 Thes 5 12. 1 Tim. 3 ch and Tit. 1 ch 1 Pet. 5 1 2. Which all of them haue this common unto them that the like collections are made out of them as out of Acts 20.17.28 And therefore the same things may be observed about them as haue ben noted here already about Acts 20.17.28 That so I need not repeat the same things over againe and againe Onely I will briefly annexe some fewe things more concerning these Scriptures in particular 2. With that place of Phi. 1.1 where the Apostle speaketh of the Bishops of that church as being many there may be compared another place in the same epistle where the Apostle saith I intreat thee also true yokefellow c. Phil. 4 3. By which manner of speach may be observed that though there were sundry Elders and Bishops in that church yet there vvas notwithstanding also some speciall man vvhom the Apostle in speciall and more particularly called his true yoke-fellow Whether it were the Pastor or not I will not determine And who it should be rather then the Pastor that by such a peculiar attribute without particular naming of him should be intended by the Apostle and understood by them to whome he vvrote I desire to haue shevved by others The question that is made about the gender is of no vvaight For besides the matter spoken off and other circumstances of the place the Syriak translation putteth the matter out of doubt which hath it thus I entreat thee also O sonne of my yoke c. vvhich shevveth both that he spake of a man of one that was of speciall note and imployment Tremellius Iunius in their notes on the Syriak translation expound it thus The sonne of my yoke that is partaker of the same yoke vvith me vvhich art my helper in the same ministerie A metaphor taken from bulloks who being put under the same yoke are used by men to one and the same ministerie service Also Ignatius writing to the church of Philippi nameth Vitalis Bishop or Pastor of that church And here in the Apostles next Epistle which is to the Colossians he speaketh of Archippus by name touching the fulfilling of his ministerie in the church of Colosse Col. 4 17. 3. The next Scripture 1 Thes 5 12. as it sheweth that there were divers Elders in that church so the vvords there used of labouring ruling or being over them in the Lord informing or admonishing them may notwithstanding imply that there vvas distinction of place and office among them as more plainly appeareth 1 Tim. 5 17. where the like vvords are used in the Apostles speach concerning the Elders and the distinction of their office and duties And as likevvise may be observed in Hezekiahs speach to the priests and Levites and in the termes there used though he spake unto them jointly together 2 Chron. 29 4 5. compared with v. 11. Besides that Origen writeth of Gajus by name reported to haue ben Bishop of the church of Thessalonica Origen l. 10. in cap. 16. epist ad Romanos 4. Both the places in 1 Tim. 3. and Tit. 1 ch shew likevvise that there vvere sundry Elders in the churches of Ephesus and Crete Yet this hindreth not but that they had also difference of office and function among them as may appeare by comparing 1 Tim. 5.17 Ephes 4 11 12. Rev. 2 1. and Rom. 12 7 8. 1 Cor. 12 28. with the places aforesaid and may be implyed by the particular properties and dueties required of them besides the estate and practise of the church of Israell vvhich giueth great light in this behalf as hath ben observed If any understand these places in 1 Tim. 3. and Tit. 1 ch to speak of such Elders onely as were ministers yet that vvill be no hinderance neyther For seeing the Priests and Levites in Israell vvere all of the tribe of Levi and lineally descending one from another according to their kinred vvhich novv is not so in the Pastors and Teachers for a lineall descent one of another according to kinred though otherwise they succeed and follovv one another in their place and function and now the Pastors Teachers are by the Lord taken out of the Gentiles and become answerable to the Priests and Levites Esa 66 18 21. and Jer. 33 15 22. therefore vvas it needfull that there should in speciall manner be mention in the Apostles vvritings * The like may be observed about the Deacons â—ho are in diverâ— things much answerable to the Levites in Israel as to the Leviticall Treasurers c. of their offices and of their properties qualities and dueties c. Which needed not so much to be about the ruling Elders chosen out of the people who are answerable to the like Elders in Israell notwithstanding the differences of estate are stil to be endowed with like qualities as those Elders were as may be seen by observing the qualities mentioned in Exod. 18 21. and Deut. 1 13 15 16 17. compared also with 1 Cor. 6 5. and 12 28. Rom. 12.8 1 Tim. 5 17. And here let it be considered vvhether if a Synagogue of the Ievves or many thereof were converted to the Christian faith the rulers of the Synagogue becoming Christians might not novv be taken or kept still to be ruling Elders of the church such as we read off Acts 13 15. and 18 8. and Mar. 5.22 c. whereas the Priests Levites comming to the faith as divers did Acts 6 7. they vvere necessarily to leaue their Leviticall office and then being fit might become ministers of the Gospel and so continevv in that ministration employment as before they did in the other Heb. 9 6 7. and 13 10. with Acts 4 36. and 11 22 26. and 13 1 5. c. Rom. 15 16. 1 Cor. 9 13 14. and with Esa 66 21
these allegations out of the Scripture Another allegation about the matter aforesaid is taken out of auncient writers Park Polit eccles p. 236. c. shewing that in some churches heretofore there were two Bishops or Pastors in one and the same office in one church at once As namely that there vvas in the church of Ierusalem at once Narcissus and Alexander and in the church of Hippo Valerius and Augustine in Rome Felix Liberius in Nazianzum Gregorie the father Gregorie the sonne c. Euseb l. 6. c. 7.9.10 Sozomen l. 4. c. 14. August epist 110. Gregor Nazianz. epist ad Gregor Nyssenum Whereabout may be considered I. Whether this vvas ordinarie or extraordinarie If ordinarie how is it then that the same other auncient vvriters doe usually still make mention but of one in one church at one time as in their vvritings everie vvhere may be seen If extraordinarie and upon some speciall occasions what then vvas the ordinarie course that vvas otherwise kept and observed usually II. By the instances alledged it appeareth that there were but two of these Bishops in these churches at those times Whereas by the Scriptures alledged and the generall acknovvledgement almost of all there may be many Elders or Bishops in a church and far moe then tvvo Yea if there were but one pastor one teacher one ruling Elder in a church there vvould yet be moe Elders or Bishops then two at once III. The tvvo aforesaid also vvere both of them teaching Elders and Ministers of the vvord and Sacraments vvhereas the Scriptures shevve that there vvere and should be in the Church both teaching and ruling Elders IIII. The vvriters vvhich mention these note some special occasions thereof as that it was in case of old age or sicknes or special good liking and approbation of the parties and returning to the churches and places from which through troubles or otherwise they had some vvhile ben absent or other the like and some difference vvithall observed betvveene some of them Which is also duly to be regarded For vvhich see the â—â—ters and places aforesaid V. The time moreover is to be noted when this vvas done Which by the instances alledged appeareth to be some good vvhile after the Apostles dayes Whereas the question is concerning the primitiue institution and practise from the beginning VI. Also if such examples in later times so recorded by these writers should be respected vvhy should not then the other examples of former times recorded by the same and other Writers likewise VII And finally the onely sure ground of truth and end of controversies in Religion is the word of God vvherevvith so far as the auncient Writers accord their testimonies vvritings may in their place well be regarded According to it therefore I leaue these things vvith the other before alledged out of the Scriptures to be considered discussed And hitherto of the latter braunch of this question Novv furthermore note withall that how ever it be for the matter in hand touching the Pastors and other Elders of particular churches yet still it lyeth on them who receiue or plead for Diocesan and Provinciall churches Pastors or Bishops that they shevv such churches and Pastors planted by the Apostles at the beginning For if it cannot be shevved that the Apostles by vertue of their commission from Christ established such Diocesan and Provincial churches and Bishops who then may establish or submit unto them If they vvho were the Master-builders under Christ did not set them up vvhat povver then is there under heauen that may erect them and what homage is it that a Christian soule can with good conscience yeeld unto them in this behalf 2. The churches must be such and so established as the Lord appointeth and approveth in his vvord Revel 1 12 20. And everie officer in the church must in a due regard be counted a meÌ„ber in the body of Christ Rom. 12 3 8. 1 Cor. 12 12 28. Ephes 4 4 16. And none may set members in the body of Christ but the Lord himself 1 Cor. 12 18 28. c. Euen as on the coÌ„trarie none may keep out despise or abandon those vvhom the Lord hath appointed to be in his church and to continevv therein to the end of the vvorld Rom. 12.6.7.8 Ephe. 4 11 12. with Esa 66 21. 1 Tim. 3.1 15. and 5 3 9 17. with 6 13 14. and with Mat. 28.18.19.20 Luke 10.16 and 12 42 43. Ioh. 13 20. 1 Pet. 5 1 4. Rev. 1 16 20. and 2 1 8 c. 3. Moreover the functions duties of such Prelates if they be members of the body of Christ are to be shewed out of the word of God as vve see done for the Officers of particular churches Rom. 12 6 7 8. Ephes 4.11.12 vvith Esa 66.21 1 Thes 5.12.13.24 1 Tim. 5.17 Rev. 2.1.8 c. and as vvas in Israell for the hy Priest and for the other Priests and Levites besides that vvhich was in their cities and Synagogues Exod. 28. and 29. Lev. 1 16 chap. c. Num. 3 and 4 and 8. Deut. 16 19 chap. Josh 21 chap. 1 Chron. 23 26 ch Luke 4 16 20. Act. 13.14.15 c. 4. The place also and manner vvhere and hovv such Bishops doe and can meet together with the rest of the body whereof they are members that is with their Diocesan and Provinciall churches is to be shewed in their practise agreable to the Scriptures as may be done for the Pastors of particular churches and their assemblies Rev. 1 20. and 2 and 3 ch vvith Acts 20.17.28 Rom. 12.4 8. Col. 4.16.17 1 Thes 5.12.13.14.27 Heb. 13.7.17.24 Jam. 2.2 vvhere the Apostle calleth the assemblies of Christians Synagogues vvhich as I noted before may haue reference to the Synagogues of the Ievves Mat. 4 23. Luke 4 16 20. Acts 13.5.14.15.42 and 14.1 and 17.1.2 and 18.4.7.8 c. As also Ierusalem was the place whither the Iewes were bound to come thrise a yere and where the high Priest and the other Priests and Levites that ministred there were bound to sacrifice and performe the other duties of their callings for the vvhole church from time to time according as the Lord particularly appointed in his word 5. Yea the higher and greater that the members and functions are which the Lord hath set in his church the more undoubted it is that they are specially described in his word and the more needfull both for the church and the Officers themselues to haue certain knowledge and assurance thereof As was for the chief Priests other officers of the church of Israell Necessarie therefore it is that the Diocesan and Provinciall Churches if any such vvere planted by the Apostles and the office entrance administration of Diocesan and Provinciall Bishops vvhich challenge to be chief in the church and distinct from the Pastors and Bishops of particular churches should be shewed out of the Scriptures by such as hold would uphold them if they
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.
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
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
as I noted before upon other occasion that we should often celebrate the Lords supper in 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
moreover it be not good needful in such cases to obserue how the Scripture speaketh diversly of things in divers respects vvhereof I gaue sundrie instances Against vvhich though he vvould seem to except what he can yet he doth directly yeeld unto it and that so as himself affirmeth here †Pag. 96. that things are often in the Scriptures spoken in divers respects without observing whereof men shal erre infinitely Which vvhether he haue not done in his plea about the Baptisme and Church of Rome let himself consider and others judge 14 Whereas for a conclusion I inferred that if the things aforesaid the like about apostate churches and the mixture of mans inventions with Gods ordinances in apostasie be distinctly and carefully regarded they may be through the mercy of God some good meanes to stay people from Anabaptistrie and other yll courses by the consideration of the things that are to be observed on the one hand and to bring men more soundly to separation from the apostasie of Antichrist by the consideration of the things to be observed on the other hand Advertis pag. 65. this he ‘ Pag. 92 97. passeth by which both he and his followers had need to regard othervvise then hitherto they haue done if they vvil walk soundly syncerely in the truth as they ought to doe 15. And whereas I noted that I had observed and written somewhat tending this vvay long since as may be seen in the Answer to M. Ja. p. 7. where I spake of a double consideration of Christians in one respect true and in another false c. himself knoweth that then both he and his followers could well like of this manner of speach distinction touching the same persons in divers respects vvhereas novv if like speach be used in some other respect or occasion they can make no end of their outcries evil dealing by word †P. 76 to 97. besides his letters c. vvriting thereabout If there were no other thing in them but this their dealing they might hereby consider with themselues that somevvhat doubtles is amisse vvith them novv othervvise then heretofore But they know we are acquainted with other things besides concerning thē 16. Moreover vvhereas I noted that in the book aforesaid I had also vvritten of salvation now had in the church of Rome Pag. 13 Pag. 97. and 47. which necessarily implyeth the people of God and his covenant to be there because that whosoever are saved they are the people of God and under his covenant in Christ he fynding no ansvver or cavill hereabout saith now here that they deny not but there may be of the elect in all false Churches euen as Sathan hath his reprobates in the true churches And that he holds it presumption for any to limit God by how smal meanes or measure of faith and knowledge he will saue a man Yet here before he hath often affirmed again and again that the church of Rome hath not ‘ P. 70 71 72 80 81 95 96 c the covenant of God the covenant of grace the people of God the baptisme of Christ the signe and seale of forgiuenes of sinnes and life eternall c. And hovv then should salvation be had in that church seeing there is no salvation to any that are out of the covenant of grace no salvation but to the people of God no salvation without remission of sinnes Doth he not novv then eyther contradict himself or fall in deed into that presumption vvhich he disclaymeth in vvords And mark vvithall that though I speak expresly of the Church of Rome and of the people of God his covenant to be there yet he doth not thus speak or acknovvledge particularly of that church but useth some generall words about the salvation of Gods elect whether for an evasion hereafter or for that already he perceiveth if he should so speak and acknovvledge it in particular concerning that Church his contradiction vvould be more evident unto al or for vvhat other cause himself knoweth best and time may manifest more 17. Neither is this to be omitted Pag. 97. that to haue the more colour evasion he saith God expressely said when he made Israell his peculiar people that yet †Exod. 19 5. al the earth was his which are the words saith he of the covenant * Ezech. 16 8. generally And for this he citeth Ezech. 16 8. with Exod. 19 5. But vvhat now is it that he meaneth hereby If by the covenant he meane the covenant of grace for salvation whereof we treat and think that all people of the world in all ages and places of the earth are under it vvhat differeth this from the opinion of the Anabaptists and of the Arminians also touching generall redemption If he speak not of the covenant of grace vvhich is for salvation all may perceiue he speaketh not to the point in hand 18. And finally how he useth or rather abuseth the Scripture hereabout vvho can not discerne The Lord by the Prophet in the place which he citeth saith to Ierusalem when I passed by thee and looked upon thee behold the time was the time of loue that is the time of mariage and I spread my skirt over thee taking thee to be my wife under my protection and I covered thy nakednes yea I sware unto thee and entred into a covenant vvith thee to wit the covenant of mariage saith the Lord God and thou becamest myne that is my wife Ezech. 16 8. Thus also the Lord hath dealt vvith the church of Rome Rom. 1 7. as himself acknowledgeth divers times in this Treatise Animad p. 84. and 98. c. But is this novv the case and estate of all the earth with the Lord Are al in the world become the Lords wife church and people in the covenant of mariage c. Or vvas all the earth so and did the Lord so intend it vvhen he said to Israell all the earth vvas his Exod. 19 5. Othervvhere the Lord saith that * Deu. 10 14. Psal 115 16. the heauen and the heauen of heauens is the Lords and that ‘ Psal 50 10 11 12. every beast of the forest is his and the cattell upon a thousand hils that the vvild beasts of the field are his yea that the world is his and the fulnes thereof Shall vve therefore think that the heauens vvild beasts cattell and vvhole vvorld are the vvife and church of God in the covenant of mariage with him as Ezekiel speaketh of the Ievves in the place vvhich here he alledgeth and by vvhich he vvould perswade us that these are the vvords of the covenant generally But I vvill not follovv this any further neyther the abuse that he hath of other Scriptures every where which vvere endles to prosecute in particular Onely let him consider with himself how sinfull a thing it is thus to abuse the vvord of God and to take his name in
vaine as he doth throughout his treatise For vvhich he may assure himself the Lord vvill not hold him guiltles nor leaue him unpunished if he doe thus persist and vvill not be reclaymed Exo. 20 7. Let him therefore not delay to think on his wayes and to turne his feet into the testimonies of the Lord. Psal 119 59 60. 19. When as heretofore about this question concerning the church of Rome vve annexed somewhat out of the vvritings of M. Iunius against Bellarmine vve expressely signified ‡ M. Clift Advertis p. 20 21. that vve did it not as relying upon the judgment of men in causes of religion but because we knevv that many who are caried with a prejudice against us would stay themselues the more when they should see what M Iunius hath written of this argument Yet as if no such thing at all had ben signified by us †Animad p. 98. this opposite doth not onely passe by it but pretend as if herein we did or vvould stand to his judgment And this also he maketh the more straunge because sometimes some letters of difference haue passed betvveen M. Iunius and us in some other things As if vve could not differ from him in some things and yet like or speak of his judgment in some other This man himself differeth from him in sundry things doth he not therefore like or may he not speak of his judgment in any thing But vvhat vvill he not pretend or except against to haue some shevv of help for himself in such time of need And although it be certaine that in cases of Religion vve should not rely on the judgment of man but on the vvord of God alone as we noted before yet seeing that we knowe but in part and the Word of God is common to all his people and is not come to any person or people alone therefore should we not lightly despise or reject the judgment of others and those also godly learned but with reverence and humilitie regard them specially when they set themselues not onely to shevv their judgment but to bring proof of argument and that also froÌ„ the word of God as M. Iun. doth about the matter in hand 20. Novv therefore that the Reader may see hovv M. Ainsvv setteth himself herein not against us alone but against any other whomsoever and vvhatsoever they alledge hereabout and specially that he may better consider what M. Iunius himself hath written of this matter and how very many things therein of special vvaight and use M. Ainsw hath omitted which are good and needfull to be observed I haue thought it not amisse here again to set dovvn M. Iunius his ovvn words Which alone wil much help the Reader better to discerne the evasions errours abuse of Scripture and other evill dealing into vvhich M Ainsvv runneth on still more and more Besides that the Reader may by this meanes be better informed and directed hovv to discerne and judge of the opinions and differences that are at this day hereabout among whomsoever vvhether Protestants or Anabaptists or any other M. Iunius his judgment of the Church of Rome as may be seen in the second tome of his works in folio Libro singulari de Eccles contra Bellarm. cap. 17 pag. 1018 1019. c. BEing to treat of the Church of Rome we will first open the aequivocation or divers signification of the word before we determine of the thing it self that all men may better perceiue what it is that is at this day called in question among us For very many ar deceived with the homonymie or divers signification of the very word and unawares insnare themselues and others by ignorance of the deceitfulnes in the speach The church of Rome therefore is properly so called or abusiuely by the misterming or abusing of the name both as it is called a church and as it is called the Romane church For as it is called the Romane church sometimes it properly signifieth a company which is at Rome as Paul spaâ—e writing to the Romanes sometimes it signifieth abusiuely all the Churches on the earth that cleaue to the Romane church according to the forme of doctrine and constitution thereof But we will simply treat of the church as it is the Romane church or church of Rome and the things which we shall speak of this church the same may the godly reader by proportion understand of the church so called by abuse of speach Now †All this whole passage he omitteth and all other clauses senteÌ„ces passages that are included in these as it is called a church vvhich thing chiefly is in controversie it is so termed three maner of waies as a subject as an accident growen to the subject and as the subject together with that his accident As a subject it is the simple or single church of Rome As an accident growen upon the subject it is the papacie or the papal hierarchie which they cal ecclesiasticall As a subject compounded vvith his accident it is the church of Rome become papall or under the pope that is to say corrupt as I may so speaâ— by that lawles or unnatural shoot of the Pope springing out of the stoeâ— Now of each of these we will consider so briefly as we can The Church of Rome when it is considered as a subject it hath two parts the pastors and the flock of Christ for which church the Apostle of old gaue thanks to God by Iesus Christ because her faith was published throughout the whole world Rom. 1 8. And for which we also dayly ask of God in our prayers that he would informe it to worship him by his spirit in the Gospell of his sonne to stablish it in the faith Neither doe we deny this subject to be euen at Rome by the mercy of God at this day because we trust there is God calling persons called the calling it self yet in her the meeting of which things together in one giveth being to a church as before we shevved But touching the papacie or the papall hierarchie which they are woont to call Ecclesiastical we say that it is not the church properly but an accident growen unto the church and such as covertly worketh against the life and health of the church That it is not the church properly Here again he omits clauses words passages of speciall waight is proved by the very definition of the papacie and of the church of God For the papacie according to his generall is an order the church is a companie or an assemblie The papacie by his difference is an order positiue humane or from men and naught The church is an assemblie divine or from God by divine authoritie united together vvith reason Now those things which differ both in their generall and in their essential difference and in their necessarie conditions or properties they cannot be one and the same thing And that the papacie is an accident growen upon the
haue also shevved that euen the church of Rome is the church and Temple of God as Iudah likevvise and Israell of old vvere in the time of their apostasies How much more then should we so esteem of the church of England yea and of the Lutherans vvho haue in so many things novv left the apostasie of the church of Rome and haue received the doctrine of justification by faith in Christ alone vvith many other precious doctrines of truth that are yet still miserably depraved and corrupted among the Papists But hereupon some object and say If they be the church of God none may leaue them it is schisme for any to leaue those that are the churches and people of God and vvhy then doe you not continew Ministers and members there still c. First to this objection I haue ansvvered before pag. 116 c. To vvhich I referre the Reader as also to that which M. Iunius hath written concerning this matter as may be seen here before pag. 184 186. Secondly if this objection were sound then might none leaue the present estate of the church of Rome seeing they are the church and Temple of God as before hath ben declared Yet the men that doe thus object haue many of them left it themselues And M. Iunius shevveth that both these may stand vvel together to esteem it to be the church of God and yet to leaue forsake it in their estate yea that it is our duty so to doe But in deed to note this by the vvay wel may it be that some Protestant writers otherwise of great good judgment haue heretofore the more denied it to be the Church of God because they thought if that were granted it vvould then follow to be schisme for any to leaue it as the Papists themselues are vvoont usually to object But the consequence is not good as is shewed before by the Scriptures and examples both in Iudah and Israell c. Pag. 116. Thirdly in a Church there are tvvo things specially that are still to be respected the faith and the order thereof Col. 2 5. For touching the worship of God therein it may in divers respects be referred to the one or to the other or to both of them Novv for the Faith which is in Christ alone to salvation we acknowledge that they professe it soundly and in the unity thereof vve also hope our selues to be saved with them and therefore albeit they intreat deale yll with us sundry vvaies yet we hold them to be our brethren in the Lord and in the faith of his Gospell But as for the churches order worship and government ecclesiasticall vve hold and professe that they stand yet still greatly corrupted and transgressing the second commandement many waies As namely ‡ Of these more particularly see in the Apologie and other Treatises of ours also in the Treatise here following touching the reformed churches in their Prelacie and inferiour ministerie in their Canons Constitutions and Worship devised and imposed by man especially in the Book of common prayer according to which all the ministers and people of that Church are enjoyned to minister and partake of the holy things of God had among them vvherein are corruptions not a few that are also observed and written against †The Abridgement of the Ministers book of Lincolne Diocesse The Survey of the book of Common praier c by divers of themselues besides the refusal opposition persecution of the trueth vvhich hath now a long time very often many vvaies benshewed unto them c. And yet more specially that the particular churches ministers thereof stand not as the primitue Churches and Pastors did immediately under Iesus Christ the Archpastor as touching their ecclesiasticall constitution but under another spirituall authoritie and Prelacie devised by man neyther haue povver in themselues as now they stand to receiue and practise all the ordinances of God to redresse all errors and corruptions that are manifested unto them by the vvord of God as the Pastors and Churches aforesaid had Which things standing thus hereby may appeare that none can stand Ministers or members of the Church aforesaid in their estate and performe the dueties thereof according to the Lavves and Constitution thereof but they shall sinne and transgresse the second Commandement Which the Lord that is a jelous God accounteth to be hatred of him and hath threatned severely to punish as on the contrarie he hath promised to shew mercy graciously to them that loue him and keep his commandements Exod. 20 4 5 6. compared with Lev. 10 1 2. Deut. 4 1 2. 2 King 10 18 31. 2 Chron. 19 2 3. Luke 19 27. Psal 119 126 127 128. Esa 29 13. and 65 2. Mal. 1 6 14. Mar. 7 4 6 7. c. Col. 2 20 23. Rev. 14 9 12. and 22 18 19. Fourthly which commeth to a like end vvith the former reason but yet vvill make it more plaine there are two things concerning the vvorship and service of God which we ought alwaies carefully to remember and obserue One that we ought to leaue and forsake all the inventions of men and more specially al the mixtures and corruptions of Antichrist the man of sinne in the service and worship of God And this not onely in things concerning the faith but in such also as concerne the order of the church Exod. 20 4 5. with Deut. 12 32. Iudg. 8 27. 1 Chro. 13. 15 2. c. 2 Chron. 33 17. Psal 119 101 113 128. Esa 30 21 22. Ezech. 43 8. Mal. 1 6 14. Matt. 15 9 13 14. Rom. 16 17. Rev. 14 9 12. and 22 18 19. The other is that vve obserue and practise all the commandements and ordinances of the Lord vvhich he hath once for all giuen unto his church vvhether concerning the faith or the order of the church and so consequently the Churches government vvorship ministerie ministration of all every of the holy things of God according to his vvord Exod. 20 6. compared with Deut. 12 32. Matth. 28 20. Gal. 3 15. Jude v. 3. 1 Tim. 6 13 14. 2 Chron. 13 8 12. and 19 8 11. Psal 119 101 128. Esa 30 21. and 33 22. Rev. 14 12. Which two things seeing that in the present estate of the church of England neither ministers nor members can obserue them nor be suffred peaceably so to vvalke hovv can it be but we must needs leaue that estate unlesse vve should still continew in sinne against the Law of God And hovv can that justly be counted schisme vvhich is our bounden duty to the Lord vvherein vve ought to obey God rather then Man Fiftly to make the matter yet more plaine let us put the case that some Kings and States vvould permit the Churches in their dominions peaceably to enjoy the ministerie of the word and the Baptisme of elder people among them but not of children urging those words according to the letter Make disciples
wealth of Israell and is euen by the light of reason regarded in all kingdomes and good governments and may be seen at this day in kings Courts and houses every vvhere How much more should regard hereof be had in the church house of the great king of Kings vvho hath giuen most just and equall lavves to his church and people where all things should most orderly and carefully be observed To giue particular instance in kings houses vvhere when men offend it is knowen that some are secluded from the Table Presence chamber or Porches entry some are bound or deteined in the Porters lodge or other prison house and some are altogether cast out and put from the court So hath the Lord and great king divers censures and punishments in his church debarring some from his table assemblies or entrance thereof restreyning others in darknes bynding them up as with bands of excommunication till by such meanes they learne to repent and amend and appointing others according to their estate and desert to utter darknes for ever Of which more hereafter 6. Thus also shal we not need for some to withhold the ministration of the holy things of God from all the rest of the church neyther to interrupt the publike worship or trouble the whole church by present dealing with such persons nor be driuen to take any disorderly courses at al but using this meanes of debarring and suspension of some vvhere there is cause for a time vve may with the rest stil continevv on our service worship of God in peace and holynes 7. And for such persons themselues thus there may also be triall whether by this meanes they can be brought to repentance and amendement and so be kept from the greater heavier censure of excommunication Othervvise they may aftervvard be further proceeded withall if that yet they repent not but doe still continevv in their sinnes or increase therein adding stubbernes more and more thereunto Iustif of Separ pag. 185 186. c. By all vvhich may appeare hovv greatly they erre vvho hold Suspension to be a corruption and devise of men and doe neither practise nor allow thereof Whose error will yet more appear by that vvhich follovveth to be spoken touching Excommunication Where first see the Scriptures before alledged which concerne this point Namely Gen. 4 14 16. and 21 9 Of Excommunication 10 12. Lev. 13 ch Num. 9 13. Deut. 17 7. and 19 19. with 1 Cor. 5 13. 2 Chron. 26 21. Ezra 10 8. Esa 66 5. John 9 22. and 12 42. and 16 2. 1 Cor 5 3 4 5 11. and 16 22. Gal. 1 8 9. and 5 12. 1 Tim. 1 20. Jude ver 14 22 23. Revel 2 14 15 20 c. and these reasons withall 1. The knovven and auncient censures had among the Iewes and differing one from another to wit Niddui Cherem and Schammatha or Anathema Maranatha Niddui that is separation seclusion suspension or the lesse excommunication Cherem that is cutting off or the greater excommunication Schammatha or Anathema Maranatha vvhich is an utter devoting to destruction and to the judgment of the Lord at his comming Ansvverable whereunto among Christians also are Suspension Excommunication and the great Anathema Or so to call them the lesse Excommunication the greater Excommunication and the greatest of all Whereunto the Scriptures aforesaid may be referred and applied So as therefore they erre greatly and are mistaken vvho hold that if there were amongst the Jewes in Christs time any distinct ordinance of excommunication ecclesiasticall Iust of Sep. pag. 187. c. it was a Iewish devise without ground of the Scriptures 2. To vvhich end may also be observed the Lords divers dealing with Adam and vvith Cain Adam he debarred of accesse to the tree of life and use thereof driving and keeping him out of the garden by the Cherubims as is aforesaid But Cain he accursed and cast him out from his presence and made him a fugitiue a vagabond in the earth Gen. 3 22 23 34. with 4 11 16. The one fitly noting out Suspension and the other Excommunication 3. Likevvise the Lords ordinance of putting the Leapers uncleane out of the host the trueth equitie vvhereof as of the other shadowes of the Law still abideth Lev. 13 chap. Numb 5 1 4. with Deu. 24 8 9. 2 Chro. 26 16 21. 2 Cor. 6 14 17. Iude ver 22 23. 4. The practise of Noah cursing Cham Gen. 9 24 25. of Abraham casting Hagar and Ismael out of his house Gen. 21 10 12. of the Priests thrusting Vzziah out of the Temple and cutting him off from the house of the Lord. 2 Chron. 26 16 21. of the Princes and Elders devoting the substance of the disobedient and separating them from the congregation of Israell that vvas caried away captiue Ezra 10 8. Which vvhether it be applied to Suspension or Excommunication and understood of civill or ecclesiasticall proceeding or both it giueth good proof and evidence for the point in hand 5. Yea the very abuse of the censures vvhich vvas sometimes among the Ievves doth plainly shevv how they vvere the ordinances of God though perverted abused among them as vvere sometimes also other of the Lavves of God Esa 66 5. Luke 6 22. Iohn 9 22. and 12 42. and 16 2. 6. The Apostles doctrine and practise concerning excommunication of the wicked and delivering of them unto Sathan 1 Cor. 5 ch 1 Tim. 1.20 Where moreover is to be noted that †Take away the wicked frō amōg you the words vvhich are spoken by Moses of putting to death in Israel are by Paul applied to excommunication and putting out of the church as I noted here before out of 1 Cor. 5 13. compared with Deu. 17 7. c. So as this also may both shew us a ground for excommunication out of Moses and direct us hovv to vvalk aright in using of it for the proceeding thereabout vvhen as all persons both the Elders and people be carefull to doe their duetie and keep their places answerably to the Elders and people of Israell that so notwithstanding any differences of estate incident to them and us yet still a perpetuall equitie and due proportion between us and Israell may be observed Of which see more in the Treatise vvhich I vvrote some vvhile since concerning the exposition of Mat. 18.17 pag. 18. c. And note vvithall hovv the words aforesaid Take away the evill from among you are generall and such as may vvell comprehend the taking avvay of the vvicked from among the people of God whether by death or by excommunication and the like as Israel according to the diversitie of their estate and occasions used sundry waies sometimes the one sometime the other c. 7. Whereabout further may be considered the terme of judging often used by Moses and the other Prophets and Apostles And how in judiciarie proceeding the Scripture useth this word and attributeth it
sometimes to the Lord himself or to his Ministers and Officers in church or common vvealth for hearing examining deciding giving sentence executing judgment concerning persons and causes civill or ecclesiasticall Gen. 18 25. Exo. 18 13 16 21 22. Deu. 1.16 17. and 16 18. and 17 9. 19 12 17 18. with Num. 35 12 24. Deu. 25 1 2. 2 Sam. 8 15. 2 Chron. 19 5 6. Psa 82 1 2 8. and 122 5. Esa 1 23 26. Ier. 21 11 12. and 22 1 2 3. Eze. 44 15 23 24. Micah 3 1 11. and 4 3. Act. 16 4. and 18 15. 1 Cor. 5 12 13. and 6 1. c. and sometimes to the people for consenting approving executing resting in that vvhich is judged done according to the sentence giuen by the Lord or the Ministers and Governours under him 1 Cor. 6 2 3. with 5 12 13. Act. 26 10. with 22 20. and Act. 21 25. with 15 6 22. and with 16 4. c. 8. Lastly Christs reproving of the Angels Ministers of his churches for suffering evill persons and corruptions among them Revel 2 14 15 20. c. Which necessarily implyeth that the Lord hath giuen an ordinance to his church for the restreyning repressing and abandoning of such Els why should they be blamed for that which perteyned not unto them or vvere not in their povver to redresse and amend The like also may be observed by Christs speach commission giuen to his Apostles and by their execution thereof Mat. 16 19. Joh. 20 22 23 with 1 Cor. 4 1 2 21. and 5 3 4 5. and 2 Cor. 10 4 5 6 8. and 13 2 3 10. 1 Tim. 1 20. And by the exhortations and instructions that are giuen to Timothee and Titus in Pauls Epistles unto them and to the Elders of Israell and the Primitiue churches recorded in the Scriptures both of the old new Testament 3. And for the maner of proceeding if the course aforesaid be rightly observed thus shall matters and persons be orderly and peaceably heard discussed and judged the governours and government according to the ordinance of God regarded and al good meanes used for the churches good and peaceable estate for the preventing and suppressing of manifold evils and for the benefit and reclayming of sinners such as are found to be obstinate in iniquity shal by publik authority be censured and excommunicated and that also with knowledge and assent of the church the exceptions of al if any be brought being heard as is meet and in such cases to be done And so shall the church be purged from evill the holy things of God kept from the pollution and profanation of such wicked persons the sinners themselues made more ashamed being made knowen unto all and avoyded by them till they repent and the rest that remayne shall all heare and learne and feare and commit no more any such evill among them For vvhich also see the Scriptures before alledged and Deu. 4 1 2. and 13 chap. and 16 18. and 19 19 20. 2 Thes 3 6 14 15. 1 Tim. 5 17 19 20. and 6.13 14. 2 Tim. 3 1 5. Rev. 2 14 20. c. 4. Furthermore as in all other affaires of the church so in these also according to the severall nature of them may the benefit of Gods ordinance thus be enjoyed and all things done in order so as none be prejudiced but that every one may performe their duety enjoy their right and liberty and that both the corruptions of the Popish prelacy and the defects of the Protestant reformed churches and al popular confusion disorder and anarchie may be shunned redressed taken away Col. 2 5. 1 Cor. 4 17. and 11 2 16. and 14 33 40. compared vvith 1 Chron. 13 ch and 15 2 13. and the other Scriptures here cited before And because in this matter there hath ben and still is great question and controversie among Christians both Papists Anabaptists and Protestants of all sorts about the understanding of the words of Christ Tell 〈◊〉 unto the church and if he neglect to heare the church let him be unto thee as an heathen man and a Publicane Mat. 18 17. it shall not be amisse here also to inquire further into the meaning hereof Which therefore I wil novv speak off more particularly in the chapter following CHAPT XIX Of the exposition of those words of Christ Tell the Church c. Mat. 18.17 VVHether those words of Christ Tell it to the Church c. Matt. 18 17. may not be applied to the estate of the Ievves as it was when Christ thus spake and to the estate of Christians succeeding aftervvard I. Of the Synedrion or Congregation of Elders And first applying it to the estate of the Iewes whether they may not then be understood of the Synedrion or Congregation of Elders had in Israel for these reasons follovving 1. The like use of the word in other places of the Scripture where the speach is of matters concerning government controversie complaint or pleading about sinne or the like as there is here in this place For vvhich see Psal 82 1. Num. 25 12 24 25 29. with Deut. 19 11 12 16 17. Iosh 20 4 5 6. Mat. 18 17. with 5 22. and vvith 1 Sam. 2 25. Num. 27 1 2. vvith 36 1. and Josh 17 3 4 c. Neyther is it of any waight herein that some excepting say the Elders of Israell were civill governours and dealt in civill causes c. For Israell was the Church of God asvvell as vve Act. 7 38. with Deu. 33 4. and their Elders dealt in causes of sinne and in the matters of the Lord as vvell as ours 1 Sam. 2 25. 2 Chron. 19 8 11. and the question is whether the phrase may be understood of an assembly of Elders whether civill or ecclesiasticall vvhether in Israell or with us Mat. 18 17. vvith 5 22. and Deut. 19 16 17. and 21 20. Psal 82 1. Ier. 19 1. and Christ and the Apostles reason often from the estate of the Governours and people of Israell to ours novv applying the things that are spoken thereof to the kingdome and church of Christ under the Gospell Iohn 10 34.35 36. compared vvith Psal 82 6. Mat. 21 42. vvith Psal 118.22 Act. 1 20. with Psal 69 26. and 109 7. 1 Cor. 5 6 13. vvith Exod. 12 15. and Deu. 17 7. 19 19. 1 Cor. 9 13 14. with Deu. 18 1. c. 1 Cor. 10 1 18. Rom. 15 4. 2 Tim. 3 16 17. 2 Pet. 1 19 20. c. Not to speak of that which the Apostle expressely writeth to the church of Corinth touching the judgments of things perteyning to this life 1 Cor. 6 4 5. 2. The vvord is not Kabal as †M. Iac. Divine Institution of a ministeriall church Argum. 3 Signature Bâ—s c. some haue thought but Ghnedah or Ghnidtah in the Syriack the tongue then used by the Iewes Christ himself Which all graunt is often