recording their acts to haue made â—â—ception of children expressely and not to haue used such speaches and termes as in other places of the Scripture are used to include and imply children therein as vve haue shevved here before So as euen hereby we may therefore learne Pag. 2. and 4. and be more assured that in the ministration of baptisme the Apostles still reteyned like practise as had ben bsed before in circumcising of children when the fathers of families beleeved had received circumcision themselues Gen. 17 chap. and 21 4. Exod. 12 48 49. OBJECTION III. But Christ commaunded the Apostles first to teach and then to baptize Matth. 28 18 19. And so the Apostles practised Act. 2 14 41. and 8 35 38. and 10 34 48. and 16.14 15 31 32 33 34. and 18 4 8. ANSWER 1. The Word of God is not the bare letter or outward syllables but the intendement and meaning of the holy Ghost by whom it was giuen Which should carefully be observed by the due consideration of the Scriptures vvith the circumstances thereof and by the conference of other places of Scripture and the proportion of fayth layd together Which vvhiles the Anabaptists neglect they look on the Scripture partially and presse the letter extreamely vvithout consideration of the true right meaning thereof neyther observing the time persons of vvhom the Scripture speaketh nor conferring the Scriptures of the old and new Testament together nor regarding the analogie and proportion of fayth as they should Much like as the Papists deale vvhen they presse the letter in other vvords of Christ vvhere it is said This is my bodie Matth. 26 26. others also in those vvords Tell the Church c. Matth. 18 17. So in much like manner doe the Anabaptists in these Teach all nations and baptize them c. Matth. 28 19. Where the Scripture it self being duely weighed and compared together vvith other places according to the proportion of faith it vvill be found necessarily to imply the baptizing of children so to be directly against themselues The vvord here used signifieth to make scholers or disciples and consequently to teach as may be seen in Mat. 27 57. Act. 14 21. Matt. 13 52. Now the thing to be taught the nations that they might become disciples of Christ vvas the Gospell as Mark sheweth vvhen he relateth the same commission saying Goe into all the world preach the Gospell to every creature Mark 16 15. And vvhat Gospell Euen that vvhich vvas preached before unto Abraham As the Apostle teacheth expressely vvhen he sayth that the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham saying In thee shall all nations be blessed Gal. 3 8. Now to Abraham and his seed were the promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ ver 16. And vvhosoever are Christs they are also Abrahams seed and heires according to the promise ver 29. For if the inheritance be of the law it is no more of promise but God gaue it to Abraham by promise ver 18. Which Gospell and promise giuen unto Abraham the Apostles were by Christ appointed to teach and make knovvne in the world that the Gentiles should 〈◊〉 fellow heires with the Iewes and of the same bodie and joynt partakers of Gods â—â—omise in Christ by the Gospell Ephes 3 6. with Gen. 12 3. and 17 7. and 22 18. â—â—om vvhich Scriptures compared together and understood according to the proportion of faith we learne that the Gospell preached and promise made unto Abraham comprehendeth all that are Christs Psal 47 3 4 8 9. Zac. 2 11. vvhether Iewes or Gentiles and that the Gentiles being by the Gospel made fellovv-heires and of the same body vvith the Ievves and joynt-partakers of Gods promise in Christ it must therefore needes follovve hereupon that their children asvvel as the children of the Ievves are together with their Parents under the covenant of grace and to be made partakers of the seale thereof vvith them Which things the Apostles knovving vvell did therefore accordingly understand the commission of Christ thereupon also publishing the Gospel abroad in the vvorld baptized not onely the Fathers of families but those also that vvere theirs as the Scriptures before alledged doe manifest 2. Neyther in deed could the Apostles any othervvise understand nor might they any othervvise practise the commission aforesaid seeing by this meanes the Gentiles should become the Lords people as the Ievves vvere and the Christian church novv succeeded into the place of the church of Israel under one and the same Lord having one and the same covenant in Christ vvith like benefit and mysterie of the Sacraments unto them both as the Prophets had foretold Esa 49 5 22. and 60 chap. and 66 18 23. Hos 1 10. and 2 23. Amos 9 11 12. Micah 4 1 2. Zach. 2 11. 13 1. with Act. 13 46 47. and 15 14 18. Rom. 9 24 25 26. 1 Cor. 5 7. and 10 1 4. 12 12 13. Ephes 2 11 22. and 3 6. and 4 4 5 6. Phil. 3 3. In so much that the Apostle Paul expressely saith the Israelites of old vvere baptised 1 Cor. 10.2 and the Christians novv are circumcised Col 2 11. though not according to the outvvard ceremonie yet according to the spirituall intendement and mysterie thereof And moreover that the aforesaid promise of the Gospell made unto Abraham includeth the kinreds and families of the earth among the Gentiles vvhich all the vvorld knovves haue children in them as vvell as the families of the Ievves According as the Apostle Peter speaking to the Ievves alledgeth it vvhen he saith Ye are the children of the Prophets and of the covenant which God made vvith our fathers saying unto Abraham And in thy seed shall all the kinreds or families of the earth be blessed Act. 3 25. vvith Gen. 12 3. and 22 18. Where marke that he useth the vvord kinreds or fathers-families so to speake according as the vvord in the originall is derived as it vvere of purpose to imply herein the kinreds of the Gentiles the families and children together vvith their fathers According as the Apostles also observed in their practise baptizing the families together vvith the fathers thereof as appeareth in the Scriptures aforesaid Cleane contrarie to the opinion practise of the Anabaptists vvho haue no regard of the kinreds or families in this behalf but onely of that vvhich such as are of yeres being taught professe for them selues from time to time 3. Neyther doe they as they should consider the time and persons spoken of in the Scriptures alledged by themselues The time was at the first publishing of the Gospell abroad among all nations manifesting that Iesus vvas the Christ novv come in the flesh The persons vvere both Ievves and Gentiles of all the nations of the vvorld beginning at Ierusalem and going
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
25 26. and 12 43 â—â— 48. V. And if any that reteyne an Idoll baptisme lying signe and fiction and haue not the Lords signe of the vvashing away of their sinnes in the blood of Christ will so presume to come to the Table of the Lord they doe highly prophane it and eat judgment unto themselues 2 Cor. 6 14 1â— 16. with 1 Cor. 11 27 28 29. and Mal. 1 7. 2 King 23 21. with ver 4 c. Eâ—â— 16 19 20 21. Esa 44 20. Zach. 10 2. VI. Yea seing Baptisme is the badge of Christianitie will it not also follovv hereupon that such persons as haue no other outward baptisme but an Idoll baptisme and lying signe and fiction stand outwardly in this behalf Idol and false Christians and the Ministers among them Idoll false Ministers profaning the holy things which they minister And that therefore the persons and ministers vvhich so speak and write against the baptisme of the Churches aforesaid and yet haue no other outvvard baptisme but what they received there are accordingly to be esteemed themselues untill they revoke their ungodly errours And moreover 〈◊〉 none vvho haue but an Idol baptisme and lying signe themselues 〈◊〉 such estate minister baptisme or the Lords supper to others and be accepted or reteyned for the ministers of Christ without great sinne and Impietie 2 Cor. 6 14 15 16. with 2 Chron. 29 and 30 chap. Ezra 2 61 62 〈◊〉 and 6 19 20 21. Jer. 10 8. Psal 115 4 8. 1 Cor. 10 7 14. Ioh. 5 21. Rev. 21 8. and â—2 15. Zach. 10 2. and 11 17. Ezech. 44 6 7 8 9. VII Neyther can it be thought that repentance vvhich still they speak of should ever make a lye to be a trueth an Idoll to be Gods ordinance a lying and cursed signe to be a true and blessed sacrament For â—â—â—â—gh repentance fyndeth mercy vvith God for a lye yet a lye is a lye 〈◊〉 and an Idoll vanitie Zach. 10 2. Ier. 10 8. Ioh. 8 44. and 14 6. and 17. 〈◊〉 with 2 Cor. 6 14 15 16. VIII Nor doe they indeed repent who still reteyne such baptisme 〈◊〉 themselues think to be an Idoll and lying signe and fiction For true repentance and our duty to God leadeth and byndeth us to cast avvay all Idols and lying signes and fictions farre from us Hos 14 8. Ezeck 2â— Esa 30 22. 44 20. 1 Cor. 10 14. 1 Joh. 5 21. with Rev. 2 20 21 22. and 9 20. 14 9 12. And this also as I noted before is religiously to be done afoâ—â— ever we offer to come to the Lords supper as they in Israell careful purged the Temple that had ben defiled and brake dovvne the Idols at idolatrous monuments afore they would celebrate the Passeover 2 Chr 29 and 30 chap. 2 King 23 3 23. with 2 Chron. 34 and 35 chap. IX Whereas therefore they say * Animad p. 70. We haue gotten the Lords Baptisme comming to the Lord in true faith and repentance vvho baptizeth us vvith the hâ—â— Ghost and vvith fire As for the outvvard vvashing vvhich vve had it need not beâ—â— peated c. And afterward say †pag. 72. We haue renounced that Romish Baptisme asâ— impure idoll in their abuse c. they doe but shift and contradict themselueâ— and deceiue others and still runne into errors one after another moâ—â— and more For 1. speaking of the Lords baptisme they speake of that vvhich invvard vvhereas our question is of that which is outvvard 2. They speake of abuses in the ministration and opinions of the Minâ—sters thereof wheras our question is of the thing it self not of the abusâ— 3. Their assertion implyeth that they had not the Lords baptisme till tâ—â— gotte it themselues by comming to the Lord in true faith and repentance Which plaine Anabaptistrie and covert Popery and Arminianisme Whereâ—â— they debase Gods grace and exalt mans works For when they say thâ— haue gotten the Lords baptisme by true faith and repentance it must be understooâ— eyther of the inward or outward Baptisme If of the inward besides thâ— it toucheth not the question as is aforesaid it implyeth Popery if of tâ—â— outvvard it conteyneth Anabaptistry 4. And that moreover so as if they had dyed themselues in their iâ—fancie they had not then had the Lords baptisme nor had ben baptizâ— vvith the Holy Ghost And as not themselues so neyther any other iâ—fants there baptized 5. No nor when they were come to yeres if they had dyed afore the had left to be members of the church of Rome and England For somâ— of them left the one some the other and all of them haue left both Aâ—â— holding them †Animad p. 68.70 72. 75. 82. 93. 96. â—ustis pag. 121 278 463. not to be under the covenant of God nor to haue tâ—â— Lords baptisme for a signe unto them of his covenant and a seale of tâ—â— righteousnes of faith in Iesus Christ but that he hath broken the covâ—nant euen on his part also and hath giuen them a bill of divorce pâ—â—â— them avvay c. it vvill follow that they suppose they did then come the Lord in true faith and repentance and as some of them speak it did the enter into the covenant of God vvhen they left that estate and came to thâ— cause vvhich now they professe And so either they haue no outward bâ—ptisme at all according to their ovvne opinion confirming the covenaâ—â— of God and the righteousnes of faith unto them in Christ or els theâ— had it before they came under the Lords covenant and in a Church â—â—â—â—ced from the Lord. Let them chuse which they vvill and shew hovv â—â—r ovvne estate can be warranted by the vvord of God and how their â—â—nions and courses agree with the doctrine of the Scriptures concerâ—â—â—g the covenant of God and the eternity thereof the sacrament of baptisme and the ministration thereof the mediation of Christ and the â—â—nt thereof both for confirmation of the covenant and comfort of the Sacraments vvhich are giuen and continued by the Lord as signes and â—â—â—des of his covenant and mercy in Iesus Christ 6. And furthermore by their assertions it vvill follow that they which are baptized in those churches and dye in that estate they haue not the Lords baptisme being not come to the Lord in true faith repentance and withall dye out of the covenant of the Lord and so out of the estate of salvation in Churches divorced froÌ„ the Lord which haue not baptisme for a signe of Gods covenant unto them and a seale of the righteousnes of faith in Iesus Christ Novv into what a vvofull estate by this meanes they bring all that are baptized in those Churches and so dye not seeing and leaving the corruptions thereof and what grounds besides they lay of Anabaptistrie herein let such as are vvise obserue and let themselues better consider vvith themselues hereafter as carefully renounce their vvicked opinions
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
32. with 1 Machab. 1 16 45 51 55. and with Mal. 2 11. Ezra 9 1 2. and 10 10. Neh. 13 3 23 27. Also Hos 5 7. and 7 8. and 8 12. Amo. 8 5. with 2 Cor. 6 14. c. Which should not so be if they vvere not the people and church of God under his covenant and bound to the observation of his statutes and ordinances For the Pagans and such as perteyne not to the covenant of the Lord being not his Church and people are not in their estate bound unto these and the like Ordinances of the Lord vvhich he hath giuen to his church and people Psal 147 19 20. with Deut. 7 1 11. 7. The Apostle speaking of Antichrist in his Epistle to the Thessalonians describeth him thus There shall come an apostasie defection or falling away and the man of sinne shal be revealed 2 Thes 2 3 4. the sonne of perdition who opposeth and exalteth himself aboue al that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God c. 2 Thes 2 3 4. Here the apostle describing Antichrist speaketh of the Temple of God where he sitteth c. Novv that by the Temple of God in Israell vvas figured the Church of God among Christians appeareth by these Scriptures 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Rev. 11 1 2 19. and 14 15 17. and 15 5 6 8. and 16 1 17. compared vvith Zach. 6 12 13. and is acknowledged by the best writers of all ages who also thus interpret and apply this Scripture in 2 Thes 2 4. For which see Amand. Polanus Symphonie chap. 23 thes 3. M. Clift Advertis pag. 100 113. So then from this Scripture I reason as followeth If the Pope of Rome with his hierarchie be the man of sinne here spoken off and the sonne of perdition vvho opposeth and exalteth himself aboue all that is called God or that is worshipped then is the church of Rome the Temple of God here spoken off vvherein he sitteth as God shewing himself that he is God But the Pope of Rome vvith his hierarchie is by †M. Ains Animad p. â—6 1â—6 their owne graunt the man of sinne of whom the Apostle here speaketh c. Therefore the church of Rome is the Temple of God also that here is spoken off c. Or thus to like effect If the Church of Rome be not the Temple of God and consequently the church of God spoken off by the Apostle in this place 2 Thes 2 4. then is not the Pope vvith his hierarchie the man of sinne that here is spoken off and the sonne of perdition who opposeth and exaleth himself aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shevving himself that he is God 2 Thes 2 3 4. But the Pope with his hierarchie is by their ovvn acknovvledgement the man of sinne here spoken off c. Therefore also the church of Rome is the Temple of God and so the Church of God spoken off in this place 2 Thes 2 4. The consequence is necessarie as appeareth by the expresse words of the text it self and the comparing of them vvith the Scriptures aforesaid The reason also is so evideÌ„t as vvhosoever hold not the church of Rome to be the church and Temple of God here spoken of neyther can they hold that the Pope of Rome with his hierarchie is the Antichrist man of sinne set therein as the Apostle here speaketh And they that acknowledge this must needs yeeld the other withall Where for further manifestation of the point note remember still to put difference betvveen the man of sinne that sitteth and the Temple of God wherein he sitteth Which not being observed aright besides many unsound speaches and assertions that haue passed such as are otherwise good writers much error hath risen hereabout and great confusion of things that differ See it for more evidence and confirmation hereof in some other like matters phrases of Scripture vvhich may fitly be compared herevvith and vvhereunto this may vvell be referred in divers respects In the historie of the Kings and Chronicles it is recorded that Manasseh king of Iudah who †2 King 21 9 16. made Iudah to sinne in doing that which vvas evill in the sight of the Lord and seduced them to doe more evill then did the nations vvhom the Lord destroyed before the children of Israell set a graven image of the groue that he had made in the house of which the Lord said to David and to Salomon his sonne In this house and in Ierusalem which I haue chosen out of al the tribes of Israel wil I put my name for ever 2 Kin. 21 7. 2 Chro. 33 7. c. The application hereof we shall shevv hereafter The Psalmist also speaking of the Chaldeans saith O God the heathen are come into thine inheritance thy holy Temple haue they defiled they haue layd Ierusalem on heaps Psal 79 1. And Esay speaking of the king of Babylon saith thus How art thou fallen from heauen O †or Day starre Lucifer sonne of the morning how art thou cutte downe to the ground which didst weaken the nations For thou hast said in thyne heart I vvill exalt my throne aboue the starres of God and I will sit in the mount of * or testimonie or appointment the Congregation in the sides of the North I will ascend aboue the heights of the clouds I will be like the most High Esa 14 12 13 14. Now that by the mount of †or Church the congregation at the sides of the North is meant Mount Sion on the north side whereof on mount Moriah the Temple of Ierusalem vvas built where also by the Lords appointment the people of God vvas woont to come together for the vvorship of God appeareth by this place compared with Psal 48 1 2. and 78 68. 2 King 19 21 31. 2 Chron. 3 1. Esa 8 18. and 10 12. c. And that thus the Apostles speach aforesaid fitly agreeth herewith vvho can deny Ezechiell the Prophet one of the captiues in Chaldea speaking of the Temple of God at Ierusalem and of the estate of the Ievves the Church and people of God in his time saith The spirit lift me up between the earth the heauen and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh toward the North where vvas the seat of the image of jealousie which provoketh to jelousie And behold the glory of the God of Israell was there c. Then said he unto me Sonne of man Lift up thine eyes now the way towards the North so I lift up myne eyes the way toward the North and behold Northward at the gate of the altar the image of jealousie in the entry c. Ezech. 8 3 4 5. with 1 1.
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
of Rome and other churches be Christian churches or not and then let all consider thereof indifferently that so the trueth may be found out according to the vvord of God whatsoever other opinions or prejudice vve haue had to the coÌ„trarie heretofore And hitherto of these expositions of this Scripture Next whereas upon the understanding of this Scripture aforesaid I brought in tvvo consequences shevving hovv it would meet vvith and convince the errors both of the Papists and Anabaptists c. this Opposite setteth himself to withstand in both what he can The first was this that by the Temple of God 2 Thes 2 4. understanding the church of God it vvil follovv that Antichrist should sit in the church of God and is there to be sought found and not among the Ievves Turks Pagans and the like as the Papists and others vvould perswade us To this he opposeth saying it is a fallacie from an insufficient division because all out of the true church are not Ievves or Turks or Pagans but there is a fourth to make up the mease euen popish Antichristians among whom the man of sinne is to be found c. Where omitting that he setteth not down all my vvords first I obserue that now he maketh the Popish Antichristians to be the Temple of God vvhere Antichrist is to be found and but erewhile he told us that by the Temple of God vvhere Antichrist sitteth as God is to be understood Gods church and people invaded and destroyed by Antichrist So as eyther he thinketh the popish Antichristians to be Gods church and people or els he forgetteth and contradicteth himself extreemely Secondly let him tell us vvhether the popish Antichristians of whom he speaketh be Christians in the church of God or not If he say they are Christians and in the church of God he giveth us the cause and doth but use fallacie to deceiue the simple by the terme of popish Antichristians our question now being of the Temple of God vvhere Antichrist sitteth and so of fynding him there among †How in other respects they are or may be termed popish Antichristians or otherwise I doe not here stand upon Christians and not among the Ievves Turks Pagans and the like If he say they are not Christians nor in the church of God hovv then will he shevv that Antichrist is to be sought found among them seing he is to be sought and found in the Temple of God Thirdly I aske vvhen and vvhere those popish Antichristians begun yet are of vvhom he speaketh Also whether they vvere popish Antichristians and not the churches of God before Antichrist invaded and sate among them or became to be such aftervvard If he say they were so before let him tell us vvho they vvere and shevv that such then was their estate If he say they became so aftervvard let him then tel us what they vvere before whether Christians and the church of God or not how long it vvas aftervvard ere they ceased so to be and vvho they are of whom thus he speaketh remembring still to distinguish betvveen Antichrist and the Temple of God vvhere he sitteth Fourthly let him remember how yll he took it when M. Sm. speaking of Rev. 11 2. applied the Court of the Temple to the assemblies of Antichrist Which interpretation then he called ‘ Def. of Scrip. p. 12 13 14 15. impietie dotage his fancie blyndnes of heart abuse of the â—ord of God c. If he could not endure that he should so interpret the court of the Temple spoken of by Iohn how is it that now himself thus expounds the Temple of God spoken of by Paul to be popish Antichristians If it were then impietie dotage a fancie blyndnes and abuse of Gods word so to expound apply it what thinks he it is novv Fiftly where he saith further that in the true church Antichrist the man of sin hath sometimes ben found raunging as a wolf but not reigning as a God which in his own Temple he doeth First I aske what true church it is whereof thus he speaketh that the man of sinne Antichrist hath ben found raunging therein as a wolf Secondly note how now he understands sitting as God to be reigning as a God vvhich here before he understood to be invading and destroying Thirdly how that vvhich the Apostle calleth the Temple of God he stil calleth the Temple of the man of sinne Antichrists ovvn Temple c. Where in vvhether he doe not use fallacie let himself consider others judge Finally touching this Scripture this clause thereof how ever he oppugne what we propound let him yet obserue how others doe understand and apply it Whereof I will here giue but one instance More may be produced hereafter M. Calvin vvriting upon these vvords in the Temple of God noteth this ‘ Calv. in 2 Thes 2 4. By this one vvord is their errour yea their sluggishnes sufficiently refuted who doe therefore account the Pope to be the Vicar of Christ because he hath his fear in the church howsoever he cary himself For Paul placeth Antichrist no other vvhere then in the very Sanctuarie of God For he is no outward enemie but an home-bred or household enemy which under the very name of Christ oppugneth Christ But it is demaunded how a denne of so many superstitions may be called the church which ought to be the pillar of trueth I answer that so it is called not because it reteyneth all the qualities of the church but because it hath somewhat remayning Therefore I acknowledge it to be the Temple of God wherein the Pope ruleth but profaned with innumerable sacriledges Calv. in 2 Thes 2.4 And thus doe other the best vvriters both old and new understand this Scripture of the Church of God So as his opposition is not onely against us but in deed against the best vvriters in all ages And hitherto of the first consequence which I inferred upon the understanding of this Scripture aforesaid vvhich more specially concerneth the Papists and others likewise mynded thereabout Another consequence also I inferred upon the same ground against the Anabaptists and such as incline unto them herein Namely that by the Temple of God spoken off 2 Thes 2 4. understanding the church of God it wil follovv that Antichrist should sit in the church of God and that therefore he is there to be found and doth not wholly take avvay the church of God every truth ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined would bear us in hand To this he answereth Neyther did the Divel take away vvholly every trueth and ordinance of God from among the heathens but they reteyned many rites of Gods worship received from their Fathers as ‘ Animad p. 70. before is noted But vvhy now saith he not that the Divell took not away vvholly the church of God from among the heathens Why leaveth he out this
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
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
which avouch the papacie to be the church it self which vve haue before disproved The papacie is a poyson in the church which poyson must needs be vomited out if it will be preserved or els the church vvilbe extinguished by it if it suffer that poyson to prevaile and possesse all the veynes of the bodie But how can she be the church will some say in which the papacie is Euen so as there is the body And this in which a disease worketh But because the papacie is a deadly corruption the more that the papacie getteth strength the more the church is weakned the increase of the one is the decrease of the other And hence it commeth to passe that in the churches which are called popish some are more healthie and some more unhealthie then others the more healthie are those which haue lesse of the papacie and more of the church and those are the more unhealthie which haue more of the papacie and lesse of the church of this kind I doubt not that church to be which at this day is at Rome For it had long agoe giuen up the ghost if God by the medicine of his grace and long suffring had not nourished and kept it warme Notwithstanding that we may giue content unto their minds which doe not yet reach unto these things And this or think that they are more subtily then truly spoken of the church which they call the papal or popish church let us answer this question in few words from the regard of al particular churches as they are among mē or in consideratiō of things humane Everie church which in deed is a church is considered two waies on Gods behalf as they speak on our behalf On Gods behalf it is altogether a church whersoever there is found a companie called of God with his calling by the spirit the holy Scripture the ministerie of persons ordeined for holy things divine actions On our behalf there is no church at al although it be so of God And this also as we haue said to which there doth not cleaue corruption concerning the persons things actions and finally the whole ministration of man ordeyned by God Now that which is on Gods part is not taken away by our default so long as it seemeth good unto the Lord to acknovvledge it for his church and call it by his calling by the spirit and holy Scripture and the ministerie For shall the unbeleef of men saith the Apostle Rom. 3 3. make the faith of God without effect shal the weaknes of man make voide the truth of God or his imperfection the perfection of God Far be it off yea let God be true and everie man a lyer saith the Apostle in the same place We wil make the matter plain by an example similitude out of the words of Ieremie ch 3. A wife being filthie with adulteries if her husband will pardon her and consent to receiue her And these clauses he passeth over and to dwell with her she abideth still the wife of her husband not in deed by her own fact for she hath broken wedlock what in her was but by the benefit or goodnes of her husband So a church overflowing not onely with lighter infirmities but also with grievous adulteries should cease in deed on her part to be a wife but she ceaseth not on her husbands part For touching the election as the Apostle saith Rom. 11 28. she is beloved for the fathers sakes speaking of the church of the Iewes It is a church so long whiles God calling her proclaymeth that which is in Ier. 3 13. Onely acknowledge thine iniquity that thou hast transgressed against the Lord thy God And these following hast scattered thy waies to the straungers under everie green tree and ye haue not obeyed my voice saith the Lord. Turn O backslyding people saith the Lord for I am maried unto you I wil receiue you c. It is a church so long whiles God with protestation calleth upon it departing from him being rebellious as it is in Esa 50 1. Where is the bil of your mothers divorcement wherewith I put her away or who is there of my creditors to whom I sould you c. The church then at length ceaseth to be a church whē God ceaseth to cal it back taketh away the evidence of that holy marriage that is the holy Scripture out of the hand of the adulteres and her that is stubburne testifying that the matrimonie is dissolved on his part so receiveth the covenant of grace to himself It is not for any man to deny that to be a church which God calleth a church Neither is it for any man to cal that a church which God having giuen the bil of divorce taken away the draught of the mariage contract denyeth so to be And after this maner doe we esteem of the church in which the papacie is God calleth her with his calling by his spirit word the publike records of that holy mariage which we cal the holy Scripture the ministerie holy things actions And this also which before we haue briefly reckoned up These things doe remain to that church most manifestly on Gods behalf But in that on the behalf of men al these holy things actions together with the very persons themselues abound overflow with most grievous deadly corruptions this is the sinne of men not the fault of God whose grace truth is perfected in infirmitie On Gods part she is yet called Hammi my people Ruchama finding mercy which most truly on her part may be called Lo hammi not my people Lo ruchama not obteyning mercie as we read in Hoseah the Prophet But we rely upon the mercy of God and according to his grace revealed we speak our mind or deliver our sentence concerning a church erring and going astray But this church hath every thing in it corrupt I cōfes it But in that it hath al the divine things in the Scriptures it is of God in that it hath thē al corrupt that is of it self And this in that it hath al the divine things it is a church in that it hath the same al corrupt it is a corrupt church The church is not takē away by corruption unles it be total as they speak which they cal destructiō And this A corruptiō that is in part doth not take away a church but wekē it The church of Rome hath al things corrupt but not altogether this is not a destructiō but is to be called a corruptiō of it in part For to prosecute these heads particularly which we haue briefly noted in the consideration of the church God by the alone presence of himself calling doth lay the foundatiō of the church And this whole passage he omitteth in Christ the head therof The church of Rome addeth another foundatiō to this foundation
to this head another new head wherupoÌ„ it is called papal or popish wherin it may likwise rest with al. The calling is to God alone in the church of Rome there is calling to others with God the calling upoÌ„ theÌ„ There the calling is by the spirit Scripture alone whence it receiveth the ministerie delivereth nothing more then that which it hath received from the Lord here it receiveth a ministerie from the spirit of Christ and of the Pope from the Scripture and the ragged traditions of men there finally the persons things and actions are caried according to the doctrine of the spirit and the Scripture onely here all things are taken and exercised out of the Popes changeable shop and at his beck as they say they stand and fall So all the marks on Gods behalf are in it but for it self on it own part as they say there is no mark intire no marke that is not corrupt by the papall poysonfull sorcerie and the order of all things most miserably perverted For which cause in Lyons in France a certain Frier did merrily preach to the people when he sayd the Hugonots for so they are called in France did consent with the church of Rome in all their articles of saith but there was one shrewd word the word Onely at the crack whereof war was in â—indled for they beleeue onely what the rule of faith hath out of the holy Scriptures but the church of Rome requireth more unto faith then is eyther conteyned in the rule of faith or in the holy Scriptures because such is the authoritie of the church And this also These things being well understood all men will easely perceiue how that Church in respect of God or on Gods part is yet a church but of it self is most corrupt and verie neere to destruction But here doe arise two doubts and difficulties by which the minds of many are troubled The first doubt is what we are to judge of the members of that church The latter what the dutie of them is who are in that church and see the great corruptions thereof To the first question we answer on this manner A threefold judgment had need meet together in this cause And this the first of trueth the second of charitie the third of prudence or wisdome The judgment of trueth is of the common condition of the church by which we judge from the calling of God that as yet she is a church The judgment of charitie is of the severall members of the church by vvhich we presume they be members of the church whiles they be called with the calling from God and are in this way as David calleth it Psal 2. The judgment of prudence or wisdome is that by vvhich we discerne and distinguish persons things actions divine from humane good ones from evill true ones from false and the degrees of these also amongst themselues For as of things and actions so also of persons some are corrupting through ignorance infirmitie or malice wholly or in part others are corrupted euen in the simplicity of their hearts as the Scripture speaketh and of these there are a great number of whom it were ungodly to esteeme that they were not of the church of God Of such as doe corrupt we must take heed Mat. 7. of the corrupted who are corrupted yet still we must haue compassion But the Church verely is not to be judged of the maner of either of these for Christ saith not ye shall not know the church but by their fruits of doctrine and life ye shall know them Mat. 7 20. And without doubt they doe very unwisely who judge of the trueth of a church by the particular life or doctrine of any men who ever they be especially of private men for the calling of God maketh the church not the assenting answer of the men that are in it as on the other side the Church ceaseth not to be a church for the refusall or deniall of men wheresoever the calling of God is Now let us come to the second demaund What is the duetie of those wilt thou say that are in the popish church and see the grievous corruptions of it And some clauses here Their dutie is such as of those children which dwel together with their adulterous mother for God hath used this similitude in Esay and Ieremie as we haue seen before A wise sonne vvill euen from his heart abhorre the sinne of his mother he will with speach and signe call back his mother from evill and he will absteine himself from it and in all things he will cleaue to his father he will stand to his judgment he will obey his will and while he can by reason of his mother he will cleaue unto her next after his father but when and whiles by reason of her he can not doe it with good conscience for the spiritual and bodily injurie of her he will betake himself into the chamber of his father Closet or inner room where also is the church the mother of us all Gal. 4 26. For this is not a good consequent if one depart from this or that church therefore he doth altogether depart from the church He doth but trifle that doth so from a particular conclude universally A part of the flesh if it be divided or cut asunder from another part by a wound received is not straight way to be thought to be separate or cut of from the whole body for it is cut asunder and the mouth of the vvound openeth but neyther part is therefore disjoyned from the bodie A godly sonne therefore ought to cleaue to his father and mother jointly so long as with good conscience he can but because he cannot with sound faith and conscience haue fellowship vvith the unfruitfull works of darknes Eph. 5 11. he rather leaving his mother cleaveth to God his father and our Lord Iesus Christ then that he vvill defile himself with those foule deeds of his mother And these passages following to the end And this did our auncestors religiously whom the popish tyrannie for some ages hath exercised The godly which were at Rome and other where in the Church which they call the Romane church abusiuely first learned to abhorre euen from their soule the sinnes of their mother when once they began to haue right understanding by words and signes they modestly called her back from her naughtie deeds whiles she would beare them they carefully absteyned themselues from all communion of evill yet in all things cleaving to their father from whom in whom by whom and for vvhom are all things standing to his judgment and obeying his will finally they did so long cleaue to their mother next after their father vvhilst by her they could so doe with intire faith and conscience and their owne salvation But when they could not longer with good faith and conscience so doe by reason of the violent tyrannie the spirituall
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
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.
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
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.
5. Deut. 1.16.17 Exod. 18 13 20. and 20.12 Psal 82.1 Dan. 4.17.24 Ezech 44.15.24 And by due reference and proportion out of Lev. 13. and 14 ch and 24.10 23. Num. 12.14 and 15.32 36. 19.11.12.13 c. and 35.12.24.25 with Deut. 19.12.15.16.17.18 and 21.18 21. and 22.15 21. and 24.8.9 and 25.1 10. with Ruth 4 1 11. 2 Chro. 19 5 11. and 23.19 vvith 1 Thes 5.12.13.14 Jer. 36.5 Mat. 10.17 Luke 6.22 and 12.42 and 22.66 John 16.2 Act. 6.11.12.13.15 and 7.1.2 and 22.30 and 23.1 6. and 24.20 Rom. 12.8 1 Cor. 4.21 and 5 ch vvith 2 Cor. 2.6 and 13.1.2 Exo. 23.2.7 1 Tim. 5.17.19.20 Tit. 3.10 Heb. 13.7.8.17 1 Pet. 5.1 5. vvith 1 Cor. 14.33.40 1. Because this is a morall and perpetual ordinance direction giuen by the Lord in his vvord both to the church of Israell heretofore and to the Christian churches and people of God for ever As may be seene in the Scriptures here noted before Neyther doeth it hinder that in Israell there vvere some judiciall and ceremoniall things which vvere temporarie in some cases also mixed and prescribed vvithall For the same also may be said and observed about other the precepts of the Law of the Ten Commandements vvhich all acknowledge to be morall and perpetual Besides that the spirituall application and perpetuall equity of the ceremonies and ordinances that are abolished doth still remaine and continevv for the instruction use comfort and direction of the church for ever And this in matters of all sorts whether perteyning to the faith vvorship ministerie order or government of the church c. As may be seen in these and the like Scriptures Gen. 17 11 12 13. compared vvith Col. 2.11.12 and Rom. 4 11. Exo. 12.3 17. with Luke 22 1 20. and with 1 Cor. 5 2 6.7 8.11 and 10.16.17.18 and 11.23 26. Mat. 16 6 12. and Luk. 12.1 Exod. 28. and 29. and 30 ch with Psal 132.9.16 and 141 2. Rom. 13.14 and 15.16 Heb. 9. and 10. and 13.8 16. Lev. 13.47 59. vvith Iude ver 22 23. Lev. 15 chap. and 26 11 12. Numb 19.11 22. and 1 King 6 8 ch and Esa 52.11 and Ezec. 37 26 27. and 39.11 17. vvith 2 Cor. 6 16 17. Num. 18. and Deu. 18 1 5. vvith 1 Cor. 9 13 14. and 1 Tim. 5 17 18. Deu. 17 1 12. and 2 Chron. 19 8. vvith Ezec. 44 15 24. and vvith Rom. 12 1 8. and 1 Cor. 4 21. and 5 ch 1 Thes 5 12 13 14. 1 Tim. 5 17 19 20 21. Heb. 13 17. Deu. 33 8 11. and 1 Chro. 15.2 12 13. vvith Esa 66 19 20 22. and Ephes 4 11 12. 2. And that this order vvas observed in Israell and in the primitiue churches in cases of sinne controversie complaint censure excommunication besides the extraordinarie occasions that fell out or vvere caried after any extraordinarie manner may appeare by the Scriptures before mentioned vvith vvhich these also here follovving may be compared Numb 12.4 15. and 27.1 4. and 36 1 5. Deu. 1 16 17 18. and 17 2-13 and 23 1 2 3 8. Psal 82 1. Josh 20 4 5 6. and 21 1 2 3. 1 King 3 16 28. vvith 21 8 13. Pro. 26.26 Also Deu. 24 8 9. vvith Num. 5 ch and Lev. 13 ch 2 Chron. 26 16 21. Ezra 9 and 10 ch vvith 7 25 26. Neh. 5 1 13. and 13 11. Esa 66 5. Ier. 36 5. Luke 6 22. Ioh. 9 22. and 12 42. 16 2. Act. 4 5 15. 5 21 27 34.35 40.41 and 15 2 6 23 30. and 16 4. and 20 17 28. and 21 18 25. 1 Cor. 6 1 5. and 12 28. 2 Thes 3 6 14 15. 1 Tim. 1 3 18 19 20. and 3 1.15 and 3 1.15 and 5 21. and 6.3.4.5 2 Tim. 2 15 16. and 4.14.15 Iude ver 17 23. Rev. 2. and 3 chap. Where both for private dealing and publike proceeding vvith sinners see the Scriptures here cited before and the like And more particularly for secluding suspending and debarring from the Lords Table or other holy things meetings also of the church Of suspension see both the Scriptures aforesaid that concerne this matter namely Gen. 3 22 23 24. Lev. 13 ch Numb 9 5 10 11. 12 14. 19 11 12 13 c. Deut. 24 8 9. 2 Chron 23 19. Ezra 10 8. Ier. 36 5. Luke 6 22. 2 Thes 3 6 14 15. Iude ver 22 23. these reasons following 1. The Lords debarring and keeping our first parents by the †Angels Cherubims from the sacrament of life eternall that is from the tree of life in the garden of God Thereby teaching the Governours of his church to debarre and seclude such from the Sacraments to whom in their estate they doe not apperteyne Gen. 3 22 23 24. compared vvith the Scriptures before cited and vvith Sal. Song 4 12 16. and 5 1. c. 2. So likewise Porters vvere set by the high Priest at the gates of the Lords house that none who vvere uncleane in any thing should enter in Lev. 15 ch 2 Chro. 23 19. compared vvith Num. 19 11 12 13. c. and 9 5 10 11. vvith 1 Cor. 10 16 17 18. 2 Thes 3 14 15. Whereby also may appeare that the duetie vvhich men should be carefull off themselues if they neglect it the Governors should look unto it and see it be done For which note moreover 2 Chro. 26 16 21. Mat. 5 23 26. Act. 20 28. Heb. 13 17. Rev. 2 14 15 20. c. 3. Gods ordinance touching Leprosie that the Priest in case of doubt should shut up the party for a time and not yet put them out of the host And then after a certaine time as they should be found eyther put them out of the host or pronounce them to be cleane The aequity vvhereof still remayneth Lev. 13 14 ch vvith 2 Cor. 6 14 17. Jude ver 22 23. Num. 5 1 4. with Deu. 24 8 9. Whereabout withal note the Lords owne dealing vvith Miriam set before us for instructton and example Num. 12 14. compared with Deu. 24 8 9. and Rom. 15 4. 2 Tim. 3 16 17. 4. Suspension also may be considered to be like that keeping of persons in ward whereof we read Lev. 24.12 Num. 15 24. til it manifestly appeare that the parties suspended are to be cutte off and cast out of the Congregation Like as those words Take avvay the evill from among you being spoken by Moyses of putting to death in Israell Deu. 17 7 12. 19.19 and 21 21. 22 21 22 24. are by the Apostle applied to the putting out of the church by excommunication 1 Cor. 5 13. where Paul useth the very same vvords that are in the Septuagint Deu. 17 7. c. 5. Thus as sinnes and sinners differ among themselues Jude ver 22 23. so shal also the censures punishments thereof be different one from another A thing that was observed in the church and common
put for the Congregation of governours meeting at a knovvne time and place c. Psal 82 1. Num. 25 12. and 27 2. with 36 1. Iosh 20 4 5 6. Exod. 12 3 21. Lev. 8 3 5. with 9 1 3. See also M. Ainsvv Counterpoyson pag. 113. And note hovv R. Salomon understandeth those words in Lev. 4 13. If the whole †Ghnedah Congregation of Israell sinne through ignorance c. of the Iudges of the Sanhedrin vvhich represented the whole Congregation As * Drusij Com. in locu difficil Pentatâ—ch p. 244. Drusius noteth upon that place Besides that if the vvord vvere Kahal yet ‡ As M. Ains himself also acknovvledgeth Count. p. 113. that word also sometimes is used for the assemblie of Elders and Governours the Synedrion c. 1 Chron. 13 1 2. and 29 1 6. compared vvith 28 1 2. and 2 Chron. 1 2 3. Deu. 23 1 2. and 31 28 30. and so is translated by the word Synedrion in the Septuagint Pro. 26 26. For which moreover see Psal 26 4 5. where for those vvords I haue not sit vvith vaine persons I haue hated the congregation of evill doers c. the Septuagint hath I haue not sit vvith the Synedrion or councill of vanity I haue hated the Congregation of the malignant c. or the church of evill doers as M. Ains translateth it how ever he passe over that point touching the Synedrion in his notes upon that place Which may the more be observed because the Psalme there useth the termes of sitting and of taking bribes and the like which the Scripture also otherwhere often ascribeth to Rulers and Governours And now that I am speaking of this matter it is also worth the noting how M. Ains himself a notable adversarie of this exposition cannot deny but that †M. Ain Animadv pag. 13. in the old Testament he hath observed the word Church to meane the congregation of Elders Yet to obscure the trueth and blynd his follovvers vvith vanity and errour vvhat he can herein he addeth this glose vvithall concerning it that now the old Testament is chaunged And vvhat if another now should arise and say in like sort that in the old Testament he hath observed the vvord Church to meane the Congregation of the people but that novv the old Testament is chaunged vvould not himself readily discerne and condemne the vanity and errour of such ansvvers and assertions Wherabout note that the speach is not of the legal covenant of works or the Curse thereof neyther of the ceremonies or any changeable ordinances of the Law as sometimes by the old Testament is understood but of the Scriptures and books of the old Testament and of the vvords and phrases used therein Touching vvhich he saith the old Testament novv is chaunged Which if it were true as he saith then should we be freed from the use of those vvords and Scriptures and whosoever obserue them should make Christ unprofitable unto them For so are we freed and set at libertie from the yoke of the Law old Testament that novv is changed Gal. 5 1 2. Col. 2 8 16 17 20. Heb. 8 7 13. Thus also he is fallen into the same errour vvhich heretofore †M. Ains Defence of Script pag. 28 32. c he convinced as detestable and blasphemous in M. Smith vvho likevvise perverting some words and phrases of Scripture as namely that of blotting out and taking avvay the hand writing that was against us c. gathered thereupon that the written Lavv of Moses the Prophets was novv blotted out and taken away from the church And thus moreover he maketh his own Annotations vvhich he publisheth on Genesis Exodus the Psalmes c. yea all the arguments and proofs that in his doctrine or other vvritings he bringeth out of the books of the old Testament to be vayn and unsound So as any that read or heare them might turne them away with his owne glose and tell him that the old Testament novv is chaunged Yea thus he annihilateth the proofs and testimonies that in the Nevv Testament are alledged by the Apostles out of the old And taketh avvay the meanes of persvvading the Iewes to the Christian faith with vvhom we must eyther reason from the Scriptures of the old Testament as being †Psal 19 7 8 9. Prov. 22 21. Mat. 5 18. the Word of God that endureth for ever and that hath the certaintie of the vvords of truths or els vvhat hope can we haue ever to perswade them to the faith of Christ But the Apostles teach us farre otherwise then this Opposite that * 2 Pet. 1 19. the Propheticall vvord is a most sure vvord to which vve shall doe vvel to take heed And that †2 Tim. 3 16 17. all the Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes that the man of God may be absolute and made perfect to all good works To let this Opposite therefore alone with his shifts and errors I vvill proceed vvith the matter in hand 3. Where obserue next the agreement of Christs speach in Mat. 18 17. with that other speach of Christ in Mat. 5 22. Where Christ in the one place teacheth the offending party how to carry himself Mat. 5.22.23 c. and in the other the party offended Mat. 18 15. c. and in both places shevveth to whom the brother offending may be brought saying in the one place Tell it to the church or Congregation Mat. 18.17 in the other he is in daunger of the councill or Synedrion Mat. 5 22. Besides the agreement that these Scriptures also haue with those other in 1 Sam. 2 25. Deu. 1 16. and 19. 16.17 and 21 19. 2 Chron. 19.6 10. 1 Thes 5 12 13. 1 Tim. 5 17. Hebr. 13 17. and the like And note here how M. Brightman treating of this matter in his exposition of Salomons Song and applying it to the time of the Gospell saith expressely that he thinketh there is one and the same intendement of Christs speach in Mat. 5 22. as is of that in Mat. 18 15. c. Of which judgment are others also vvhom I need not mention in particular 4. Moreover the Syriack translation in Mat. 5 22. hath Kenushta which signifieth a congregation assemblie or synagogue where the Greeke Originall hath Synedrion the Councill or Congregation of the Elders And the like againe in Mat. 26 59. Which plainly sheweth hovv they sometimes use the vvord congregation or assemblie where the Greek hath Synedrion the sitting or assemblie of the Elders And is the more to be marked because the same translation othervvhere useth the same word KENUSHTA so generally as it putteth it for the Greek vvord SYNAGOGE the Synagogue Mat. 4 23. 9 35. 10 17. where also it hath BETH DINE the house of judgment for the Greek SYNEDRION the councill or sitting of the Elders so both using
which were before you Mat. 5 11 12 A Table of some principal things conteyned in these Treatises The first Trtatise Touching the Anabaptists CHAP. I. OF the baptising of children pag. 1 Objection 1. That there is not in the Nevv Testament mention of any child so baptised pag. 4 Object 2. out of Act. 16.32.34 that the Iaylour with his household beleeved in God pag. 7 Object 3. out of Mat. 28 18 19. that Christ commanded the Apostles first to teach and then to baptise pag. 8 Object 4. Of the reasoning from circumcision to baptisme pag. 11 Object 5. Of the difference between the Iewes estate ours their ministration of circumcision to the males onely and on the eight day c. pag. 13. Object 6. Of the Iewes and Proselytes that were both circumcised and baptised pag. 20. Object 7. That Christ was not baptized till he was about thirty yere old pag. 21 Object 8. That children understand not the mysterie of Baptisme pag. 23 CHAP. II. Touching Originall sinne in children p. 23 CHAP. III. That Baptisme received in the church of Rome or other apostatical churches is not to be repeated pag. 27 Object 1. That it is not true baptisme but an Idoll and lying signe c. pag. 30 Object 2. Of the corrupt ministration thereof and erroneous opinions held therabout pag. 37 Object 3. That there are divers sorts of Idols and both kinds in the popish baptisme pag. 41 Object 4. That Israell in their apostasie were not the Church and people of God but divorced from him having the covenant also brokē on the Lords part c. Where also are handled the Scriptures alledged hereabout 2 Chro. 15.3 Ier. 3 8. Hos 2 2. and 13 1. Numb 23 1. c. p. 57 c. Object 5. That Israel are called the people of God because they had ben so before though now they were not so in their apostasie c. where also is treated of the Scriptures here alledged Hos 1.9 and 2.2.7.18.19.20.23 2 Chron. 15.3 Mic. 2.7.8 Ioh. 10.16 c. p. 97 c. Object 6. That if Israel were the church and people of God then none might leaue them but they should fall into schisme pag. 116 Object 7. That the Church of Rome is not the church of God nor under his covenant neyther hath any of the Lords posts and ordinances left in it but is divorced from the Lord c. where also is treated of 2 Thes 2.3.4 and Rev. 11.1.2 and of the Temple of God there spoken off and of Iudah and Antiochus c. pag. 119. c. CHAP. IIII. Replies and Answers concerning churches in apostasie and more particularly touching the church of Rome c. pag. 139 Where again 2 Thes 2.3.4 the Temple of God is further treated off pag. 142 Also of the Beast the great City Babylon c. spoken of Rev. 11. and 13. 17. c. pag. 152 Of Gods people in Babylon spokē of Rev. 18 4. where also is treated of the Baptisme had in the Church of Rome c. pag. 166 Of Israell heretofore and Christian churches synce being in defection pag. 171 Of a double regard to be had of Churches in apostasie pag. 176 183. c. Of M. Iunius his judgment touching the Church of Rome pag. 182 Testimonies of older and later Writers touching Antichrists sitting in the Temple of God spoken of 2 Thes 2 3 4. pag. 211 Touching the Church of England in particular pag. 215 The second Treatise Touching the Remonstrants called Arminians Of the decree of Gods Electiō ch 1. p. 221 Of Gods decree of Reprobatiō ch 2. p. 224 Touching generall redemption ch 3. p. 229 Of free will or power in our selues unto good since the fall ch 4. pag. 233 Of the Saints perseverance ch 5. pag. 240 The third Treatise Concerning the Protestants and Reformed Churches Touching book prayer chap. 1. pag. 245 Of the constitution of particular churches chap. 2. pag. 249 Of the right and power of particular churches chap. 3. pag. 252 Of the Pastors other Officers administration chap. 4. pag. 255 Of the distinction of the Pastors and Teachers Offices chap. 5. pag. 259 Of the having of one or moe Pastors in particular churches also of Diocesan Provincial Bishops c. chap. 6. pag. 261 Of the Teachers Ministers of the word in generall c. chap. 7. pag. 278 Touching the exercise of prophecy pag. 281 Of the ministration of the Sacraments to al persons generally chap. 9. p. 282 Touching the maner of administratiō of the Sacraments where also touching the crosse in Baptisme and kneeling at the Lords supper c. chap 10. pag. 284 Of the disposing blessing breaking distributing of the bread wine ch 11. p. 285 Of the Ministers cōmunicating with the rest of the church chap. 12. pag. 286 Of the Ruling Elders Deacons or common people ministring the sacraments p. 287 Touching the often celebrating the Lords supper And of the time of the day whether morning or euening ch 14. p. 289 Touching having of a Fast the Lords supper together on one day ch 15. p 292 Of Loue Feasts chap. 16. pag. 293. Of the observation of other Holy daies besides the Lords day where also of Christmas and Easter c. ch 17. pag. 294 Of dealing with sinners for their reclayming or censuring where also is treated of Suspension Excōmunicatiō c. p. 300 Of the exposition of those words of Christ Tel the church Mat. 18. ch 19. p. 306 Of the maintenance of the Ministers and other officers of the church ch 20. p. 316. Touching the remnants and monuments of Idolatrie chap. 21. pag. 318 Touching the solēnizatiō of mariage p. 319 Of the generall duety of all churches and people touching religion ch 23 pag. 320 THE FIRST TREATISE Of some questions concerning the Anabaptists CHAPTER I. Whether Baptisme is to be administred to Infants being the children of the faythfull or not THE Anabaptists misunderstanding some Scriptures and not finding in the New Testament mention of any children by name that were baptized hold therefore that infants are not to be baptized though they be the children of such as doe beleeue The errour of which opinion appeareth by these Scriptures and reasons deduced from them other the like Gen. 17.7.12.13.14.26.27 Exo. 12.48.49 Zach. 2.11 Eph. 3.6 with Act. 2 38 39. 3 25. and 16 15 31 33. 1 Cor. 1 16. and 7 14. and 10 1 2. Rom. 4 11 16 17. 15 4 8 9 10. Gal. 3 8 29. Eph. 4 4 5 6. Col. 2 8 12. Psal 22 30 31. Esa 54 10. Zach. 13 1. Mar. 10 13 16. I. Because it is the ordinance commandement of God to giue the signe and seale of his covenant of grace to his people and their seed in their infancie throughout their generations Gen. 17 7 12 13 14. Exo. 12 48 49. with Act. 2 38 39. 3 25. 16 15. Col. 2 10 11 12. Which ordinance of the Lords
as may be seen in these places and the like Col. 2 11 12. with Rom 4 11 12. Matth. 5 23 24 25. and 26 17 29. Joh. 1 29. Act. 1â— 14 17. Rom. 12 1. and 15 4 16. 1 Cor. 3 16 17. and 5 6 7 8. and 6 19 20. and 9 13 14. and 10 16 17 18. Gal. 4 21 31. 5 1 9 13. Phil. 2 17 3.2 3. 2 Thes 2 4. The Epistle to the Hebrewes 1 Pet. 1 15 16 19. and 2 5. Jude ver 23. Rev. 1 12. and 2 17. and 3 5 12. and 19 8. and 21 2 3. c. By vvhich may appeare that although the outward ceremonies themselues be abolished yet the spirit and equitie of them still remaineth and that from them vvhich then vvere had in Israell vvee should now in the time of the Gospell deriue and fetch reasons instructions applications and directions for the churches use and benefit continually as I shall by and by obserue more particularly 2. But first let us note to this purpose also the doctrine phrases used by the Prophets which may giue further light about the question in hand As when Esay speaking of the time of the Gospell calleth the Christians the brethren of the Jewes and foretelleth hovv they shall be brought for an offering unto the Lord out of all nations to Ierusalem the Lords holy mountayne as the children of Israell bring an offring in a cleane vessell into the house of the Lord that the Lord vvill also take of them for Priests and Levites And that from one New Moone to another from one Sabbath to another al flesh shal come to worship before the Lord. Esa 66 18 23. And Ieremie the Prophet Thus saith the Lord David shall never want a man to sit upon the throne of the house of Israel Neyther shal the Priest the Levites want a man before me to offer burnt offerings and to kindle meat offerings and to doe sacrifice continually c. Jer. 33 17 18. c. And Ezechiels prophecie from the 40 chap. to the end treateth of the restauration of the church kingdome and people of God by Christ and so of the constitution of the Christian Church under the termes and types of the Temple ministerie vvorship city land common-wealth and kingdome of the Iewes Ezech. 40 48. chap. And to omit other of the Prophets Zacharie foretelleth that the nations shall be joyned to the Lord and shall be his people Zac. â—â— 11. And agayne that the Gentiles shall come to seeke the Lord of Hosts in Ierusalem and to pray before the Lord And shall take hold of the skirt of the Jewes to goe with them Zach. 8 22 23. And shall goe up from yeere to yeere to worship the King the Lord of Hosts and to keep the feast of Tabernacles Also in that day shall there be upon the bels of the horses HOLYNES TO THE LORD and the pottes in the Lords house shal be like the bowles before the Altar Yea everie pot in Ierusalem and in Iudah shal be Holynes unto the Lord of Hosts and they that sacrifice shal come and take of them and seeth therein and in that day there shall be no more the Canaanite in the house of the Lord of hostes Zach. 14 16 20 21. And many the like speaches may be observed throughout the Prophets foretelling the time of the Gospell with the mercies of God and our duties therein vvhich cannot be rightly understood or observed as vve should vvithout reference to the ceremonies and state of Israel heretofore Which also plainly sheweth the abolition of those shadowes and ceremonies to be such as that yet still the trueth and equitie of them remayneth is perpetuall for the churches instruction comfort and direction continually 3. And now that I am giving some instances out of the Prophets I wil before I come to mention also some particulars in the Apostles writings to like purpose note yet further in divers respects that which the Prophet Amos hath touching the kingdome of Christ in the Christian Church of the Gospell vvhen he bringeth in the Lord himself speaking thus In that day will I raise up the tabernacle of David that is fallen and close up the breaches thereof or hedge the breaches of them and I will raise up his ruines and I will build it as in the daies of old that they may possesse the remnant of Edom and of all the heathen vvhich are called by my name saith the Lord that doth this Amos 9 11 12. Thus prophecied Amos of old Whose speach how should it be understood or these things observed in the Church and kingdome of Christ built up among the Ievves Gentiles in the time of the Gospell whereof the Prophet speaketh if we should not now look unto David and to the estate of his house kingdome as it vvas heretofore and still haue relation thereunto in the Churches constitution reformation ministration and proceeding alvvayes endevouring to haue the spirituall trueth comfort and benefit thereof more and more among us To which end all the phrases here used by the Prophet are vvell to be mynded for the manifold use that may be made thereof And this Scripture I doe the rather more particularly insist upon because the Apostles did thus understand and apply it in a controversie that vvas about circumcision in their time Act. 15 1 17. Where vvhen they disputed how the Gentiles vvere to be free from circumcision and the yoke of Moses Law vvhich had before ben as a partition vvall betvveen the Ievves and Gentiles they both by the vvork of God and from this Scripture observed vvithall hovv now the Lord took out of them a people for his name as the Prophets had foretold ver 14 17. And besides the things spoken of Davids tabernacle in both places note also hovv vvhere Amos hath that the Ievves should possesse the remnant of Edom and of all the heathen upon vvhom the name of the Lord is called the Apostle Iames follovving the Septuagints translation hath it that the residue of men might seek after the Lord and all the Gentiles c. so teaching that by the remnant of Edom vve may understand the residue of men besides the Ievves whether nearer unto them or hostile against them as the Edomites vvere to the Ievves and that vvhen the Gentiles seek after the Lord and are called by his name then †Obad. v. 19 20 21. Psa 47 3 4 9. they become the Ievves possession in Christ the sonne of David in vvhom Davids ruinated tabernacle is built agayne and the breaches of the hedges thereof vvherevvith it vvas compast about fenced be hedged and closed up and his ruines raised up and it built and set up as in the dayes of old c. Amos 9 11 12. vvith Act. 15 16 17. To the same purpose may be observed those many places throughout the Scripture vvhere it is said that Christ should sit upon the throne of David Luke 1 31
32 33. and Act. 2 30. vvith Psal 89 3 4 29 36. and 132 11. Esa 16 5. and 32 1. Jer. 33 15 26. Dan. 7 14 27. Mic. 4 7. Which being rightly understood and spiritually applyed will not onely minister unto us much instruction and comfort but vvill also plainly manifest hovv vve should novv stil haue reference hereunto in the churches estate and in the many questions and controversies arising thereabout Briefly these things and an hundred the like in the Scriptures sufficiently teach us that although vve be freed from Moses ceremonies yet vve may not be aliens from Israels policie As the Apostles also taught and shewed the churches continually Ephes 2 11 12. vvith Gal. 5 1 13. Phil. 3 2 3. and Col. 2 8 17. and the vvhole Epistle to the Hebrevves 1 Pet. 2 5 10. 2 Pet. 1 19 20 21. Rev. 19 10. and 21 2. c. 4. So then stil remembring as I noted erevvhile that the ceremonies of Moses are in such sort abrogated vve freed from the outvvard observation thereof according to the letter of the Lavv as yet still the spirit equitie thereof abideth vve stand bound to the observation thereof accordingly notvvithstanding the many differences of estate and administration betvveen them and us I come now to the Apostles vvritings to giue some instances also out of them To name some particulars therefore to vvhich there is reference in the nevv Testament as the Tabernacle and Temple the Arke and Mercy seat the pillars the candlestick the Altar of burnt offering and incense the Passeover and continuall sacrifices and offrings the Priests and their ministration and service the feasts leven leprosie uncleannes by touching the dead c. Who knovveth not that these novv are ceased and that many great differences may be observed hereabout betvveen them and us betvveen their infancie and our riper age betvveene their administration and ours c. Yet notvvithstanding there is also the spirituall intendement use of these besides the letter and a perpetuall equity of them vvhich remayneth novv still for ever And accordingly doe the Apostles and all vvriters both old and nevv from hence dravv reasons informations applications of them unto us and our estate novv under the Gospell As â—â—r example may be seen touching the tabernacle and temple hovv it is â—â—plyed to Christ Ioh. 1 14. in the Originall and 2 19 21. Hebr. 8.1 2. and 9 â—â— 12 23 24. Revel 21 22. And to the church in the time of the Gospell â—oth the universall and particular churches Act. 15 16 17. Ephes 2 21. â— Cor. 3 16 17. 2 Cor. 6 16. 2 Thes 2 4. 1 Pet. 2 5. Revel 3 12. and 11 1 2 19. and 13 6. and 14 15 17. and 15 5 6 8. and 21 3. and to particular persons â— Cor. 6 19. 2 Cor. 5 1 4.2 Pet. 1 13 14. with Ioh. 2 19 22. The like may be observed about the other particulars vvith the severall uses and applicaâ—ions made thereof in sundry places as of the Arke Mercie-seat Rev. â—1 19. and Rom. 3 25. with Exod 25 17 21. in the Septuagint The pillars Rev. â— 12. Gal. 2 9. 1 Tim. 3 15. The Golden candlesticks Rev. 1 12 13 20. and 2 â— 5. and 11 4. The Altar of burnt offring Mat. 5 23 24 25. 1 Cor. 9 13 14. â—0 16 17 18. Hebr. 13 10. Rev. 6,9 and 11 1. and 14 18. and the Altar of incâ—nse Rev. 8 3 4 5. and 9 13. and 14 18. The Passeover 1 Cor. 5 7. with Joh. â— 29. 1 Pet. 1 19. Revel 13 8. and other sacrifices and offrings Mark 9 49. Ioh. 1 29 36. Rom. 12 1. and 15 16. Phil. 2 17. and 4 18. Hebr. 9 23 26. and 10 â—2 26. and 13 15 16. 1 Pet. 2 5. The Priests and their ministration and seruice Rom. 15 16. 1 Cor. 9 13 14. Hebr. 5 1 5. 8 1 5. and 10 12 21. 1 Pet. â— 5 9. Rev. 1 6. and 5 10. and 20 6. The feasts 1 Cor. 5 8. Iude ver 12. Leven Matth. 16 11 12. Mar. 8 15. Luke 12 1. and 13 21. 1 Cor. 5 6 7 8. Gal. 5 9. Leprosie and other uncleannes 1 Cor. 7 14. 2 Cor. 6 17. Ephes 5 5. Jude ver 23. Revel 3 4. and 16 13. and 18 2. Now if from these vve may derive reasons and applications to our selues vvhy not also from circumcision notvvithstanding the differences betvveen them and us as vve see the Apostle also doeth in this particular likevvise Col. 2 11 12. And in deed vvhat is there at all in Moses or the Prophets from vvhich vve may not novv deduce reasons and receiue information to our selues for the Churches use and benefit continually seeing all the Scripture is giuen by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnes that the Man of God may be perfect and throughly furnished unto all good vvorks 2 Tim. 3 16 17. with Rom. 15 4. â— Cor. 10 1 11. 2 Pet. 1 19 20.21 and Luke 16 29 30 31. 5. Now to come more particularly to the objections here made concerning circumcision vve are to obserue that vvhen the Lord appointed â—he males onely to be circumcised then vvas the man-child to come of the seed of Abraham in vvhom all the nations should be blessed Gen. 17 10. vvith â—2 3. and 18 18. and 22 18. Act. 3 25. So as this ordinance of circumcising â—he males onely vvas then of exceeding good and great use for the betâ—er direction and more confirmation of their faith in Christ Like as also vvas the appoynting of a male Lambe for the Passeover Exod. 12 5. and â—he consecration of the first borne of the males to the Lord Exod. 13 12. and Luke 2.23 both vvhich vvere types leading unto Christ Joh. 1 29 36. â— Cor. 5 7. 1 Pet. 1 19. and Rom. 8 29. But novv that Christ is come of the â—eed of Abraham according to the flesh and hath vvrought for us eterâ—al redemption through the blood of his crosse accomplishing the truth of those things which were shadowed by the ceremonies of the law this difference of sex estate is taken avvay so as now there is neyther male nor female Iewe nor Gentile bond nor free but we are al one in Christ Iesus Gal 3 28. And so now the female is baptized as well as the male and included though not particularly by name expressed in the commission of Christ Matth. 28 18 19 20. with Act. 16 14 15 33. Which is also against the Anabaptists inasmuch as the ministration of the outward signe of Gods covenant is now since Christs comming inlarged women being made partakers thereof which before were not And so the Anabaptists error sinne is the greater that would now straiten the extent of Gods grace in Christ denying the signe of Gods covenant to children whom the Lord appoynted before to be partakers thereof Gen. 17 7 13. Yea and
and courses as they haue rashly runne into them And the more novv that they haue ben manifested againe and againe hovv ever hitherto they would not take heed to the instructions and vvarning giuen unto them 7. Finally vvhereas they say The outward washing need not be repeated and yet say also that they haue renounced the Romish baptisme as an impure Idol in their aâ—â—se they use shifts and contradict themselues For if the outward baptisme be an Idol vvhy doe they reteyn it If it be not an Idol why haue they renounced it That vvhich they speak of their abuse is a shift not to the point in questioÌ„ as I noted before Difference is to be put between aâ—â—ing that is abused betvveen the abuse thereof The Scriptures are the vvord of God and not an impure Idol to be renounced though they be abused by the Papists and themselues Wine is the good creature of God and not an impure thing to be renounced though it be abused by drunkards c. But of this God willing more hereafter This for the present may suffice to shew the fraud impiety of their dealing In comparison whereof the dealing of the Anabaptists vvho â—â—ding it to be an Idoll and lying signe doe therefore indeed renounce it and receiue another is more conscionable and religious though yet â—â—â—ery deed it be most sinfull and ungodly For the Baptisme had in the â—â—urches aforesaid vvhich they renounce is not an Idol and lying signe â—â—â—ction as they pretend but is in deed true Baptisme the ordinance 〈◊〉 â—he Lord which in mercy he hath giuen to his church for a signe of his â—â—â—enant hath stil continued it in the churches aforsaid unto this day â—â—â— may appear by the reasons here alledged before against the renounâ—â—â—â— of that Baptisme and the receiving of another and novv also by these vvhich here followe agreeably thereunto Reasons shewing That the Baptisme of the Church of Rome England is not an Idol and lying signe c. but the Lords ordinance and true baptisme and therefore may not be renounced or another receyved I. Because an Idol and lying signe and fiction is an invention of man in the worship of God Exod. 20 4. Psal 106 36 39. Ier. 2 28. Hos 13 2. 1 Cor. 8 4. and 10 7. Col. 2 18 23. Whereas Baptisme in those Churches is of the holy things of God a true signe of his covenant an institution of the Lord which the Church of Rome had in the Apostles dayes when Antichrist as yet was not seated there hath reteyned it ever since together with other Churches derived therefrom notvvithstanding their Apostasie and great impiety other wayes Rom. 6 3 4. with 1 7. 2 Thes 2 4. Rev. 11 1 2 19. II. Els those Churches the like should not haue a mixture of Gods ordinances with their owne inventions and so haue their thresholds and posts set by the Lords posts and thresholds among them but should be utterly deprived of all every one of Gods ordinances if the Baptisme and other like things among them were all Idols lying signes fictions But they haue such a mixed estate as is aforesaid though some far more then other like as Israel also had heretofore As both the Scripture and experience in all ages doeth shew it to be in all such churches For which see the Scriptures aforesaid and Ezech. 43 7 8. Hos 7 8. and 13 2 4. Amos 2 11. and 8 5. 2 King 7 3. 1 Tim. 4 1 2 3. Rev. 8 7 9 11 12. and 11 1 2 c. III. And if the Baptisme of such churches were in deed an Idol and lying signe and fiction a detestable and cursed sacrament then it should be the sinne of those churches to reteyne that Baptisme still and their duty presently to cast it away And we also ought to plead with them utterly to reject it For so both they ought to doe with all Idols lying signes and inventions of men brought into the vvorship of God and we should also provoke and stirre them up hereunto Ezech. 20 7. Esa 30 22. Hos 2 1 2. and 13 2. and 14 8. 1 Cor. 10 7 11 14. 1 Joh. 5 21. Rev. 21 8. Which if either they or we should doe it would be great sinne and impiety in us all 2 Chron. 29 18 19. with Ier. 50 28. and 51 11. 1 King 19 10 14. Ezech. 43 8. Amos 5 14 15. 1 Thes 5 21. Rev. 11 1 2 19. with Eccles 7 16 17. When Israell fell into defection the Prophets that blamed their idolatries exhorted them to leaue all their iniquities did then also reproue them for not observing religiously such of the ordinances of God as were still remaining among them Amos 8 5. with 2 8 11 12. and 5 4 5. Ier. 17 21 27. with 2 20 28. chap. Ezech. 20 7. with ver 12 13. c. So farre were they from accounting Gods ordinances reteyned in apostasie to be Idols and detestable thing And vvhen reformation vvas made in Iudah that they returned to the auncient syncerity of the Church they cast away onely the filth lothsome things that were brought into the Temple and not eyther the â—â—mple it self or any of the holy things therof that had ben polluted but â—â—â—se they reteyned still as being the Lords notwithstanding al their deâ—â—â—tion and cleansed them from the pollutions thereof and such of the â—â—â—sels of the Lord as had ben cast away in that apostasie they also preâ—â—red and sanctified 2 Chron. 28. with 29 3 12 16 17 18 19. These things â—â—e written for our learning and this president may serue both to direct 〈◊〉 in the trueth and to convince the erroneous opinions and sinful praâ—â—â—ses vvherein so many goe astray some on one hand some on another â—â—ndry vvaies IV. Baptisme in the defection of Christian churches is as circumcision vvas in the apostasie of Israell But circumcision in that estate was not an Idoll and lying signe a false or cursed Sacrament but the Lords ordinance a true signe holy Sacrament had in Israel before their defection and still continued in the time of their apostasie as hath also come to passe in the Christian church concerning Baptisme through the merciful and povverfull work of God Gen. 17 7 14. and Lev. 12 2 3. with 2 King 13 â—â— 2 Chron. 30 chap. Jer. 9 26. Ezech. 23 ch and 32 24 26 29 30 32. Also Matt. 28 18 19. Rom. 6 3 4. with 2 Thes 2 4. Rev. 11 1 2 19. Which we ought therefore with thanks to acknovvledge and obserue to the praise of God and our owne comfort and not to deny so gracious a work of God or any way to oppugne it to the dishonour of his name and our ovvn unspeakable hurt and evill V. And the Covenant of God is an everlasting covenant which God continueth and respecteth euen in the times of apostasie yea and when he chastiseth the breach and
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
himself both circumcised and baptized Mat. 3 13 15. Luk. 2 21. and 3 21 22. So as in this respect also baptisme is still to be observed and acknovvledged And therefore as it had ben euen in this behalf sinne in Israel Iudah when they vvere in their deepest defections to haue rejected circumcisioÌ„ not to haue used it at all so should it now be sinne in the church of Rome if they should reject baptisme and not keep it Which againe doth plainly evince that it is not a vayn idoll and nothing for then it vvere not sinne but their duetie utterly to cast it avvay and not to keep it at all but that it is the Lords ordinance his baptisme and sacrament which we ought so to esteem acknowledge notwithstanding that both the ministration of it be sinfully corrupted among them and themselues be erroneously perswaded in divers things thereabout 13. And now by these things also may appear what an error it is wheÌ„ they say that it wil not help to distinguish between baptisme in it self considered as Gods ordinance and betvveen the corruptions and idolatrous abuse thereof because the brazen serpent being in it self Gods ordinance at first and a sacramental signe of their redemption by Christ yet when they burnt incense to it made it an Idol vvas therefore destroyed as Nehushtan a peece of brasse Which is as if they should say it vvould not help to put difference between the Sunne in it self considered as Gods creature and between the idolatrous abuse thereof Or between the Bible in it self considered as Gods word and ordinance and between the Idolatrous abuse thereof c. because the brasen serpent being at first Gods ordinance and afterward idolatrously abused vvas destroyed as a peece of brasse Or as if there were no difference between baptisme vvhich is an ordinarie and perpetuall institution of God and the brasen serpent which vvas an extraordinarie and temporarie ordinance of the Lord. Or that baptisme should utterly be rejected as being no better then the commoÌ„ washing of our hands with water like as the brazeÌ„ serpent was destroyed as a peece of brasse after the idolatrous abuse therof How strongly these things savour of Anabaptisme may seduce thereto let al obserue And hitherto of these errors had in this place about the point aforesaid CONTRADICTIONS Thirdly for contradictions mark these particulars 1. When they say there be two sorts of Idols Contradictions some meerely devised by men as Jeroboams calues some perverted by men from holy signes to Idols as the brasen serpent which being made an Idol was destroyed as a peece of brasse and both these kinds are in popish baptisme And therefore they haue renounced that Romish baptisme as an impure Idoll in their abuse c. Whether they meane that they haue renounced it as the calues or as the brasen serpent or as both of them as they say both sorts of Idols and obominations are in it yet they contradict themselues when they say afterward that the work of the Priests baptizing remayneth as did the vvork of the Idolaters circumcising in Israell For this remayned so as it had ben sinne for them to renounce it and to gather their uncircumcision againe and vvith this also they did and might come to the Passeover as circumcised persons vvhereas it was not their sinne but their duetie to renounce all idols and to destroy them and leaue all idolatrie and this also before they came to the Passeover For which see the histories recorded touching the abolition of idolatrie observation of the Passeover both in Hezekias and Iosias time 2 Chron. 29 and 30 34 35 chapt with 2 King 18 3 4. and 23 1 23. Now to renounce and to reteyne are contraries to remayn and to be destroyed are contradictorie the one unto the other Or if they say they speak but of some abuse meane not that they haue renounced the baptisme aforesaid as an impure Idol then besides their shifting noted before to vvhat purpose is it when our question is about the baptisme vvhether it be an Idoll or not to tell us that there be tvvo sorts of â—dols c. and both the sorts are in popish baptisme Esa 44 20. and that therefore they haue reâ—ounced it as an impure Idoll in their abuse c. Yea that the Romish baptisme is †a â—ye in their right hand c. and that the saying of the Apostle is verified in it an Idoll 〈◊〉 nothing in the world 1 Cor. 8 4. For if so it were then in deed it ought to be renounced as a lye and an Idoll and not to remayne as the circumcision â—n Israell did 2. Againe one while they say that in popish baptisme the washing vvith vvater in nomine patris c. is an holy signe turned into an idol as vvas the brazen serpent vvhich in it self vvas Gods ordinance at first and a sacramental signe of redemption by Christ Another vvhile they say that in popish baptisme both the vvater is as the gold and silver of the heathen Idols and the outvvard action or vvork of the Idolaâ—rous priests hands that baptizeth is as the vvorkmanship of the mens hands that made the Idols spoken of Psal 115 4. and as touching the relation of a sacrament it is a vayn idoll and nothing as were the heathen idols whereof the Apostle saith an idol 〈◊〉 nothing in the vvorld 1 Cor. 8 4. Which though for the matter and vvorkmanship it be something yet for the relation unto God or divine grace it is nothing as otherwhere also * Arrovv against Idol p. 13 14. they speak of Idols that they are things of naught because they â—aue nothing of that vvhich fooles think they haue and are therefore nothing to be esteemed seeing an Idol is nothing in the vvorld as the Apostle saith 1 Cor. 8 4. 3. So one vvhile they make as if the baptisme of the church of Rome whereabout our question is were like the calues of Israel heathens Idols neither of vvhich vvere ever ordeyned by God and both of which were utterly to be destroyed another while they make as if it were like Israels circumcision which was Gods ordinance remayning still in their apostasie not at all to be rejected 4. Here they say that the priests vvork vvhich baptizeth doth remaine as did the vvork of the Idolaters circumcising in Israel Yet †Animad p. 84 102. 103. a litle after in the same treatise they mislike in us and except against the comparing of the church of Rome vvith Apostate Israel yea albeit that here themselues compare that churches baptisme vvith the calues of Israel vvith the Ievves brazen serpent yea euen with Israels circumcision Other contradictions that might be observed by conference of their assertions otherwhere I vvill not here insist upon Let these suffice for the present ABVSE OF SCRIPTVRES Fourthly for abuse of the Scriptures here alledged Abuse of Scriptures that
may now also evidently appeare by the errors and other particulars before noted For although there be many devises of men sinfully annexed to baptisme in the church of Rome some wicked opinions erroneously held concerning it among them yet baptisme both ‘ Rom. 6 3. was there as Gods ordinance before these corruptions and errors and so hath ben continued in that church to this day and ought also still to be reteyned the corruptions â—nely and the errors being renounced rejected So then the baptisme â—ere had vvhereabout our question is neither is like Ieroboams calues â—â—oken off 1 King 12 28. nor is an extraordinarie and temporarie signe 1 King 12.28 as was the brazen serpent nor is to be renounced as the brasen serpent was destroyed 2 King 18 4. for idolatrous abuse nor to be esteemed as the common washing of our face vvith vvater as the brasen serpent was accounted called Nehushtan a peece of brasse as is said in 2 Kin. 18 4. Esa 44 20 2. And for the saying of the Prophet Esa 44 20. if the Romish baptisme be as the lye in the right hand there spoken of then should it not onely be a vayne Idol of mans devising and utterly to be rejected of all that haue so received it as there it is ministred but also til it were so renounced vve might say of everie such a one as there the Prophet saith He feedeth of ashes a deceived heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Esa 44 20. The sinfull iniquitie of which Anabaptistrie is alreadie declared before Which also convinceth the abuse of this Scripture and other like allegations of theirs here and othervvhere 3. So when they stick not to affirme that in the Romish baptisme the saying of the Apostle is verified an Idoll is nothing in the vvorld 1 Cor. 8 4. how extreemly again doth he abuse the Scripture 1 Cor. 8 4. And how truly is the Apostles saying verified in themselues that they vvaxe vvorse and vvorse deceiving and being deceived 2 Tim. 3 13. And yet further vvhen vvith this they compare that which is written of the heathens idols Psal 115 4. their Idols are silver and gold Psa 115 4. the vvork of mens hands applying this also to the baptisme aforesaid most ungodly and deceitfully as may appeare by their owne vvords and by the shifts errors and contradictions noted out of them here before And mark how this Scripture is thus compared with the other of 1 Cor. 8 4. to shew by these two joyned together that as an Idol so popish baptisme for the matter and work is something but for the relation unto God for mysticall or spirituall representation signification confirmation sealing obligation or the like it is nothing yea so it is a vayne Idoll and nothing Which hovv like is it to that of †Lib. 2. de Eccles triumph c. cap. 5 tom 1. contr 7. Bellarmine which I noted here a litle before in his Shifts vvhere he alledging this saying of the Apostle We knovv that an Idoll is nothing in the vvorld 1 Cor. 8. saith that here an Idol is sayd to be nothing because that although it be something according to the matter yet it is nothing formally seeing it representeth that vvhich is nothing therfore neyther doth truly represent neyther consequently is in deed Where yet note this difference withall that Bellarmine alledgeth this Scripture to shew if he could that the images had in the church of Rome which are Idols yet are no Idols indeed And he here alledgeth the same Scripture to shevv if he could that the baptisme had in the church of Rome vvhich is not an Idol yet is an Idol nothing in the world this euer touching the relation also which is the mayn thing in the Sacrament as he likewise saith And whereas to haue some colour he aÌ„nexeth that the Apostle when he saith An idol is nothing in the world yet is not contrarie to the Prophet who saith Their Idols are silver and Gold the work of mens hands what maner of reasoning is this but as if now some other would rise up and say Neyther is the Prophet contrarie to himself in the same place when he sayth They that make the Idols are like unto them so is everie one that trustet◠〈◊〉 them Psal 115 8. compared with ver 4 5 6 7. for though the makers of them â—â—e not made of gold and silver as the Idols be and though they haue mouthes eyes eares noses and hands that can speak see heare smell and handle vvhich the Idols can not yet they are notwithstanding spiritually brutish foolish vayne blind and senselesse and so are like the Idols as other Scriptures teach us to understand this saying here Ier. 10 8 14. and 51 17 18. Esa 41 29. and 44 9 20. Hab. 2 18. Zach. 10 2. And what were this to the purpose about the question and matter in hand 4. The other Scriptures here alledged namely Rev. 17 11. 18 8 20 21. Reu. 17 11 18 8 20 21. 2 Thes 2 11 12. â— Thes 2 11 12. although they be true of Antichrist with his adherents apostasie and of the mysticall Babylon and so may fitly be applyed to the man of sinne to the mysterie of Babylon with al that lawles estate and iniquitie there spoken off yet touching the question of Baptisme novv in hand they are vainely alledged and much abused For difference is to be put between Antichrists apostasie and Gods ordinances therein reteyned though corruptly used and mixed with their ovvne inventions 2 Thes 2 3 4. with Ezech. 43 7 8. betvveen the man of sinne and the Temple of God vvherein he sitteth 2 Thes 2 3 4. betvveen the Gentiles the court of the Temple with the holy city giuen them to tread thereon for a time appointed Rev. 11 2. betvveen Babylon the empiring city of Rome vvith the Babylonish estate thereof and the people of God vvhom he calleth and bringeth from thence as he did his people of old out from Babylon of the Chaldeans and Lot out of Sodom Rev. 17 3 4 5 â— 18. and 18 2 4 5 19 20 21 with Esa 48 20. Ier. 50 8 28. and 51 6 7 8 11 45. Zach. 2 6 7. and Gen. 19 12 16. with Rev. 11 8. Antichrist with his apostasie shal be consumed His adherents being strongly deluded to beleeue lyes and not beleeving the trueth but taking pleasure in unrighteousnes shal be damned the Beast shall goe into perdition and Babylon the great city shal be burnt vvith fier and throvven dovvne vvith violence found no more as the holy Apostles and Prophets haue foretold As may be seen in the Scriptures and chapters here alledged 2 Thes 2 3 8 11 12. Rev. 17 11. and 18 2 8 18 20 21. compared with Ier. 50 and 51. Esa 13 and 14 â—1
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
the transgressours of the covenant the Psalme then speaking in the person of the Lord sings it thus †Psal 89.28 34. My mercy will I keep for him for evermore and my covenant shal stand fast vvith him His seed also vvil I make to endure for ever and his throne as the dayes of heauen If his children forsake my Lavv and vvalk in my judgements If they “ Hebr. profane break my Statutes and keep not my Commandements Then vvill I visit their transgression with the rod and their iniquitie vvith stripes Neverthelesse my loving kindnes vvill I not utterly take from him nor suffer my faithfulâ—â—â— to faile My covenant vvill I not “ Hebr. profane break nor alter the thing that is gone out of my lippes c. Psal 89 28 34. c. Now how plainly these Scriptures lead us to obserue a double consideratioÌ„ of the Iewes people of God in cases of apostasie as I haue †Advert p. 59. 60. 61. c. other where in some particulars noted heretofore One in respect of theÌ„selues another in respect of the Lord One in respect of the covenaÌ„t which theâ—â— sinfully break on their part another in respect of the covenant which the Lord faythfully keepeth on his part One in respect of the covenant 〈◊〉 vvorks another in respect of the covenant of grace One in respect oâ— the truths favours of God still enjoyed among theÌ„ another in respect of their transgressions mixture of their ovvn inventions profanatâ—ons vvithall c. I wil not here further prosecute but leaue it to the consideratioÌ„ judgment of others Wishing al such as haue opposed or haâ— â—rejudice hereabout novv carefully to obserue and regard these things â—east othervvise they runne into errour upon errour more and more deâ—eiving and being deceived and so receiue from the Lord a just recomâ—ence of their obstinacie and opposition Hovv also some of the Scriptures aforesaid may vvithall haue reference to the calling againe of the Iewes now to come I vvill not here â—nter to speak thereof but will keep to the question in hand concerning â—he estate of Israell in defection from Ieroboams time forvvard so long â—s God let them remain in his land the land of Canaan the land of promise c. All which time both Israel and Iudah were stil by the Prophets â—alled and accounted the people of the Lord and haue such dueties required of them such reproofs and exhortations giuen them and such â—hings done for them and concerning them as belong particularly to such as are the church and covenanted people of God As I haue by sunâ—ry instances here before shewed out of the Prophets historie of the â—cripture which I need not againe to repeat P. 58. c. And hitherto concerning â—er 3 8. Touching Hos 2.2 The next Scripture here alledged is Hos 2.2 vvhich for sundry questions touching churches in apostasie may wel be observed so it be rightly done The vvords are these “ Hos 2 1 2 3 4 5. Say ye unto your brethren †That is my people Ammi and to your sisters * That is having obteyced mercy Ruhamah Plead vvith your mother plead †Or that shee is not for she is not my vvife nor I her â—usband ‡ Or that she put away let her therefore put avvay her vvhoredomes out of her sight and her adulteries from betvveen her brests Least I strip her naked and st her as in the day that she vvas borne and make her as a wildernes and set her like a drie land and slay her with thirst And I vvill not haue mercy upon her children for they be the children of whoredomes For their mother hath played the harlot she that conceived them hath done shamefully for she said I vvill goe after my lovers that giue me my bread my water my wooll and my flax myne oyle and my drink c. To finde out the meaning â—hereof the better let us consider both what vvent before and what followeth after in this Prophecie it self and vvhat further light other Scriptures compared herevvith will afford hereabout First therefore to begin vvith that vvhich goes before in this prophecy obserue and remember still the time when Hosea prophecied vvhich was †Hos 1 â— in the dayes of Vzziah â—otham Ahaz and Hezekiah kings of Iudah in the dayes of Ieroboam the sonne of â—oash king of Israel who was the thirteenth king after Ieroboam the sonne of Nebat that caused Israell to sinne Next mark hovv the Lord novv said to Hoseah the Prophet †Hos 1 â— Goe take thee a wife of whoredomes and children of whoredomes for the land of Israell hath committed great vvhoredome departing from the Lord And how the Prophet went and did it Hos 1.3 c. That this is a type of Israels estate in Hoseahs time none wil deny And that here Israell is expressely termed a vvife is evident though yet a wife of whoredomes in that their estate Novv the Lord then threatnerh for this spiritual whoredome of their idolatrie sinful iniquities to punish and cast theÌ„ avvay And this also to be done by degrees if any way they could be brought to repentance is declared by tipes of the children borne by this wife the harlot one after another Whereof the first vvas called †Hos 1 4. Jezreel according to the name of a town in Israel because the calamity now prophecied of Israel should begin wheÌ„ Zachariah the fourth froÌ„ Iehu should be slain by Shallum so the kingdome be taken away froÌ„ Iehues house for the slaughters that he made ‡ 2 Kin. 9. 10 ch before in Iezreel Hos 1 4 5. The accoÌ„plishment whereof see in 2 Kin. 15 8 12. And this fell out after the time of Ieroboam the sonne of Ioash the third from Iehu in whose dayes Hoseah began to prophecy as I noted before Hos 1 1. with 2 King 14 23 29. and 15 8. c. So this vvas not yet performed when Hoseah thus prophecied but it vvas then to come The second child vvhich vvas conceived borne by this wife was called ‡ Hos 1.6 Lo-ruhamah that is not having obteyned mercy noting that calamity which came upon Israell vvhen in the dayes of Pekah king of Israell Tiglath Pileser King of Assyria came and wasted the countrey beyond Iordan carying avvay the Rubenites Gadites half tribe of Manasseh 1 Chron. 5 26. and took Iion and Abel-beth-maachah and Ianoah Kedesh and Hazor and Gilead and Galile all the land of Naphtali and caried them captiue to Assyria 2 King 15 29. with Hos 1 6. And this also vvas then to come vvhen Hoseah thus prophecied The third child borne by this vvife vvas called * Hos 1 9. Lo-ammi that is not my people noting the third great calamitie which came in the dayes of Hoseah the last king of Israel when the whole kingdome of the tenne
‡ Or husband frend yet an adulteresse according to the loue of the Lord toward the children of Israell who look to other Gods and loue flagons of wine c. And many the like might be shevved out of this and the other Prophets In all vvhich vve must alway be carefull so to understand the Prophets if vve will understand them aright as one place may agree with another not imply contradictions For they neither contradict themselues nor one another And it hath alwaies ben a speciall fountaine of error and heresie to take hold of the sound or letter of some words in some places without conferring them vvith other Scriptures or having regard to the circumstances of the place it self not so much as respecting vvhat goeth before or followeth after or the like Finally the Chaldee Paraphrase thus expoundeth that vvhich is writteÌ„ in Hos 2 2. †Ionathae Chald. paraphr in Hos 2 1. Rebuke the congregation of Israell and say unto her that she submitteth not her self to my worship therefore neither doeth ‡ Christ So this Paraphrast often speaketh my word accept of her prayers untill she shall remoue her evil works out of her sight and the worship which shee yeeldeth to idols out of the mids of her cities Thus hath the Chaldee Paraphrase Where marke if their exposition do not agree with the things aforesaid lead us so to understand this Scripture as if it were said Plead with your mother that she is not my wife nor I her husband that is that she doth not demeane cary her self as becometh my vvife in that she submitteth not unto my vvorship vvhich I haue appointed her therefore neither doe I shevv my self tovvards her as her husband to receiue her requests in the time of her need and accordingly to succour and protect her c. And it is not unknovvne among men that sometimes such things and speaches fal out between maried persons when yet notvvithstanding they remayne still man and wife together untill there be a divorce and forsaking one of another Neyther are such maner of phrases in other cases unusuall in the Scriptures and common speaches of men Ioh. 8 39. Iob 17 14. Pro. 7 4. and 12 4. Ier. 2 27. Esa 1 10 21. and 57 3 4. Ezech. 16 3 35 44. c. And note withall that the case both of all the tribes vvhen they vvere together afterward of Iudah also was often such as the Chaldee paraphrase here speaketh that they submitted not to the vvorship of God but followed idols other Gods vvhereupon the Lord many times refused to heare their prayers and to protect them as formerly he had done and gaue them up into their enemies hand time after time Iud. 2 12. c. 2 Chro. 28 and 33 ch Jer. 2 13. and 7 15 16. and 11 13 14. and 14 10 11 12. Esa 57 3 8. â—5 2 7. Zach. 7 12 13 14. Yet vvere they still the Lords vvife and people and he their God and husband as I think these men themselues will not deny And divers †Calvin Danaeus c. in Hos 2 2. good interpreters expounding this Scripture doe so understand it as thinking it agreeth with that which is writteÌ„ in Esa 50 1. where the Prophet speaketh of Iudah to vvhom the Lord had not giuen a bill of divorce And vvith Ezec. 16 ch spoken of before And ‘ Danaeus ibid. some of them also compare it vvith Ier. 3 8. vvhich speaketh of Israel vvhen they vvere out of the land of Canaan and giuen into the hands of the Assyrians c. Whereof I haue treated here before more particularly To conclude then by that which hath ben said may appeare how in this ‘ Hos 2 ch chapter there is a further explication application of ‡ Both for the judgemeÌ„ts threatned mercies promised things spoken of in the former chapter and that the several names times of the birth of the children †Hos 1 4.6 9. there spoken of follovving one after another by degrees and being giuen as types unto Israell doe necessarily shevv that this people came not to be ‡ Not the Lords people Lo-ammi when Ieroboam the sonne of Nebat set up the calues and Israell fell into idolatrie vvith him but a long time aftervvard as hath ben shevved before Moreover that when †Hos 1 4. with v. 6 and 9. Jezreel vvas borne of Gomer the harlot noting the avenging of the blood of Iezreel upon the house of Iehu vvhich was about tvvo hundred yeres after Ieroboams apostasie then Israell yet vvas Ruchamah and Ammi still And finally that vvhen Israell for their continuance in sinne came to be ‡ Hos 1 6 with ver 8 9. Lo-ruchamah unpittied or not obteyning mercy some of the tribes and cities being delivered up into the hands of Tiglath Pileser c. yet vvere they Ammi still and so continued untill the birth of the next child when Gomer brought out †Hos 1 8.9 Loammi not my people vvhenas Israel was caryed away by Salmanasser out of the Lords land driuen out of the Lords house cast avvay by the Lord out of his presence and made vvanderers among the heathen nations As hath ben shevved heretofore out of the Prophets and historie compared together And hitherto of this Scripture in Hos 2 2. and of the things that goe before and follovv after in the same Prophecie * 2 King 17. c. the like in other Scriptures concerning the question in hand Of which I haue spoken the more largely desiring that the right and true meaning of this and the other Prophets in these things may be found out and rightly observed Which novv both for my self and others I leaue to further consideration hoping that the right discerning and distinguishing of the things aforesaid vvill giue us great light both to direct us hovv to esteem of churches in apostasie and to keep us from the aberrations that are now so common both on the right hand and on the left whiles some regard not the defection or corruptions of Churches as they should and others by reason thereof would presently and utterly make a nullitie of such Churches or of the ordinances of God yet remayning though corrupted therein Touching Hos 13.1 The next Scripture here alledged is out of the same Prophet Hos 13 1. vvhere the vvords are these Hos 13 1. When Ephraim spake trembling he exalted himself or stirred it up in Israell but when he offended in Baal he dyed Of the diversity of the translation and application of these vvords I vvil not insist Onely for the point in hand obserue these things First that the same terme and phrase is used by Christ speaking of the church of Sardis when he saith to Iohn Vnto the Angell of the church in Sardis write These things saith he that hath the seuen spirits of God and the seuen starres I know thy vvorks that
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
baptismes and other ordinances of the Pagans Or think they that a lying deceitfull signe which is no better then the ordinances of the heathens can be the Lords true signe holy seale of forgiuenes of sinnes and of life eternall Or that the Lords signe and seale of forgiuenes of sinnes can be false and decetfull as be the ordinances of the heathens Let them consider these things in their heart take better heed to their vvaies and assertions hereafter Lastly to omit other things heretofore observed in this Prophet if they had but looked eyther to the things here going a litle before or to ordinances had among them See also Jer. 50 17 18. c. was but as the Gentiles Or doe these men novv judge righter of their estate then the Prophets did then Or shall we beleeue them rather then the Prophets of the Lord Far be it frō us If any except that these things here spoken by Micah may be applyed and so are by †Piscator c. some to Ierusalem and Iudah I deny it not though †Danaeus in ver 16. c. some also think that they were then applyed to Israell properly But this hindreth not but in some respect furthereth the matter against these men seeing that this Prophet prophecying “ Micah 1 1. both against Samaria in Israel and Jurusalem in Iudah joyneth them both in like transgressions of idolatrie oppression contempt of the word of God taught by the Prophets loue of false Prophets and their dawbing c. Mica 1 5 13. and 2 and 3 chap. and 5 12 13 14. And in this same chapter vvhereof we speak mentioneth in particular ‘ Mic. 6 16 the keeping of the statutes of Omri and all the works of the house of Ahab and walking in their counsels c. Novv both Omri and Ahab vvere kings of Israell and of the worst of them the one making statutes for maintenance of the idolatrie received and the other bringing in moreover the worship of Baal as vvas noted ‡ Mic. 1 5 13. and 5 12 13 14. with 6 16 here before So as whether the things aforesaid be applyed to Israell or to Iudah †P. 89 90 in whom the transgressions of Israell were found it will come much to a like ende touching the point in controversie for eyther or both of them now still to be the Lords people to whom “ Mic. 6 2 5. the things aforesaid vvere applyed by the Prophet Micah and many the like by other of the Prophets also as by divers instances hath ben shevved before Pag. 58 c And thus much touching this objection and the Scriptures aforesaid here alledged OBIECTION V. But †M. Aiu Animadv p. 81 82 91. things are named in Scripture sometime as they haue ben before though they be not so stil as ‘ 1 Sā 30 5. Abigail is called the wife of Nabal though he were then dead and she maried to David “ Mat. 1 6 Salomon was begotten of Vriahs wife whereas she was then Davids so Iesus was †Mat. 26 6. in the house of Simon the Leper so named because he had ben a Leper Thus Israell were called Gods people for that he had ben their ‘ Hos 2 7. first husband though in their apostasie they were “ Ho. 1 9. 2 2. not his people nor his wife Secondly they were so called in respect of their profession that they would be so esteemed and named though in deed they were †2 Chron. 25 3. vvithout the true God As ‘ Mic. 2 7 8 O thou that art named the house of Iacob c. but he that was yesterday my people is risen up for an enemy Thirdly they were called Gods people in respect of their calling againe unto him his covenant afterward though for the present they were none of his As “ Hos 2 18 19 In that day I vvill marry thee Israell unto me for ever †ver 20. I vvill euen marry thee unto me in faith and thou shalt knovve the Lord and ‘ ver 23. I vvill haue pittie on her that vvas not pittied and vvill say to them vvhich vvere not my people thou art my people and they shall say thou art my God And thus the Gentiles were called Christs Sheep because they should after be brought into his fold Ioh. 10 16. and God had much people in Corinth a heathenish city Act. 18 10. 1 Cor. 12 2. and the Iewes to this day are Gods people and beloved not for their present state which is cursed but for the promise that they shall hereafter be graffed againe into Christ. Rom. 11.11.20.23.25.26 and 9.4 with Esa 59 20.21 Ezech. 34 23 30. Hos 3.5 ANSWER Will these men still darken counsell by words vvithout knowledge vvill they never make an end of multiplying their shifts and evasions errours and false doctrines abuse of the Word and Scriptures of God c. SHIFTS AND EVASIONS For shifts besides the other spoken off before note these also here 1. That he saith things are named in Scripture sometime Shift◠as they haue ben before c. What then Are they therefore alwaies so named Or is it so therefore in the Scriptures which we alledge about the question in hand If I again should say that things are named in Scripture sometime as they are in deed and in trueth and not onely as they haue ben or shal be And that the Iewes are in the Scripture sometime called the people of God because they vvere so in deed being his Church and under his covenant vvil he novv therefore graunt that so it is in the places alledged about the point in question 2. He passeth by ‘ Advertis p. 59. answereth not the Scriptures which †I cited hereabout namely 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. Which are so very evident against them besides many other †Here before p. 59. c. novv moreover alledged as if they had but offred to handle them all vvould soone haue perceived they could finde no answer thereunto 3. Also in the Scriptures which himself citeth he passeth by the consideration of that which went before and vvhich followeth after yea and sometimes of that which is in the same verse that he alledgeth so making his pretences to haue the more colour Hos 1 9. and 2 2 7. Mica 2 7 8 c. though in the tryall thereof they proue to haue the lesse substance as may appeare by that which hath ben and yet is further to be spoken of his abuse of the Scriptures And note this the more in his dealing against us because in other matters and treatises vvhere he hath a good cause in hand he knoweth useth to deale better and otherwise 4. He shuffles together the times and estates of Israell spoken off
by the Prophets some things being spoken of them when they vvere yet in the land of promise some when they were cast out of the land and made wanderers among the nations betvveen which there is great difference as I haue shevved here before Neyther doeth he onely confound the times but darken the true and right meaning of the Scriptures vvhat he can of vvhich more hereafter although ynough haue ben shewed before hereabout to such as are wise of heart ERROVRS For errors and false doctrines note here againe that still he saith and vvould perswade it if he could that Israell in their apostasie was not the Lords people If so what vvill he then say of Iudah in their apostasie Were not they Gods people neyther The Prophets often ‘ Mic. 1 1 5 13. 2 Chr. 28 2. joyne them together shew that the transgressions of Israel were found in Judah yea that †Ezec. 16 and 23. Iudah vvas vvorse then Israell in her abominations justified Samaria and Sodome in respect of her self But of this sufficient hath ben spoken before And vvhat vvil he say to the churches of Asia which he also saith were “ Animad p. 103. apostate in Iohns time vvere not they neyther in their apostasie the people of the Lord And this is the more to be observed because he himself would haue us to apply our reasons that are taken from Israel to those times churches in Iohns dayes as I noted here before His words are these * Ibid. Thus their reasons from Israell are also impertinent to the present estate of the church of Rome they might ‡ Note this well well serue for the times wherein John lived †Revel 2 3 chap. when the true churches were many of them apostate So then he thinketh that apostate Israell and these churches may be compared together Novv the Scripture calleth these churches ‘ Rev. 1◠12. 2 1. golden Candlesticks in the midst vvherof Christ walketh and himself cals these true Churches which he saith also were apostate and vvould haue us to apply our Reasons from Israell unto them Hovv is it then that when he opposeth us about Israell he tels us that Israell in their apostasie was not the Church or people of God nor under his covenant but divorced from the Lord and that the circumcision had among them was not the true signe and seale of Gods covenant but in their use a false and deceitfull signe unto them as was also the ordinances as he calles them of God reteyned among the Gentiles c. Will he also say thus of the churches of Asia in Iohns time Or would he haue us to apply these things vvhich he speaketh of Israell unto them Far be it from us It is much better for us and all other to obserue these errors and contradictions of his which are novv so usuall vvith him in his erroneous pleas assertions into vvhich he is fallen Whereof I haue spoken also before Moreover the Prophets teach us that these Phrases †Zach. 2 11. to be joyned to the Lord and to be the people of the Lord are both alike and come to a like end And the many reasons and Scriptures †Pag. 58 c. before alledged shevving that Israell in apostasie was yet by the Prophets acknowledged to be the Lords people and under his covenant are here still to be remembred though I doe not again repeat them 2. And so here is to be noted another notable errour false doctrine viz. that if the opinion vvhich here and throughout his treatise he teacheth and vvould father upon the Prophets were true then should the Prophets contradict themselues the other Scriptures inasmuch as by his doctrine they should teach that Israell whiles they were in the land being in apostasie were not the Lords people nor under his covenāt nor the Lord their God c. vvhereas they teach the contrary directly as I haue already shewed by many reasons and particulars out of their vvritings undeniably vvhich vvere long to rehearse and whereunto many other might be annexed Novv onely let it suffice to note these briefly viz. that they intitle and stile the Lord thus The Lord God of Israel this also in cases cōcerning Israel vvhen they vvere in apostasie as when Eliah said unto Ahab †1 Kin. 17 1. As the Lord God of Israell liveth before whom I stand there shall not be devve c. And again in the same chapter to the vvidovv of Sarepta †ver 14. Thus saith the Lord God of Israell the barrell of meale shall not wast c. And when the Prophet aftervvard said unto Iehu “ 2 Kin. 9.6 Thus saith the Lord God of Israell I haue annointed thee king over the people of the Lord euen over Israell And the like again 2 King 14 25. and many times both in the historie and in the Prophets both before that time and after For which see 1 King 16 13 33. and 22 53. 2 King 10 31. Hos 4 6. and 12 6 9 14. and 14 1. Amos 4 12. Mic. 6 2 8 16. and in divers other places The like may be observed in that they acknowledge the Lord to be God in Israell and that there is no other God in all the earth besides him As vvhen Eliah in Ahabs time said unto God in his prayer ‡ 1 Kin. 18 36. Lord God of Abraham Isaac and Israell Let it be known this day that thou art God in Israell and that I am thy servant c. And when Naaman the Syrian being healed by Elisha the Prophet acknowledged saying * 2 Kin. 5 15. Behold now I know that there is no God in al the earth but in Israel And the like in Eliahs reproof of Ahaziah vvhen “ 2 Kin. 1 3 6 16. he sent to Baalzebub the God of Ekron as if there were not a God in Israel Which also the very names that they gaue their children may import as †2 King 10 35. Iehoahaz signifying Iehovahs possession or the Lord taking hold * 2 King 14 29. Zechariah myndful of Iah or remembring the Lord and the like Yea Achabs children were called †1 King 22.40 Achaziah possessing Jah or taking hold on the Lord ‡ 2 King 3.1 Iehoram Iehovah is high c. Also that the Prophets took this for a ground of their doctrines exhortations promises and reproofs that the Lord was their God from the time of their comming out of the land of Egypt unto the dayes of Hoseah Micah Amos c. Hos 12 9. and 13 4. Amo. 3 1 2. Mic. 6 2 8. c. And that the Prophets reproved them for not observing the Lavv of God the New moones and Sabbaths c. Hos 4 6. and 8 12. Amo. 8 2 5. And for making covenants and mariages vvith the people of other nations relying upon them and not on the Lord in their
troubles c. Ezec. 23 2 5 6. with ver 11 12 13. Hos 5 7 13. and 7 8 11. That when the Lord being angry with Israell had delivered them into the hands of the kings of Syria Iehoahaz the king of Israell besought Iehovah the Lord and the Lord hearkned unto him seeing the oppression of Israell because the king of Syria oppressed them 2 King 13 3 4. And againe that the Lord was gracious unto them and had compassion on them and respect unto them because of his covenant vvith Abraham Isaac and Jacob and vvould not destroy them neyther cast them from his presence as yet 2 King 13 23. Finally that the land of Canaan was a pledge of Gods promise and covenant unto them so long as he suffred them to remayne therein Hos 9 3 15 17. Amos 7 17. vvith Gen. 17 7 8. And sundry other the like things more largely treated off †Pag. 58 c. before which necessarily evince that they vvere yet stil the Lords people and under his covenant and in farre other estate then the Gentiles and nations of the vvorld And that the doctrine therefore of this man is notably erroneous such as would make the Prophets to contradict themselues if we should beleeue him Which God forbid Yea let the Prophets still be teachers of truth as vve are sure they are and let this man rather be a Teacher of falsehood herein as he hath ben found in some other matters besides Neyther doth he onely contradict the Prophets but himself also his ovvn doctrine heretofore if I be not mistaken in the observation thereof vvhen in myne owne hearing treating upon the books of the kings and particularly upon that vvhich is vvritten 2 Kin. 9 6. where the Prophet said to Iehu Thus saith the Lord God of Israell I haue annointed thee king over the people of the Lord euen over Israel he taught thereupon to this effect as follovveth These observations about this matter I haue noted downe That Israell in defection is here called the Lords people 1. In comparison of other nations vvho vvere uncircumcised 2. In respect of the Lords mercy vvho kept his covenant on his part though they had broken it on theirs The Lord had not yet giuen thē a bil of divorcement 3. For that the Lord had yet many of his people among them 1 King 19 18. and 18 4. 2. King 2 1 3 5 7. and 4 1 8 9 10 42. 4. For that they acknovvledged and professed to serue the true God Iehovah though they did it after a corrupt manner and because they kept still divers of his ordinances as circumcision c. so as they vvere upon repentance admitted to the Passeover vvithout a nevv circumcision 2 Chro. 30 chap. Yet notvvithstanding none might joyne vvith Israell in that estate of apostasie but vvere to depart frō them plead with them c. Hos 2 2. and 4 15. Amo. 5 4 5. As now also touching the Church of Rome c. Rev. 18 4. This doctrine I wish may be vvell observed both of himself and of all others and especially of his hearers then and followers now as being alone sufficient both to convince †M. Ain Animdad p. 67-107 his treatise now published of notable errour and false doctrine and on the other hand to manifest the truth in a good measure And of him yet more particularly I desire that he would seriously weigh vvith himself as before the Lord vvhether he did not then teach to this effect and so to consider vvhether now he be not contrary to himself and contradicting the trueth of his former doctrine as also hovv ready he hath ben euē in cases of religion to yeeld to the pleasure of men for what cause or of what infirmitie himself best knoweth And that therefore he vvould be carefull to consider his vvaies in his heart and to leaue his halting courses and his schismaticall walking to set himself to make straight steps to his feet least that which is lame be turned out of the vvay Which should rather be healed that so the good gifts which God hath giuen him may hereafter be imployed to the churches good with lesse scandall and hinderance of the truth then hath benheretofore 3. Other errors also may be noted here which are again to be observed when we come to speak of the Scriptures vvhich here he alledgeth As namely that he maketh the estate of Israell vvhiles they were in the land of promise and under the covenant of God which he made vvith Abraham Isaac and Jacob as I haue shevved out of 2 King 13 23. Hos 9 3. and sundry other places to be like the Gentiles vvhiles they were straungers frō the covenants of promise being yet uncalled and not brought into the Lords fold Ephes 2 11 12. with Joh. 10 16. 4. And that he would make Israels estate whiles they were in the land of Canaan and before Christs comming in the flesh to be like the Iewes present estate when now they are scattered abroad over the vvorld cast away by the Lord having refused Christ exhibited c. 2 King 13 23. Hos 9 3 12 17. Rom. 11 15. 1 Thes 2 15 16. Heb. 1 1 2. Of which more hereafter ABVSE AND VAIN ALLEGATION OF SCRIptures And first towching 1 Sam. 30 5. Mat. 1 6. and 26 6. Abuse of Scriptures Now next for his perverting and abusing of the Scriptures vvhich is common with him throughout ‡ M. A. Animad the vvhole book novv spoken off although ynough haue ben noted about it before yet it shall not be amisse briefly here againe to obserue a few things more thereabout The first †1 Sam. 30 5. Mat. 1 6. 26 6. three Scriptures vvhich speak of Abigail the wife of Nabal of Vriahs wife now being Davids and of Simon the Leper might be omitted as being idly alledged to shew that which no man denyeth viz. that things are named in Scripture sometime as they haue been before though they be not so still Of vvhich point I haue spoken in his “ Pag. 97. Shifts here before Onely now seeing he speaketh of these here let it be observed vvhether on the one hand he himself deale not unthankfully and sinfully with the people of God as Nabal did vvith David and David vvith Vriah and on an other hand whether his ovvn estate be not unlike his third instance of Simon the Lepers who being once cleansed from it did so remayne whereas himself having fallen into schisme by his own acknowledgment and being once returned from it straightvvay ran into that estate again and so continueth unto this day Touching Hos 2.7 Novv for the Scriptures vvhich concerne the point in hand Hos 2.7 the first is Hos 2 7. vvhich himself upon better consideration will not deny but it speaketh of the time of Israels rejection and exile vvhen they should be out of the land and of the fruit
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
being desirous that the trueth and vvill of God herein may vvhat in us is be found out and observed I am not unvvilling to note downe some fevv things that I haue observed from the word of God hereabout leaving them to be examined by the Scriptures and both other things also to be annexed and these things withall to be further or otherwise observed as shal be found to be most according to God and godlynes And these they are viz. That no churches of God are to be left though having or falling into errors and corruptions 1. If their constitution be such as the Churches and Pastors thereof stand as touching their ecclesiasticall estate immediately under Iesus Christ as did each of the churches of Asia with the Angels thereof and all the other Primitiue Churches planted by the Apostles c. Rev. 2 1 7 12 18. and 3 1 7 14. Act. 14 23. and 20 17 28. with the churches at Rom. Cor. Gal. Eph. Phi. Col. Thes c. 2. If they also haue and reteyne povver vvithin themselues to redresse any errour or corruption and to receiue any truth of God as it shal be revealed unto them and they perswaded thereof by the vvord of God As may be seen also in the Churches aforesaid 3. And if the Ministers and other members of the church be not urged in their owne persons to any thing wherein they should sinne and transgresse the lavv of God but be left free for themselues and their owne practise to keep the lavves and ordinances of God according to their places and occasions As may be seen in the church of the Iewes wherein vvere corruptions sundry times and of sundry sorts vvhere yet the Prophets and other godly persons in divers ages and Christ himself his disciples thus lived among theÌ„ See 1 Kin. 14 21-24 and 15 1 2 3. c. with 2 Chron. 12. 13. and 14 ch c. For vvhich see the historie and estate of the Iewes in the time of the Judges and of Rehoboam Abiiah c. Also Esa 1 1. c. Ier. 1 1 2 3. c. Ezech. 1 and 2 and 3 and 16. and 20 ch c. Dan. 1 1 8. and 9 23. Mic. 1 1 11. c. Zeph. 1 1 c. Hag. 1 1 c. Zach. 1 1. c. Mal. 1 1. c. with the historie in Ezra and Nehemiah And Matt. 3 ch and 4 23. and 23 ch and 26 17 20. Luke 1 5 6 8 9 10 21. and 2 21 22 23 24. and 4 16 20. and 21 37 38. Joh. 2 13 23. and 6 4. and 11 55. and 13 1. Act. 13 14 14. and 17 1 2 3. 4. Lastly if they doe not obstinately refuse the truth way God wheÌ„ it is manifested unto them perversely withstanding it themselues speaking evil thereof before others reviling persecuting such as teach or receiue it c. As may be seen in the said Church and Synagogues of the Ievves vvhich were not left untill they came to this untoward and perverse estate and condition For which see the historie of the Euangelists and Acts of the Apostles particularly Act. 2 40. and 7 51 52. and 13 14 45 51. and 18 6. and 19 8 9. and 28 23 28. 1 Tim. 6 3 4 5. and 2 Tim. 3 1 5 11. c. But if any churches fall into apostasie and become so degenerate as they their Pastors come to stand under an Antichristian hierarchie or popular anarchie and reteyne not power vvithin themselues according to the word of God to receiue any trueth shewed unto them and to redresse any error or corruption arising among them but that the ministers and members are urged in their ovvn persons to such actions and duties as they cannot performe without sinne neyther can be suffred to keepe vvhatsoever Christ hath commaunded them but must hold such a faith performe such a worship obserue such an order as is prescribed or allowed by Princes Prelates people c. that now any vvho knowe the trueth and discern the corruptions of such churches should still remaine Ministers or members thereof in such estate and so liue and dye I wish that such as are thus mynded or inclining this vvay vvould plainely set downe their opinions and reasons from the Word of God concerning this matter Or if they like not of this maner of propounding of it as here I haue done that themselues vvould distinctly set down their owne opinions hereabout alvvaies keeping to the points in controversy and insisting upon the things called in question omitting to speak of such things whether touching faith worship or order as are agreed upon on all hands And thus much for the present touching the Objection aforesaid novv I proceed to the next and last concerning these matters OBIECTâ—ON VII But †The Anabapt The Charact of the bapt p. 48. M. Ains Animad p 98-76 98. c. the Church of Rome whereunto many things are applyed that are taken from Israell is not the Church of God nor under the covenant of God nor hath any of the Lords posts or ordinances left in it but is divorced from the Lord c. Neyther is the church of England the Church of God having his covenant but is likewise divorced from the Lord c. Therefore also the baptisme had in those Churches and the like is not true baptisme but an idoll Iustif p. 121 278. 461. others a fiction a lying and deceitfull signe a cursed and detestable sacrament c. ANSWER This objection is of much like sort with those which we had before touching Israell and the circumcision thereof Whereunto therefore like ansvver may be giuen in sundry respects so as the former answers and reasons many of them may hither likewise be referred Neyther the things onely that are spoken of Israel but those also vvhich concerne Iudah in her apostasie and defection whereunto the estate of the Christian apostate church may fitly haue reference in divers respects Which would be long to rehearse and insist upon in particular The indifferent Reader vvill carefully obserue it And the point it self is plaine ynough and undenyable by the reference vvhich the Scripture in sundry things maketh thereunto 2 Thes 2 4. 2 Pet. 2 1. Rev. 11 1 6. and 12 5 6 14. and 13 5 6. and 14 1 15. and 16 12 16. and 19 1. c. Yet considering the objection here made together with the continuall urging thereof and how piteously the Anabaptists and others are by this meanes overcaried with prejudice and drawen from the vvay of trueth to great error and iniquitie I haue thought it not amisse to note also somevvhat hereabout And first to speak of the church of Rome in particular I pray all to take knowledge that my mynd and desire in my self is and I trust shal be alway to plead against the present estate of that church and not for it acknovvledging it to be fallen into most sinful and deep defection and
by this faith in Christ saveth some of them who doe thus beleeue in simplicity and heare not of their other opinions and courses to be errors and corruptions nor resist the trueth vvhich God vouchsafeth to shew unto them And of this mynd concerning them I haue ben a long time haue by other occasion †In the Answer to M. Jacob p. 13 and 47. c. published it almost tvventie yeeres since And am the more confirmed in it inasmuch as some of them lay downe their liues and dye Martyrs in defence of the Christian faith acknovvledging Iesus to be the Christ the sonne of God against the Turks and Moores and such like enemies of Christian religion besides that many of the Indians and other Pagans with some Ievves are by them converted brought to the profession of Christian religion among whom I doubt not but the Lord hath and saveth his euen by that knovvledge faith of Iesus Christ which by their doctrine preaching among them they are through the mercy of God brought unto Yea and who can say but that wheresoever the name of Christ is preached and called upon the Lord saveth some according to his owne gracious purpose and mercy in Christ Iesus seeing that Iesus Christ is the vvay the truth and the life and whosoever beleeveth in him shal not perish but haue everlasting life Joh. 3 16 17. and 6 35. and 14 6. Act. 8 37. and 16 30 31. and 17 2 3 4. and 18 25 28. and 28 14 23 24. Rom. 10 9 13. Here also to the same purpose might be observed that out of the Church there is no salvation vvhich I suppuse themselues will not deny And that which is more that the Lords constitutions cease not to be his holy ordinances though the people that enjoy them should haue no benefit thereof to salvation but use or abuse them rather to their owne greater condemnation But omitting this I proceed to other reasons as follovveth 3 It hath ben the great question between the Ievves and us ever since the Apostles times and still is whether Iesus be the Christ that was promised and vvhether the Iewes or Christians novv be the church of God Now also there are in the vvorld the Christians the Ievves the Turks Pagans If then the question be asked vvhich of these is the church of God at this day should we not ansvver The Christians and among the Christians also comprise the churches aforesaid for the reasons before specified 4. Seeing baptisme is among Christians a visible signe of the visible Church of God as circumcision vvas of old among the Ievves hovv can vve soundly defend reteyn the visible baptisme received in the church of Rome and that also vvith reference to the circumcision received in the apostasies of Iudah and Israell if vve doe not accordingly acknovvledge the Church of Rome to be a visible church and the people of God as Iudah and Israell vvas in their defection of which more in the next reason follovving A visible church I say though miserably corrupted adulterate and apostate having Antichrist set therein c. Mat. 28 18 19. and Act. 2 41 47. with Gen. 17 7 12. 1 Cor. 1 13 16. and 10 1 2. Col. 2 11 12. and 2 Thes 2 3 4. with Dan. 11 31 36. c. 5. When Ierusalem the faithfull city became an harlot yet vvas it stil the citie of God Esa 1 21. Jer. 2 3 13 20 21 27. Ezec. 16 2 35. c. with Jer. 25 18 29. Dan. 9 18 19. and with Deut. 28.10 When Iudah fell into idolatrie apostasie and other notorious iniquity yet was it * Note the times and read the histories of the judges and Kings of Rehoboam Ahaz Manasseh Iehojakim Zedekiah c. still the church and people of God euen vvhen it had the transgressions and idolatries of Israell the abominations of the heathen as many Gods as she had cities the worship of Baal and of all the host of heauen building them high places images and groues in every high hill and under every green tree forsaking the Lord and setting an image of jelousy an idoll of abomination in the house of God vvhere the Lord put his name her children becomming the sonnes of the sorceresse the seed of the adulterer and the vvhore the children of defection a seed of falsehood and she her self so abominable as she justified Samaria and Sodom through her impieties c. Iud. 2 11 12 13 19 20. c. 1 King 14 21 24. 2 King 16 10 16. and 21 2 9. and 23 31 37. and 24 ch 2 Chron. 12 1 5. and 28 ch and 33 1 10. and 36 11 16. with Esa 1 3 4. and 57 3 4 5. Ier. 2 11 13 27 28. and 7 2 9 17 18. 12 7 10. and 24 ch and 31 21 22. Ezec. 16. and 23 ch Dan. 8 10 11 12. Mic. 1 1 5 9 13. and 2 5. and 2 1 3 5. and 6 2 3. The like may be observed touching Israell in her apostasie and defection as I haue shevved here †p. 58 c. before at large Therefore also the church of Rome that was a faithfull church is become an harlot being fallen into idolatrie apostasie and other notorious iniquitie as Ierusalem Iudah and Israell heretofore is in like sort to be estemed the church people of God that hath thus offended doth thus transgresse as is aforesaid The Proposition touching Iudah and Ierusalem I suppose these men vvill graunt themselues Yet for confirmation of it both touching Iudah Israell see the Scriptures alledged here and before besides many moe throughout the historie and Prophets that might be produced in this behalf The consequence is proved because these were figures and types of the like cases and estate of the Christian churches recorded for our instruction and learning 1 Cor. 10 6 11. with Rom. 15 4. and 2 Tim. 3 16 17. 2 Pet. 2 1. Iude v. 5 11. Rev. 2 14 20. and 11 2. c. And that so as the Scripture it self maketh these to be the very patternes of the Christians apostasie and more particularly of the estate of the church of Rome in this behalf For vvhich see moreover 2 Thes 2 3 4. compared with 2 King 21 7. Esa 14 12 13 14. Ezec. 8 3 5. c. Dan. 8 10 11 12. and 11 31 36 38. Also Rev. 11 2 5 6 compared vvith the Scriptures aforesaid and with Esa 1 10 11 11 21. Psal 59 5. 1 King 17 1. and 2 King 1 10 c. Of which more hereafter 6. And this is the more confirmed inasmuch as it should be sinne in the church of Rome for the Papists and apostate Christians to joyne in mariage with the Pagans to neglect Baptisme not to sanctifie the Lords day c. as it was in Iudah and Israell being in apostasie to joyne in mariage with the heathen to neglect circumcision to profane the Lords Sabbaths c. Dan. 11
cast out the Court vvhich is without the temple not measure it for it is giuen to the Gentiles Hence doeth M. Sm. gather that the Israelites which were woont to worship in the courts of the Lord did signifie the Gentiles that is the Antichristians and consequently the court must betoken Antichrists church and the vvorship Antichrists worship Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets Yet euen this place it self mought haue taught him better For first the commandement †Rev. 11 1. to measure the Temple Altar and worshippers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed “ Ezec. 40 3 5. Zach. 2 1 2. to Ezekiell and Zacharie after the destruction of Salomons temple doe manifest Secondly whenas the Court and holy City was not measured here by Iohn as before by ‡ Ezec. 40 47. 48 30. Zach. 2 2. the other Prophets they were and as afterward †Rev. 21 15. Iohn did see it may teach us that as yet there was not a full restauration of Gods church and worship from the defection of Antichrist Thirdly in that the court is here said to be †Rev. 11 2 giuen to the Gentiles and the holy city should be troden under foot of them and a time limited how long two and fourty moneths this argueth that the court was not made nor the city builded for them but by Gods permission for â—â—e chastisement of men was giuen unto them for a season during vvhich time his two witnesses should prophecy against them And thus it is said of the figure the first temple city “ Ier. 12 7 I haue giuen the dearly beloved of my soule into the hands of her enemies So all Iudah “ Jer. 20 4 was giuen into the hand of the king of Babell and ‡ Esa 63 18. Esaias complaineth how the adversaries had troden downe Gods sanctuarie as here “ Rev. 11 2. they tread downe the holy city And if the court of the Temple must needs signifie Antichrists court because it was giuen to the Gentiles then must the holy city by which name ‡ Neh. 11 1. Esa 48.2 and 52 1. Matt. 4 5. Ierusalem is often called signifie also Antichrists city church because it was troden downe of the same Gentiles but all the Prophets shew †Psal 51 18. 87. and 122. Esa 60. Rev. 21. that it signified the Church of God M. Ainsw defence of Script p. 12 15. Hitherto are M. Ainsworths vvords when he wrote for the trueth against M. Smith vvhom he sharpely blameth for teaching that the Court without the Temple did signify Antichrists Court or assemblies and for that he vvould make the Lords Courts to signifie the Synagouue of Sathan and place where Sathan dwelleth c. whereas novv himself writing another treatise synce against the trueth taketh up M. Sm. termes and manner of exposition to teach that the Temple of God spoken off by the Apostle 2 Thes 2 4. is ‘ Animad p. 78 c. Antichrists Church †Note this vvell Antichrists Temple Antichrists body an idoll like Antichrist himself the Synagogue of Sathan such as is no more the Temple of God * Ibid. pa. 94 c. then the divel which appeared to the witch at Endor was Samuel such as the type thereof should be set not from the Temple of God at Ierusalem but from Bels Temple in Babylon or the Samaritanes Temple builded by Sanballat c. Would any think that this were M. Ainsw his writing or opinion that had written so earnestly and with so sharp reproofs against M. Smith before if he had not set his ovvne name thereunto Or may it not be thought if M. Sm. were aliue and savv this latter treatise of M. Ainsw that he would now turne his ovvne speaches and reproofs upon himself where he saith that his eye fight fayled him and his heart was blynded that he abused the Scripture to great impiety that Sathan deceived him that the place it self mought haue taught him better c. But of this more hereafter Now for the present it shall suffice touching the point in hand to obserue hovv by M. Ainsw his ovvne graunt the Church of God is signifyed both by the court of the Temple though unmeasured and giuen to the Gentiles and by the holy city though troden dovvn also of the same Gentiles Rev. 11 2. And this moreover to agree with the doctrine of al the Prophets Novv vve know that the Prophets and Apostles are not caryed about vvith everie vvynde They are not as reeds shaken hither and thither but their doctrine is firme and abideth the same for ever So as if this vvas the doctrine of the Prophets and Apostles when M. A. vvrote against M. Sm. as here himself saith then there is no question but it is so still And so let it still remaine For the further declaration whereof better exposition of this Scripture let us also compare herevvith that which is written in the Prophet Esay vvhere the Lord saith I haue nourished and brought up children and they haue rebelled against me The oxe knovveth his ovvner and the asse his masters cribibut Israell doeth not knovv my people doth not consider Ah sinfull nation a people laden vvith iniquity a seed of evil doers children that are corrupters they haue forsaken the Lord they haue provoked the Holy one of Israell to anger they are gone avvay backvvard c. Heare the vvord of the Lord ye rulers of Sodome giue eare unto the Lavv of our God ye people of Gomorrah To vvhat purpose is the multitude of your sacrifices unto me saith the Lord When ye come †Heb. to be seen to appeare before me vvho hath required this at your hand to tread my Courts Hovv is the faithfull city become an harlot c. Where obserue first vvhat a fit reference there is betvveen the perfidious Ievves here called the rulers of Sodome and people of Gomorrah and betvveen the insolent Christians called in the Revelation the Gentiles Secondly how the very like phrase of treading the Courts of God is used by the Prophet as is in the other place by the Apostle of treading the holy city Rev. 11 2. and may here signify besides a treading downe or under foot a frequent and continuall conversing in the outward and visible Church of God with their bodies though their hearts vvere far removed from God and they served not the Lord syncerely according to his word Esa 1 12 15. vvith 29 13 14. Thirdly that the Princes and people of Iudah thus transgressing the faithful city of Ierusalem becomming an harlot yet they are still the people of God and the Lord is their God and the Courts and city are the Lords Other things that might here be observed I omit And for the terme of the Gentiles
used by the Apostle that by it we may understand not the heathen but Christians being apostates vvicked mighty persecuters outwardly prevayling c. may appeare as I noted here before not onely by the like speach of this Prophet but of others also where the Israelites circumcised members of the church of God of the outward visible Church of Israell are likewise called heathens in regard of their perfidiousnes iniquity strength persecution prevailing outvvardly c. Psal 59 5. compared vvith the title of the Psalme Which is also observed by M. Ains in his Annot. both on Psal 59 1 6. and on Exod. 12 43. though in his opposition of us he forget both it and himself The like he observeth also upon the vvord ’‘ M. Ain annotat on Psal 54 2 5. and 59 1 6. Exod. 12 43. straungers which is applied by David to the Ziphims vvho vvere of the tribe of Iudah Psal 54 3. and to Apostate Israelites by the Chaldee Paraphrast as he noteth on Exod. 12 43. So as in this matter I need bring no other testimonie but his ovvn exposition of the Scripture othervvhere vvhen he dealeth syncerely therein vvithout any perverting thereof or shifting cavilling thereabout But hovv ever he deale it is evident and sufficient that the Iewes who vvere the people of God and so acknovvledged by the Prophets are by them also termed the Princes of Sodome and people of Gomorrah Esa 1 3 10. and 3 9 12 15. Jer. 23 13 14 22 27 32. Ezec. 16 3 46 56. vvith 13 9 10 18 19. c. And many other the like in the Scriptures that we need not think it strange to haue the termes of Gentiles of Sodome and the like applied to Christians likewise upon just occasions as in this place Rev. 11 2. c. Herewith also we may compare Ezec. 34 17 18 19. and that vvhich is written in the prophecy of Daniel hovv the litle horne Antiochus a type of Antichrist waxed great toward the pleasant land of Iudea euen to the host of heauen the Church of God among the Iewes and cast downe some of the host and of the starres to the ground and stamped upon them yea magnified himself euen to the Prince of the host the Lord God himself and that by him the dayly sacrifice figuring out Christ and justification by faith in him was taken avvay Antiochus also commāded the Jevves to sacrifice swines flesh unclean beasts to eat also therof c 1 Mach. 1 47.48 2 Mach. 6 18. 7 ch A type of Antichrists enjoyning of will worship teaching of Iustification by works walking in unclean conversation c. and the place of his Sanctuarie cast dovvne and the host of Gods people giuen over for the transgression against the dayly sacrifice and that he cast dovvne the trueth the doctrine of Gods Law touching his vvorship and the vvorship it self to the ground having both the Sanctuarie the host giuen to be troden under foot polluted for many dayes Dan. 8 9 14. and 11 31. c. Where though the Sanctuarie and host were thus giuen to be troden under foot and polluted c. yet were they still the Temple church and people of God notvvithstanding To conclude therefore it may appeare likewise †Rev. 11 2. by this Scripture vvhich speaketh thus of the Court giuen unto the Gentiles c. hovv we may esteem of the church of Rome the like churches to be in the outvvard visible estate thereof the Court novv giuen to the Gentiles to the hierarchie of Antichrist the vvicked profane revolting mightie persecuting Christians Rev. 11 2. and so likewise to be the Temple of God wherein the Man of sinne sitteth as God c. 2 Thes 2 3 4. and consequently that fit reference may be made between thē the estate of the Church of Iudah in sundry respects so as if Iudah and the Sanctuarie was then the Church and Temple of God vvhich our opposites themselues wil not deny then the same in like sort must needs be yeelded also to the church of Rome and other churches in such estate 9. Which is yet the more evident if vve obserue that in the church of Rome there are the Lords posts and thresholds mixed vvith their owne as was in Iudah and Ierusalem of old Ezec. 43 7 8 9. Rev. 11 2. and 2 Thes 2 4. Which how ever some blush not to deny yet euen experience it self sheweth both the thing it self to be true and undeniable and such assertions to be notoriously false and extreemly injurious against the vvork of Gods grace and power who hath preserved sundry trueths and ordinances of his among them albeit them selues haue commingled therevvith their ovvn notable errors superstitions As namely the doctrine of one God and three persons the Father Sonne and holy Ghost of the Sonne of God made man professing and vvitnessing to death that Iesus is the Christ the Sonne of God the doctrine also of the Creation of the world made of nothing by the word of God of the Redemption of the vvorld by Jesus Christ of the Resurrection of the body and Immortality of the soule together with the other grounds of Christian faith that are conteined in the Articles commonly called the Apostles Creed the Nicene Creed Athanasius Creed c. Also the Lords ordinance of Baptisme though commingled vvith their owne superstitions as the doctrines aforesaid likewise be vvith sundry errors and corruptions of their ovvne Besides that such as haue and reteyne the Baptisme there had may lavvfully and comfortably eat at the Lords table Which othervvise such could not doe seeing they that haue not the Lords Baptisme may not eat of the Lords Supper but should profane it if they doe Mat. 28 18 19 20. compared with Exod. 12 43 45 48. Mal. 1 7 8. Moreover the termes of the Temple of God of the Court of the Temple are by the Apostles ascribed to that and the like Christian churches and people 2 Thes 2 4. Rev. 11 2. And the people of God which are called and come out of Babylon need not a nevv plantation of a church but a reformation onely In which respect the tearme of the Reformed Churches is very fit and godly and the proceeding accordingly Whereas the course and dealing of the Anabaptists and all such as eyther begin all a new or averre such assertions as doe necessarily imply it is not onely preposterous but excedingly sinfull and erroneous Rev. 7 and 11 and 14 chapters with 18 4. and Esa 48 20. Ier. 50 8. and 51 45 50. 2 Chron. 29 5 17. 2 Thes 2 4. 2 Pet. 2 1 2. c. and 3 1 2. c. Iude. ver 3 c. Finally if the former assertions were true and that there were not any of Gods posts thresholds or ordinances at all left in that church then would it follovv on the one hand that the apostasie of the man of sinne
Papists themselues concerning the church of Rome and ought a thousand fold more to be urged in behalf of the church of England vvho can be ignorant The Lord himself who is the husband Lord of his church hath the povver and knoweth his owne purpose time meanes for the disanulling of churches removing of his Candlesticks giving his bill of divorce c. Which when and as it pleaseth him to reveale it by his word is by all religiously to be regarded Otherwise there are no mens sayings though never so peremptorie that can carry away such matters It is onely the Word and vvork of God that herein is to be observed relyed upon And thus much concerning these objections CHAPTER IIII. Replies Answers concerning Churches in apostasie and the church of Rome more particularly c. NOvv moreover seing that by this occasion we treat both of this matter and of the Scriptures aforesaid whereabout there hath ben and still is so very great opposition made it is needfull and being thus provoked I am not unvvilling for the better fynding out and clearing of the trueth in this behalf somevvhat more to insist hereupon For although their errors and evasions abuse of Scriptures other absurdities vvho deny or labour to obscure these things what they can are so very many as every page yea almost every sentence aboundeth therevvith and withall so very shifting frivolous as in them selues they are not worth the naming much lesse vvorth the refuting yet considering that many in simplicity or othervvise some not of the worst disposed are greatly overcaried hereabout whether by prejudice of the matter it self or by admiration of the mens persons that oppose or by some other sinister respect themselues know best I haue therefore thought it good here to giue the Reader some tast of the Opposites dealing in this behalf that so they may set themselues more unpartially to consider of these things and more soundly to judge thereof according to the word of God Now then whereas concerning this question there had ben speach vvriting and my self in answer thereof had written thus †In answer of M. A. letter as may be set in M. Châ—t Advertis p. 58 59. As touching the Church of Rome there being speach about it to be the church of God I did alledge the saying of the Apostle that Antichrist should sit in the Temple of God as the Apostle expressely teacheth 2 Thes 2 4. And by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found and not among the Jevves Turks Pagans or the like as the Papists and others would perswade us neyther that Antichrist takes away vvholy the church of God and every trueth and ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined vvould beare us in hand Thereupon one of these Opposites replying first of all layeth this for a ground that ‘ M. Ain Aâ—mad p. 76. the church of Rome is acknovvledged by all that fear God to be the throne of Antichrist I ansvver First if it vvere so that all would say this as here is set downe yet we would hear Thus saith the Lord. Secondly although that this being but generally spoken and in a good understanding might be admitted yet when men doe so speak and understand it as therevvithall to imply or infer that the church of Rome is not the Temple and church of God we must take heed hovv we admitte it considering vvhat consequences follow thereupon for the upholding of Anabaptistrie and other erroneous opinions thereabout and seeing also the Scripture teacheth that the Beasts throne in deed is that vvhich was the * Rev. 13 2. Dragons throne and was by the Dragon giuen unto him which this man himself acknovvledgeth †Pag. 79. here a litle after applieth unto Antichrist is ‡ Rev. 17 9 10 18. that great city which in Iohns time reigned over the kings of the earth which is built on seuen hâ—â— and had seuen kings or kinds of regiment vvhereof fine were fallen when Iohn wrote c. which particulars vvith other the like are al found to be thus in the city not in the church of Rome Of vvhich point I shall haue occasion to speak more hereafter Besides that ‡ M. Bright maÌ„ on Rev. 13 2. and 16 10. and 17 ch c. good writers also and men fearing God understand the Scriptures here alledged to speak of the city of Rome Thirdly it is also â—rue that Antichrist sitteth in the Temple of God and so in the church of Rome and polluteth it as Antiochus did Gods Temple at Ierusalem Yet his sitting in Gods Temple makes not it to be his throne 2 Thes 2 4. Lucifer the king of Babylon boasted of his sitting in the mount of the Congregation on the sides of the North meaning the Temple of God at Ierusalem Yet Babylon vvas his throne not the Temple on mount Sion Esa 14.12 13. The Dragon is in heauen yet heauen is not his throne Rev. 12 3. In the dayes of Manasseh Zedechiah Antiochus and others there vvere idols of sundry sorts set in the Temple of God at Ierusalem Yet was not Gods Sanctuarie therefore the throne of idols but it vvas still Gods house and Gods seat though thus polluted and was so called and acknowledged by the Prophets notwithstanding 2 King 21 7. Ezec. 8 3 5. vvith ver 14 and 16. Dan. 11 31 38. In deed the church of Rome properly taken being in the city of Rome men may mistake or be mistaken and may the more be borne vvithall and such speaches better be admitted when things are not yet called in question and when men in simplicity speak generally as I said and not by way of opposition carping cavilling reviling oppugning c. as also if by such speaches men simply mean that Antichrist sitteth in the church of Rome and yet deny it not therefore to be the church and Temple of God notvvithstanding Another ground he would take froÌ„ some vvords of mine that I wrote heretofore viz. ‘ In answeâ— to M. Jacob pref sect 6 that the hierarchie and church constitution of Antichrist is the most detestable annarchie of Satan that ever was And then also I vvished the Reader as still I doe †Ibid. secâ— 1. to try what I vvrite by the word of God and as it agreeth therevvith so to receiue it and no further nor otherwise So let this be my answer once for all touching any thing objected that I haue vvritten about this or any other matter Secondly I doe still professe that the hierarchie of Antichrist both is of Sathan is an apostasie most detestable But this now further vvithall that popular anarchie also is most sinfull and miserable They are both of them extreems and religiously to be avoyded The middle vvay is the right
not as in the Temple of God as the answer here would import vvhich therefore is meerly shifting and full of deceit Thirdly he doeth not onely corrupt the text with evill gloses one upon another but he doeth in deed abuse the Scripture and directly pervert it vvhen for an inference he saith If they can proue that Antichrist is the true God c. as if Pauls vvords were not plaine to such as will understand that Antichrist exalteth himself aboue all that is called God so that he as God sitteth in the Temple of God c. and therefore is not the true God but the man of sinne sonne of perdition although that he as God sit in the Temple of God shewing himself that he is God 2 Thes 2 4. Fourthly difference is to be put as I haue noted here before between the man of sinne that sitteth and betvveen the Temple vvherein he sitteth The Man of sinne himself saith the Apostle sitteth as God yet the Temple wherein he sitteth saith the same Apostle is the Temple of God And othervvise how is it possible if he vvere in deed true God sitting in the Temple of God that he should also be the Man of sinne and sonne of perdition c. But see the like in the cases †Pag. 125 126. c. before mentioned that fell out at Ierusalem and the Temple there vvhen Baals Idoll of indignation vvas set at the entry of the house of God Ezech. 8 3 5. and vvhen Antiochus Epiphanes and his Officers profaned the Sanctuarie city of Ierusalem and set the image of Iupiter Olympius in the Temple and seat of God Dan. 11 31 36. c. who vvould not novv put difference between the idols and persons aforesaid on the one hand and betvveen the Temple and city of God vvherein they vvere set vvhich they polluted on the other And if question should be made vvhether the Temple and city so polluted vvere yet still notwithstanding the Temple and city of God and one for proof thereof should alledge the Scriptures aforesaid would any Opposite now reasoning thereabout be so absurde and voyd of reason as to make this or such like inference thereupon If they can proue that the idoll of Baal or Iupiter that Antiochus or any of his Officers is the true God then I wil yeeld that Baals Temple Jupiters Temple Antiochus and his Officers Temple is the true Temple and their city the true city Otherwise c. Or vvho vvould not rather in the feare of God reason thus Although that Baal Iupiter Antiochus and his Officers be idols and vile persons yea an abomination of desolation yet the Sanctuarie and city of Ierusalem wherein they were set and which they profaned were still Gods Temple and holy city notvvithstanding Fiftly obserue here throughout his treatise hovv still he calleth that the Temple Church and body of Antichrist vvhich Paul expressely and purposely calleth the Temple of God And so therein note still his shifts and his errours c. When Antiochus had polluted the Temple of God at Jerusalem and had set the image of Iupiter Olympius therein he sent then also an old man of Athens to compell the Iewes to call it the Temple of Jupiter Olympius 2 Mach. 6 1 2. Antichrist likevvise typed by Antiochus hath polluted the Temple of God in the church of Rome other like churches sitting therein as God and shewing himself to be God 2 Thes 2 4. and novv cometh this man of himself and like the old man of Athens wil needs call it perswade others to esteem and call it the Temple of Antichrist the church of Antichrist the body of Antichrist the Synagogue of Sathan c. Sixtly he doeth not onely pervert the Scripture but also crosse contradict it vvhiles that vvhich the Apostle saith is the Temple of God he saith it is an idoll like Antichrist himself Finally hovv ever he vvould shift of pervert obscure this Scripture and the matter in hand yet the light of the trueth so shineth before his eyes as euen here himself is forced to note and set it downe that upon the Apostles words who saith the man of sinne sitteth as God in the Temple of God our conclusion must be that Antichrist sitteth as God in the church of God These are his owne words and so in deed let this be our conclusion that Antichrist as the Apostle saith is exalted aboue all that is called God or that is worshipped so that he as God sitteth in the church of God Now then this man himself cannot deny but the Apostles vvords will beare this inference yea he saith our conclusion must be thus hereupon So notwithstanding all his strugling and opposition here against he is now driuen nill he will he to giue us the cause against himself and to overthrovv all his ovvne writing hereabout Which being novv done by himself I may the better spare labour in manifesting the vanity and iniquity of his pretended exceptions Onely because the point is of vvaight and of needfull use against the Papists and Anabaptists I will here briefly note a fevv things more which may giue some light for the present and occasion of further search hereafter about this matter And first seeing novv themselues affirme that our conclusion upon the Apostles words must be this that Antichrist as God sitteth in the church of God I aske vvhat church of God it is vvhereof the Apostle saith here that Antichrist as God sitteth therein If they say it is the church of Rome they giue us the cause If they say it is not the church of Rome but some other let them then shew it But in the vvhole processe of this treatise of theirs they still speak of the church of Rome And all the termes that here are used by the Apostle of the man of sinne the sonne of perdition his opposition his exaltation his sitting as God his shewing himself to be God c. they apply to Antichrist the Pope of Rome and his hierarchie But vvhen they come to this other clause of the Temple of God to expound it of the Temple body and Church of Antichrist the Synagogue of Sathan the Temple of the divell c. as they speak almost in every sentence of their treatise hereabout and this also in such sort as they vvill not haue it understood to be the church of God hovv straunge is this how far differing from their better and sounder vvritings heretofore If vve should thus expound and apply the Scripture what outcryes should we heare what reproach should we beare at their hands When M. Sm. as vve savv ‘ Pag. 133 erevvhile applied the city court without the Temple spoken off Rev. 11 2. to the confused assemblies of Antichrist Antichristian persecuters M. Ains could not bear it that the Court of the Temple should betoken Antichrists church c. but did soundly convince and sharply rebuke him Yet now loe himself in this treatise
vvill haue the Temple of God spoken off 2 Thes 2 4. not onely to signifie the church of Antichrist the Synagogue of Antichrist the Temple Church and body of Antichrist c. but cannot endure that others should otherwise understand it of the church of God as by his writing reviling assertions may appeare Here therefore for the better clearing understanding of the matter let me aske moreover whether these two 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
Doctor whom here he citeth let us heare himself speak His words are these That which is †Note thes◠particulars the temple of any idol or Divell the Apostle would not call †Notethes◠particulars the Temple of God Whereupon some will haue in this place not the Prince himself but after a manner his whole body that is the multitude of men perteyning unto him together with himself under the Prince understood to be Antichrist And more rightly they think it also to be said in Latin as in the Greek that he sitteth not in the Temple of God but for the Temple of God which is the †Notethes◠particulars church As we say he sitteth for a friend that is as a friend August de civit Dei lib. 20. c. 19. Where note how farre differing Augustine is from this man that citeth him 1. Augustine speaketh not onely of the Temple as he doeth here but of the Temple of God keeping the Apostles vvords 2. Augustine saith expressely the Apostle would not call that the Temple of God which were the Temple of an idol or of the Divel whereas this man everie foot calleth it ‘ Animad◠p. 78 82 94 c. an idoll like Antichrist himself the church and Temple of Antichrist the Synagogue of Sathan such as the type thereof should be fetched not from the Temple of God at Ierusalem but from Jeroboams Temple and Bels Temple in Babylon yea such as is no more the Temple of God then the Divel which appeared to the vvitch at Endor was Samuell c. Would the Apostles think vve or Augustine eyther cal these or such like the Temple of God 3. Nay Augustine relating here the opinions of others about this and the translation vvithall notes expressely and takes it for granted that the Temple of God is the Church Which this man oppugneth 4. Or doth Augustine expound it of Christ himself as here he applyeth it Other particulars I insist not upō of the translation interpretation I haue spoken here before leaving it so to be considered of as shal be found most agreeable to this other Scriptures compared together Novv vvhere he saith that Antichrist the Pope proclaimeth himself to be the bridegrome of the church which is the office of Christ to be the Greatest high-prist to haue power aboue all power as well of heauen as of earth c. these things plainly perteyne to those clauses of the Apostle where he describeth Antichrist vvith his hierarchie to the man of sinne the sonne of perdition who opposeth and exalteth himself aboue all that is called God c. and so touch not in deed the point of the controversie betvveen us vvhich is not of Antichrist that sitteth c. but of the Temple of God vvhere he sitteth Onely note this withal that it is in some respect against himself may also giue some light to the question in hand inasmuch as these things by his ovvne graunt here are ascribed to Antichrist and the Pope by vvhom there is no doubt but he meaneth the Pope of Rome Whereupon it will follow that if there we fynd Antichrist the man of sinne thus set there also must be sound the Temple of God vvherein thus he sitteth Next he saith that secondarily the Temple figured the Church but first the catholike or universall Church Ephes 2 21. then every particular Church †Note this for proportion kept with Israel which whē we speake of it he oppugneth Animad p. 15. c. by proportion 1 Cor. 3 16 17. And both these are the church or Churches of God as appeareth by the Scriptures here cited by himself Thus also it is plainly manifest that they who in this place apply it to the Church of God understand it not othervvise then as himself graunts the type figure may lead unto But yet of neyther of the tvvo would he haue it here to be understood therefore bringeth exceptions concerning both Which let the Reader well obserue and remember And the rather because that euen here a litle after he saith expressely that †Animad pag. 80. when the Apostle telleth us that Antichrist sitteth as God in the Temple of God it is to be understood of their invading and destroying of Gods church and people as the heathens of old dealt vvith Jerusalem and dwellers therein Hovv contradictorie these are the one unto the other vvho can not discerne and hovv novv will he reconcile these two together that by the Temple of God is meant here Gods Church invaded and destroyed by Antichrist and yet that by the Temple of God here is not to be understood the church of God neyther universall nor particular But he saith we shevv not which of these two we intend Neither doeth he himself when he saith here presently after that Antichrist invaded and destroyed Gods church here meant by the Temple of God Neyther did he it heretofore when vvriting against M. Sm. he taught that †M. Ain def of Scri. p. 14 15. by the court and holy city spoken off Rev. 11 2. is signified the Church of God And if thus he could haue rested it had ben somewhat But now to destroy that vvhich he built before he sets himself to perswade that it can neyther be understood of a particular Church nor of the catholick or universall So as I might leaue him to mainteyne or to reverse his ovvne exposition hereof vvhether he thinks to be best and in the meane time to consider how all this treatise vvhich he intended against us fals upon his owne head and if he think there be any waight in it is in deed against himself But because the point is of so great moment although in respect of these Opposites I need not yet in other respects I am not unwilling to note somevvhat more hereabout leaving it still to myne ovvn others further consideratiō as shal be found most agreable to the word of God and to his vvork by the event of things alreadie done and yet further to be accomplished By the Temple of God properly taken is usually meant the Temple that was at Ierusalem And this vve haue heard did primarily figure out Christ and secondarily the Church both the catholick and universall particular Churches likewise Whereunto may be annexed also that it figured †1 Cor. 6 19. vvith 2 Cor. 5 1. and 6 16. 1 Pet. 2 5. so may here also in 2 Thes 2 4. particular Christians and in severall respects both their bodies and their soules and consciences Moreover in that Temple at Ierusalem there vvas the Courts the holy place and the most holy place Which sometimes all of them together sometimes some of them more particularly are called the Temple And so this word is diversely used and applied as I haue shevved ‘ Pag. 128. before Which therefore for the right understanding of the Scriptures and touching the question in hand is carefully to be observed
at Rome to this day the Cardinals that are next to the Pope himself are all of them Presbyters or Deacons and haue each of them their particular church or parish whereof they are named and vvhereunto more particularly they doe apperteyne Whereupon to note it by the vvay this may also be observed that if there be any Bishop at this day in our ovvn countrey or otherwhere vvho hath not his particular Church or parish whereof he is overseer and whereunto he doeth properly appetteyne all such are more degenerate from the auncient way order of the Primitiue Churches then is the Pope himself in this behalf And if the Bishops haue stil every one his ovvn peculiar parish church to vvhich they doe properly belong it is a good print and footstep of the auncient vvay wherein the churches vvere planted at first by the Apostles and Euangelists And is a point that vvill giue great light to this other questions novv much controverted about the order and government of the church Note here also hovv the very things vvhich the Prelates chalenge in the particular churches under them are jurisdiction and ordination And that othervvise they leaue the particular Parishes to their ovvn peculiar Ministers for the ministration of the word and Sacraments among them ordinarily Which is observed in all churches by all Prelates euen the most Popish and under the Pope himself unto this day And is a point also that vvill giue light to the better understanding of the estate of the Prelacy and condition of the †Parishionall Diocesan Provinciall c. churches perteyning unto them of what sort soever But to proceed I am not ignorant that the termes of Diocesan Provinciall Nationall Oecumenical or universal churches are also otherwise used and applied and are ascribed to representatiue Churches to Councils Convocations Synodes Courts and the like whereof there may be some use consideration not unprofitable about the matter here in hand so it be not otherwise abused For vvho knoweth not that the Pope hath novv a long time sit in Councils Courts and other Christian assemblies opposing and exalting himself aboue all that is called God or that is worshipped shevving himself that he is God establishing confirming and disanulling vvhat he would ruling overruling vvhom vvhen as he would yet not present stil in his own person but sometimes by his designed substitutes alvvaies by his usurped povver authoritie and jurisdiction But of this I vvill not insist It may suffice for the point in hand that Antichrist is so set and exalted as hath ben said in the Christian Churches aforesaid which I suppose these men themselues being better advised vvill not deny to be the Churches and Temple of God Or if they doe then I hope they will shevv of vvhat other church or churches they understand this Scripture and hovv that vvhich the Apostle teacheth in this place is by the Man of sinne performed in the Temple of God Alvvaies remembring to distinguish betvveen the man of sinne himself and between the Temple of God wherein he sitteth c. And this for the present I thought to note hereabout Animadv p. 78. Where he saith if we meane a particular Church it will not agree with the prophecies of Antichrist whose City or church is so great as peoples kinreds toungues and nations doe dwell in the streets thereof Rev. 11 8 9. I ansvver first that stil he cals that Antichrists church vvhich the Apostle cals the Temple of God II. Secondly how vvill he proue that the Beasts city spoken off Rev. 11 8. is the Temple of God spoken of 2 Thes 2 4. If he say he speaks not of the Temple of God then he speaks not of the point in hand If he speak of it why doeth he still call it the City Church and Temple of Antichrist and not the Temple of God as the Apostle termes it Hath the very phrase of the Scripture so much light in it as he can not endure to look upon it Or doth he in these things loue darknes more then light Or is there no difference to be put between Antichrists City and Gods church III. Thirdly having this occasion I vvill propound some things hereabout and leaue them further to be considered off being assured that if the true meaning of these Scriptures be rightly found out the difficultie about these and sundry other matters will be far the more easy Whereas therefore he doth not distinguish betvveen the City and the Church but here and throughout his treatise usually confounds them as all one let us obserue and consider of these things thereabout 1. That this City spoken off in ‘ Rev. 11 8. the place that he alledgeth is spiritually called Sodome and Egypt where also our Lord vvas crucified But the church is here called the Temple of God or the Court vvithout the Temple or the holy City c. For which see 2 Thes 2 4. and the chapter it self vvhich here he citeth Revel 11 2. 2. That this great city is not onely Sodome and Egypt spiritually but is also that Sodome Egypt where our Lord was crucified Rev. 11 8. Now al know that Christ our Lord vvas crucified in and under the jurisdiction of the City not of the Church of Rome For he vvas condemned to death by Pontius Pilate the Deputie of the Romane Emperour under whose dominion and jurisdiction now the Iewes were and vvas crucified by the Romane souldjours being delivered to the Gentiles when yet there was no church at Rome as Christ himself had before told his disciples Mat. 27 2 11 26 27 31 35. with 20 17 18 19. Luke 18 31 32 33. and 23 1 2 c. Joh. 18 28 31. 19 1 2 10 12 15 16 18 23. c. Which is also acknowledged by this man himself here a litle after Animadv pag. 83. 3. That this City is that which vvas the Dragons throne and was by the Dragon giuen to the Beast Rev. 13 2. vvhich this man himself also noteth though to another purpose Animad pag. 79. But this was the City not the Church of Rome Neyther I think will these men themselues say that the Church vvas the Dragons throne or was by the Dragon giuen to the Beast 4. That this City also is the throne of the Beast Babylon the great City spoken of Rev. 16 10 19. and 17 18 ch Which that it is to be understood of the city of Rome and the dominion thereof vvill yet appeare further by the reasons follovving And note here how ‡ M. Brighon Rev. 16.19 some treating on Rev. 16 19. expound great Babylon there to be the city of Constantinople called New Rome Which then maketh the more for the point in hand 5. That this city is the woman that sitteth on seuen mountaines Rev. 17 9 18. And that the City not the church of Rome is built on * Called Palatinus Capitolinus Quâ—rinalis Aventinus Caelius
Esquilinus Viminalis seuen mountaines As euen †Virgil. Geor. 2. Ovid. de Trist l. 1. Ele. 4. l. 3. Eleg. 7. Propertius c. the heathen Poets describe the situation thereof before ever there vvas a Christian church there 6. That this City hath seuen kings or kinds of government whereof fiue were fallen vvhen Iohn wrote one was then and the other yet to come Rev. 17 9 10. Which also is verified in the city of Rome where the fiue severall sorts of government by Kings Consuls Dictators Decemvirs and Tribunes were done ceased before Iohns time The sixt by Emperours was then when he lived and wrote this the other by Popes vvas not yet come But how should this be found in the church of Rome vvhich was not before Iohns time and therefore could not haue fiue kings or kinds of government thereof then fallen c. 7. That this city this Babylon this woman is that great city which reigned over the kings of the earth in Iohns time Rev. 17 18. And that not the church but the City of Rome so reigned vvhen Iohn vvrote these things all doe acknovvledge 8. Finally that the Lord himself putteth difference betweene this City Babylon and his people therein foretelling that this Babylon shal be utterly burnt vvith fire and throvvne downe with violence so as it shall no more at all be found Rev. 18 2 8 9 18 20 21. c. and yet then calling his people out of her Rev. 18 4. Like as of old came to passe in the type hereof in Babylon of Chaldea both for the wondrous desolation thereof for the calling of the Lords people out from thence Jer. 50. and 51 1 60 61 64. with 50 8 and 51 6 45. Esa 48 20. Zach. 2 6 7. Other moe reasons hereabout might be observed out of these other Chapters of this book of the Revelation as also out of other Scriptures and the event of things some vvhereof are synce come to passe and some remaine yet to be performed But these may suffice to shevv hovv needfull it is vvell to consider vvhat by the great city here spoken off we are to understand and heedfully to distinguish between the church and the city it self IIII Fourthly note here that by the great city is meant not onely the city it self but the vvhole Iurisdiction authority and dominion thereof how far soever extended For as ‘ M. Bright on Rev. 16 19. one well writeth the City is not onely the tovvn or piece of ground conteyned within compasse of the walles thereof together with the Citizens and inhabitants having order government among themselues according to the Lavves and priviledges there had but also the vvhole jurisdiction and government of the City in all places perteyning thereunto Which being observed we may thereby perceiue that the streets of this City reach farre euen to all places under the jurisdiction thereof and comprehend sundry peoples and kinreds and toungues and nations as here is said Whereupon it is fitly compared to the great city Babylon whose dominion and extent of government was exceeding large and great Rev. 14 8. and 16 19. and 17 5. and 18 2 3 4 7 21. compared with Esa 13 19. and 14 6. and 47 5. Jer. 50. and 51. Neyther is it onely compared to cityes but to Egypt also that was a countrey Which comparisons though they haue other peculiar uses and applications yet may also be observed in this behalf Rev. 11 8. And the more seeing that the extent of this City is such as reached euen to Ierusalem where our Lord was crucified as is noted also in this place Rev. 11 8. Where yet obserue further that the Church of Rome being fallen into deep apostasie and having the man of sinne sitting therein as God who hath that city for his throne c. the things that are spoken of this city are also applied to the apostate estate of that church of Rome and the other churches that are under the jurisdictiō of the Prelacy of that Sea wheresoever and of vvhatsoever people kinred toungue or nation they be Which application thereof I doe also acknowledge as it is observed by and according to the vvord of God Rev. 11 8. with Esa 1 10. Jer. 23 14. Ezech. 16 2 46. c. and Rev. 14 8. and 17 and 18 c. with Esa 21 9. and 48 20. Jer. 50. and 51 1 45. c. Ezech. 16 2 35 c. and 23 chap. Zach. 2 6 7. But shal we therefore conclude that by the Temple of God spoken off 2 Thes 2 4. may not be understood the Church of God This is the point to be insisted upon as also whether we can soundly and by vvarrant of the Scriptures deny the Church of Rome though in defection and other Churches in apostasie to be the Churches of God and not to be under his covenant nor to haue his signes and seales thereof nor any of his ordinances remayning among them but that euen the Baptisme there had is an idoll a fiction a lying and deceitfull signe a cursed and detestable Sacrament Which hath ben and yet is a great occasion and mayne ground of Anabaptistrie besides that it hardneth the Papists and others in their errours much the more when the Churches themselues and the ordinances of God though corrupted yet still continued unto and among them are not so acknowledged by us as they ought to be Neyther so onely but are eyther utterly denyed and disanulled or so spoken and accounted off as doth in deed necessarily imply the deniall and disanulling thereof When the Temple of God at Ierusalem was polluted and profaned and that so exceeding sinfully as God gaue it up vvith Ierusalem into the enemies hand yet vvhenas then Nebucadnezar burnt it the Lord tooke upon him the vengeance of his Temple vvith great severity because though it vvas polluted yet it was still the Lords Temple vvhich he accordingly should haue regarded Jer. 50 28 and 51 11. Which should teach all to take heed hovv we esteeme and deale with the churches of God though sinfully polluted and profaned If the Lord were so carefull of the figure shall we think he vvill haue no regard of the figured thing vvhich this man himself here acknowledgeth every particular church to be therefore also the church of Rome But now he saith next that to understand by the Temple of God a particular Church is not answerable to the Temple of God in Israell which was not for one Synagogue but for * Deut. 16 16. the whole nation of the Jevves and for †1 Kin. 8 41 42. Ioh. 12 20. Act. 8 27. the Gentiles that came to the faith through the world Hovv greatly forgets he himself and hovv presently seing that here but a line before he said the Temple figured not onely the catholike or universall Church Ephes 2 21. but also every particular church by proportion 1 Cor. 3 16 17. And may we not
then apply it unto that vvhereof it vvas a figure and accordingly understand it Or may not vve so understand and apply it as the Apostle doeth vvho as himself saith here applies it to a particular church 1 Cor. 3 16 17. vvith which place may be joyned 2 Cor. 6.16 though that may also be further extended Besides was not the Temple in Israell for any and every Synagogue familie and person among them And may not we now accordingly apply it to the Churches and Christians of the Gentiles And that the more seeing that then also it vvas for them coÌ„ming to the faith of Israel vvhether mo or fevver Or vvere not the Ievves distributed into severall and particular Synagogues which being joyntly considered vvere and might be esteemed as one people And are not the Christians euen those among whom Antichrist hath most prevayled distributed likewise into particular churches or parishes Which if any would in some good respect consider joyntly as one people vvho would striue about it so as it were not any way abused for maintenance of any errour against the trueth or vvord of God But of this I will not insist neyther alledge other things that here might be observed That alone may suffice vvhich I noted here before By reason whereof also I need not stand on that vvhich he speaketh about the catholick or universall church seing it is ynough for the matter in hand to find it in the particular churches so as is aforesaid Yet some things by this occasion may here be noted vvithall As namely that the Church of Christ is sometimes accounted as one ‘ Sal. Song 4 12 16. and 5 1. 6 2 11 garden being considered joyntly in one sometimes as many or sundry * Sal. Song 4 15. 6 2. 8 13 gardens in respect of the divers particular congregations thereof Each of which particular ones both is a garden it self and is also a part of that one or universal garden of the Lord. So as he vvhich dwelleth the trees herbes vvhich grovv in any one of these may be said to dwell and grovv not onely in that particular garden alone but also in the general or universall garden as it compriseth al the particular gardens within it they being al of them parts of the generall Likevvise the Church is sometimes resembled by ‘ Exod. 25 31. 2 Chr. 13 11. Zac. 4 2 11. one Candlestick having one shank or shaft out of which come divers branches vvherein are * Exod. 25 37. with Rev. 1 11 12 20. and 2 3 ch seuen severall lampes so as the light vvhich is set in any one of the lampes standeth not onely in that particular lampe but in the generall candlestick sometimes by “ 2 King 7 49. 2 Chron. 4 7. ten candlesticks sometimes by ‡ Rev. 11 4. two c. so noting both one catholick Church in generall divers particular Congregations in speciall sometimes moe sometimes fewer yet so as they are alwaies parts and members of the generall or universall vvhether they be moe in number and more florishing or fevver more decaying Where note moreover that the Candlesticks and Lampes were set in the Temple of God and that the church of Rome vvas a golden Candlestick as well as the rest of the Primitiue Churches that this man himself saith definitely †Animad p. 103. the true churches were many of them apostate when John wrote whom yet notwithstanding the Scripture calleth Christ acknowledgeth them to be †Rev. 1 11 12 20. and 2 1. golden candlesticks In any of vvhich if Antichrist the man of sinne had sit as in the church of Rome I suppose this man vvould not deny but his fitting then should haue ben in the Temple of God whether it vvere coÌ„sidered as a particular Lampe and Candlestick it self ’‘ M. Brig on Rev. 11 4. or as a branch also and part of the great and generall Candlestick vvhich is †Rev. 1 11 12 20. and 2 1. observed in the respects aforesaid to be a type both of the Catholick church and of the particular Congregations thereof like as here the Temple is by this man himself acknowledged and rightly also to be a type of both Animad pag. 78. As for the catholick or universall Church which the Pope claymeth for his Temple what is that to us vvho speak of the Temple of God spoken off by the Apostle 2 Thes 2 4. And vvhereas he vvould be taught hovv that vvhorish company that worship the Beast and Dragon can be the true catholike church spouse of Christ although that which I haue noted before be sufficient for the point in hand neither meane I now to insist on other things yet seeing thus he speaketh here let him first remember hovv but a litle before he told us ‘ Animad p. 77. the catholike church of the novv Romish religion as themselues describe it hath one part thereof on earth another under the earth and a third part in heauen now here himself speaketh onely of such as are on earth and those also such as vvorship the Dragon and the Beast spoken off Rev. 13 4. whereas the Catholick Church in deed conteyneth al the Churches and people of God that haue ben from the beginning of the world before ever there vvas a church yea or a city at Rome and that shal be to the end of the vvorld in any and every age thereof and in another respect all and onely the elect of God both Angels and men 2. And let himself now tell us vvhether he think there was no other church or churches of Christians catholick or particular vvherein Antichrist sate synce the apostasie of the Man of sinne but such as worshipped the Dragon which gaue power unto the Beast and the beast also himself withall Rev. 13 4. And who then were the Tabernacle those that dwelt in heauen whom the beast blasphemed and the Saints with whom he made vvarre tvvo and fourty moneths Rev. 13 5 6 7. and of vvhat church or churches they were considering also that the apostasie began so soone and spread so far and continued so long 2 Thes 2 3 7. with Rev. 11 1 2 c. 3. Let him also remember how Ierusalem came to be ‘ Ezec. 16 2 35 c. and 23 2 43. c an harlot old in adulteries and the Ievves to be †Esa 1 4 5 c. a sinfull nation laden with iniquitie forsaking the Lord and revolting more and more yea * Esa 57 3 4 5. c. sonnes of the soâ—ceresse the seed of the adulterer and the whore “ Esa 65 2 3 c. a rebellious people which walked in a way not good after their ovvne thoughts ‡ 2 Chron. 36 14. c. transgressing after all the abominations of the heathen and polluting the house of the Lord which he had hallowed in Ierusalem c. vvhenas yet they vvere
counterfeyt and bestowed needles labour to note some severall things about the church of God and the Beast which in deed differ much the one from the other in the end he saith plainly Animad p. 79 80. and would bring it in as his conclusion that †vvhen the Apostle telleth us that Antichrist sitteth as God in the Temple of God it is to be understood first of their invading and destroying of Gods church and people as the heathens of old dealt vvith Ierusalem and the dvvellers therein secondly of their ovvne vaine ostenstation vvhiles they vvill haue it called the Christian catholick church and the Pope the head of the same That now at length he speaketh thus plainely it is vvell done and is directly against himself though he thinks not so but whereas he vvould inferre this as a conclusion upon the premises if he doe but offer to bring it into forme of reasoning himself vvill soone perceiue how far he comes short Yet novv a litle to insist upon this interpretation of his as himself hath set it dovvne first he saith that vvhen the Apostle telleth us that Antichrist sitteth as God in the Temple of God it is to be understood of their invading and destroying of Gods church and people as the heathens of old dealt vvith Jerusalem and the dvvellers therein What haue we here Doth himself now by the Temple of God spoken of 2 The. 2 4. understand Gods church and people yea such as was ansvverable to Ierusalem and the dvvellers therein of old Why then hath he so eagerly oppugned us hereabout Why hath he so much ‘ Animad p. 78 and 79. here before pretended that the temple of God vvhere Antichrist sitteth is not the church of God but an Idoll like Antichrist himself the Temple church and body of Antichrist a counterfeyt c. And vvhy doeth he †Ibid. p. 82 93 94. c. hereafter again pretend that it is the Synagogue of Sathan that Ieroboams Idoll Temples Bels Temple in Babylon vvere the figures of it that is no more the Temple of God then the Divel which appeared to the witch at Endor was Samuell c. Doeth he not extreemly forget and contradict himself Or hath he “ Ezec. 14 3 10. an Idoll of mainteyning an errour and pleasing his followers thereby set up in his own heart vvhich whiles he vvould giue homage unto he is confounded in him self by the just judgment of God yea driuen to giue us the cause against himself nill he will he For vvhat can be more plaine then that by the Temple of God †2 Thes 2 4. here is to be understood Gods church and people Well then seing now he affirmeth that it is to be understood of Gods church and people it remaineth that he consider with himself vvhether it be the catholick and universall church of God or some particular church or churches that here is understood Which he must the more carefully regard because but ‡ Pag. 78. erewhile he said the temple figured both the catholick church and every particular church also and yet would then perswade that here it could be understood of neyther But novv no doubt he vvill expound it of one or other seing himself saith the Apostles meaning is by the Temple of God here to understand Gods church and people and that which is more such as is ansvverable to Jerusalem and the dwellers therein I suppose he would say the Temple in Ierusalem unles perhaps he haue some speciall purpose or pretence in speaking othervvise As I doubt not but he hath vvhen he saith here that Antichrists sitting as God in the Temple of God is to be understood of their invading and destroying Gods church and people c. Of vvhich I come now to speak next And first I aske vvhere he can shew in the Scriptures that sitting is put for inuading and destroying and more particularly that by sitting as God in the Temple of God is to be understood the invading and destroying of Gods church and people Secondly I wish him and all to observe hovv othervvhere still he teacheth according to the Scripture phrase that by sitting is meant abiding continuing dvvelling or companying and having familiaritie together or ruling and reigning with continuance c. As may be seen in his Annotations on Psal 1 1. and 9 5. and 61 8. and 69 13. and 99 1. and 102 13. and 110 1. and 122 5. and 141 14 c. From all which expositions and the like how far novv himself differeth let the vvise judge Ibid. Thirdly here a litle before and afterward again he vvould persvvade that the Temple of God vvhere Antichrist sitteth as God is an Idoll like himself the Temple church and body of Antichrist the Synagogue of Sathan a counterfeyt c. If then by sitting in it as God should be understood the invading and destroying thereof the meaning should be this that Antichrist should invade destroy an Idoll like himself his owne Temple church and body the Synagogue of Sathan a counterfeyt c. And vvere this then evill in him so to doe For sure the Apostle speaketh of his sinfulnes Or think they that Antichrist hath done or vvill doe thus Ibid. Fourthly he said also here before that the Temple of God figured the church catholick and particular If then by sitting in it as God be understood the invading and destroying of it he must shew vvhich of them he meaneth to be invaded and destroyed by Antichrist the one or both of them Fiftly though it be true that Antichrist invades Gods church and destroyes many of his people as both experience and the description of the Beast and of the man of sinne and the types thereof in Nebuchadnezar and Antiochus doe manifest yet here for the point in hand must be found out whether by sitting in the Temple of God be understood the invading and destroying thereof And yet then also vvill follovv still that by the Temple of God here must be understood Gods church and people answerable to the Temple and to Ierusalem and the dwellers therein which is still against himself as is noted before And note further that not onely Nebuchadnezar and Antiochus spoken off in the Scriptures here alledged were types of Antichrist but also Pharaoh Corah Dathan Abiram Saul Absalon Ieroboam Ahaz Iehojakim the persecuting and apostate Priests the false prophets and divers others both in Iudah and Israell and othervvhere some in one respect some in another And that therefore to discerne the estate and dealing of Antichrist we should not look alone at some one thing type or event but at the many things types and events that the Scripture shevveth which time and experience hath novv already manifested sundry waies and will yet make more manifest hereafter concerning this matter Othervvise great difference might be observed in the tipes and things spoken off in the Scriptures here alledged For Ieremie speaketh of Nebuzaradan
a chief captain under Nebuchadnezar the king of Babylon how he burnt the house of the Lord and the houses of Ierusalem and brake dovvne the walles thereof c. Jer. 52 12 13. c. Lam. 2 7 9. To vvhich time the 97 Psalme also here alledged may be referred Daniel speaketh of Antiochus king of Syria who magnified himself against God took avvay the dayly sacrifice cast avvay the place of Gods sanctuarie trode it the host of God under foot and as it is in another place of the same prophecy polluted the Sanctuarie of strength or the Sanctuarie and munition meaning the Temple and city of Ierusalem and placed the abomination that maketh desolate So as though the Temple and City of Ierusalem novv remayned yet they were polluted spoiled cast avvay and trode under foot Dan. 8 11 13. and 11 36. with ver 31. Besides the Iewes in the captivitie of Babylon acknowledge that their sinnes deserved it as the Prophets also for their sinnes had denounced it Dan. 9 5 14. Psal 79 8 9. with Jeremies prophecy throughout Whereas the Iewes in the persecution of Antiochus alledge their integritie and faithfull constancie in the vvorship service of God euen unto death Psal 44 17 22. Albeit that divers also then eyther by the persecution of Antiochus or by his flatteries or both were corrupted and dealt vvickedly against the covenant of the Lord. Dan. 11 32 33 34 35. Wherein likevvise there was a fit type both of Antichrists dealing and of the churches estate in this behalf And in all these times the Iewes notvvithstanding vvere the church people of God though some of them were slayne and destroyed yet among them still God preserved his Church and people from the destruction intended by their adversaries Both vvhich as touching the question and Scripture in hand should carefully be observed Finally this Scripture is so to be understood as it may not contradict but agree with that which is written Rev. 11 2 3. where the Court of the Temple is giuen to the Gentiles and the holy City trode upon two and fourty moneths whether this be understood †Resēbling the times of Eliah of Antiochus of Christ among the Pharisees c. of shorter or longer times which yet should haue an end or vvith ver 3. of 1260 yeeres putting a day for a yere And afterward the Temple of God is opened in heauen and therein is seen the Ark of his Testament or covenant c. Rev. 11 19. and 14 15 17. and 15 5 6 8. and 16 1. And God hath his people stil in Babylon Rev. 18 4. So Gods church and people then remayne still undestroyed notvvithstanding all the opposition and exaltation of the Man of sinne with all his tyranny cruelty and persecution had in over and against the church and people of God from time to time untill himself being the sonne of perdition come to be consumed and destroyed in the end Othervvise also the Anabaptists plea should here againe be strengthned who hold †M.S. charact of the Beast p. 56 c. that Antichrist hath utterly destroyed the true Temple the true church and hath abolished the true baptisme of Christ and that therefore they must reare up a new church and get themselues a new baptisme c. And so they proceed from one errour and evill to another Wherein this mans erroneous opinions and corrupt gloses may harden them much the more And hitherto of the first exposition of the vvords aforesaid that here is giuen His other exposition is that vvhen the Apostle saith Antichrist sitteth as God in the Temple of God it is to be understood of their owne vaine ostentation vvhiles they vvill haue ‘ Doth he meane the church of Rome or vvhat els speaketh he off it what I pray you called the Christian catholick church and the Pope the head of the same First I ask vvhereof he speaketh this that they vvill haue it so called If of the Temple of God himself in his very last vvords told us that by it is understood Gods church people in deed If he speak of some other thing he speaketh not to the point in hand And besides vvhat is it that he speaketh off And why doeth he not name it Is it because if so he did his exposition vvould be found eyther contradictorie to the former or some other way to no purpose at all but against himself Secondly if the Apostle had meant that it vvas not the temple of God in deed but onely that they would haue it so called could he not so haue expressed his mynd for this clause of the Temple of God as he doeth in the next vvords touching Antichrist himself vvhen he saith he shevveth himself or pretendeth that he is God and as the Scripture speaketh othervvhere vvhen it noteth the blasphemie of them which say they are Jewes are not but are the Synagogue of Sathan and so doe lye Rev. 2 9. and 3 9. Thirdly if it be thus to be understood as now he saith that it is not the Temple of God in deed but onely that they vvill haue it so called in vain ostentation making the Pope the head thereof then besides his strengthning again of the Anabaptists opinion aforesaid his owne former exposition here giuen can not stand vvhere he said in the last vvords before that it is to be understood of Gods church and people invaded and destroyed by Antichrist as Jerusalem and the dvvellers therein were dealt vvith by the heathens of old For these were in deed the church and people of God though sinfully corrupted not onely in their owne vaine ostentation that they vvould be so called Lastly many often boast vainly of that vvhich notvvithstanding they haue or may haue in deed but yet abuse it or vvalk not worthy thereof as I shevved ‘ Pag. 106. 107. heretofore by the example of the Ievves here spoken off out of Esa 48 1 2. Zeph. 3 11. Matth. 3 9. Ioh. 8 37 39. as likevvise the church of Rome hath a long time boasted that it is the church of God and as other churches and people also doe vvhen yet they abuse and vvalk not vvorthy of that mercy of God unto them Besides that Lucifer the king of Babylons vain boasting of his sitting on the mount of the Congregation c. did not hinder but that it vvas in deed the Temple of God and the Mount of the congregation in the sides of the North c. Esa 14 13. Other things here I omitt as being meerly vaine in deed that a particular church should challenge to be the catholick church vvhich cannot be as they understand it the Pope to be the head of the same vvhich Christ onely is and no other can be Ephes 1 22 23. Let these clauses therefore all by-matters be omitted that perteyn not to the point in hand let the thing be simply propounded as it should be thus vvhether the church
and fitly perteyning to the matter novv in hand I can not therefore omit here briefly to touch them Thus then it is Among other reasons touching the baptisme aforesaid I used this The Baptisme had in apostate churches eyther is a seale of the covenant of God or not If it be a seale of the Lords covenant then sure it is true baptisme If it be not then see what great things will follow thereupon As first that they which haue no other baptisme but it †This clause he passeth over in his answer Animadv p. 71. haue not the outward baptisme that sealeth unto them the covenant of God and therefore must with the Anabaptists get another that they may be assured they haue the seal of Gods covenant of grace and salvation Secondly that there neyther haue ben nor shall be in Babylon any of Gods people under his covenant which is contrarie to that is written Rev. 18.4 where the Lord sheweth that he hath his people whom by the words of his covenant he calleth thence saying Come out of her my people c. * This also he neyther mentioneth nor answereth And if these men wil say that themselues are not of such people there spoken unto then let them tell us vvhen and how they came under the covenant of God and let them also shevv it without stablishing their ovvne righteousnes of works thereby Thirdly that the baptisme now had in apostate Churches is not ansvverable to the circumcision had in the apostasie of Israell For that circumcision though had in apostasie was true circumcision †All this which here follovveth to the end he includeth in an c. and a seale of the Lords covenant to his people and therefore needed not to be renounced or repeated But the Baptisme now had in the apostasie of the church of Rome they say is not true baptisme and so not a seale of the Lords covenant to his people now as the other was then therefore it must be renounced and another that is true obteyned And thus againe in this they make themselues and would make us straungers from the policie of Israell as in the point of government also was observed Neyther will it now help them to alledge those Scriptures or the like as we haue produced heretofore against the Anabaptists to approue the reteyning of our baptisme had in Apostasie without renunciation or repetition thereof as namely 2 Chron. 30 ch compared with Exo. 12 48 49. Gen. 17.10 13. Levit. 26.14 44 45 46. Deut. 4 25 31. 2 King 9 6. and 13 23. Psal 78 9 38. and 89.30 34. Ezech. 16.44 63. 43 7 8 9. 2 Thes 2.3 8. Rom. 11 2 5. 15.4 c. For now it will be answered them that in Israels apostasie they kept circumcision which needed not be repeated seeing it vvas true and sealed Gods covenant unto them but that these cannot so plead for the baptisme had in the apostasie of Rome because themselues say the baptisme of the church of Rome is not true baptisme and so not the seale of Gods covenant to them which haue no other but it Whereunto what they will answer let them bethink themselues And let them shew us by what Scriptures they can approue their standing novv who wittingly willingly remayne without true baptisme to seale unto them the covenant of God in Iesus Christ Advertis pag. 56 57 This was part of my ansvver to these mens Articles concerning this matter Whereunto vvhat answer this Opposite returneth again may be seen in his Animadver pag. 71 72. Where novv by this occasion I thought it not amisse here to vvish the reader to obserue how this man being not able soundly to answer these particulars shifts so about them after his manner as some of them he neyther mentioneth nor offereth to answer at all though they be speciall points of vvaight vvhich should not be omitted neyther vvould be if he could finde answer thereunto For example this for one If the baptisme had in apostate Churches be not a seale of the covenant of God then they which haue no other baptisme but it haue not the outward baptisme that sealeth unto them the covenant of God and therefore c. And this for another That if God haue not novv his people that are under his covenant though yet remayning in Babylon and that themselues also were such heretofore as there are spoken off that then they would tell us when and hovv they came under the covenant of God and shevv it also without stablishing their ovvn righteousnes of works thereby Whereunto let the Reader see if he giue any word of answer but passeth it by both unmentioned and unansvvered Other such things let the Reader himself obserue here and other vvhere And now that by this occasion I manifest these shifts and sleights of his let his follovvers get of him if they can a sound ansvver to these particulars hereabout 1. Seeing he denyeth the baptisme had in apostate churches to be the seale of Gods covenant that therefore he would shew when where himself and they received an outvvard baptisme that sealeth Gods covenant unto them c. 2. That he vvould shevv vvhether they were under the covenant of God before they vvere baptised or came under it since If before whether then both their parents and themselues were not under the covenant of God vvhich the Lord hath continued in apostate churches notwithstanding the defection thereof If since vvhen hovv they came under the covenant of God And vvhere they received baptisme the Lords signe of entrance into his covenant synce they came under it Or vvhere ever they find in the Scriptures that God ordeyned that men should first be baptized afore they be under his covenant Or that the people of God haue so vvalked c. 3. Seeing he yeeldeth not that novv there are in Babylon the people of God under his covenant nor that themselues are such vvhom the Lord hath called from thence let him moreover in this respect tell both vvhen hovv they came under the covenant of God and let him shewe it also without stablishing their ovvne righteousnes of vvorks thereby like as the Anabaptists doe in this behalf 4. That he speak novv also being better advised then heretofore whether the Baptisme received in the Church of Rome and other apostate Churches be answerable to the circumcision had in the apostasie of Israell yea of Iudah also And vvhether that Circumcision then were not and this Baptisme novv be not the Lords signe and seale of his covenant of grace c. Or if not hovv then they can eyther soundly answer the Anabaptists or conscionably approue their own standing vvho wittingly and vvillingly remayne without the Lords signe of true Baptisme outwardly received to seal unto thē Gods covenant of grace in Iesus Christ And finally hovv they can come to the Lords table without the Lords signe of Baptisme first outvvardly had but that they
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
much strengthning of the Anabaptists in their erroneous opinions and courses but he blameth and oppugneth the comparing of the church of Rome vvith Israel saying They doe but roll the first stone saying the same things comparing Antichrists church vvith Israell vvhereas the holy Ghost compareth it vvith * Rev. 11 2 8. 17 5. the Gentiles euen the most vile the Sodomites Egyptians Babylonians and heathen Romanes Pag. 84. The like he hath againe in pag. 85 and often in his treatise Where marke not onely hovv he strengthneth the Anabaptists hands but useth also the Anabaptists language and ansvver When M. Clyfton to approue the reteyning of baptisme received in the apostasie of our forefathers alledged the example of circumcision received in the apostasie of Israell M. Smith then opposing returned this ansvver †M. Sm. charact of the Beast p. 48. that the apostasie of Antichrist is deeper then the apostasie of Israell for first saith he Antichristians are not called Israelites but Babylonians Egyptians Sodomites Gentiles in the RevelatioÌ„ whereby the holy spirit of vvisedome giveth us to conceiue that he doeth account the apostasie of Antichrist equall to Paganisme it self yea to the very vvorst kind of Paganisme c. Novv let the Reader compare these together and then let him consider vvhether M. Ainsvvorth doe not in deed plead the Anabaptists cause and that also after their manner and almost vvith their very vvords As touching the point it self I haue ‘ Pag. 129 135. c. already out of the Scriptures shewed how the word Gentiles may here be understood vvhich I need not repeat Yea M. Ainsw himself shevveth * Annoâ— on Psa 59.6 54 5 othervvhere though now he forget it that by this terme of the Heathens David understandeth the Ievves that were wicked and persecuters c. Psal 59 5. And the Prophets often compare ‘ Esa 1 10 Jer. 23 14. Ezech. 16 3 45 46. c. Hos 12 7. Amos 9 7 the Jevves to them of Sodome and Gomorrah to the Canaanites Ethiopians Philistines Syrians c. Wil he therefore conclude hereupon that they were not the Church and people of God Not to speak how the Scripture also describing the iniquitie of Antichrist the estate of the Church of Rome and other Christian churches in apostasie hath reference often to the estate of Iudah and Israell as I haue shewed more largely †Pag. 127. c. here before Which alone is sufficient to convince both M. Ainsw and M. Sm. answers and the Anabaptists errors hereabout 4. He grants that in Pauls time the church of Rome was set in the way of God and soone after fell into apostasie Pag. 84. Pag. 84. 85. And yet in the next page he saith the ordinances of God vvhich are still reteyned in that church are stollen as vvhen a thief steales a true mans money Pag. 85. Wherein he contradicteth himself hardeneth the Anabaptists And is in some respect as if he should say wheÌ„ an honest man having money in his purse that is truely gotten becommeth afterward a thief and stealeth some goods of other mens the money which he had before and still hath is stollen money because the other goods are yll come by which he getteth afterward by unlavvful meanes Or rather thus as if he should say that vvhen an honest woman becommeth an harlot now all the goods vvhich lavvfully she had before still reteyneth are stollen goods Thus if he vvere the judge she should be condemned not onely of adulterie but of theft And note moreover that when a thief repenteth he may not keep but must restore againe all the goods he hath stollen Accordingly then by his doctrine if the church of Rome should repent as Iudah often did of her adulteries and when any of that church novv doe repent and forsake that apostasie they should not reteyn the baptisme other ordinances of God vvhich that church hath but should presently part with them and no longer keepe them seeing they are stollen goods How could you ever be thankfull ynough to M. Ainsvv O ye Anabaptists for thus pleading your cause if your opinions were good and his arguments and ansvvers sound thereabout Pag. 85. 5. The like errour and iniquitie he falleth into againe vvhiles he matcheth baptisme the other ordinances of God reteyned in the church of Rome with the feasts worship and sacrifices of the heathen †Ephes 2 11 12. who vvere without Christ being aliens from the common vvealth of Israell and straungers from the covenants of promise having no hope and vvithout God in the world yea matcheth these things moreover vvith the Divel himself being transformed into an Angell of light Pag. 85. What miserable assertions are these and merely Anabaptisticall Certaine it is that the apostasie of the church of Rome and iniquitie of Antichrist is extreemely sinfull yet alvvaies we should remember in cases of apostasie as in Israell and Iudah to put difference betvveen the ordinances of God that still are reteyned in such estate and the inventions of men that are taken up of themselues and mixed vvithall Which this man not regarding though it be shewed him vvhiles he vvould shun the gulf of Poperie runs his leak bark upon the rocks of Anabaptistrie P. 86 92. 6. He maketh a large discourse touching Israel wherein he hath many truths which vve also hold and urge But yet notwithstanding he hath also some sleights errors contradictions mixed withall Whereof take these for instances I. That setting down my vvords he omitteth some special clauses of waight As namely vvhen I speak of ‡ Advert p. 60 and 61. a double consideration about the covenant of God made with his people I declared it thus * These clauses he omitteth Animadv pag. 86. one in respect of the Lord himself on the one part the other in respect of the people taken into covenant by him on the other part Deut. 26 17 18 19. Iudg. 2 1 20. And again that in these tvvo respects * These clauses he omitteth Animadv pag. 86. sometimes having reference to God sometimes to Israell may there many things be observed to be spoken diversly Pag. 87. c. II. That he oppugneth this diversitie of consideration hereabout whereof I haue spoken sufficiently ‘ Pag. â—6 111 c. here before Which double consideration vvhether it be not necessarie to be observed for the right understanding of the Scriptures and the estate of Israell and other churches let the vvise of heart judge As also whether he doe not in some things speak so about the covenant as may establish the righteousnes of works in some respect Alvvaies remembring that the covenant of God wherof vve speak is this that the Lord said to Abraham I wil be a God unto thee to thy seed after thee And again I will be your God and you shal be my people Gen. 17 7. 22 18. Hos 2 23.
Zac. 13 9. with Act. 2 39. 3 25. Rom. 9 25 26. c III. That the typicall estate of Israell is our ensamples 1 Cor. 10 6 11. Which Pag. 87. vvhen we obserue or alledge he setteth himself to oppose it he will not admitte it he excepts against it c. But for himself he will use it he will insist upon it no man more as in all his vvritings may be seen And if he may doe it may not we also Came the word of God out from him or is it come to him onely 1 Cor. 14 36. IIII. That he pretendeth and pleadeth as if he vvould perswade Pag. 88. that God brake the covenant on his part vvith Israel vvhen al the tribes were together Pag. 88 c. and yet aftervvard in the same page saith that whiles Israell was one they continued Gods Church Pag. 88. V. That he shuffles together the estates of Israell Pa. 88 89 90 91. when they were one body and when they vvere rent in tvvo Also whilest Israell was in the land and presence of the Lord and when they vvere cast out of his house and presence Which I haue shevved ‘ Pag. 70 71 78 101 c. here before and vvhich the Reader may here again obserue if he doe but note the Scriptures which now he citeth and the cases spoken off and the times vvherein they fell out As namely the things spoken off in Deut. 1 and 2. Exod. 34. Judg. 1. and 2. Animadv p. 88. 89 90 91. Num 14 c. when they were al together And 2 Chron. 11. and 15. and 25. and 1 King 13. Hos 4. and 5. and 8. and 11. Amo. 9 c. when the ten tribes had left Iudah as also whiles yet they vvere in the Land And finally 2 King 17. with Hos 1 9. and 2 chap. Jer. 3 8. c. vvhich speak of the estate of Israell when they vvere cast out of the land as out of the house and presence of God and had the bill of divorce giuen them that is here spoken off c. Which places times and cases hovv he confoundeth the Reader may obserue and hovv needfull it is to distinguish them may appear by the things themselues as I haue shevved more largely heretofore pag. 70 78 101 c. to vvhich I refer the Reader Whereunto novv I annex this that among other things Pa. 82 91. the place in Hos 1 9. vvhich he cited before and here again might haue taught him better to consider hereof both in respect of the severall times of the birth of the children there spoken off vvhereof that of Lo-ammi not my people vvas the last because the Lord doth there expressely use a word of the future tense I vvill not be †or your God or for you c. yours shevving that their case should afterward come to be othervvise then novv it vvas as yet vvhiles these types and prophecies vvere giuen them and vvhiles as yet they vvere in the land Of vvhich also see more here before pag. 77 78. c. VI. That he saith if we cannot proue Babylon in Chaldea to be Gods church Pag. 92. vvhen the Iewes vvere there captived Ier. 50. and 51. we shall never proue the Temple of God spoken off 2 Thes 2 4. to be Gods true church For about this is our question and reasoning hovv ever he please still to terme it the Synagogue of Sathan c. Of vvhich see here before pag. 124 143 144. c. And this Babylon he knoweth vvas then meerely an heathenish City people whereas the Temple of God here spoken of himself acknovvledgeth †Animad p. 80. othervvhere to be understood of the church and people of God answerable to Ierusalem and the dwellers therein Animad p. 80. 7. That vvhere I spake * Advert p. 62. of the vvord Church being taken sometimes more largely sometimes more strictly which about the question concerning the church of Rome may likevvise be observed he omitteth †Animad p. 92. this point and doeth not so much as mention it vvhether not willing to meddle with it or not regarding it vvhereas other both learned and godly men do obserue and note it Keckerman vvriting of the church saith The church is taken largely or strictly The Church largely taken is a company of men that professe Christ to be their King Priest and Prophet And touching the Church thus taken there be these generall rules I. The Church is of those things which haue one name and divers significations or where divers things are signified by one word which cannot be comprehended in one essential and generall definition 2. But the profession of the doctrine of Christ acknowledgment of his Propheticall Priestly and kingly office generally and howsoever taken is the forme of the church largely considered 3. Thus therefore the Church being taken conteyneth euen the reprobate and hypocrites as members to wit so long as they prosesse Christ the Prophet Priest and King any manner way Keckerman System Theolog. l. 3. c. 6. p. 370. 8. Where I observed †Advert p. 62 63. a double regard that may be had of apostate Churches in all ages according as they are considered and spoken of in comparison with other people of divers sorts As namely that Israell in apostasie being compared with the Syrians Philistimes Moabites and other nations are called ought to be accounted the people of God who haue the onely true God for their God c. 2 King 5 8 15 17. and 9 6. c. But being compared with Iudah which ruled with God was faithful with the Saints she is called an harlot not the wife of God but an whore committing adulterie compassing God about with lyes deceit c. Hos 2 2 5. and 4 15. and 5 3 4. and 9 1. and 11 12. c. And in like manner that the Church of Rome in apostasie being compared with the Iewes Turks and Pagans they are and ought to be accomted Christians and the Temple of God Where also is verified that which the Apostle spake of Antichrists sitting in the Temple of God 2 Thes 2 4. not the Temple of Ierusalem as some to turne away the truth haue imagined but the Temple of Christians the church of God brought to the faith of Christ and professing to be Christians as may appeare by these Scriptures and the like compared together 2 Thes 2 4. with Ezech. 43 7 8. Zach. 6 12 13. Eph. 2 11 13 19 21. 2 Cor. 6 16. Rev. 11 19. * This clause he omitteth and as it is also understood by all sound writers both old and new But againe being compared with the auncient Church of Rome and other primitiue churches in the Apostles times and such as now walk in their steps and in the good old way ruling with God and abiding faithfull with his Saints she is called and is to be esteemed an
church experience it self speaketh For the subject is before his accident which is contingent and separable The church was many ages when the papacie was not The papacie came to the church contingently beside the being of the church and so may be separated from it as at this time also there are churches where the papacie is not there will be churches still hereafter vvithout the papacie Therefore the papacie is not the church but it is an evill growen up in the church a pestilence a dropsie a gangrene in the bodie deceitfully working against the life and health of it and therefore most dangerously noysomely eating up the liuely and wholesome moysture of the church But of this whole matter we haue spoâ—en in the third controversie and in this fourth we are to speak of it hereafter Therefore concerning the other which remaineth let us se whether the papal Roman church This also he passeth by or that which is of the pope be the church The opinions which are about this matter are divers The popish generation cry out with full mouth that it is absolutely the church Others not beholding a different regard of the papacy from that which is the church deny it to be the church We relying both on the nature of the thing and on the authoritie of the Scripture doe put a difference The nature of the thing doth teach that the church is one thing and that the papacie is another as we spake a litle before The authoritie of the Scripture teacheth the church but it teacheth not the papacie therefore they are divers things For they delude undoubtedly I say they delude which require at our hands one definition of the subject of the accident as of one singular thing or obtrude it on us For thus must we say The papal church as it hath that in it which belongeth to the definition of a church it is a church but as it hath in it the evill growen unto it which we call the papacie in that respect it is not a church but a faultie or defloured a polluted and corrupt church and drawing on to destruction Let us maâ—e it plain by a similitude The body it self is one thing And this he omits the corruption or consumption in the body another thing The body is the subject the corruption or consumption is the evill accident cleaving unto the subject the corrupted or consuming body is compounded of them both There is both the body and the consumption in the consuming body So likewise is a body that is svvolne with the vvater causing the dropsie Both are together and yet so together as eyther one of the two or both together must needs perish If the nature of the body be stronger the consumption ceaseth and the dropsie-water decayeth but if the consumption or dropsie prevaile there is most certain destruction of them both So is the church of God for in it self it is the bodie of Iesus Christ If a deadly disease growe upon it both are then together the body and the disease in the body If the purging medicine of the grace of God for nothing is here naturall be of the more efficacie the disease then is vanquished and decayeth but if the disease prevaile then both of them the body the disease must needs come to an end For such is the condition of the disease it both feedeth it self on the body decaying and destroyeth it self together with the body And this also After this maner therefore doe we esteem of the church of Rome which they cal the papal or popish church There is the church there is the papacie and there is the papal church As there is the church it is the subject of God as there is the papacie there is the disease of man as it is the papall church there is a fight between the church the papacie that will destroy eyther one of them apart or both together If God shal giue it the purging medicine of his grace by meanes whereof the papacie the accidentarie evil decay and perish it is wel but if the papacie that most faultie and corrupt order and deadly accident prevaile it wil bring destruction to both of them both to the church and to it self by the judgment of God And this And this now in the memorie of our fathers and our owne wee see to haue befallen many churches which claue fast unto that Romane church For when it seemed good unto God more clearly to light the torch of the gospell to scatter the papal smokes by his spirit there remayned churches returning by his grace to a better constitution and stronger health and that which was of the Pope departed vanishing away of it own corruption but when as God sent not that purging medicine of his divine grace into the body of any church then the popish corrupt blood got strength more and more which will be to that church deadly destruction unles God of his mercie provide a remedie In the remembrance and conscience of this benefit doe our churches fitly sing vvith the Prophet Blessed be the Lord which hath not giuen us for a praye unto their teeth Our soule is escaped euen as a bird out of the snare of the foulers the snare is broken we are delivered Our help is the name of the Lord c. Psal 124. Wherefore in my judgment they speak preposterously who ask whether the church be in the papacie And these clauses also because on the contrarie it should be asked whether the papacie be in the church For the subject is not in the accident but the accident in the subject whose being is an in-being or to be in a thing as men commonly speak And that the papacie is in the church as the order or estate of apostasie in the house and city of God is as certaine as that of the Apostle is certain 2 Thes 2. that the man of sinne the sonne of perdition sitteth in the temple of God with his whole order or ‘ Or rank in the former translation estate of apostates not on the other side that the temple of God consisteth in that order and number of apostates which is a thing most straunge furthest off But the terme of the papacie taken doubly aequivocally deceiveth them in such sort as here before we shewed concerning the Romane popish church For under the name of the papacie which is an order vitious corrupt they comprehend the subject it self which is annoyed with that corruption not distinguishing aright between these things As therefore if any should deny that to be a bodie which lyeth in a deadly sort swollen with the water of the dropsie And this or should affirme that water vvhich choketh the body to be the body it self should in both these be deceived in his judgment so also are both deceived as well they which deny it to be the church because the papacie is in it as they
other consideration the Church of God the Temple of God the people of God that they had not true circumcision nor the covenant of God c. yet thus he concludeth about the Church of Rome 26. Likewise when M. Iunius accounteth the papall hierarchie as an accident grovven upon the church Animadv p. 99. 100. M. Ains mentioneth the word accident as being desirous to take hold thereon but medleth not with M. Iunius his reasons being not able to giue answer unto them That the papacie saith M. Iunius ‘ Se before p. 183. is an accident growen upon the church experience it self sheweth For the subject is before his accident which is contingent and separable The Church was many ages when the papacie was not The papacie came to the church contingently beside the being of the Church and so may be separated from it as at this time also there are Churches where the papacie is not and there wil be churches still hereafter without the papacie c. Novv vvhat one word of answer hath M. Ains hereunto In this as in other things he is as mute as a fish though all may see that these are the things that should haue ben insisted upon if he could haue found any answer 27. He trifleth also and cavileth about the similitudes of a poyson Animadv p. 99 100. a gangrene and an ulcer in the body whereunto M. Iunius compareth the popish hierarchie in the church Neyther doth he keep to the point vvherein M. Iunius compareth them together but either maketh other applications of his ovvn or seeketh out some differences between thē in other respects c. As if similitudes should hold in al things Whereas he should haue shewed if he could that they doe not agree in that vvherein M. Iunius compareth them together As first that these diseases and evils are not the body it self but differing from it and yet in it Secondly that they are noysome and proue deadly in the end to the body if there be not help and remedie had against them Besides that M. Ainsw himself compareth them here to the Egyptian boyles and to the Image which Nebuchadnezar saw of gold silver brasse yron and clay Yet I suppose he will put a difference betvveen the boyles and the Egyptians themselues neither thinketh the persons spoken of to be vvithout all natural life nor able to performe any action either good or bad as was the case of that image it self The Prophets compare the apostate Ievves as here he doth the apostate Christians to brasse and yron c. Ier. 6 28. Ezec. 22 18. Shall vve now thereupon conclude against Iudah as he doth against the church of Rome to make in deed a verie nullitie of all their actions ministration and Churches estate The Scripture compareth the vvicked to dust myer hay smoke stubble tares melting wax c. Psal 1 4. 18 43. and 37 2 20. 68 3. 83 14. Mat. 13.38 and the godly to trees corne seed the mountaines of Sion c. Psal 1 3. 125 1. Mat. 3 12. 13 38. and Christs comming at that day to a thieues comming in the night c. Matth. 24 43 44. 1 Thes 5 2. Rev. 16 15. Were it not now an easie but a vain thing for this man being not able to except against these similitudes for the things vvherein they are compared together yet to set him self to cavill there against vvhether framing other applications of his own or shewing some differences in other respects c. 28. But it is specially to be observed that he saith If the papacie Ibid. or papall hierarchie ecclesiasticall be not the church so speaketh M. Iunius for vvhich M. Ains hath if it be no part of the body of the Church but ‡ Se before p. 183. an evill grovven up in the church an accident a poyson a gangrene an ulcer covertly vvorking against the life and health of it and daungerously eating up the liuely and vvholesome moisture of the church what shall we think of all the actions of that ecclesiasticall hierarchie their ministration of sacraments their making of ministers and the whole church administration by that rank of apostates they cannot possibly be the actions of the body of the church neyther of Christ Can a scab or gangrene performe any action of a naturall body or member And now vvhat is become of their true baptisme and ordination of ministers before pleaded for these will be but as the operation of the poyson or fretting of the gangrene for they that did them being the popish ecclesiasticall hierarchie were not the church for vvhich M. Ains hath no parts of the church but accidents as the gangrene or pocks upon the whores body which consume life and grace but giue none at all Could any Anabaptist write more Anabaptistically then thus Or can a man hold these opinions yet not become an Anabaptist if he walk conscionably If the baptisme had in the church of Rome be not true baptisme yea if it be but as the operation of poyson or fretting of the gangrene c. ought not al men by al meanes to renounce and reject it Or will any man of any godlines or conscience still retein it Haue your selues O ye Anabaptists ever said more concerning the baptisme aforesaid then this man hath done Yea would you not be ashamed before God and men to hold and speak thereof as he doeth and yet still to reteyne it Ibid. 29. But it is just vvith God thus to confound him vvho as he beganne vvith notorious errour and blasphemie so still proceedeth in like maner Here before at first he said the baptisme had in the church of Rome is a false sacrament lying signe not true baptisme but an idol a fiction a false baptisme an accursed and detestable sacrament not the signe and seale of Gods covenant but Babylons baptisme such as were the sacrifices sacraments of Babylon the other heathens c. Animad p. 68 69 70 71 72 c. His proceeding also is in like sort pag. 95 96. And now dravving to an end he saith againe that it is not true baptisme but as the operation of poyson or fretting of the gangrene c. pag. 100. Hovv much better had it ben for him to lay his hand on his mouth and vvith humblenes to learne to put difference betvveen the church it self the apostasie thereof betvveen Gods ordinances themselues and Antichrists corruptions commingled withal then thus to tread in Nebuchadnezars steps who burnt the Temple of God vvhen the apostate Iewes had polluted it which the Lord notvvithstanding still esteemed to be his and therefore tooke on him the vengeance of his Temple 2 Chron. 36 14 c. Ezech. 8 c. with Jer. 50 28. and 51 11. The same God still liveth for ever let this man therefore feare before him hovv ever he regard not as he should vvhat he speaketh afore men specially if he can cary it
that may also receiue in and cast out of the church and as some say may minister both Sacraments and Censures c. though yet they shew not in the Scriptures vvhere a people vvithout Officers are so termed and did so vvalk The differences that are among themselues and others hereabout I stand not upon vvhiles one saith admitteth one thing and others another That vvhich most now I look unto is the grounds held generally among thē the assertions of some more particularly together also with this mans pleading in some things thereabout Anim. p. 24 25 26. c. 45 46 47 c. that yet they yeeld not this to churches in apostasie having officers 36. Where M. Iunius purposely setteth himself to satisfy the demaund of such as ‘ See before p. 184 185. aske hovv it can be the church vvherein the papacie is and sheweth a double consideration of all particular churches as they are among men the one on Gods behalf the other on ours c. M. Ains besides that †Animad p. 100 101 he passeth by exceeding many things of speciall moment coming to speak of the one of the said considerations he doth not so much as mention the other Neyther this onely but omitting both it the further declaratiō of them both layes hold on a sentence that comes a good while after vvithout due regard of the other betvveen and then reasoneth thereabout as he thinketh to be best Where still the Reader may obserue that al his exceptions arise partly on this that he regardeth not the severall respects or considerations noted by M. Iunius partly because he confoundeth as all one the Man of sinne and the Temple of God also the Beast and the Church c. Now touching the ministerie here spoken off what difference M. Iunius observed betvveen the Ministerie simply considered and the hierarchie growen in that Church upon it himself could best haue shewed This particular here is evident that in one respect he acknovvledgeth the hierarchy to be an order or estate of apostasy in the church an accident or evil grovven up therein as the dropsie consumption or gangren in the body in another respect he esteemeth the ministerie of Gods holy things to be there though exceedingly corrupted As for example be it that he meant of the ministerie of Baptisme c. Which let this opposite now ponder again and see whether he must not come either thus to consider with distinction thereabout or become an Anabaptist 37. Where he denyeth againe Gods calling to be in that church Animad p. 101. I haue handled it here before p. 188. 193. c. Yet seeing he urgeth it so often let us bring his reasons here to the tryall He alledgeth that Paul saith God will send them that perish strong delusion that they shal beleeue lyes 2 Thes 2 10 11. Therefore saith M. Ains God calleth not the church of Rome by his spirit word nor any in that church or by any of them in that estate For so also he must conclude for the point in hand Novv vvhat a consequent is this Might he not also thus conclude against Iudah in apostasie that God did not call that church nor any in it or by any of them in that estate alledgeing vvithall Ier. 5 30 31. and 6 28 29 30. Ezech. 13 and 14 chap. 38. Againe he alledgeth that the Apostle saith Strong is the Lord God which will condemne Babylon Rev. 18 8. and with the spirit of his mouth will consume that lawlesse one 2 Thes 2 8. Therefore saith M. Ain God calleth not the church of Rome with his spirit nor any in it or by any of them in that estate which he affirmed here also before Animad p. 98 99 100. As if there vvere no difference to be put betvveen the Temple of God and that lawlesse one 2 Thes 2 4.8 nor betvveen the people of God and Babylon Rev. 18 4 8. Or as if Gods work were all one concerning the one and the other 39. And saith he whereas they cal the Scripture the publick record of that holy mariage between God and her the Scripture shewes no such mariage Ibid. but doth defy her as an harlot Rev. 17 1. Where is the record saith he againe that Christ was ever maried to the Beast that came up from the bottomles pit Rev. 17 8. I answer The Scripture sheweth record of the mariage of that church the church of Rome Rom. 1 7 8. 7 4. 16 19. And himself did acknowledge it before more then once pag. 84 and 98. hovv ever he doe now call for declaration of it Neyther is it any thing that he saith God doth defy her as an harlot Rev. 17 1. For besides that he putteth no difference between Babylon and the church or Temple of God what will he say to Israel yea to Iudah also and Ierusalem in this behalf Thinks he not that God also defyed thē as harlots Jer. 3 8 11. with Esa 1 21. and 57 c. Hos 2 2 5. and Ezec. 16 2 3 4 35 c. and 23 2 45. will he therefore say that the Scripture shewes no record of their mariage with God What then saith he to Exod. 19 4 5 6. and Ezech. 16 8. vvhich places himself here before alledged for a covenant with al the earth p. 97. what also to Esa 50 1. Ier. 3 1. Ezech. 23 4. But it exceedeth all that he blusheth not to aske Where is the record that Christ was ever maried to the beast that came up from the bottomles pit Rev. 17 8. To the Beast That Christ vvas ever maried to the Beast Did M. Iunius ever say so Or thinks he that ever it entred into his thought Did not M. Iunius speak expressely of the Church Will this man never learne to put difference between the Beast and the Church betvveen the Man of sinne and the Temple of God Is it not unsufferable that he should thus abuse not onely M. Iunius and our selues and his Readers all but euen the Scripture it self also Said not himself euen novv that it is most strange that men should publish their ovvn esteemings without any word of God to warrant them Animad p. 101. And did he not very sharply rebuke M. Sm. heretofore and count it blnydnes impiety abuse of the word of God blaspemy deceit and dotage when he applied the Court without the Temple and the things spoken thereabout to the assemblies of Antichrist to Antichrists Church c. M. Ainsw defence of Scrip. p. 12 13 14 15. Will he now thus think of his owne dealing or censure himself in like sort vvho applieth to the Beast himself the things that are spoken of the Church yea that confounds the Beast and the church as all one Which vvhat is it els but to confound Antichrist the Man of sinne and the Temple of God as all one and this also then vvhenas they are purposely and expressely distinguished
the one from the other Animadv p. 101. 102 40. Most strange also it is that he saith Gods calling is no more in the church of Rome then among the heathens Which I haue convinced before pag. 188 193. c. And can he ever vvarrant this by the word of God As for D. Fulks testimonie I obserue it agree to many things in it although he might haue ben better advised then vvithout any limitation to say they taught the people nothing els but to pronounce certaine Latin words c. And where he saith there were many thousand parishes in England that in 60 yeeres never heard sermon in their life this shevveth the corruption of that age and estate but will it therefore follow that neyther in those parishes nor in any other either of England or othervvhere agreeing vvith the church of Rome in their profession constitution God called any to know him in Iesus Christ What vvill he say if of later dayes synce the Pope vvas abandoned out of England there be some parishes that haue not had any sermon among them in 20 or 30 yeres or let us suppose it vvere 50 or 60 yeres vvill he therefore conclude that there is no more calling neyther in those parishes nor othervvhere in the church of England then among the heathens D. Fulk if he lived would disclayme such collections M. Broughton saith Millions of millions of Romes clients are saved Brough on Rev. 13 18. pag. 203. And vvhat M. Iunius his judgment is vve see here And many moe might be alledged But to let them alone let this man consider between God and his own soule where himself and his follovvers of one sort and another had their calling if his assertions here or his other opinions not unknowen touching the churches aforesaid be true 41. Where M. Iunius vvould make the matter plain by a similitude frō Jer. 3. of a woman committing adulterie whom her husband is willing to pardon Animadv p. 102. and stil to reteyn for his wife of his owne goodnes and mercy towards her though not according to her desert who hath broken the band of wedlock on her part c. he neyther mentioneth nor ansvvereth as he should the severall respects purposely noted by M. Iunius And touching pardon excluding it wholly that vvhich the Apostle speaketh expressely and particularly of the Man of sin and of them that perish because they receiue not the loue of the truth c. 2 Thes 2 9 12. that he applieth for exclusion from pardon and certain condemnation to the vvhole church of Rome and so to all the members thereof vvhether particularly or more generally considered that for al ages that eyther haue ben are or shall be ever since the man of sinne and that lavvlesse one was seated there 42. He denyeth that this harlot the adulterate church of Rome was ever Christs spouse otherwise then as all the world was by our first parents Adam Noe. Ibid. If this be so how then hath she broken the covenant of wedlock betvveen Christ and her if she were never in it Hovv can she be called a vvhore in respect of Christ any more then the heathens that never knew God in Christ How can she be said to be in apostasie defection from Christ if she never vvere in the faith and way of Christ How saith himself othervvhere that the West churches of which he knoweth the church of Rome to be one were for their apostasie delivered by God into the hands of that false horned beast Antichrist euen as Israell and Judah of old for their like sinnes were delivered into the hands of the Assyrians and Babylonians Animadv p. 84. Or vvill he say that Israell and Iudah with whom himself compareth these Churches never were the spouse of Christ otherwise then al the vvorld was by our first parents Adam and Noah No marvell if he think there is no calling in that church any more then among the heathens if this vvere so as he saith And no marvell if he say the baptisme had in that church is not true baptisme but an idol nothing in the world a lying signe execrable sacrament c. Hearken again ye Anabaptists what notorious reasons M. Ains hath for you and tell me if ever any among your selues came to this conceit to think that the church of Rome now adulterate this harlot never was the spouse of Christ otherwise then as all the world was by our first parents Adam and Noah And hang downe your heads if M. Ains say right all ye protestants and reformed churches yea and reverse your writings all ‘ M. Calvin Luther Broughtō Whitaker Raynolds Iunius Polanus Piscator c. ye the godly learned writers of this later age who in all your pleading and leaving of the church of Rome haue still insisted upon this as a mayne ground that she is an adulteresse at this day committing vvhoredome against Iesus Christ both by idolatrie and by other apostasie and iniquitie for which you haue left her and still doe thus plead against her For eyther your plea is not good and sound or M. Ains ansvver is frivolous and his assertions here notably erroneous Animad p 102. 43. He saith moreover This is not the church of Rome to whom Paul wrote Rom. 1. but another of vvhom he prophecied 2 Thes 2. She succeedeth in the same place as the night succeedeth the day The church in Pauls time came from heauen Rev. 21 2. and is long since gone to God this came up from the bottomles pit Rev. 17 8. and thither she must returne She is of another religion the daughter of a strange God Thus M. Ainsvv answereth M. Iunius in such sort as if one upon occasion of like question in Israell in the time of Ieroboams or Manasses apostasie should haue said This is not the church of Israel to whom Moses wrote and gaue Gods lavves Deut. 31 24 c. but another of whom he prophecied Deut 32 5 6 15. c. But the Scripture teacheth us better to understand things then thus as he doth The Psalme speaking of Israell in former and later times saith The Lord turned the sea into dry land they vvent through the flood on foot there did we rejoice in him Psal 66 6. And vvhich commeth nearer the cause in hand Hoseah speaking to Israell in apostasie in the time of Ieroboam the second saith God found Iacob in Bethel and there he spake vvith us Hos 12 4. Were it not vayne novv for one to except and say Iacob vvas long since gone to God this people of Israell was novv of another religion the daughter of a strange God c. And as for the church of Rome it self vvhere M. Ains saith It vvas another of vvhich Paul prophecied 2 Thes 2. then that to vvhich he vvrote Rom. 1. he should remember vvithall that in the same place Paul saith the mysterie of iniquity did then already vvork
c. 2 Thes 2 7. Now I ask where that mysterie now vvrought in Pauls time and vvhere the Man of sinne there spoken off came to be exalted and seated whether at Rome or not If he say at Rome let him consider with himself vvhat vvill follovv thereupon If he say it was not there let him then shevv us some other place in Pauls time where that mysterie of iniquitie did then work and came aftervvard to be seated that also in the Temple of God noting vvithall vvhat now letted for a time till it vvas taken out of the way whereof the Apostle likevvise speaketh in the same place 2 Thes 2 4 6 7. I could also tell him that the speach question now is not eyther of particular persons in this or that age or of severall churches as he would by his answers dravv it unto but of one the same church diversly considered according to the divers respects that are to be observed thereabout from time to time And hereunto he must keep if he wil answer M. Iunius Otherwise if he will needs be wandring let him wander still on till he come to ansvver M. Iunius othervvhere Ibid. 44. And note vvithall how he saith here that the church of Rome to whom Paul vvrote Rom. 1. is long since gone to God Yet othervvhere he saith The Church of Rome as Paul ‘ Rom. 11 20 21 22. forewarned was for unbelief cut off Animad p. 84. Novv whom and vvhere did Paul thus forevvarne was it not the church of Rome to whom he wrote and was it not in that Epistle which he wrote unto them vvhich himself here citeth for confirmation thereof And wil he then make it all one to goe to God and to be cut off for unbelief Or will he novv for his ovvne plea admit of divers considerations to be had of one and the same church in divers respects If not hovv vvill he reconcile these things and clear himself of contradiction 45. His perverting of the Scripture and applying to the church Animad p. 102. that vvhich is expressely spoken of the Beast Rev. 17 8. into vvhich here again he runneth I haue shevved before As also hovv ‘ See before pag. 113 c. the Ievves being enemies in themselues yet are beloved for the Fathers sakes Rom. 11 28. observing thereby a divers consideration to be had of persons things according to divers respects as M. Iunius also doth in this place where he alledgeth it To which if M. Ainsvv vvill not keep let him follovv on his owne wandring course 46. Where he saith If the Jewes are beloved for their good fathers sakes Animad p. 102. then Rome vvhy saith he not the church of Rome may well be hated for her evill fathers sakes For who were her Fathers but the Gentiles Sodomites and Egyptians Rev. 11 2 8 18. not the Saints in Rome for she is not of their faith and sanctity If he meane this of the city of Rome he speaks not to the point in hand If he meane it of the church of Rome what will he answer if vve alledge those sayings of the Prophets who speaking of the Iewes euen of Ierusalem Israell say Thus saith the Lord God unto Ierusalem Thy birth and thy nativitie is of the land of Canaan thy Father vvas an Amorite and thy mother an Hittite Ezec. 16 3. And again Are ye not as children of the Ethiopians unto me O children of Israell saith the Lord Amos 9 7. Will he say that Ierusalem and Israell therefore vvere not ever the spouse of Christ any more then the Hittites Amorites and Ethiopians Or vvill he admit of no other consideration novv of Israell in any respect but onely aske as here he doth Who vvere their Fathers but the Hittites Amorites and Ethiopians Ezec. 16 3. and Amos 9 7. not the Patriarks and Saints in Israel for these vvere not of their faith and sanctity Or vvill he yet learne to leaue off his cavilling and by these occasions thus offered by himself to consider and speak of persons and things diversly in divers respects Or vvhat will he ansvver hereunto What ever it be let him take it as an answer to himself and in deed against himself and for us 47. But he saith there is not so much as likelihood Ibid. p. 102 103. that this church is the naturall posteritie of the Saints in Rome because that besides the blooody persecutions in those times there haue ben many changes of the Romane state and great commotions troubles by the Gothes and Vandals in the yere of Christ 414 454 546. and aftervvard again by the Saracens c. And vvhat then The strangers that came to Israel whether in times of synceritie or of apostasie were of the church of Israell as vvell as the Ievves and so to be esteemed though they were not of the same naturall posteritie with them 2 Chron. 15 9. and 30 25. vvith v. 5 6 7 c. and vvith Lev. 16 29. and Numb 9 14. Besides doeth he think that the bloody persecutions in those times cut of the whole church of Rome Himself vvill not say it Al histories vvitnesse othervvise See but the Acts and Monuments in the ten first and great persecutions with the histories there follovving And where he speaketh of the many changes of the Romane state and great commotions and troubles by the Gothes and Vandals c. these specially concern the Romane state as himself here speaketh touching the city Empire of Rome vvith the territories jurisdiction thereof whereas our question is onely of the church of Rome But be it applied to the church which also went through all that great and generall calamitie yet let us remember how Ierusalem Iudah of old vvere taken by Nebuchadnezar the city and temple burnt the land left desolate the people of higher and lovver estate some slaine by the svvord some perishing vvith famine and pestilence others caried away captiue into Babylon and so remayning in captivitie seuenty yeres yet God in the midst of his vvrath remembring mercy still preserved a remnant vvhom afterward he called out of Babylon Ier. 51 45 vvith Rev. 18 4. And in all the changes and calamities of that people yet is their estate stil to be looked upon as being the same people though living in severall ages differing greatly one frō another both in their religion other condition diversly considered Neyther is it to be neglected that in all these chaunges and troubles stil they continued circumcision among thē and vvere still continued under the covenant of God though themselues brake it many vvaies and vvalked unvvorthy of it Psal 89 30 34. Ezec. 16 chap. Which likewise is to be observed concerning the Church of Rome and other churches of Christians in apostasie in the midst of all the changes and calamities vvhereunto they haue ben subject diversly Neyther can this man himself shevv that ever the church of Rome
evidence of their holy mariage that is the holy Scripture out of the hand of the adulteresse c. 49. Where M. Ainsw inferreth that thus our reasons from Israell are also impertinent to the present estate of the church of Rome Animadv p. 103. he should remember hovv himself said before that the typicall estate of Israell is our * 1 Cor. 10 6 11. ensamples Animad p. 87. more particularly the Apostasie of the church of Rome is like Israels Animad pag. 84 But contradictions are not uncouth with him synce he beganne to turne himself into all colours for the mainteyning vvhat he can of his errors and sinfull courses 50. Aboue all obserue and remember that now he saith our reasons from Israell Animad p. 103. might vvell serue for the times wherein Iohn lived when the true churches were many of them apostate Rev. 2 and 3 chap. Yet here before he said that Israell in their apostasie were not the Lords people or wife nor under his covenant c. Animad pag. 82. that their sacraments were false and lying signes c. How then should our reasons from Israel serue for those churches which here himself calleth true churches unles he wil say that true churches in particular those churches in Iohns time spoken of Rev. 2 3 ch were not the Lords people or wife nor under his covenant that their sacramēts were false lying signes c. If not will he novv say that the case of Israell in apostasie vvas like the estate of the churches aforesaid which here he saith were apostate that therefore they also were now the Lords people and wife under his covenant having true sacraments the signes and seales of Gods covenant c. Or seeing these churches vvhich he saith vvere apostate are yet by the Lord esteemed golden Candlesticks in the midst whereof Christ novv vvalked c. Rev. 1 12 20. and 2 1. will he so acknovvledge likevvise concerning Israell vvith whom novv he matcheth these Churches that so he might the better as he thinketh exclude the church of Rome from all comparison therewith If not hovv will he reconcile these things together 51. Note also how novv he acknowledgeth them to be true Churches Ibid. which he saith were apostate vvhereas still throughout his discourse and reasoning he denyeth apostate churches to be true churches What now vvil his followers and favourites say hereunto vvho can make no end of their odious exclamations against others that speak any such thing though it be vvith distinction and upon just and needfull occasion for clearing the truth and convincing of errour c. 52. What also will himself and his followers say to this Ibid. that the churches which he saith vvere apostate are by the Lord himself acknowledged for golden Candlesticks and churches wherein Christ walketh and their ministers also to be starres in the right hand of Christ c. Rev. 1 11 12 16 20. 2 1. c. and 3 1 c. Will they now admit of a divers consideration of the same churches and of their ministerie and estate in divers respects If not how vvill they reconcile their ovvne assertions and the Scriptures together vvhich are alledged by themselues Rev. 2 and 3 chapters 53. Where M. Iunius commeth againe to a double consideration of the church of Rome one as it hath all the divine things in the Scriptures another as it hath them al corrupt c. M. Ains after his manner passeth by sundry things of special moment vvhich M. Iunius purposely noteth hereabout Ibid. neither keepeth he to the points in hand as he should besides that he speaketh sometimes of things granted by all or taketh for granted things which he should proue and which I haue before again again disproved As namely that still he confoundeth as all one the Church and the Beast arisen out of the bottomles pit And that he maketh the church of Rome to be the vvoman or city that in Iohns time reigned over the kings of the earth Rev. 17 1 18. And where he saith it is not properly the old church of Rome corrupted but a nevv church arisen out of the bottomles pit vvhat meaneth he here by the vvord properly Or doth he grant it improperly to be the old church of Rome corrupted vvhy then said he here before that it vvas never Christs spouse othervvise then as all the vvorld vvas by our first parents Adam and Noah Animad pag. 102. And where against hath he disputed all this vvhile Not to speak how sharply he rebuked M. Sm. when he vvould distinguish betweene the worship of the Nevv Testament properly so called and not properly M. Ainsvv Defence of Script pag. 4 5 6 7 8. 54. But it is not the vvoman fled into the vvildernesse What then Ibid. Difference is to be put between the inward parts of the Temple and the outvvard betvveen the parts of the Temple that vvere measured the parts that were left unmeasured betvveen the Temple of God with the Altar and worshippers therein spoken off Rev. 11 1. and between the court of the Temple giuen to the Gentiles and the holy city trode dovvne by them tvvo and fourty moneths as is said Rev. 11 2. If it be not one of these shal it therefore be none of them If it be not the inner part of the Temple vvil it therefore follow that it is not the outvvard Or is not the outward Court and city also the Lords because they are not the invvard parts of the Temple that are measured but left out unmeasured and giuen to the Gentiles and trode upon by them the time appointed This man himself doth here presently after acknovvledge that the church of Rome is the ‘ Animad p. 104. court of Gods Temple invaded and the holy city trode downe by the Gentiles Rev. 11 2. And othervvhere he teacheth that the ‡ Defence of Script p. 13 14 15. court of the Temple the holy city spoken off Revel 11 2. did signify the Bhurch of God and that this also is the doctrine of all the Prophets citing to that end Psal 51 18. and 87. and 122. Esa 60. Revel 21. Where moreover he sheweth that Ierusalem is often called the holy city Nehem. 11 1. Esa 48 2. and 52 1. Mat. 4 5. All which things lead us to look upon the Church of Rome as being answerable to the Lords courts and city of Ierusalem Besides vvhen vvas the time that the woman fled into the wildernes Was it in Constantines time vvhen one vvould least haue thought it in such a time of peace and outvvard flourishing of the Church three hundred yeres after Christ as ‘ M. Bright mā on Rev. 12 6 14 15. 11 1 2.1 c. M. Forbes on Rev. 12 s 10 c. some of good judgment doe write If so it be understood shall we then think there vvas no outward visible church or Churches in
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
M. Iunius in other places before compared he saith feigned the estate of the church of Rome to be as * Se before pag. 184. a body vvhich lyeth svvollen vvith vvaters of the dropsie or vvith poyson vvhich had long agoe giuē up the ghost if God by the medicine of his grace c. had not nourished and kept her warme First vvhy esteemeth he these similitudes to be but M. Iunius fictions Are they not fit and pertinent for the matter in hand If not vvhy hath he not disproved them Or are the similitudes vvhich M. Ainsw useth himself to be esteemed but as fictions of his owne When here before he compared the hierarchie of Antichrist to the Egyptian boyles and to the Image vvhich Nebuchadnezar savv would he haue it thought that these vvere but his ovvne feignings Animadv p. 100. Or when ‘ D. Rayn six Conclusions in the fift of them as they are printed in his Conference with Hart pag. 650. D. Raynolds useth the same similitudes as M. Iunius doth here vvill he say also they are his fictions But specially vvhy answers he not M. Iunius if he be able to the points in hand neither here nor in the other places aforesaid If they vvere but fictions onely that M. Iun. feigneth they might be the sooner and soundlyer ansvvered And besides when M. Iunius saith she had long agoe giuen up the ghost if God by the medicine of his grace and long suffering had not nourished her why leaues he out that vvord of Gods long suffering and puts in for it c. was it so much or so long to write downe this clause vvhen he wrote all the rest Or thinks he that God hath used no long suffering tovvards that church as he hath done towards other Or vvould he that the Reader should not obserue it because it is against himself But to proceed let us heare vvhat he inferreth upon the foresaid speaches of M. Iunius Now saith he to leaue their mother thus on her sick bed as they haue done ‘ My treat of the Minister pag. 60 62. disclayming all Christian duety unto her vvhich ‘ My treat of the Minister pag. 60 62. is due to a true church in corruption is but the part of unnaturall children Whiles God doth nourish and keep her vvarme vvill they quite abandon her As if M. Iunius had not here purposely and expressely said 1. That * See here before pag 186. the duty of such as are in that church and see the great corruptions of it is as of children that dvvell vvith their adulterous mother In vvhich case a wise sonne vvill abhor and absteyn from his mothers sinne and vvill vvith speach and signe call her back from evill and in all things cleaue unto his father and while he can by reason of his mother vvill cleaue unto her next after his father but when and vvhiles by reason of her he cannot doe it vvith good conscience for the spirituall and bodily injurie of her will then betake himself into the chamber or inner roome of his father where also is the church the mother of us all Gal. 4 26. Secondly that this therefore is not a good consequent if one depart from this or that church therefore he doth altogether depart from the church Yea that he doeth but trifle that doth so from a particular conclude universally c. Thirdly that the duty aforesaid vvas religiously performed by our ancestors whō the popish tyrannie for some ages exercised c. Which M. Iunius shevveth largely in sundry particulars as may be seene here before pag. 186 187. And vvhat now vvould these men haue more to be done Would they that such as since haue ben borne and brought up in other churches should returne to the church of Rome doe likewise Or haue themselues done the like to such as they hold to be true Churches in corruption Or knovv they not that vvhen Iudah and Israell became harlots the Lord taught the godly to plead vvith them as vvith their mother and yet to leaue and let them alone and not to partake in their idolatries or other corruptions Hos 2 1 2. 4 1 15 17. Amos 3 1 2. vvith 4 4 5. and 5 5. Mich. 6 1 2 16. vvith Ezech. 23 2 3 4 36. and Ier. 15 19. Esa 8 11 12 16 17 18. 60. Animadv p. 104. Where he speaketh of the church of Rome being dead long agoe in her sinnes Rev. 20 5. vvith Ephes 2 1. he had also the like before of apostate Israell being dead in their sinnes Hos 3 1. Animad p. 70. Where let the Reader see what I haue noted thereabout here before pag. 87 88. c. Besides that if this death be as ‘ M Bright M. Forbes c. on Rev. 20 5. some think the apostasie spoken off 2 Thes 2 3. we must then remember vvithal that this apostasie is in the Temple of God 2 Thes 2 4. like as there vvas apostasie in Iudah and Israell heretofore and that difference therefore is to be put between Gods temple the apostasie it self as between Iudah and Israell and their apostasie Ezech. 16 and 23. with 1 King 15 34. and 2 King 21 11. betvveen the Lords courts the Gentiles domineering therein Rev. 11 2. and betvveen Gods people and the former and later Babylon spoken off Jer. 51 45. and Rev. 18 4. And moreover also that the dead spoken off in the place here alledged by himself liue againe and reigne with Christ after the finishing of a thousand yeres Rev. 20 5. whereas he speaketh of the church of Rome as being gone long since damned and dead for ever Animadv p. 98 102 104. So as euen this Scripture which himself citeth if it be well observed vvilbe found to be against himself and that other place likevvise which he citeth touching another death which may be understood of the plague and the utter burning of Babylon with fire when the smoke of her burning shall be seen to ascend as did the smoke of Sodome like the smoke of a furnace Rev. 18 7 8 9 18. with Gen. 19 28. vvhich the Scripture it self referreth applieth to the City that great city resembled by Babylon and Babylons destruction that was of old from vvhich it shall never rise Rev. 18 2 19 20 21. with Jer. 50 and 51 chapt Which vengeance on that great city Babylon the Lord God that is strong will certainly take and accomplish And then shall vve be so farre from mourning at her funeral as we shal rejoice ‘ Rev. 18 20. with the heuenly multitude sing Hallelujah when the Lord hath giuen †Gen. 19 28. Sodoms judgment on her and vve see her smoke rise up for evermore Rev. 19 1 2 3. In the meane time touching the church Temple and people of God as M. Iunius distinguishing betvveen the Temple of God the apostasie of Antichrist helped forvvard the consuming of the one and prayed for
Thus you see by the most best approved Authors judgment Antichrist should sit in the church of God If then it be the church of God haue they nothing in deed but the Synagogue of Sathan D. Willet he saith ‡ Synopsis Papismi Cōtr. 2. of the church q. 5. par 2. utterly denyeth that they are a true visible church of Christ But doe any of his arguments proue it Let the Reader consider mark it with judgment Again he saith * Ibid. Cōtrov 4. q. 10. part 5. 2 Thes 2. he shall sit in the Temple of God that is the visible church that which sometime vvas a true visible one as the Church of Rome and after should so be taken reputed and challenged as it is at this day by the Papists Yet a litle after in the same place he saith Paul speaketh not here of any materiall Temple but of the church of God neyther doth S. Paul in this sense refuse to use the name of Temple as 1 Cor. 3 16. and 6 19. and in other places Now if the name of the Temple of God be so used by the Apostle in the other place of 2 Thes 2 4. as it is here in these places 1 Cor. 3 16. and 6 19. and otherwhere then it signifieth the church and Temple of God not onely that is so taken and reputed but that is so in deed For so in these other places it is understood Moreover when M. Willet proveth the churches of the Protestants and namely the church of England to be true visible churches he useth this for his first argument †Ibid. cōtrov 2 q. 5 part 2. That church which sendeth sorth Martyrs as Christs faithfull souldjours is the true church This Proposition saith he I think is not doubted off for out of the church there are no Martyrs If this then be an undoubted argument eyther he must shevv that the church of Rome affordeth no Martyrs against the Turks and other professed enemies of the Christian faith or if it do he yeelds it must needs be the church of God M. Bale noteth divers things vvhich †Image of both churches in the Prof. apperteyn to the man of sinne plainly shew that the Pope is Antichrist As vvhere he saith The Pope maketh his boast that he is the high Priest he is of equal power with Peter he cannot erre he is head and spouse of the Church c. But difference is to be put betweene the Temple of God and Antichrist the man of sinne sitting therein c. as hath ben often shewed here before pag. 125 137 183 c. Besides speaking of the Turk he saith he will in no case grant Christ to be the sonne of God nor that he dyed here for mans redemption Yet both these are acknovvledged by the church of Rome as I haue shewed here before by their ovvne profession Pag. 122. Other things that might further be observed out of those mens writings about the assertions aforesaid I will not insist upon It may suffice that M. Ainsvv himself saith here †Animad pag. 105. it is not to be marveled at though vvise and godly men be mistaken for in many things we sinne all Jam. 3 2. And good it were for this man himself and his followers that they had this wisedome and godlynes in synceritie and humblenes of mind thus to think acknowledge of themselues that they are mistaken and sinne in many things then would they not be so stif and self conceited in their fore-conceived opinions former practises euen vvhen better is shewed unto them by the vvord of God Now having thus treated of the points aforesaid and of the understanding of that Scripture 2 Thes 2 4. touching Antichrist sitting in the Temple of God I vvill by this occasion yet further before I conclude annex herevvithall the judgment and testimonie both of auncient and later Writers concerning these things not naming all that might be alledged but a few onely of each sort as follovveth Testimonies of auncient Writers Chrysostome speaking of Antichrist saith He shall sit in the Temple of God not that which is at Ierusalem but in the Temple of the church Chrysost homil 3 in Epist ad Thes 2. Theophylact saith Not in the Temple which is at Ierusalem specially but simply in the churches and in every Temple of God In 2 Thes 2. Oecumenius hath likewise He saith not the Temple of Ierusalem but the churches In 2 Thes 2. Item Severianus apud Oecumenium ibid. Theodoret saith He calleth the Temple of God the churches in which Antichrist shall arrogate unto himself the chief seat In 2 Thes 2. Augustine saith The Temple of any Idoll or Divell the Apostle would not call the Temple of God De civit Dei l. 20 c. 19. Whereof also see here before p. 147. Ambrose likewise saith So that in the house of God he sitteth in the seat of Christ In 2 Thes 2. Testimonies of later Writers c. Calvin saith Paul placeth not Antichrist any otherwhere then in the verie Sanctuarie of God 2 Thes 2 4. Of which also see more here before pag. 164. Hemmingius saith By these marks spoken off 2 Thes 2 4. is signified that Antichrist is not any one properly out of the visible church Ibid in 2 Thes 2. Iunius saith That the papacie is in the church as the order or estate of apostasie in the house of and city of God is as certaine as that of the Apostle is certain 2 Thes 2. that the man of sinne the sonne of perdition sitteth in the Temple of God with his whole order or estate of apostates Lib. singulari de Ecclesia contra Bellarm. cap. 17. In fol. pag. 1020. Of which poynt and many other things concerning this matter see more here before pag. 183. c. Zanchius saith I agree not vvith them that think the church of Rome hath ceased to be the church of Christ aswell as the east churches which afterward became Mahumetane What church ever was more corrupt then the church of the ten tribes Yet by the Scriptures we haue learned that it vvas the church of God And how hath Paul cald the Church wherein the said Antichrist should sit the Temple of God Neyther is it Baptisme that is administred out of the Church of Christ Neyther doth a wife cease to be a vvife because she is an adulteresse except she be manifestly divorced being deprived of the ring the pledge of the mariage covenant The Church of Rome therefore is yet the church of Christ But vvhat a church So corrupt so depraved and oppressed with such tyrannie as vve neither can with good conscience pertake of their holy things nor safely dwell among them In Praefat. librorum de Natura Dei. Polanus saith A particular church is either pure or impure A pure church is a companie of such as haue the true religion uncorrupted c. It is very commonly called a true church but by a Synecdoche For
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
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
that so they may watch over them as those that must giue account for them unto God Act. 20.28 Heb. 13.17 1 Pet. 5.1 4. V. Neither can the Churches or members thereof be so well instructed governed and edified in faith and mutuall loue as if this order and practise be observed For which see also the Scriptures aforesaid and the like But if the church in any city be more large as often commeth to passe and is usuall in great cities then that it can conveniently and ordinarily meet together in one place then is it to be considered whether it should not be distinguished and distributed into divers particular Churches or parishes Which may everie one of them severally haue their owne peculiar place of meeting together their owne Pastour other ministers Elders and Deacons their ovvn meetings and all publick actions duly orderly performed among themselues for the reasons here before alledged and other the like To vvhich end may also be observed hovv at Ierusalem vvhere the great Synedrion of the Iewes was by the Lord appointed to be yet notvvithstanding there vvere in that one city many Synagogues And all the Synagogues also had their ovvn rulers ministers as may appeare by such other Synagogues as are particularly spoken of in the Scriptures Mar. 5 22. with Luke 4 16 20 31 33. and 12 11. and 21 12. with Mat. 10 17. and 23 34 Luke 13 14. vvith Act. 13 14 15. and 18 4 7 8 17. Here moreover about the estate and distinction of churches are two things carefully to be observed First As did the seuen churches of Asia c. Rev. 1 2 and 3 chap. that all particular churches vvith their Pastors as is noted here before do stand immediately under Iesus Christ the Archpastour vvithout any other straunge ecclesiastical power and authoritie interposed betvveen whether it be of the Prelates as of Diocesan Provinciall or Oecumenicall Bishops or of their unlawfull usurping Synods or any such like invented by men and brought into the church Secondly that notwithstanding the estate distinction aforesaid yet all the churches and ministers of them should be alway ready and vvilling with their mutuall ayde counsel assistance and all lawfull maanes to help comfort advise strengthen and build up one another in the truth vvhich is according to godlines in Iesus Christ Ephes 4.4 16. Rom. 12 3 8. 1 Cor. 12 4 27. Col. 2 5 19. and 4 16 17. Act. 15 2 23. with Psal 12 2 3. Sal. Song 8 1. c.. And so to this end and in this manner may be had a lavvfull and profitable use of Synods Classes Assemblies or Councels for mutual help advise in cases of question controversie and difficulties about religion to as alvvaies it be provided that they doe not challenge or usurpe any unlavvfull jurisdiction or power over the particular churches or their pastours and governours to whom their ovvn povver under Christ the Lord is alvvay to be reserved and to be kept whole and intier according to the vvord of God Like as may be seen in all the churches planted by the Apostles and particularly in those seuen of Asia standing not farre asunder to whom Christ vvrote his several letters directed to the Angels or Pastors of everie of them in particular and not to any one of the churches or Pastors more theÌ„ another as having authoritie over the rest nor to any Diocesan Provinciall or Oecumeniall Bishops set over the churches and Pastors thereof Which kind of Prelacie Office government if it had ben ordeyned by Christ and planted by the Apostles in those churches there had novv ben fit and necessarie occasion specially when Christ vvrote about the corruptions of those churches both to haue blamed those Bishops for neglect of their duetie as he doth the Angels of the particular Churches and to haue directed his letters unto them as being the next chiefest in ecclesiasticall authoritie under him to oversee and governe those churches if then there had ben any such among them by the ordinance of Christ Rev. 2 1.8.12 18. and 3 1.7 14. compared vvith ch 1.4.12.13.20 and vvith the estate and constitution of all other churches planted by the Apostles For vvhich see the Scriptures here beâ—â—â—â— alledged pag. 250. And of this also see more hereafter in the fift 〈…〉 here follovving If any aske to whom then the churches shal be subject if there be no Diocesan or other like Prelates set over them I answer that the churches and all the Officers members thereof are to be subject to the Princes States and magistrates under whom they liue according as the Apostles doe teach us saying Let every soul be subject to the higher powers c. Reâ— 13.1 Submit your selues to every ordinance of man for the Lords sake whether it be to the king as supreme or unto governours as unto them that are sent by him for the punishment of evill doers and for the praise of them that doe vvell 1 Pet. 2 13 14. vvith Tit. 3 1. The magistrates are under the Lord to be the keepers of both the Tables of the Law of God To whom al persons ought to be subject euen for conscience sake to yeeld obedience unto them yet alwaies in the Lord and not against the Lord by any meanes Deut. 17 18 19 20 Rom. 13 1 7. with Mat. 22 21. Dan. 3 14 18. Act. 4 18 19 20. Rev. 12 10 11. CHAPTER III. Touching the right and power of particular churches VVHether †everie Church haue not right and power graunted by the Lord to chuse their ovvn Pastours other Ministers Elders Deacons and Deaconesses making choise of meet fit persons as also to * use the ministration of the vvord Sacraments Censures and vvhole ecclesiastical administration being careful stil to haue al things done according to the ordinance of God prescribed in his word Mat. 28 18 20. with 〈◊〉 Act 6 3 5. and 14 23. compared with Act. 1 15 23 26. and 2 41 42 46. 11 22. 15 22 25. 1 Cor. 16 3. 2 Cor. 8 19. Gal. 1 1. 1 Tim. 3 1 15. 5 9 10 11 17 â—2 6 13 14. Ezec. 33 2. Lev. 8 2 3 4 5. Num. 8 9. Deut. 1 13 16 18. with Joh. 13 20. 1 Cor. 4 1. 2 Cor. 5 19. Heb. 5 4. Also * Act. 1 2 3 14 15. 15 2 6 23 30 and 20 7 17 18. 21 18 23. Rom. 12 6 7 8. 16 1 2. Mat. 18 17 18 19 20. and 28 18 19 20. 1 Cor. 4 17. 5 ch 10 16. and 11 23 26. and 12 ch Epist to Timoth. Tit. Rev. 2 3 ch with 1 Tim. 6 13 14. I. Because the Primitiue churches planted by the Apostles had this right and power at the beginning as may be seen in the Scriptures here before alledged II. And the Congregation of Israel had of old likewise their right in the election of their officers and other such
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
sect 4. And a litle after comparing together those functions that are spoken off Eph. 4 11. he saith As the Teachers are ansvverable to the auncient Prophets there spoâ—en off so are the Pastors to the Apostles except that these haue their certain peculiar churches assigned unto them Ibid. sect 5. Piscator also hath the like vvho first noteth this that the Lord at the beginning of his kingdome raised up Apostles Prophets and Euangelists by whom when the Churches were founded and planted he appointed in their place Teachers and Pastors perpetually to endure And then putteth the same difference between these Offices and in the same words as Calvin doth here before Piscat Aphorism cap. 20. sect 8. and 12. Beza like wise in his Annotations on Rom. 12 7. making this difference betvveen them noteth it thus The Apostle calleth him a Teacher who in the church attendeth onely to the simple interpretation of the Scripture that the doctrine may be kept pure and syncere And the Exhorter who otherwhere is termed a Pastor he calleth him â—â—at â—â—yneth doctrine together with admonitions and exhortations also with the administration of the Sacraments Beza in Rom. 12 7. Vrsinus noteth the same difference betvveene these Offices Vrsin Catec part 3. writing on the fourth Commandement 〈◊〉 the Ministerie quest 2. So doth M. Fenner also in his Theologie vvhere he vvriteth thus The Teachers are they which are imployed privately and publikely in delivering of doctrine faithâ—â—â—â— touching all dueties both common and proper Nehem. 8.9 Luke 5 17. Rom. 12 â— 1 Câ—â— 12 8. The Pastors are they which are imployed in applying the word with wisedome to al duties 〈◊〉 proper and common Rom. 12 7 8. 1 Cor. 12 8. Wherefore besides exhortations there is required of him that in his publike office he apply the truth to the hearts of men by the administration of the seales Lev. 10.9.10 2 Chron. 13 10. Rom 12 5 8. Ephes 4 11. Fenneâ— Theâ—â— lib. 7. cap. 7. Divers others haue written in like sort hereabout which I leaue to the observation of the Reader CHAPTER VI. Of the having of one or moe Pastours in particular Churches Also of Diocesan and Provinciall Bishops c. VVHether it be not most according to the ordinance of God that in everie particular church there be * Rev. 2 1 8 12 18. and 3 1 7 14. and 22 16-19 vvith Phil. 4 3. Col. 4 16 17. Act. 21 18. Luc. 12 42. 1 Tim. 1 3. and 3 15. 5 19 22. and 6 13 14. one Pastor or Angel of the church so properly and specially called and †divers teachers and ruling Elders according to the condition of the church joyned to the Pastor in the ministerie and government of the same church who may all of them also generally be called Pastors yet so as one be specially distinguished from the rest in respect of his place function to be the Pastor 〈◊〉 more particularly called under Iesus Christ the Archpastor Or whether there being many Elders appointed to feed instruct governe the Church they should be all alike or of one sort vvithout any distinction of Office or function among them Where touching the first point these things and the like may be considered I. The constitution of the Primitiue churches as they were established by the Apostles As namely the churches of Ephesus Smyrna Colosse Laodicea c. Rev. 2 1 8 12 18. and 3 1 7 14. and 22 16-19 vvith Phil. 4 3. Col. 4 16 17. Act. 21 18. Luc. 12 42. 1 Tim. 1 3. and 3 15. 5 19 22. and 6 13 14. †Act. 20 17 28. compared vvith Rev. 2 1. and Ephes 4 11 12. 1 Tim. 1 3. and 3 1 15. and 5 17 19 21. Act. 11.30 and 13.1 and 14.23 and 15.2.6.22.23.35 and 16.4 and 21.18 Rom. 12.7.8 1 Cor. 12.5.8.28 Phil. 1. 1. Col. 1.7 and 4.12.17 1 Thes 5.12.13.14.27 Tit. 1.5 9. Heb. 13.7.17.24 Iam. 5.14 1 Pet. 5.1 4. And divers things also hereabout may be noted in the auncient vvriters who lived a while after the Apostles dayes This being stil carefully observed vvithall because the mysterie of iniquitie began to vvork euen in the Apostles time and the apostasie of Antichrist spread abroad aftervvard more and more that we insist no further nor otherwise upon those Writers in any points of religion but as they agree with the Scriptures and in such things as are grounded thereupon Now therefore concerning the point in hand Ignatius hath often in his Epistles to the Churches to which he wrote these the like sayings Let all things be done of you according to good order in Christ Let the laymen or people be subject to the Deacons the Deacons to the Elders the Elders to the Bishop the Bishop to Christ as he to his Father And again What is the Eldership but an â—â—ly Senate the Counsellors and assistants of the Bishops Ignat. epist ad Smyrn ad Tâ—â—lenses ad Antiochenos 3. ad Magnesios c. And Iustine Martyr calleth him TON PROESTOTA the president or chief governour whom Ignatius Irenaeus Eusebius and others call EPISCOPON the Bishop or Overseer so applying generall termes to this office more particularly Iustin Martyr Apolog. 2. Irenaeus writeth of Polycarpus by name that he was made Bishop by the Apostles in Asia in the church of Smyrna And that himself had seen him vvhen he was young Irenaeus libr. 3. cap. 3. He also nameth sundry of the Bishops of the Church of Rome who succeeded one after another in that church from the Apostles times to his ovvne dayes Ibid. Eusebius writeth likevvise of Polycarpus made Bishop of the church of Smyrna by the Apostles Euseb l. 3. c. 32. and l. 4. c. 14. and of many Bishops by name who follovved one another in the church of Rome and in sundry other churches after the Apostles Euangelists vvhich were long here to recite in particular Euseb lib. 3. c. 2.13.14.19.31.32 and lib 4. c. 1.4 5.10.19.22.23 c. Onely note these for some special instances hereabout In the church of Alexandria Anianus and after him Abilius c. Euseb l. 2â— 24. 3.13 In the church of Ierusalem Simeon after Iames the Apostle after him Iustus c. Ibid. l. 3. c. 11. 32. In the church of Antioch 〈◊〉 and after him Ignatius c. Ibid. l. 3. c. 19. In the church of Corinth 〈◊〉 and after him Dionysius c Ibid. l. 4. c. 21. 22. In the church of Athens Dionysius Areopagites after him Quadratus Publius c. Ibid. Where also obserue hovv Eusebius sometimes calleth the churches parishes As the parish of Alexandria the parish of Ephesus the parish of Ierusalem the parish of Hierapolis the parish of Athens Of other interpretation or application of the word parish I will not now insist nor of the 〈…〉 c. vvhereof such such there named were Bishops or Overseers one after another Euseb l. 2. c. 24. â— 3. c.
4 11.28.32 l. 4. c. 1.4.5.19.22 Which is vvel to be noted for better observation how every church or parish had at the beginning their own Pastor or Bishop and hovv those Bishops were much unlike the Diocesan Provinciall and Oecumenicall Bishops had now a dayes who content not themselues with a parish or particular Church but chalendge by vertue of such office authoritie over whole Dioceses Provinces and the universall vvorld as in the apostasie of Antichrist may be seen And thus much by the way concerning the testimonie of the auncient writers in this behalf Which I leaue to be examined by the Scriptures as is aforesaid II. Secondly vvhere the order is observed vvhich is mentioned in the question here before there may the difference be kept both between the Pastors and Teachers offices and betvveen the offices of the Teaching and ruling Elders Ephes 4 11 12. and 1 Tim. 5.17 vvith Rev. 2.1 and Rom. 12.3 8. 1 Cor. 12.5.8.28 c. Which othervvise is either unknovven of many and so neglected or els is confusedly caried and corrupted sundrie vvaies III. A particular visible church may in the outward constitutioÌ„ there of be considered as a particular visible body Now a particular visible body hath a particular visible head Which also is such as cannot say to the feete or inferiour members I haue no need of you 1 Cor. 12.18 21. vvith Eâ—a 1 5 6. and Rom. 12.3 8. Col. 2.5 and 4.17 Rev. 2.1.8 c. and vvith the Epistles to Timothee and Titus And touching the vvord head thus taken and used in the Scripture for some chief member or members governor or governors or any persons and things vvhich excell or are before others in dignitie office age authoritie time place or any speciall excellencie see Exod. 6 14. 30.23 Numb 1.3 4.16 and 7.2 Deut. 20.9 and 28.13.44 Iosh 23.2 and 2â— 1. 1 Sam. 15 17. 2 Sam. 23 8 13 18. 1 Chron 9.10 13. and 24 4 6 31. Neh. 11 16. 12.7 12 22 23 24. Esa 1 5 6. and 7 8. and 9 14 15. and 29 10. Ezec. 21 26. and â—â— 2 and 40 1. Mic. 3 3 9 11. Ier. 13 21. 1 Cor. 12 21. And note that here I speak onely of particular churches as they are organicall and set in an orderly visible constitution and so of the outvvard order and divers functions set in the church by the Lord himself and that I speak not of the church as it is the mysticall body of Christ nor of the spirituall and quickning head of the church of all the members thereof wheresoever Which is Christ alone and unto whom alone this apperteyneth and to none other vvhosoever besides Eph. 1.22.23 4 15 16. and 5.23 Col. 1.18 and 2.19 1 Cor. 12.12 compared vvith Jer. 33.16 Note also hovv both auncient and later vvriters doe thus use the same word and likewise apply it Chrysostome speaking of the returne of the Bishop vvhen himself was an Elder at Antioch saith Blessed be God that hath restored the head to the body the Pastor to the sheep c. Chrysost homil 20. ad populum Antiochenum Basil vvriting to the church of Neocaesarea upon the death of their Bishop saith The church closeth her eyes the solemne assemblies look heavily the sacred Synedrion Presbytery or Eldership desire their head they that are in dignitie their leader the people their ruler Basil epist 62. ad Eccles Neocasarienâ— Among later vvriters D. Raynolds conferring with Hart saith We teach that * Apolog. Eccl. Ang. confes Helvet c. 17. Christ is the head of the church as he doth quicken it vvith his spirit as he is the light the health the life of it and is present alvvaies to fill it vvith his blessings and vvith his grace to governe it In the vvhich respects because †Ephes 1.22 and 4.15 and 5.23 Col. 1.18 and 2.19 and so the church his body the Scripture giveth the name of head to Christ alone by an excellencie thereof we so conclude that he is the onely head of the church For othervvise vve knovv that in another kind and degree of resemblance they may be called heads who haue anie preeminence of place or government over others As in the Hebrevv text we read ‡ Nehem 11.16 the heads of the Levites for the chief of them * 2 Chro. 31 10. the Priest the head that is to say the chief Priest After the which sort I wil not contend if you entitle Bishops heads of the churches as †In Apolog 2. Athanasius doth †In Regist lib. 4. epist 38. Gregorie vvhen he had named our Saviour Christ the head of the universall church he calleth Christs Ministers as it vvere heads Paul Andrevv Iohn heads of particular flocks yet members of the church under one head Rayn conference with Hart. chap. 1 Divis 2. pag. 20. And M. Iacob in his Attestation vvriteth thus hereabout M. Gabr. Powel maketh it an heresie in the Pope to hold as he doth that in the visible church there ought to be a visible head What doe I heare A visible Body instituted by Christ without a visible head A church and no Pastor A multitude to be governed and no Governour These are straunge assertions whosoever and hovv many soever doe affirme them For I graunt there are not a few others vvhich use so to speak But indeed there is no colour of truth nor reason in these sayings M. Iacobs Attestat ch 7. p. 113. And a litle after again What shall vve think Hath Christ left his body and dear spouse vvithout help vvithout government in such dayly and continuall necessities Or can an ordinarie body be governed vvithout an ordinarie head To use D. Bilsons vvords ‡ Perpet goâ— p. 37â— this vvere an heathenish if not a hellish confusion Ibid. p. 114. He also that vvrote the Manudunction hath the like when he saith A visible church must be considered as an integrall body which for the well being of it exercising those operations which belong unto it and vvhereunto in serveth must become as we say organicall having members of divers ranks some as head mouth and eyes the Pastor Teachers and Elders some as hands the Deacons and helpers c. Manuduct 2. pag. 33. IIII. Here moreover may be considered the order observed in the church of Israell so far forth as it was moral and concerneth particular churches the constitution of the Synagogues vvherein besides the other officers vvas * M. Brou on Rev. 9. and 14. p. 83. 223. M. Ainsw defence of Scrip. pag. 113. one vvhoÌ„ they called SHELIACH TSIBBVR the ambassadour or Messenger of the congregation To which or the like Christ might haue reference wheÌ„ he speaketh of the Angel of each particular church in Asia Rev. 2.1.8.12.18 and 3.1.7.14 And of the terme Angel ascribed to the ministers of the Lord see also Hag. 1.13 Mal. 2.7 where we find the Prophets and Priests in Israell called the
Angels or Messengers of the Lord. As the Iewes also stil make two sorts of Angels One of them whom they cal GNELIONIM because they haue their dwelling in the high places that is in the heauens and the other of them whom they call TACHTONIM as it were lower or inferiour And such are the Prophets and Priests saith Drusius alledging this in his Annotations on the New Testament Rev. 1.20 Besides that in the families and tribes of Israell and among the Priests and Levites also they had an orderly constitution and according to the distribution of them some that were heads and chief among them As may be seen in the Scriptures here before alledged p. 263. V. Order it self likevvise besides necessitie often falling out requireth that there be some one vvho in regard of his place office or condition may call together the other Elders and unto vvhom they may resort Who also vvith them may call the vvhole church together as there is occasion And of vvhom the chief or speciall oversight of the Church the moderation and disposition of the affaires thereof may be required To vvhom moreover the letters may be directed and delivered and other speciall things shevved and advertised which perteyne to the generall or publike estate of the church as vve see vvas done by Christ himself to the Angels of the seuen churches in Asia Rev. 2.1.8 c. whereabout also the Epistles sent to Timothee and Titus may haue their due consideration in this behalf and that vvhich is noted concerning James and the Elders of the church at Ierusalem Act. 21.18 vvith 2 King 6 32. And hereunto doe thus far forth the most learned agree in the Reformed churches albeit that yet themselues many of them haue not one particular Pastor in their severall churches M. Beza ansvvering Saravia affirmeth * that by Gods perpetuall ordinance it hath ben is and wil be needfull Beza respons ad Sarav c. 23 fol. 153. that in the Presbyterie or Eldership some one chief in place and dignitie should governe and rule the actions with that right which is giuen unto him of God Otherwise let it be well considered vvhether there would not be some defect in the order constitution of the church Which seeing it is ordeyned by Christ the Lord it is certainly most perfect in it self if we could aright obserue it and everie way absolute And how profitable and needfull the observation of this matter is may moreover then easily be perceived when controversies arise as divers times commeth to passe eyther among the Elders alone or in the church it self Besides that the continual oversight care of other the churches affaires and the due administration of the holy things of God in all good sort may thus be rightly performed and agreably to the vvord of God VI. To the same end may more specially be observed the estate of the church of Ephesus in the Apostles times The Overseers and Elders of which church are in fower several places spoken of in special manner viz. Act. 20 17 28. Ephes 4 11 12. vvith 1 1. 1 Tim. 5 17. vvith 1 3. and 3 1 15. Rev. 2 1. vvith 1 11 16 20. In the first of which places viz. Act. 20 17 28. the Elders are generally spoken off without the noting of any particular distinction among them Onely their works and dueties are comprised in the generall termes of taking heed to themselues the whole flock of being Overseers and of feeding the church of God Which generall termes comprehend in them al the dueties of al the Elders though otherwise otherwhere distinct one from another In the second place viz. Ephes 4 11 12 there is speach onely of the ministers of the vvord and among them of the Pastors and Teachers which are for the vvork of the ministerie more particularly In the third place viz. 1 Tim. 5 17. there is mention moreover of tvvo sorts of Elders the Ruling Elders and the Teaching Elders and those also distinct the one from the other In the fourth and last place viz. Rev. 2 1. there is mention in particular of the Angell of the church of Ephesus whom Beza understandeth and expoundeth to be the President who was first to haue vvarning of those things and by him the rest of his Colleages the whole church Bez. annot in Rev. 2 1. So Piscator likewise expounds it To the Angell that is to the Bishop of the church of Ephesus and also to the church it self as appeareth by the words ver 7. Piscat Analys Schol. in Apoc. 2 1. Napier saith To the Angel that is to the Pastor or Minister of the church of Ephesus Napier in Rev. 2 1. And Bullinger saith The Angels are the Embassadours of God euen the Pastours of the churches Bulling concion 6. in Apoc. And againe speaking of the church of Smyrna he saith The heauenly letter is directed to the Angel of the church of Smyrna that is to the Pastor Novv the stories witnesse that Angel and Pastor of the church of Smyrna to haue ben Polycarpus ordeyned Bishop of the Apostles themselues I meane by S. Iohn Ibid. concione 9. Also among the elder writers Augustine saith By the divine voice the Ruler of the Church of Ephesus is praised under the name of an Angell August epist 162. And Gregorie saith The Preachers in the Scriptures are sometimes called Angels as the Prophet saith †Mal. 2.7 the lippes of the Priest should keep knovvledge and they should seek the Lavv at his mouth for he is the Angell or Messenger of the Lord of hostes Gregor moralium in Iob. lib. 11. c. 3. Thus much briefly I thought to note in particular touching the estate of the Church of Ephesus and the Bishops or Overseers thereof vvhich being four severall times spoken of in the Scripture and that also vvith such different manner of speach as is aforesaid may help to giue good light and direction unto us about the question in hand VII Finally if the foresaid order be kept vve may by the vvord of God sufficiently ansvver all the objections and meet with all the corruptions of the Prelates or any other that erre in this behalf from the simplicitie first constitution of the primitiue churches Which how it can otherwise in deed so well and soundly be done had need duly to be considered of all that beare vvitnesse against them And hitherto concerning the first braunch of this question Novv for the other point of the question there is alledged about it both Scripture M. Sm. differ pag. 23 c. M. Parker Polit. eccles l. 3. c. 18. p. 236. c. and record of auncient writers The Scriptures are these and the like Act. 20.17.28 Phi. 1.1 1 Thes 5.12 1 Tim. 3. and Tit. 1 ch 1 Pet. 5.1 4. Which are alledged to shew that the Primitiue Churches had many Elders in one church which is graunted and those also all alike therefore that they had not one speciall
Pastor nor as some think such distinction of teaching and ruling Elders as is aforesaid The record of the auncient Writers produced also thereabout is to shew that sometimes there were tvvo Bishops at once in one church Of which more hereafter 1. Now first for the Scriptures leaving the point for the truth thereof so to be esteemed as it shal be found to be grounded on the Scriptures duly considered there is alledged Act. 20 17 28. vvhereby is gathered First that there vvere many Elders in the Church of Ephesus there spoken off and not one Pastor alone Which I think none of sound judgment vvill deny Secondly that the Elders were all alike and of one sort c. Which if it were so then 1. how is it that the Apostle vvriteth to Timothee vvhom he left with the Church of Ephesus both of teaching and of ruling Elders and the one differing from the other 1 Tim. 5 17. compared with 1 Tim. 1 3. 2. What then also or vvhere is the difference betweeene the Pastors and Teachers spoken off to the same church of Ephesus Ephes 4.11.12 3. And who is the Angel of this church of Ephesus spoken of Rev. 2.1 4. Or vvhere are the ruling Elders called the Angels of the Lord or of the church as the Prophets Priests and ministers of the Gospell are Hag. 1.13 Mal. 2.7 with Rev. 1.20 and 2.1.8 c. 5. And why may vve not think that there were both teaching and ruling Elders in the Church of Ephesus asvvell as in other of the Primitiue churches as may appeare by that vvhich is written Rom. 12 7 8. and 1 Cor. 5.8.28 compared vvith 1 Tim. 5.17 and with the practise and estate of Israel Jer. 19 1. Luke 22 66. vvith 2 King 6 32. and 2 Chron. 19 8 c. 6. And that there vvas also some one in the church of Ephesus as Archippus in the church of Colosse Col. 4 17. Polycarpus as divers write in the church of Smyrna spoken off Rev. 2 8. Irenaeus l. 3. c. 3. Euseb l. 3. c. 32. and l. 4. c. 14. c. to vvhom Christ directed his letters and of whom he straitly required to look to the contents thereof To redresse errors and abuses in the church c. the matters being all of them such as the Pastor who hath speciall charge of the flock should carefully regard and obserue according to the duetie of his office under the Archpastor Iesus Christ Rev. 2.1 c. 7. To vvhich end may also be observed that seuen starres are spoken off ansvverably to the number of the seuen golden Candlesticks that three times one after another Rev. â— 12.13.16 Also Rev. 1.20 And Rev. 2.1 Besides the mention again of seuen starres together with mention of the seuen Spirits of God Revel 3.1 Which whether it may not in some respects be observed for the other point and divers other good purposes also let it be duely considered 8. And hereunto agreeth the testimonie of the auncient writers Irenaeus Eusebius c. who make mention in particular of the names succession of divers Bishops or Pastors so specially called following one another from the Apostles daies for a long time after hovv ever in tract of time corruption grew in and then from the oversight of one particular church they became Bishops of many churches euen of whole Dioceses and Provinces c. 9. And whereas it is alledged that the Apostle gaue not the Elders Act. 20 17 28. severall charges as having severall dueties lying upon them but one generall charge common to them all namely the dutie of feeding vvhich is the work of the Pastor c. there may also here about be considered 1. that they vvere in generall al of them Bishops Overseers of the flock and church of Ephesus and therefore might well haue this charge giuen them in generall jointly together And yet this not hinder but that they might also in other respect haue distinction of place and function among themselues notvvithstanding As may be seen in other cases and generall speaches used often in the Scriptures as in Deut. 33.8.10 Iosh 23 2 and 24 1 c. 1 Chron. 28 1 2 c. 2 Chron. 19 5 9. c. Ier. 19 1 3. c. Hos 5 1. c. And more especially 2 Chron. 29 3 4 5. c. where king Hezekiah gaue a charge jointly and in generall termes to the Priests and Levites the ministers of the Temple for the sanctifying of themselues and purging of the Temple Yet vvho vvould thereupon conclude that all the Levites vvere Priests or that there vvas no distinction betvveen their offices in other respects or that the ministers of the Temple vvere all alike and of one sort 2. All things are not spoken in al places and Scripture must be compared with Scripture for the right understanding thereof When therefore other Scriptures shevv a difference vve must thence learne it and not because of some general or other speaches misconstrue or confound things vvhich the Scriptures othervvhere teach us aright to distinguish Othervvise men might inferre upon Moses generall speach Deu. 33 8 10. that all the Levites might burne incense before the Lord and that therefore Corah the Levite sinned not in so doing Num. 16 ch Which vvere indeed to pervert the Scripture and not to understand it aright 3. Though a speach be generall and such as may in some respects perteine unto all yet may it also be sufficient for their understanding and stirring up vvho othervvise knovv themselues vvell the distinction of their places or offices one from another and vvhat apperteyneth to their severall dueties thereabout Like as the Levites who although Hezekiahs speach aforesaid was generall and vvas made unto them together with the Priests yea though the Temple vvas novv polluted yet kept themselues vvithin their bounds and did not so much as goe into the inner part of the Temple that apperteyned to the Priests done 2 Chron. 29 16. 4. The terme of feeding and the vvord Pastor and other the like both in Scripture and in other writers are used sometimes largely and generally sometimes strictly and particularly In the former understanding are kings and Princes called Pastors said to feed 1 Chro. 11 2. Psal 78 70 71 72. Esa 47 28. Ier. 6 3. and 13 18 20. and 22 22. and 49 19. and 50 44. Ezech. 34 2. Christ also Ezech. 34 23. and 37 24. Zach. 13 7. Ioh. 10 11 16. Heb. 13 20. 1 Pet. 2 25. and 5 4. and the Apostles Ioh. 21 16. and all governors both civill and ecclesiasticall Jer. 3 15. and 17 16. and 23 1 2 4. and 50 6. Zach. 11 5 8. Act. 20 17 28. 1 Pet. 5 1 2. In the latter signification it is used for the Pastors and ministers that are expressely distinguished from the Apostles Prophets Euangelists and Teachers spoken of Eph. 4 11 12. and are also called Exhorters or Comforters Rom. 12 8. to whom the worâ—
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
22 23. In vvhich respects let it also be observed whether the difference should not now in the church still carefully be kept betvveene the ruling Elders and betvveen the ministers of the Gospell the Pastors and Teachers as there was heretofore in Israell betvveen the Elders of the people and the ministers of the Temple the Priests and Levites Exod. 18 21. with 28 chap. Numb 11 16. vvith 3 and 4 and 8 and 16 and 18 ch Deu. 1 13 18. vvith 10.8 and 33 8 11. 2 Chro. 19 5 8 11. Jer. 19 1. Luke 22 66. Act. 4 5 6. and 5 21 34. and 22 5 30. compared with 1 Tim. 5 17. Rom. 12 7 8. 1 Cor. 12 28. Ephes 4 11 12 13. Acts 20 17 28. Phil. 1 1. Col 4 17. 1 Thes 5 12 13 14. Hebr. 13 7 17. Rev. 2 1. c. And this both for the difference of the offices themselues of the dueties and ministration thereof and for sundry other points and questions hereabout and namely for the continuance of the ministers in their offices and functions as did the Priests and Levites in the ministerie though there be a yerely or other like chaunge of the ruling Elders as is novv observed among the Ievves touching the rulers of their Synagogues and is very usuall in such policies as are Aristocraticall or Democraticall c. Although some also vvrite that in the church succeeding the Apostles times the Elders and Deacons were chosen to be perpetual and that speach of the Apostle concerning the Deacons purchasing to themselues a good degree if they haue used the office of a Deacon well is duly to be regarded thereabout 1 Tim. 3 13. But having thus by the way noted these things let us novv furthermore touching the places aforesaid the matter in hand obserue herewithall hovv the speaches in those Epistles are by the Apostle directed both unto Timothee and Titus in the singular number as is also by Christ to the Angels of the severall churches Rev. 2 3 chap. And whether this may not imply that in the churches vvhere either of these came and vvere left by the Apostle or vvhere there vvere not Pastors as yet either they themselues albeit Euangelists othervvise did novv for the time supply the Pastors place and office there as Iames is observed to haue done at Ierusalem though he vvas an Apostle othervvise Act. 21 18. or that vvhat they did for a time in the severall Churches where they came being Euangelists the same in al things ordinarie and perpetual should still be done by the Pastors in their particular and peculiar Churches from time to time untill the appearing of our Lord Iesus Christ Whereabout that charge so earnestly giuen to Timothee in special is wel to be observed being expressely giuen to endure untill the appearing of our Lord Iesus Christ 1 Tim. 6 13 14. which could not as I noted here before be done by Timothee in his ovvne person who dyed after he had served his ovvne generation by the vvill of God but was to be performed by his successors from time to time unto the end of the vvorld As may also appeare by comparing 1 Tim. 6 13 14. with Rev. 2 1 8 12 18. and 3 1 7 14. and Mat. 28 18 19 20. And more particularly touching the church of Ephesus where Timothee abode some time 1 Tim. 1.3 Eusebius giues record of Onesimus the Pastor of that church shevving how Ignatius vvhen he was at Smyrna vvhere Polycarpus vvas vvrote an Epistle to the church of Ephesus making mention of Onesimus the Pastor thereof Euseb l. 3. c. 32. Besides the speciall mention of the Angell of the church of Ephesus like as of the church of Smyrna and the other churches particularly spoken of Rev. 2.1.8.14.18 and 3.1.7.14 and that the contents both of Christs letters directed to the Angels of the churches and of the Apostles to Timothee Titus are of such matters as concern the Pastors office who by his name gift work and duties of his calling hath speciall charge of the flock over vvhich he is set in such things as Christ and the Apostle haue written off in the Epistles aforesaid And for the churches in Crete vvhere Titus was left Tit. 1.5 the like may be mynded as of the other churches aforesaid seeing they vvere so to be established as Paul had appointed Titus and the Apostles wayes vvere alike tovvards all churches as Paul himself witnesseth 1 Cor. 4.17 and 14.33 and 16 1. Col. 4.16.17 and Tit. 1.5 with 1 Tim. 6.13.14 5. There is a place likevvise in Heb. 13.7.17.24 shewing that there vvere divers Elders in the churches of the Ievves Yet neither doth this hinder but that they had also distinction of office among them for teaching and ruling Elders as there the Apostle speaketh of such who spake the word of God unto them and were their guydes and governours vvatching for their soules as they that should giue account c. where moreover the Apostle useth a vvord HEGOUMENOI signifying Guydes Leaders Captaines Rulers Governours chief c. vvhich is attributed to the Overseers Governours both in church and common wealth yea euen unto kings and to Christ himself Gen. 49 10. 1 Sam. 25 30. 2 Sam. 5 2 1 King 14 27. 2 King 20 5. 1 Chron. 26 24. and 27 4 16. Psal 68 27. Dan 3 2. Mat 2 6. Luc. 22 26. Acts 7 10. who is here also in this chapter Heb. 13 20. called the great Shepheard or Pastor of the sheep under vvhom the other Pastors and Guydes aforesaid ministred and guyded the flocks committed unto them And in Israell of old they had among the Iewes both Elders of the Priests and Elders of the people besides other differences of the ministers and Governors among them as vvas noted there before And in the church at Ierusalem since Christ there was Iames together with the Elders overseeing the affaires of that church Act. 21 18 c. And Eusebius vvith other auncient Writers notes the names of sundry Bishops or Pastors who after Iames follovved one another in that church for a long time aftervvard as is aforesaid 6. Concerning the place in 1 Pet. 5 1 4. the same things may be observed as about the other Scriptures before mentioned And this moreover that Peter an Apostle doth here call himself an Elder and a fellow-Elder vvith the rest ver 1. So generall is the word and comprising in it Elders of divers sorts and offices as euen this place undeniably sheweth Where may be noted further how Christ is here called the Archpastor or chief Shepheard ver 4. Which again plainely implyeth other Pastors Bishops that are inferiour and subordinate unto him vvho is the chief and great shepheard of the sheep and Bishop of our soules Heb. 13 20. and 1 Pet. 2 25. and 5 1 4. with Ioh. 21.15 16.17 Act. 20 17 28. Rom. 12.7.8 Ephe. 4.11 12. 1 Tim. 5 17. Rev. 2 1 8. And hitherto of these things concerning
could The Catholike church of Rome as they call it and the universall Bishop thereof I omit as being Antichristian most of all and justly left by the Protestants and Reformed churches Though yet far more in some respects might be pretended for this from the state of Ierusalem the High Priests that vvere for the universall church then for the Diocesan or Provinciall churches and Bishops If any alledge in this behalf as some use to doe the examples of Timothee abiding at Ephesus and Titus left at Crete by the appointment of the Apostle for the oversight and government of those churches c. the subscriptions also of those Epistles vvherein both of them are styled the first Bishops of those churches let these things be observed thereabout 1. That those subscriptions are Apocryphall and not part of the Scripture it self 2. That some Greek copies and the Syriack and old Latin translation also haue not this style or title at all 3. That Timothee and Titus were Euangelists vvho were sent appointed by the Apostles sometimes to one place sometimes to another as they had occasion 2 Tim. 4.5.9 Tit. 1.5 and 3.12 whereas the Pastors Bishops vvere appointed to their peculiar flock and seat Act. 20.17 28. 1 Pet. 5.1 4. Rev. 1.20 and 2.1.8 c. If eyther of these were so particularly employed afterward it helps not the matter 4. The first Epistle of Timothee hath not this in the subscription And in the latter Epistle where the subscription styleth Timothee the first Bishop of the church of the Ephesians there doth Paul in the same Epistle both terme him an Euangelist and exhorte him to doe the work of an Euangelist 2 Tim 4.5 yea and call him from the church of Ephesus which was in Asia to come unto him to Rome which was in Italie 2 Tim. 4 9 21. if the subscription be right Likevvise in the Epistle to Titus vvhere the subscription styleth him the first Bishop of the church of the Cretians there doth Paul in the same Epistle call him from Creta in Greece to Nicopolis in Armenia Tit. 1 5. vvith 3 12. And these things may be observed in those Epistles themselues vvhere these subscriptions are besides that other Scriptures doe also shevve hovv they vvere sometimes in one part of the world and sometimes in another sometimes in Asia and sometimes in Europe doing the duties of their office As that Timothee vvas in Asia in divers countreyes and parts thereof in Phrygia Galatia Mysia Ionia c. And in Europe also in Macedonia Achaia Italie c. And in these countreyes and nations sometimes in one city and with one church sometimes vvith another for divers occasions purposes as namely at Thessalonica at Athens at Corinth at Ephesus at Rome at Philippi c. For al vvhich see these Scriptures Acts 16 ch and 17 14 15. and 18 5. and 19 22. and 20 4. Rom. 16 21. 1 Cor. 4 17. and 16 10 11. 2 Cor. 1 19. Phil. 1 1. and 2 19 22 23. 1 Thes 3 1 2 6. with both the Epistles to Timothee And that Titus likevvise was sometimes in Europe at divers places as at Corinth in Achaia at Rome in Italie in Creta and Dalmatia in Greece c. And sometimes in Asia as at Jerusalem in Iudea at Nicopolis in Armenia c. As is evident by these Scriptures 2 Cor. 8 23 24. and 12 18. Gal 2.1 2 Tim. 4.10 Tit. 1 4 5. and 3.12 vvith the whole Epistle to Titus By vvhich also appeareth that Timothee and Titus were Euangelists so imployed by the Apostle Paul sundry times and in sundry places 5. Besides the church of Ephesus vvas a particular not a Diocesan or Provinciall church as may appeare both by the places vvhere it is particularly spoken off Acts 20 17 28. Ephes 1.1 1 Tim. 1.3 and 3.15 Rev. 1 11.12 and 2.1 by the like estate of the other Churches of Asia written unto by Christ Rev. 1.4.11.12.13.16.20 and 2.8.12.18 and 3.17.14 compared vvith Col. 4.16 And so this toucheth not the point in hand Creta in deed is an Iland wherein were divers cities but in every of them were Elders and Bishops ordeyned as is here plainly expressed Tit. 1 5 6 7. c. And by this Scripture it seemeth that when the Apostle departed from thence all things vvere not yet finished among them vvhereupon he left Titus behind him to set in order the things that were wanting and to ordeyne Elders and Bishops in every city Wherein vvhat other thing did Titus then vvhat any other Euangelist so left there might haue done Which also the Apostle himself might and vvould haue done if he had remayned there longer and yet haue ben an Apostle still though for the time or by that occasion he had ben so particularly imployed there And when this was done there by Titus Paul called him from thence to come unto him to Nicopolis as vve haue noted here before out of the same Epistle Tit. 3 12. 6. Moreover the vvord Bishop or Overseer is sometimes used generally and very largely so as the office of an Apostle is sometimes so called Acts 1 20. 7. And lastly vvhy might not the Euangelists being in an office superiour to the Pastors or Bishops of particular churches haue and supply their place in any Church vvhere they came and remayned yet this be no ground or warrant of Diocesan or Provincial Bishops churches any more then Iames so being at Ierusalem who othervvise vvas an Apostle Act. 21.18 Euseb l. 2. c. 23. l. 3. c. 11. l. 7. c. 18. For the further consideration vvhereof besides that vvhich hath ben said before I will here propound two things in an other †Reasons touching cōmunicating with the Minist of the church of Engl. p. 26. c. treatise mentioned heretofore vvhich as they shal be found to haue waight may giue more light to these and other points sometimes called in question 1. The first is this Whether the Lords ordinance in his church be not such as the higher offices conteyne in them and comprehend the inferior offices so as they vvhich be in the greater offices haue besides their ovvne peculiar function vvhereunto they ought to attend povver and authoritie both themselues to performe the duties of the inferiour offices when there is needfull occasion and to look that they be performed by all such as they are specially layd upon for the better service of the Lord and his church therein As may be observed both by the estate of Israell heretofore in the Priests and Levites c. and by divers things written concerning the Apostles Euangelists Pastors and other Elders in sundry cases For example that the Apostles who were in the greatest ecclesiasticall office ordeyned by Christ under the Gospell had besides the peculiar office of Apostleship the povver also and authoritie of the offices of the Euangelists Pastors Teachers Elders Deacons both to performe them upon just occasion
both together in one day VVHether it be meet and right upon one and the same day to haue a solemne Fast together vvith the celebration of the Lords supper Judg. 20 26. Ester 4 16. compared with Mat. 26 26 29. Act. 20 7 11. 1 Cor. 10 16 17 and 11 23 26. 1. Because the nature of them both to wit of a Fast and of the Lords Supper is so very divers differing the one from the other Which may appear by their names besides the nature of the things themselues The one is a Fast the other a Feast In the one we absteyne from meat and drink In the other vve doe eat and drink Which also Christ himself hath cōmanded saying Take ye eat ye drinke ye c. And the one is a signe or solemne testification of sorrow the other of joy Judg. 20 26. Ester 4 16. vvith Mat. 26.26 29. Luke 22.17 20. 1 Cor. 5 6 7 8. Where also see consider that which is vvritten Neh. 8 10 13. 2. The Lords supper succeedeth the Passeover and is answerable unto it At the celebration whereof the Lord required that they should eate and drink in Israel And not that they should fast as in the day of Atonement wherein they were enjoyned to afflict their soules and from euen to euen to celebrate their rest Luc. 22 7 20. 1 Cor. 5 7. and 10 16 17. and 11 23 26. and Exod. 12 3 11. Deut. 16 1 7. 2 Chron. 30 and 35 chap. and Psal 116 13. compared with Lev. 23 5 6 27 32. and with Iudg. 20 26. and Dan. 10 2 3 22. And here note that the Lords supper was celebrated of Christ together with his disciples straightvvay after their eating of the Passeover Which is a point likevvise to be observed in this behalf Matth. 26 17 30. Mar. 14 12 26. Luke 22 7 20. As also that it is now in the Church the Christians feast answerable in some respects to the sundry feasts observed among the Ievves Act. 2 42. and 20 7. 1 Cor. 5 7 8. and 10 16 17 18. and 11 23 26. vvith Mar. 14 22 26. 3. And all things in the church of God should be done decently in order 1 Cor. 14 40. Now what order or decency is there in this that whiles and where a Feast is solemnely observed there should bread and wine in the same assembly be set upon a publike Table all at the same time be enjoyned to take to eat and to drink c. or that solemne Fasts and Feasts should be celebrated and joyned togethef upon one and the same day 4. Here moreover may be observed how they were woont in the primitiue churches to haue loue-feasts vvith the Lords supper as by some Scriptures and other vvriters may appeare 1 Cor. 11 20 34. and Iude epist ver 12. Tertullian Apolog. cap 39. Which then being so may shevv how far this custome practise differeth from that vvhich was used in the churches of old Not to speak hovv some in former times haue made question whether the church might haue any Fasts upon the Lords day at all Into vvhich point I vvill not novv enter neither insist upon things that in extraordinarie cases may be admitted CHAPT XVI Touching Loue-feasts VVHether it be good and lawfull for the churches now to haue use Loue-feasts at times convenient and namely on such dayes vvhen they haue the Lords supper Iude epist ver 12. 1 Cor. 11 20 34. compared vvith Deut. 12 5 6 7. and 16 1 15. Touching vvhich on the one hand obserue these things following 1. That so they practised in the primitiue Churches as may appeare both by some speaches in the Scripture Iude ver 12. 1 Cor. 11 20 34. and by the record of auncient writers Clement Tertullian c. 2. And note in Tertullian how he sheweth that they were kept in his time which vvas about two hundred yeeres after Christ And so long then they had continued from the Apostles times there vvhere Tertullian lived Tertullian Apolog. cap. 39. 3. Now whence this practise first arose I leaue further to be considered Onely for the point in hand this I note that vvhether they did it for the better nourishing continuing of loue peace among themselues or for the more comforting refreshing of the poor by the richer sort together with them or that they had therein respect to the action of Christ who celebrated the Lords supper after the eating of the Passeover Luke 22.7 20. or that they took this custome as they did many other things from the Ievves vvho vvere woont to haue feasts together with their sacrifices specially with their thanks offerings and at their solemne festivities or that they had it from some other like originall it cometh to a like end as touching the matter spoken off Deut. 12 7. and 16 1 15. 1 Sam. 1 4. with Exod. 32 6. Psal 116 12 13 14 with 66 13 14 15. On the other hand may be considered how it is observed and noted †Paraeus in 1 Cor. 11.22 Piscator in 1 Cor. 11.34 c. by divers that the Apostle tooke them away and would not suffer the use of them in the church of Corinth because of abuses that were among them through faction schisme and superfluitie 1 Cor. 11 17 34. Which being compared vvith the other particulars here before mentioned may shew that it is a thing indifferent eyther to keep them or to leaue them as they shal be used or abused and as everie church shall find to be most expedient for them and their estate vvhereas if it were a morall perpetuall ordinance of God the abuse onely should be corrected and the thing it self still continued and all churches continually bound to the observation thereof As we see done in the same place about the Lords supper it self 1 Cor. 11.20 23. c. CHAPT XVII Touching the observation of set Holy dayes besides the Lords day And namely of Easter and Christmas c. VVHether it be lavvful for the church of Christ now in the time of the Gospell to consecrate other set dayes ordinarily to keep them as holy dayes besides the Lords day And Whether it be lawfull to consecrate some certaine dayes yerely to the Nativitie Resurrection and ascension of Christ to the Virgin Marie to the Apostles and all Saints Gal. 4 9 10 11. Col. 2 16 17. 1 King 12 32 33. Jer. 3 16 17. and Exo. 20 8 9 10. with Act. 20 7. 1 Cor. 16 1 2. Rev. 1 10. 1. Seing that Christ himself by his practise and the Apostles both by their practise and vvritings haue commended unto us onely the Lords day vvhich is the first day of the vveek wherein Christ our Lord rose againe from the dead bringing life and immortalitie to light and everlasting righteousnes into the world as being by him renewed for ever In memorial vvhereof we are not enjoyned to set apart yerely other dayes besides the Lords day but
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
divers vvords and the same vvords diversly about these matters Which may wel be observed likewise for the better understanding of Christs speach in Mat. 18 17. 5. As also that by the ordinance of God the deciding of causes and judging of persons is to be by the Rulers and Iudges deputed by God according to his word and not according to the voyces of the people or multitude of them c. Deu. 1 16 17. and 16 18. vvith 1 Cor. 6 4 5. and Deu. 17 8 11. and 19 17. Exod. 18 15 16.21.22 and 20 12. and 23.2 1 Sam. 2.25 2 Chron. 19 5 11. Mat. 5 22. 1 Tim. 5 17. Heb. 13 17. 6. And that the Elders and Governours are dayly to attend hereunto as there is occasion and for this cause among other are to haue maintenance double honour of the Congregation vvhereas the other men haue their other imployment at home and abroad the women are to keep at home and looke to their household affaires c. Exod. 18 13 21 22. Deu. 1 16 17. and 25 4. Prov. 31.23.27 Acts 20 17 28. Rom. 12 8. 1 Thes 5 12 13. 2 Thes 3 10 12. 1 Tim. 5 17 18 19. Tit. 2 4 5 15. and 3 10. 1 Pet. 5 1 4. 7. Also that the Elders sitting publikely at a knovven time and place may heare and judge the causes of their brethren if the parties and witnesses be present though no other of the people be then and there with them Deu. 1.16.17 and 19 16.17 1 Sam. 2 25. 2 Chron. 19 5 11. Mat. 5 22. 1 Tim. 5 17.19.20.21 Hebr. 13.17 Where againe may be considered that which I noted before hovv the Syriack hath BETH DINE the house of judgment where the Greek hath SyNEDRION the Councill or sitting of the Elders Mat. 10 17. And moreover that we read the people were hearing of doctrine in the Temple whiles the Synedrion Governours vvere otherwhere assembled together Act. 5 20 21 22 25 27. c. 8. Besides that as of old so still the Eldership consisteth not onely of Ministers but also of the Elders of the people such as are chosen out of the people by the people and for the people in this behalf And that therefore this doeth no more take avvay any right or povver of the people now then it did of old but doeth rather in deed establish and confirme it still and shevv us how to use it aright as in Israel heretofore notwithstanding any differences between our estate and theirs in other respects Jer. 19 1. 2 Chron. 19 8. Ezech. 44 15 24. Deu. 1 13 15. and 16 18. and 19 17. with 1 Tim. 5 17. Rom. 12 8. 1 Cor. 12 28. 1 Thes 5 12. c. 9. Neyther may we bring or admitte of any other understanding of this Scripture Mat. 18 17. then such as agreeth with Moses and the Prophets Esa 8 20. Mat. 7 22. Luke 16 29 31. Act. 26 22. Hos 8 12. Mal. 4 4. 2 Tim. 3 16 17. For Christ came not to destroy the Lavv and the Prophets but to fulfill them And the Pharisees would haue ben glad if they could haue had any such exception against Christ or his doctrine any way Mat. 5 17 18 19 20. c.. 10. Finally both the things here going before about private dealing with a brother that sinneth against us the taking of one or tvvo more with us that in the mouth of two or three witnesses every word may be established Mat. 18 15 16. and the things also following after in this verse where it is said Let him be to thee as an Heathen and Publicane Mat. 18 17. are spoken according to the Iewes phrase understanding And why not then also that which is in the midst betvveen both Considering withall that the speach vvas unto Ievves and spoken by Christ that lived among them and usually applied his doctrine and maner of speaking to their estate II. Of the Christian Presbyterie or assembly of Elders Next applying it to the estate of the Christian church whether then it may not also consequently be understood of the Christian Presbyterie congregation of Elders or fitly applied thereunto for these reasons follovving together with the former 1. That * Luk. 2 32 33. with 2 Sam. 7 16. Esa 16 5. Ier. 23 5. and 33 15 16 25 26. vvith 1 Cor. 12 12 27 28. Dan. 7 14 27. Mica 4 2 8. and 5 2 5. Ephes 4 11 12. 1 Thes 5 12 13. Christ being now set on Davids throne as Christ himself is answerable to David so †Psal 45 16. Esa 32 1. 2 Chron. 19 6 10. with 1 Thes 5 12.13 1 Tim. 5 17. Hebr. 13.17 Mic. 4.2.8 and 5.5 Christs officers may be considered as ansvverable to Davids and Christs people to his notvvithstanding the differences had betweene civill and ecclesiasticall estate or other the like 2. That not onely the universall but every particular church now is as Ierusalem in a due consideration thereof Whereunto therefore all carefull respect is to be had in the Ministerie vvorship order government in all things morall and perpetuall Psal 87 2 3. Esa 66 20 23. Jer. 3. 15 16 17. Ezec. 44 15 24. Mic. 4 1 2 8. vvith Mat. 26 17 29. 1 Cor. 5 6 7 8. 9 13 14. and 10 16 17 18. and 11 23 26. Rom. 12 3 8. and 15 16. Ephes 4 11 12. Heb. 13 8 17. Rev. 2. and 3. and 21 ch c. 3. That an Eldership or Assemblie of Governours for hearing and judging of causes betvveen brother and brother is an ordinance of God once established and never repealed and alway needfull to be had in the church of God For vvhich see the Scriptures here before alledged in this and the former chapter 4. That the Elders or Governours office it self is also morall and perpetuall not first and newly begun in the time of the Gospell but continued and derived from Israell to the churches of the Gospel for the substantiall divine spirituall and perpetual things belonging thereunto For vvhich also see the Scriptures aforesaid 5. That the grounds and duties of justice and good government for righteous dealing and judging betvveen a man and his brother are also morall and perpetuall Ibid. 6. That the very phrases used by the Greek Septuagint about the cases of death in Israell are by the Apostle used and applied to cases of excommunication in the church of Corinth 1 Cor. 5 13. compared with Deut. 17 7. and 19 19. and 21.21 and 22.21 And among the Iewes themselues vvhen they vvere under the heathen and could not put any from among them by death they did it by excommunication c. as M. Broughton observeth in his larger Explication of Rev. 11.1.2 and 13 11.12 pag. 109. and 177. and in some respect may be gathered by that vvhich is written Ioh. 18 31. vvith 9 22. and 12 42. and Luk. 6.22 7. That in Israell also such Elders as before time sate in
the church are not committed to the Elders 19. That the Saints as kings rule the visible Church 20. That the Eldership is not the head in respect of the other brethren as Paul speaketh of the head 1 Cor. 12 21. 21. That the people are Rulers properly and the Governours of the Elders 22. That persons will not accept of the admonitions giuen by the Pastour or other Elders but say if the Church admonish them they will rest 23. That they wil not giue honour to such erroneous government 24. That the Ministers and Officers of the church are forreigne Ministers a forreigne ayde and assistance an unnaturall monstrous and adulterous interposition 25. That ecclesiastical officers haue not offices of authority 26. That the order of Saints or Saintship in the church is an order superiour unto and aboue the order of Officers or of Bishoprick or Eldership 27. That the order of Saints is an order of kings which is the highest order in the church sitting upon the thrones of David for judgement 28. That Suspension is a corruption and devise of men 29. That the Church of Israell had not power to cast out offenders 30. That if there were amongst the Ievves in Christs time a distinct ordinance of excommunication ecclesiasticall it vvas a Ievvish devise without ground of the Scriptures 31. That no good writers use the vvord ECCLESIA for the Congregation of Elders As if the Septuagint were not good vvriters or that this may not be a Synechdochicall speach as there are many in the Scriptures Gen. 3 20. and 9 6. Exod. 20 18 19. with Deu. 5 23. Lev. 9 1 3. in the Septuagint 1 Sam. 8.4 7. c. 2 Sam. 7 7. with 1 Chron. 17 6. Mar. 16 15. Col. 1 23. Iohn 9 22. c. or that GHNIDTAH were not the word used in the Syriack or that it were never used for the assembly of governors 32. That this place may be understood †The Prelates c. of one alone as of the Pastour or Bishop 33. That by these opinions Gods ordinance of the Synedrion Consistorie or Presbyterie is lost and abrogated 34. And the difference between the Synedria or the Councils and the Synagogues annihilated or taken avvay 35 That seeing the Elders are not called ARCHONTES in all the New Testament therefore they are not to rule the church of God 36. That if the Elders be stewards onely over the servants and not Lords over the vvife the church then is not the church to obey or submit unto them And that therefore it is a fallacie a conjunctione divisione to reason thus All the particular members must obey the Elders in their lavvfull instructions their wholsome admonitions severally Ergo the vvhole body or whole flock must joyntly obey the voice of the Elders c. These and other like errours false doctrines and sinfull courses haue ben conceived and urged by divers not all by any one but some by one some by others their toungues being exceedingly divided among themselues about these things By vvhich also may appeare how needfull it is to search out the meaning of this Scripture and carefully to obserue it still looking unto Israell and to the right understanding thereof what we can And this the more considering that †M. Ains his followers c some are so very peremptorie stifly conceited in their opinions concerning these things as they fear not to make schismaticall divisions and notorious scandals thereabout contrarie to the doctrine vvhich vve haue learned of the Prophets and Apostles For vvhich cause they are to be marked and avoyded of all that loue the trueth and seeke their conversion and amendement Rom. 16 17. with 1 Cor. 11 18 19. Gal. 5 19 20. Ephes 5 11. Iude ver 19. CHAPTER XX. Of the maintenance of the Ministers and other officers of the church VVHether it be not the duty of all Churches and of the members thereof every one according to their abilitie to giue maintenance unto their Ministers and as there is occasion to the Elders also that rule the church to the Deacons Deaconesses that serue minister therein 1 Cor. 9 7 14. Gal. 6 6. Rom. 15 27. 1 Thes 5 12 13. 1 Tim. 5 3 17 18. compared with Exod. 20 12. Prov. 3 9 10. Lev. 24 8 9 Num. 18 8 32. Deu. 12 19. and 16 16 17. and 18 1 8. Josh 21 ch 1 Sam. 9 6 7 8. 2 King 4 8 9 10 22 23 42 Luke 8 1 2 3. and 21 1 4. 2 Chron. 31 2 21. Neh. 10 32 39 Esa 30 20 24. Ezec. 44 28 29 30. Mal. 3 8 9 10. 1. Because the Lord hath ordeyned that so it should be 1 Cor. 9 13 14. Gal. 6 6. 1 Thes 5 13. 1 Tim. 5 3 17 18. compared with Numb 18 8 32. Deu. 18. 1 5. and 25 4. 2 Chron. 31 2 21. 2. And thus we shall honour the Lord vvith our substance which hath the promise of blessing from the Lord. Prov. 3 9 10. Ezec. 44 30. Mal. 3 8 12. with Exod. 20.12 and 1 Tim. 5 17. 3. Besides that it is no great thing but our duty to minister unto them in carnall things of whose spirituall things vve are made partakers 1 Cor. 9 11. Rom. 15 27. Gal. 6 6. 1 Thes 5 13. 4. Yea vvho planteth a vineyard and eateth not of the fruit thereof Or who fedeth a flock eateth not of the milk of the flock 1 Cor. 9 7. c. 5. Finally the Apostle teacheth expressely Let the Elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine For the Scripture saith Thou shalt not mousell the oxe that treadeth out the corne and The labourer is vvorthy of his reward 1 Tim. 5 17 18. vvith Deu. 25 4. 1 Cor. 9 8 9 10. Mat. 10 10. But vvhere any churches are poore and not able to maintaine themselues their Officers or poore among them that there they should be holpen by other churches of better meanes and greater abilitie according to their several estate and occasions 2 Cor. 8 and 9 cha Act. 11 27 30. Rom. 15 25 26 27. Gal. 2 9 10. and 6 10. Phil. 4 10 19. together vvith the Scriptures aforesaid It doth in deed lye also upon Kings and all other Magistrates within their dominions cities jurisdictions to haue special care of the estate of the ministers and churches under them as of all other duties concerning religion apperteyning unto them after the example of Hezekiah king of Iudah and Nehemiah the Prince and other the like 2 Chron. 31 2 21. vvith 29 and 30 chap. Nehem. 10 32 39. and 12 44 47. and 13 10 14. vvith Deu. 17 18 19 20. Yet notvvithstanding this should not hinder the foresaid duty of the churches and people themselues but should rather further it and that not onely in affording help where there is want but also in requiring of such as are able that this
by the vvord of God and prayer as the Apostle speaketh in another case of meates vvhich in another respect also he speaketh off together vvith mariage 1 Tim. 4.4.5 And vvhether the solemnization of mariage should not therefore be done by the Fathers or Tutors of the parties maried or by the civill Magistrate rather then by the Ministers as a part of their ecclesiasticall administration Gen. 2 22.23.24 and 29.21.22 Ruth 4 1 13. 1 Cor. 7 2. Heb. 13 4. with 2 Tim. 3 16 17. 1. Because we find not in the Scriptures that it is a part of the ecclesiasticall administration layd upon the Ministers by the vvord of God as a peculiar dutie of their Ministerie Or if it were then should the parents and Magistrates offend taking upon them to doe a speciall vvork of the Ministerie vvhensoever they should joyne any together in the band of mariage The contrarie whereof may appeare by the foresaid places of Scripture and other the like 2. And it appeareth that of old it might be done by the Fathers Tutors or civill Magistrates Gen. 29 21 22. and 41 45. Ruth 4 1 13. with Heb. 13 4. And there is no Law giuen since to the contrarie 3. Moreover Mariage is honourable among all and the bed undefiled And the very nature and institution of Mariage is such as it apperteyneth unto all and not onely to the members of the church but unto al others of whatsoever religion or cōdition they be euen to the Turkes and Pagans c. Heb. 13.4 1 Cor. 7.2.12.13 Luke 9.60 Gen. 39.1.9 c. 4. Els vvhere there were not the Ministers and Churches of Christ there could not be had any lawful mariages as among the Heathens c. The contrarie whereof may be seen Heb. 13 4. compared vvith Gen. 39.1.9 Ester 1.9.17.20 Mat. 27.19 5. And the Papists who think that Matrimonie is a Sacrament are the more confirmed in their errour vvhiles they see that the solemnization thereof is by the Protestants annexed to the Ministerie of the vvord and required to be done of the Ministers in the churches meetings by a prescribed Leitourgie as if it were a part or peculiar duety of their ecclesiasticall ministration But if that it be not so required as a peculiar duty of the Ministerie thē on the other hand consider vvhether it may not also be solemnized by the Ministers asvvell as by others and a blessing by them be pronounced upon the maried persons so as it be not imposed upon them as of necessitie nor observed vvith superstition CHAPTER XXIII Of the generall duety of all Churches and people in these parts concerning Religion VVHether we ought not to leaue the present estate of the church of Rome and to returne againe to the auncient estate of the same Church and of the other primitiue churches in the integrity thereof as they vvere first planted by the Apostles And then also Whether al churches and people vvithout exception are not bound to receiue and submit unto that Faith in religion and to that constitution Ministerie worship order of the church vvhich Christ as Lord king hath appointed thereunto and not to any other devised by Man vvhatsoever Rom. 11.17 22. 2 Thes 2 3 4. and 1 Tim. 4 1 2 3. and 2 Tim. 3.1 5. and Revel 14.6 12. and 18.4 5 6. and 19 1 9. and 21 and 22 chap. compared with the Epistle to the Romanes and with Mat. 28 18 19 20. Act. 1 3. and 2 42. and 3 22 26. and 5 31. and 6 1 6. and 14 23. and 15 1 35. and 20 17 28. and 21 18 22. 1 Cor. 4 17. and 5 chap. and 10 16 17 18. and 11 chap. and 12 4 5 6 28. and 14 chap. Gal. 1 8 9. and 3 15. Ephes 4.4 13. Ihil 1 1. Col. 2.5.6.7 and 4.17 1 Thes 5.12.13.14 and the Epistles to Timothee and Titus Heb. 5 9. and 12.28 29. and 13.17 Iam. 5.14 1 Pet. 5.1 4. Iude ver 3. Rev. 2 and 3 chap. and 22.18.19 compared with Deu 4.1.2 and 12 32. Prov. 30.5.6 Sal. song 6.4 13. Ezech. 40 48 ch Ier. 6.16 Esa 60 12. Ioh. 3.36 and 14.6 1. Because the church of Rome was at first rightly set in the faith and way of Christ and is since fallen into great and deepe apostasie which the Lord hath begun to discover and consume by the light of his word and from vvhich he calleth all his people to returne to the auncient way to keepe the commandements of God and faith of Iesus Rom. 1 7 8. c. throughout that Epistle compared with 2 Thes 2 3 8. 1 Tim 4 1 2 3. Rev. 8 and 9 and 10 and 11 and 12 and 13 and 14 1 12. c. throughout the book of the Revelation with which also compare the Scriptures here noted before and other the like 2. The Lord also hath promised not onely to consume the man of sinne to condemne the vvhore of Rome and destroy the Beast and false Prophet that seduced the world but also to raise up his Church again to the former integritie and to set up the nevv and heauenly Ierusalem in the auncient beautie thereof Which all therefore should further what in us is and endeavour to attaine unto being assured that such as come nearest to the synceritie of the Primitiue Churches both in the faith and order thereof they are in the best estate and that the nearer and nearer vve come thereunto it is still the greater blessing of God upon us and the more acceptable to God and comfortable to our selues hovv ever it be with us othervvise for our estate and troubles in the vvorld as was also the lot of the Primitiue churches of old For vvhich see the Scriptures before alledged 3. The like may be observed in other such cases of apostasie that were in Israell heretofore hovv the vvoonted course of God still was to call his people from such estate to the auncient way of integrity wherein at first he had set them And that the godly haue also in their several ages and occasions ben carefull to hearken to the Lord and to returne and practise accordingly though some vvith more vveaknes and wants then others Hos 14 1 2 3. Amos 5 4 5 6. Jer. 6 16. Esa 8 11 20. and likewise in other of the Prophets compared vvith the historie of Israell in sundry ages and cases as with Iudg. 2 1 5 〈◊〉 1 Sam. 7 3 6. 1 King 12 26 33. and 13 and 14 ch c. with 2 Chro. 11 〈◊〉 6. and 14 15 17 29 34 ch with 2 King 22 23 ch Ezra 3 and 9 and 10 ch Nehem. 13 chap. 4. And there is still but one vvay of trueth and of the true service and syncere vvorship of God And that in Christ vvho onely is the vvay the truth and the life Joh. 14 6. and 17 17. And all are bound wholly continually to that faith vvhich was once for all giuen unto the Saints
that so as if an Angell from heauen should teach otherwise vve might not receiue it but ought to hold him accursed Jude v. 3. 1 Tim. 6 3 4 5 13 14. and 2 Tim. 1 13. and 2 2. Gal. 1 8 9. 5. Also the constitution ministerie worship and order appointed by the Lord is that onely which hath the promise of blessing frō God Mat. 28 20. Whereas the refusall or deniall of submission to the Lord maketh subject to the wrath and curse of God Luke 19 27. with Esa 60 12. Ioh. 3 36. Rev. 14 9 10 11 12 13. and 22 18 19. 6. Els Princes and people might novv doe that against the faith and ordinance of Christ vvhich they might not doe in Israel heretofore concerning the faith and ordinance which then they had giuen them Which were contrarie to the Scriptures Heb. 3 1 6. and 12 28 29. and 13 8. with Deu. 4 1 24. and 17 18 19 20. Esa 49 22 23. and 60 3. vvith Rev. 21 24. Besides that Antichrist also should haue that yeelded unto him in the ordinances of the church the city and kingdome of Christ vvhich no godly Prince will yeild unto him in the Common wealth As to appoint lawes offices orders c. for the government and administration thereof And it vvere also contrarie to 1 Tim. 6 13 14 15 16. Esa 33 22. 7. And vve should els hold our Religion at the pleasure of man and not at the prescription and commandement of the Lord vvho is king of kings by whom Princes reigne and under vvhom all are subject to yeild obedience unto him As we doe also look for salvation by him Mat. 28 18 19 20. with 15 9. 1 King 12 26 33. with 2 Chro. 13 8 12. Psa 136. Deu. 4 1 2. and 12 32. with 17 18 19 20. Josh 1 8. Gal. 1 8 9 10. Joh. 3 36. Heb. 5 9. Yet notvvithstanding this hindreth not but that all persons of every estate both ecclesiasticall and civill ought to be subject to the Princes higher powers in the Lord. Rom. 13 1 7. Tit. 3 1. 1 Pet. 2 13 17. with Act. 4 18 19 20. and 5 27 32. And it is the duety also of Princes and Magistrates to submit themselues and their scepters to the Lord Iesus Christ who is Prince of the kings of the earth and to see the truth of God mainteyned and his ordinances observed in all things Neyther may they at any hand or by any meanes be drawen to oppose any truth or ordinance of the Lord nor to abridge the churches of any rights and benefits belonging unto them nor intrude themselues into the peculiar dueties of the Ministers c. but must rule over men in the feare of God doing nothing against the truth or vvay of Christ but what they can for it knowing that they are for the Lord and under him and remembring vvhat judgements came upon Ahaz Ieroboam Achab and other such Kings of Iudah and Israell vvho sinned herein greatly against the Lord and againe what blessings came upon David Hezekiah Iosiah and the other good kings of Iudah vvho were faithfull with the Lord in the service of his name Psal 2 10 11 12. and 72 Psal Josh 1 8. 2 Sam. 23 3. 1 King 12 26 27.33 and 13 and 14 ch c. 2 King 16 and 17 17 18 ch c. 2 Chron. 19 and 28 and 29 chap. c. Finally let us here also obserue that * Lev. 4 ch Iosh 1 7 8 9. and 9 3 21. 1 Sam. 15 1 33. and 22 17. 2 Sam. 21.1 2. 1 King 11 3 9. and 12 28 30. 2 King 16 10 16. 1 Chro. 13 and 15 ch Dan. 3 6 ch Amo. 7 10 17. Mat 15 9. Gal. 1 8.9 Col. 2 20 23. no Princes nor Prelates Synodes Churches or any persons whosoever can make that lawful which God hath made unlawfull nor that unlawfull vvhich God makes lawfull But †Esa 49 22 23. and 60 3 16. Rom. 13 3. 1 Tim. 2 1 2 3 4. Act. 9 31. Princes and Magistrates may graunt outward peace help to the Church for which wheresoever it be had we are bound to be thankfull to God and them And ‡ Mat. 28 18 19 20. and 1 Tim. 6 13 14. compared vvith 2 Chro. 24 17 22. Eccles 5 8. Esa 8 11 18. Dan 3 15 18. and 6 6 22. Act. 4 3 18 19. and 5.28 29 40. and 17 6 7. 2 Tim. 4 6 8. Heb. 10 32 33 34. and 11 24 25 26. 1 Pet. 3 14 15 16. 4 12 13 14. Rev. 2 10 11 24 29. and 6 9. 12 11 17. 14 12 13. 22 16 20. if they vvill not suffer us with peace to walk in the faith and way of Christ according to the vvord of God yet ought vve notwithstanding so to doe obeying God rather then man and patiently to suffer what they shall lay upon us euen to imprisonment banishment confiscation of goods and death it self leaving them to God who is higher then the highest and knowing that he doth regard and will require it at their hands and vvill giue a crovvn of life to such as are faithfull to death The Conclusion NOw to conclude let us in these questions and the like still obserue what vve can vvhat was prescribed and received in Israell of old according to the writings of Moses and the Prophets together vvith that which is recorded by the Apostles touching the Primitiue churches since And let us vvithall carefully reteyne and follow that manner of reasoning vvhich is taken from the example and estate of Israell and often also used in the Scriptures of the New Testament how ever it be rejected or litle regarded by divers in respect of the use and account which all should make thereof Which vve may learne by the Apostles manner of reasoning when he saith Behold Israell c. 1 Cor. 10 18. Whither also may be referred the many answers arguments and reasons which Christ himself and the Apostles took from the estate of Israell and from Moses and the Prophets in sundry cases from time to time As may be seen in these and the like places Mat. 9 10 13. and 12 1 7. and 15 1 9. and 19 3 8. and 22 23 32. Mar. 9 43 49. Luke 4 24 27. and 16 29 30 31. John 3 14 15. and 5 10. with 7 21 24. and 10 33 36. Act. 1◠2 3. Rom. 9 6 18. and 11.2.5 and 15.1 4. 1 Cor. 5.1 6.7.8.13 and 9.8 14. and 10.1 11. and 14.34.35 2 Cor. 6.14 17. and 8.13.14.15 Gal. 3.7 13. and 4.21 30. Ephes 2.11.12.19.21 Col. 2.11.12 1 Tim. 2.11 14. and 5.17.18 2 Tim. 3.8.9.16.17 The Epistle to the Hebrevves 1 Pet. 1.15.16 2 Pet. 1.19.20.21 and 2.1 6. 1 John 3 11.12 Jude ver 3 9. Rev. 2.14.15.20.21.22.23 and 3.4.12 and 5.8 with 8.3.4 and 9.13 and 10 9.10 and 11.1 6.19 and 15.2 8. 16 2 8. and 18.2 21. and 20.7.8.9 and 21 and 22 chapters To the Law and to the testimonie if they speake not according to this word it is because there is no light in them Esa 8 20. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnes that the man of God may be perfect being throughly furnished unto every good work 2 Tim. 3 16 17. Blessed is the man that endureth temptation for when he is tryed he shall receiue the crowne of life which the Lord hath promised to them that loue him Iam. 1 12. FINIS
Christ in what maner soever and separate themselues from the Turks and Pagans And thus are all hereticks schismaticks and Arians Papists Anabaptists and such liâ—e referred to the Christian Church But in respect of Christians distinguished among themselues the Church largely taken is that which worshippeth Christ with a more pure or syncere profession of doctrine and the Sacraments And thus our Church gathered in France England Scotland Low countreyes County Palatine of the Rhene and other where is called †That is of right faith or sound religion the orthodoxe Church and yet with a certaine large extension because not all who professe our right or sound religion are elect but there are also not a few reprobates and hypocrites vvithall Therefore must we discerne and distinguish these degrees euen in this large signification of the Church Namely that it is eyther most large or somewhat stricter or finally the most strict of vvhich we will now treat The Church taken strictly and properly is the company of those men whom God the Father hath from everlasting chosen to eternall life and in time effectually calleth them by his spirit gathereth them into the communion of his Sonne Iesus Christ as being the true Prophet Priest and king or head and together also into a mutuall union of faith and loue among themselues Hitherto Keckerm in his System Theolog. l. 3. cap. 6. p. 372 373. This I thought here to insert being such as may be of good use for the better consideration of the Church in divers respects Novv I will proceed to note a few moe of this opposites evasions and errors c. Animadv p. 93. 9. Where he saith the Turks acknowledge one God and Christ to be sent of God with his Gospell and to be the breath or spirit of God what is this to the purpose seing they doe not acknovvledge Iesus to be the Christ the Sonne of God made man that dyed for our sinnes c. as the church of Rome professeth and divers of that Church haue dyed in testimonie hereof against the Turks and Moores c. To make it yet more plaine doth he think that the Turks make such profession of Christ vvhereby any of them are saved in their estate And againe doth he think that none of the Church of Rome are saved by the faith of Christ which they hold and professe in their estate Not to speak of the church of England of vvhich also hovv these men esteem is not unknowen 10. Likewise vvhen he saith The Turks and â—agans are in some things to be justified Pag. 94. in comparison of the church of Rome hovv frivolous is this and not to the purpose for the point in hand Sayth not the Prophet that Ierusalem became so exceeding sinful as she justified Samaria Sodome in respect of themselues and that they vvere more righteous then she Ezech. 16 46 52. Also that the backsliding Israell justified her self more then tretcherous Iudah Ier. 3 11. Yea Christ saith it shall be more tollerable for Tyre and Sidon Sodome in the day of judgment then for Chorazin Bethsaida and Capernaum where Christ lived preached did miracles himself Matt. 11.20 24 Shall we therefore think that Ierusalem and Iudah Chorazin Bethsaida Capernaum vvere not the cities churches and people of God Yet such reasons and arguments this man bringeth us 11. Erroneous also it is and Anabaptisticall that he saith Ibid. The Temple of God spoken off 2 Thes 2 4. is no more the Church and Temple of God then the Divel which appeared to the witch at Endor vvas Samuel 1 Sam. 28.14 15 c. Also where I compared Ezec. 43 7 8. with 2 Thes 2 4. that this is not fit but that the type should be set froÌ„ Bels Temple in Babylon where the vessels of Gods true Temple were holden captiue Dan. 1 2. or from the Samaritans Temple builded by Sanballat on mount Garizim whither the apostate and wicked Jewes used to flee Joseph Antiq. Jud l. 11 c. 8. For let him speak was the Divell Samuell in deed was Bels Temple or the Samaritans Temple Gods Temple in deed as himself said erewhile that the temple of God spoken off 2 Thes 2 4. is to be understood of Gods church and people answerable to Ierusalem and the dwellers therein Pag. 80. Besides that he knovveth hovv Augustine saith in the place here before cited by himself that the Temple of any Idoll or Divell the Apostle would not call the Temple of God August de civit Dei l. 20. c. 19. 12. Where I alledged Zach. 6 12 13. Ephe. 2 11 13 19 21. 2 Cor. 6 16. Pag. 95. Rev. 11 19. and compared them vvith 2 Thes 2 4. to shew that by the Temple of God here the Scripture understandeth not the Temple of Ierusalem but the Temple of Christians the Church of God he turnes avvay from the point in question what he can discourseth on things agreed upon by all But to put him from his shifts let him tell us plainly when Paul saith the Temple of God hath not agreement with idols 2 Cor. 6 16. if yet there be idols set in the Temple of God as was in the time of Manasseh Antiochus and others whether now it cease therefore to be the Temple of God or not The Scripture sheweth that it is the Temple of God notvvithstanding as I haue noted before out of the historie and Prophets 2 King 21 7. Jer. 50 28. Ezec. 8 5 10 16. Dan. 11 31 38. This is the point whereunto he should keep if he vvould ansvver to the purpose 13. And againe extreemely erroneous and Anabaptisticall it is Ibid. that he saith the Church of Rome hath not * Such is his opinion also touching the baptisme of the church of EnglaÌ„d the true baptisme the one baptisme spoken off Ephes 4 5. If this be true what outward Baptisme then haue these men themselues He saith not a true one not that one baptisme spoken of Ephes 4 5. And vvhat remayneth then but that they must needs become Anabaptists and get another outvvard baptisme then that they haue if they will vvalk conscionably and that in the meane time they profane the Lords table and all the holy things of God usurped among them So eyther they must leaue their Anabaptistical opinions or admit of Anabaptistical courses Let them chuse vvhich they vvill And if they vvill not become Anabaptists let them tell us whether in divers respects a double consideration may not be had of the church of Rome as of Israell heretofore yea and of Iudah also so as in one respect it may be said there is the Church of God or a true Church there to wit as the Temple of God and his people is there and that in another respect there is an apostate or a false Church there namely as Antichrist sitteth therein with his apostasie oppositioÌ„ exaltation aboue all that is called God c. whether
ceased to be synce it vvas first planted but that it hath continued still eyther in syncerity or apostasie euen to this day Nor can he shevv that the Lord hath yet put them out of his covenant and giuen them a bil of divorce or that they haue left off to baptize in his name c. And yet further if vve mark it vvel M. Ain his ansvver about this matter is much like as the Papists giue themselues When the Papists are urged vvith this that Rome is the seat of Antichrist the Beast seing it is the city that is built on seuen hilles whereof Iohn speaketh Rev. 17 9. they ansvver that in deed †Rhem. Annot. on Rev. 17 9. Rome of old stood on seuen hilles but * D. Saunders c. the city is now gone from the hilles and standeth in the plain of Campus Martius the Pope sitteth on the other side of the river upon the hill Vaticane c. As if by reason of these chaunges Rome were not Rome still nor these Popes the successours of the other Popes that vvere before c. In like sort when M. Ains is urged with this that the church of Rome is become an harlot c. he answereth that †Animad p. 102 103 thâ— harlot is not the church of Rome that was of old it hath had many chaunges and â—â—â—â—rations since both in religion and the Romane state c. As if therefore the church and city of Rome vvere not the church and City of Rome still though they be altered many vvaies and in sundry respects Many other things hereabout if it vvere needfull might also be observed on vvhich I purpose not to insist As that by the invasion and calamities vvhich came upon Rome the vvesterne Empire by the Goths and Vandals c. may be understood the wounding of the Beasts head spoken off Rev. 13 3. Now difference is to be put between the Church and the Beast as is aforesaid Besides euen the Beasts head thus wounded vvas also healed againe Rev. 13 3. And an head now vvounded novv healed is still the same head though in several estate and condition Moreover his ovvne narration here hovv ever it be understood and applied whether to the church or Romane state of the empire c is against himself For if Alaricus with his Gothes did utterly vvast destroy it vvhat remayned for Genscricus vvith his Vandals afterward to doe thereabout Or if these did vvholly spoile and consume it what did Odoacer vvith another company there aftervvard Or if these did effect an utter ruine vvhat then did Theodoricus and the Ostrogothes after that And so may be observed of the rest here spoken off of Bellisarius vvith his army of Totilas king of the Gothes of the Saracens c. If he say he speaketh not of an utter destruction it is the more against himself Or if he meane it of an utter destruction his ovvne narration crosseth it besides the testimonie of all histories Yea those very clauses where he saith that Rome for a time remayned vvithout any inhabitant man or vvoman and that by the space of fourty dayes though he mention not this particular shevv that this vvas not an utter spoyling of them for altogether but onely for a time and so is still against himself Furthermore many of those people that made these invasions became Christians themselues and so the church in this behalf vvas increased Not to speak how the very Catalogue of the Bishops of the church of Rome giveth evidence against him Or vvill he say that though there vvere Bishops of that Church vvhether better or vvorse yet there vvas not a church vvhereof they vvere Bishops And mark that in the particulars which here he speaketh of the first time that he noteth is the yere of Christ 414. c. Novv let him speak therefore vvhether till this time and never after there vvas at Rome a church of God under the covenant of God having true baptisme or no. If he say there vvas not to what end then is this particular narration of his noting such a yere and such a yere c. Is it not all in vaine If he say there vvas then it vvas some hundreds of yeres after Pauls time that yet still it remayned the church of God yea and long after that many great corruptions and the hierarchie of Antichrist also had seazed upon it How also will he shevve that now at this time let him take any of the yeres that he nameth it ceased to be the church of God and to haue Gods baptisme and covenant any longer Finally to bring the truth more clearely to light and the matter to a plaine issue let him consider with himself and speak directly advisedly vvhether the church of Rome that was espoused to Christ is become an harlot or not If he say it is himself vvill soone perceiue all his dispute here to be vaine and erroneous If he say it is not how then saith he othervvhere that she is fallen into Apostasie like Israels Animadv p. 84. For did not Israel being espoused to the Lord become an harlot And was it not the same Israel for the body of the church in the account of the Lord and his Prophets though not in the same particular persons at al times that vvas both the one and the other whether we look on the ten tribes or on Iudah or both Esa 1 21. Ier. 3 ch Ezech. 16. and 23 chap. Hos 2 1 7. and 3 1. and 12 chap. and 13 4 5. and 14 1. Which is likewise to be observed touching the church of Rome and all other churches in like estate from time to time Othervvise the Papists one way and the Anabaptists another way wil be confirmed in their errors to the hardening of themselues seducing of others more and more And so let M. Ain obserue the fruit of his opposition of the truth and rejoyce therein but not vvith God 48. His esteeming of the state of the church of Rome in apostasie to be but as the estate of the Ishmaelites and Edomites also as Adonisedek vvith his Amorites and Jebusites in IerusaleÌ„ c. is disproved coÌ„tradicted by himself when he maketh them like Israel and Iudah in their apostasie Animad p. 84. Neyther doth M. Iunius giue this reason vvhy he accounts theÌ„ the church of God because they are the naturall posterity of the saints though this is not to be neglected being duly considered neither because they dvvel in Rome where the godly lived heretofore These are things put in by M. Ains himself for what cause himself knovveth best M. Iunius knew that there dwell Iewes at Rome vvho are not of the church and that the naturall posterity of the Saints may become Ievves Turks Pagans and as here he said expressely †See here before pag. 185. the church may at length cease to be a church when God ceaseth to call it back and takes away the