in their idolatrie and chose rather to suffer affliction and death it self so as Ierusalem vvas filled vvith innocent blood 2 King 21 1 16. and 23 36 37. and 24 3. 4. Dan. 11 31 32 33. with 1 Machab. 1 ch and 2 Mach. 6 7 ch and Heb. 11 35 36 37 38. Yet was Iudah still acknowledged by the Prophets to be the church and people of God as hath ben shewed here before and may be seen throughout the historie and their Prophecies 3. And when Esay vvas enjoyned by the Lord in Ahaz dayes to bynd up the Testimonie and scale the Law among his disciples so keeping it from the wicked and perverse that stubburnely despised the word of God communicating it onely with the godly Esa 8 16. with 7 1. 2 Chron. 28 chapt yet euen then also he acknovvledgeth them to be the house of Jacob from whom the Lord hid his face and the people of God that should seek unto him to his law testimonie Esa 8 17 19 20. with 1 3. and 3 15. 10 2 24. 4. The Prophet Amos also teaching the people to avoyd al places assemblies of idolatrie and false vvorship did not onely teach them not to seek Bethel nor to enter into Gilgal which vvere places in Israel but taught them also not to passe over to Beershebah vvhich was †1 Kin. 19 3. a city in Iudah Amo. 5 5. Yet did he acknovvledge them to be the familie of Israell which God brought out of Egypt and the people of God euen Jacob the Lords covenanted people c. as I haue shevved more largely †Pag. 62 83. here before Amo. 3 1 2. 5 1. and 7 2 5 15. So vvhether it be Iudah or Israel consequently other Churches better or worse they may be acknovvledged for the churches and people of God and yet must be left vvhen they stand in apostasie schisme idolatrie c. and not be communicated vvithall in such sinfull estate and transgression 5. Here therefore is to be observed that as they are the church and people of God none are to leaue or refuse communion with them but onely as they stand in apostasy schisme false vvorship c. Neyther Israel nor Iudah might be left nor the Temple in Ierusalem as they were the people and Temple of God but as Ieroboam caused Israell to sinne setting up the calues at Dan and Bethell c. as Manasseh polluted the house of God and caused Iudah to sinne vvith his idols Antiochus profaned the Sanctuarie and compelled the Iewes to transgresse the Law of God c. Yea euen touching the Church of Rome also in particular vve neyther doe nor may leaue it as it is the Temple and church of God but as Antichrist sitteth therein opposing and exalting himself aboue all that is called God or that is divine polluting the Temple and vvorship of God c. Rom. 1 7 c. compared with 2 Thes 2 4. and Rev 11 1 2 3. c Which being observed vve doe and may yea and ought to acknovvledge reteyn any doctrine of trueth ordinances of God stil had among them and yet are bound to leaue their corrupt and sinfull estate and in obedience to God according to his word to returne to the auncient estate of that and the other primitiue churches as they vvere planted by the Apostles in the fayth and order of Christ Rev. 14 9 12. and 18 4. and 22 14. with Jer. 6 16. and 18 15. Song 1 7 8. 6. Moreover it is vvell known that among such as doe much urge this objection there are some vvho haue left the French reformed Church in Amst for some things now had continued in that church Whereupon it will necessarily follow that eyther they hold a true church may be left for some things had among them and yet be held to be the Church of God notwithstanding or els that they hold not the French church aforesaid to be the church of God in their estate Let them novv tel vvhether 7. It is also Popish to hold that the church cannot erre And Anabaptisticall to think that when a church so erreth as it falleth into idolatry apostasie or the like transgressions then they cease to be the church and people of God any longer and very Popish again in deed irreligious under the title of the church of God to urge all eyther to walk as themselues doe what ever transgressions they haue against the word of God or els to account theÌ„ hereticks schismaticks seditious singular new fangled that refuse so to doe endevouring to vvalk in the faith and order of Christ in all things according to the word of God 8. Whereupon it cometh to passe in this case as heretofore it did when that was counted heresy in the Apostles and primitiue Churches which vvas not so in deed Act. 24 5 14. So now at this day both by Papists and others that is often esteemed to be schisme which in deed is not so True it is that schisme is very carefully religiously to be avoyded vvhether it be factious division in the Church or scandalous departing from it 1 Cor. 11 18 19. Rom. 16 17. Heb. 10 25. Iude v. 11 16 19. God hath set an order in his church and appointed bounds and limits which none â—hould transgresse Col 2 5. 1 Cor. 14 33 40. 1 Thes 5 14. Iude ver 19. with Psal 17 4. Schismes and divisions hatred and variance emulations and vvrath strife and envyings are among the works of the flesh of vvhich the Apostle teacheth that they vvhich doe such things shall not inherit the kingdome of God 1 Cor. 3 3 4. Gal. 5 19 20 21. But on the other hand syncere obedience unto God and an holy keeping of the fayth worship order which he hath once giuen unto his church is very carefully also to be reteyned and religiously to be performed notwithstanding the prohibition or opposition of any Princes Prelates people churches or other persons vvhosoever For the Lord hath promised to shevv mercy to those that loue him and keep his commandements and threatned to visit the iniquitie of such as hate him and follow their ovvne inventions misconceived courses in his vvorship service c. Exo. 20 4 5 6. Lev. 10 chap. Numb 16 ch Esa 29 13 14. and 65 2 7. Jer. 6 14 17. and 18 15. Mat. 15 7 8 9. and 28 20. Col. 2 5. 1 Tim. 6 13 14. Iude v. 3 23. Rev. 2 10 24 25 26. and 14 12. and 22 14 18 19. But here it will be demaunded when how we may knovv the estate of any church or churches to be such as we may leaue it or not Touching vvhich question although I had rather heare learne of others then set dovvne myne ovvn mynd specially considering vvhat Opposites I haue of sundry sorts and vvhat great difficulties and waighty consequences doe follovv about this matter every way Yet
Israel had not before us M. Ainsw Defence of Scrip. pag. 10. Which being well observed wil giue good light to many matters now in question But I wil proceed to other things 2. Whereas sometimes I alledge many Scriptures together my meaning is not that each of them proue the point in hand but that to this end they are to be compared layd together corfirmation of the truth to be derived frò thence by consequence discourse of reason as in questions of religion is woonted to be done 3. The questions that I set down are divers abort them there is great diversitie of judgment Touching some of thē I set down reasons but one way answer the objections to the contrarie For others of thē sometimes I propound reasons both waies so leaue al to be examined judged of according to the word of God At first I had thought onely to haue insisted upon the points thēselues without mention of any adversaries or confutation of any Opposites by name But afterward upon divers waighty reasons I chaunged my purpose course of manie Opposites haue named a few giuen a litle tast of the manifold Opposition that is made against us noting withall a few instances of the many shifts errors contradictions abuse of Scriptures into which they run are caryed exceedingly ‘ M. Ainsw Animadv c. Where also I could mention if I would sundrie manifest untruths published by some which are so very untrue as I need not produce any other proof or witnes herein but the publike records of Amsterdam stil extant the testimonie of such as were present and heard and saw what was done not excepting M. Ainsw owne followers Whom now moreover by this occasion I doe once againe exhort to consider their waies estate in their heart to cal to mynd both how they haue ben wanting in yeelding bearing witnes to the truth and how long now they haue continued in their schismaticall and scandalous Division frō the Church whereof they were and that both for the matter time and manner thereof besides many other sinnes and transgressions which they run into withall A just recompence of their contumacie frō vvhich they would not be reclaimed by any meanes Neither doth it availe thē that some others joyned hand in hand with thē becoming as Simeon and Levi did brethren in evill In such cases we must still remēber and obserue what Iacob the Patriark said O my soule come not thou into their secret unto their †Or Church as M. Ains doth otherwhere usually translat the word KAHAL which here he doth not so Note it assembly myne honour be not thou united Gen. 49.5.6 4. Now of the Anabaptists Arminians I need not speak particularly Some of their opinions here following I haue noted and refuted Gen. 37.9 Phil. 2.15 Iudg. 5 31. Prov. 4.18 Dan. 8 10.12 11.31.32 Act. 2.20.40 Rev. 6.12 both for the more clearing of the truth the further helping of others against their errors which do now here so much trouble endaunger the estate of church Common wealth The Reformed churches may for the faith of Christ which they professe wel be estemed as Israel was of old in their measure degrees to be as the Sunne and moone the lights of the world Which should therfore stil increase in al shining light of the truth holynes shyning more more unto the perfit day yea til they go forth as the Sunne in his might should be the more carefull hereof seeing the Scrtpture also teacheth how euen ‘ Rev. 16.8 c. Or by the Sunne here understand hotte persecution Sal. Song 1. 6. Mat. 13.6 21. upon the Sunne shal a vial of Gods wrath be powred out before the utter extyrpation destuction of the Beasts throne kingdome that the day is a comming wherein the moone shal be confounded the Sunne ashamed when the Lord of hosts shall reigne in mount Zion in Ierusalem before his auncients gloriously Esa 24.23 Which whether it shal be at the conversion of the Jewes to the Christian faith which now hasteneth on time and the work of God will manifest As also in what manner shal be verified that which the same Prophet hath foretold saying The light of the Moone shal be as the light of the Sunne and the light of the Sunne shal be seuen fold as the light of seuen dayes in the day that the Lord byndeth up the breach of his people and healeth the stroke of their wound 5. In the meane time who doth not obserue and lament that among the Lutherans and Reformed churches every where there should still remain so many great corruptions errors superstitions other transgressions not redressed or amended in the worship of God conversation of men Which threaten some heavy judgment of God not to be far off if we meete not the Lord with true and unfeyned repentance in time In which regard al are to be exhorted carefully without delay to think on their wayes to turne their feet into the Testimonies of the Lord. Buy the truth sayth ‘ Pro. 23.23 Salomon but sell it not Part with any thing for it but part not with it for any thing Enter in at the strait gate sayth †Matt. 7.13.24 Christ for wide is the gate broad is the way that leadeth to destruction many there be which goe in thereat but strait is the gate narrow is the way which leadeth to life few there be that find it Finally let us all labour what in us is to grow in grace in the knowledge and obedience of the truth in all things not regarding the applause or displeasure of men but endevouring to please God more and more not onely to know profeesse in word but to obserue and practise in deed whatsoever the Lord hath commanded us knowing that †Deu. 4 1 2. Matt. 28.20 Ioh. 7.17 13 17. 1 Tim 6 13.14 this hath the promise of blessing acceptance with the Lord. Wherein if these my poore labours shal any waie help and further thee giue praise unto God and remember me in thy prayers to the Lord In whom I rest and still shall remaine thyne FRANCIS IOHNSON Pastour of the English exiled church sojourning for the present at Amsterdam It was not an enemy that reproved me then I could haue borne it neyther was it he that hated me that did magnifie himself against me then I would haue hid my self from him But it was thou O man myne equall my guide and myne acquaintance who tooke sweete councell together and walked into the house of God in company Psal 55.12.13.14 Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsely for my sake Rejoyce be glad for great is your reward in heauen For so persecuted they the Prophets
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
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—
euen touching the women heretofore to note it here by this occasion though they were not circumcised in their owne persons yet were they counted among the circumcised of Israell as may appeare by the speach of Iacobs sonnes to Shechem and Hamor when they said We cannot doe this thing to giue our sister to one that is uncircumcised for that were a reproach unto us c. Gen. 34 14. And by the saying of Samsons father and mother unto him Is there never a woman among the daughters of thy brethren or among all my people that thou goest to take a wife of the uncircumcised I hilistines Zac. 13 1. Judg. 14 3. And yet more particularly by the offering of purification vvhich was aswell upon the birth of a daughter as of a sonne Levit. 12 6. and in that there were cleansings sacrifices for sinne uncleannes aswell for women as for men Numb 5 2 3 6 8 15. and 15 27. with Lev. 4 27 28. and 5 chap. and 6 2 6. and 13 and 14 chap. and 15 2 14 19 29. and 16 6 17 33 34. And in that they might eat of the Passeover vvhereof no uncircumcised person might eat Luk. 2 41 51. with Exod. 12 3 4 48. 6. And touching the eight day vvhich vvas then set for circumcision first obserue in generall that as it was the circumstance of time appointed thereunto so also the Lord ordeyned that they should keep the Passeover but once a yeere the fourteenth day of the first moneth Exod. 12 6 14. Num. 9 1 2 3. Deu. 16 1. Yet vvho would gather thereupon that we should eyther celebrate the Lords Supper but once a yeere and that on the fourteenth day of the first moneth or that we should leaue it altogether seeing it is answerable to the Passeover had in Israell which now is ceased yet such objections make the Anabaptists vvhen vve reason from circumcision to baptisme But now besides this obserue in particular hovv it vvas also ceremonial that the child should remayne seuen dayes uncircumcised which was so many dayes as the mother should be uncleane upon the birth of a man child so teaching and figuring out the originall corruption drawen from our parents and that then the circumcision should be the eight day vvhich vvas the first day after the seuen aforesaid and so soone as could be after them thus moreover teaching both the taking avvay of our uncleannes by the Spirit of God through the blood of Christ whereunto circumcision then did lead and having also this morality in it that vve should not defer the time but so soone as we can â—â—nveniently should bring our children to be partakers of the outward â—â—ne of Gods covenant in Christ Lev. 12 2 3. with 15 19. And so this circumstance of the time is plaine against the Anabaptists opinion and practise Besides that still once in eight dayes a Sabbath vvould passe over them which was also a signe of sanctification in Israell Exod 31 13. Ezech. â—â— 12. And that they had many like ceremoniall observances about the eight day concerning things to be sacrificed or persons to be clensed or consecrated to the Lord as may be seen for things to be offered Exod. â—â— 29 30. with Lev. 22 27. Also for persons to be clensed Lev. 14 8 9 10 23. and 15 14 29. Numb 6 10. and consecrated Lev. 9 1. with 8 33 35. Eze. 43 27. And yet note this also hereabout that as the eight day was not to be prevented but to be expected for divers respects so when it was upon just occasion omitted then it might be had at other times afterward still taking the first seasonable and convenient time thereunto As besides the like to be observed about the Passeover Numb 9 1 11. may be seen touching circumcision it self in the practise of Israell vvhen it was omitted many yeeres in the wildernes by reason of their journeyes Josh 5 2 7. And in the example of Abrahams circumcision his households Gen. 17 24 27. and the proselytes of the Gentiles for themselues their children Exod. â—2 48. Which also is against the Anabaptists in this behalf 7. Of Israels infancie under the shadowes of the law before the comming of Christ and of the abolition of those ceremonies by Christ sâ— of the difference between their estate and ours I haue spoken here before that which may suffice thereabout Yet for the more clearing thereof note this withall out of the Apostles speach to the Galatians which is much urged by the Anabaptists and others Gal. 3 and 4 and 5 â—â—â—p that the Iewes before Christ came vvere kept under the ceremonies as under a garrison Gal. 3 23. as under a School-master v. 24 25. aâ— under Tutors and governours Galat. 4 1 2 3. And in this respect are counted as children under yeeres and in bondage Not but that they had the Gospell and everlasting covenant of Gods grace with faith and freedome of conscience in Christ and were by him delivered from Sathan sinne and condemnation and made the inheritors of eternall life aswell as we now Gal. 3 8 17. with Gen. 12 3 and 17 7. Ioh. 8 56. Psa 110 1. and 116 〈◊〉 with 2 Cor. 4 13. Hab. 2 4 with Rom. 1 1 2 17. and 16 25 26. Hebr. 10 38. Act. 15 11. Eph. 3 6. Heb. 4 2. and 11 chap. and 13 20. But they were then bound to beare the yoke of many toylesome chargeable ceremonies Which yoke is now taken away by the comming of Christ whom those ceremonies did shadow out in vvhom the trueth body and substance 〈◊〉 them is had Joh. 1 16 17. Act. 15 10 11. Gal 3 8 17 29. Colos 2 16 17. â—â—br 8 9 10 11 12 chap. And in that respect now is this the â—â—â—rches riper age wherein we haue freedome in Christ Gal. 3 4 5 〈◊〉 Which I note the rather because the Anabaptists and others mistaâ—â—â—g or perverting these things and so labouring what they can to darken or oppugne the truth doe under a vayn pretence of Israels infancie make frivolous exceptions and answers when they are pressed vvith reasons and arguments out of Moses and the Prophets Obserue also that whereas the Apostle often speaketh of faith in the place aforesaid which also is much urged by the Anabaptists faith is there opposed to the ceremonies and works of the lavv Gal. 3 4 chap. Which is vvell to be mynded that so we may knowe the Apostles meaning aright who hath no purpose at all as they would haue it thereby to exclude young children from the covenant of God or seale thereof as the whole scope of the place doth plainely manifest but indeed to exclude the ceremonies and works of the law in the case of our justification and salvation by Christ and to shew how we are freed from that yoke and bondage under vvhich the Iewes were in the time of the law which now is abrogated and taken
and by Iehues historie who †2 King 10 28 29. destroyed Baal out of Israell and yet from the sinnes of Ieroboam the sonne of Nebat that caused Israell to sinne he departed not from after thē to wit the golden calues that were in Dan and Bethel Will they now therefore graunt that Israell vvas aliue and not dead in sinne till Achabs time that they offended in Baal and that the circumcision in Israell was Gods seale no deceitfull signe all the time betvveen Ieroboams reigne and Achabs notwithstanding Ieroboams apostasie and setting up of the calues at Dan and Bethell If they graunt this then their assertion is overthrowne If they deny it vvhat then will they say to their ovvne allegation and exposition of this Scripture that when Israell offended in Baal they became dead in sinne seing Baals idolatrie vvas brought into Israell by Ahab a good many yeeres after Ieroboams setting up of the calues as I shevved here before Fourthly the Scripture sheweth that in Eliahs time there were “ ◠King 19 18. seuen thousand in Israell who bowed not the knee unto Baal What now shall we say to these Were they not circumcised Or had they not the circumcision that was then in Israell Or was it not unto them the Lords seale of forgiuenes of sinne and eternall life but a false and deceitfull signe in their use and no better then the ordinances reteyned among the Heathen as here they speak of the circumcision then had in Israell Or vvas this Sacrament of the Lord being one and the same in it self a true signe seal unto these but a lying signe and deceitfull seale unto others Or doeth the trueth of Gods Sacraments depend on man not on the Lord himself Or shall the sinne of man make the trueth of God to be a lye Fiftly the Scripture also shevveth that * Ier. 7 2 9. Judah burnt incense unto Baal and walked after other Gods whom they knevv not and again that they ‡ Ire 19 3 4 5. forsook the Lord and built the high places of Baal to burne their sonnes with fire for burnt offrings unto Baal c. And moreover that vvhen all the tribes vvere together in the time of the judges then also “ Judg. 2 11 12 13. and 8 33. the children of Israell forsook the Lord and served Baal and Ashtaroth Will they now here againe inferre as they doe touching the tenne tribes that then circumcision and other ordinances of God novv had in Iudah and beforetime in the dayes of the Iudges could not be unto them the Lords signe and seale of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitfull as vvere also the ordinances reteyned among the Gentiles What shall we say to these things Where then vvas circumcision had that was the Lords signe and seale of forgiuenes of sinne unto his people if it was neyther in Israell nor in Iudah if it was a false and deceitfull signe in their use if the ordinances of God reteyned in Iudah Israell vvere no better then the ordinances reteyned among the Heathen Who is there fearing God that could indure such false and deceitful consequences vvhich doe but strengthen the Anabaptists in their errors and seduce others to like impietie If they vvould succour themselues by meanes of these clauses inserted unto them in their use of them c. I haue †Pag. 37 38. c. heretofore shevved how these will not help the matter being duely and rightly considered vvhich I shall not need here to repeat Onely remember still that though mans idolatrie or other sinnes may make Gods sacraments or other constitutions unprofitable unto himself yet they cannot make them to be lying deceitfull signes yea they cannot hinder but that in the Lords ordinance they are unto al therfore also unto them the Lords true signes and faithfull seales on his part of the forgiuenes of sinnes of eternall life If men by their owne unbelief and impietie make them unprofitable unto themselues shall therefore the infidelitie of man turne the trueth of God into a lye God forbid And obserue moreover that if the Sacraments were not stil the Lords signes and seales of remission of sinnes and life eternal vvofull would be the case of the most godly on the earth who sinne and transgresse dayly and vvo vvould it be in particular with such as are borne or liue in an idolatrous estate when they repent and turne again unto the Lord. For vvhat should they now doe to haue assurance by the Lords seale of the forgiuenes of their sinnes Should they be circumcised or baptized a new So in deed vvould the Anabaptists whom vve haue confuted before Or can a false and deceitfull signe be the Lords true seale of mercy unto them Or shal the same circumcision and baptisme which is to day a lying signe and a deceitfull seale unto men when they are in Idolatrie or other iniquitie become unto them to morrovv the Lords true signe and seale of grace and eternall life And if the same men sinne likevvise againe then it againe become false and execrable And if they repent againe then the same againe be the true and holy signe and seale of forgiuenes of sinnes and life eternall unto them And so change and alter from time to time to be the Lords signe to day and a lye to morrow to be the Lords seale the next day and execrable againe the day following and thus dayly to be turned from a lye to a trueth and from a trueth to a lye againe as fraile and sinfull man shall demeane and cary himself Which vvhat is it els but also to make mans repentance faith and obedience and not the Lords free grace promise fidelitie to be grounds and foundation of the Sacraments c. And so to bring people to Anabaptistry and Arminianisme in the end Sixtly it is not unknowne that the terme dying is diversly used in the Scriptures And many both Ievves and Christian writers doe otherwise understand it here then of being dead in sinne as by their writings upon this place may appeare Some vvhereof it will not be amisse to mention considering vvhat manner of conclusions are builded upon this Scripture as on the other aforesaid Jonathae f. Vzz. Chal. paraphr in Hos 13 1. David Kimhi Aben Ezra Sal. Jarchi And first of the Ievv Writers The Chaldee Paraphrase expounds it thus When heretofore some of Ephraim spake fear took hold on the people they had the dominion in Israell but after they turned to the worship of idols they are slaine Rabbi David Kimhi thus Ephraim lift up his head in Israell but after he sinned in Baal he dyed As if he should say He was wounded before his enemies as if he were dead because his hand his strength went away Aben Ezra thus He was accounted as dead and moreover because Abiah slew all his ormy Referring it
and remembred Novv touching the Scripture and question spoken off where the Apostle speaketh of the man of sinne sitting in the Temple of God ‘ Bellar. cōtrov 3 l. 3. c. 13 c. Rhem Test in 2 Thes 2 s 11. Bellarmine and the Papists vvill not haue it understood of the Church of God among Chistians and thus farre M. Ains and his followers agree with them in this place But Bellarmine expounds it literally of the Temple of Ierusalem M. A. expounds * Animad p. 78 82. 93 94. c. it straungly of the Synagogue of Sathan of the Temple of Antichrist and the Divell c. And here novv they differ one from another and both of them from the trueth as far as darknes doth from light The Temple at Ierusalem was destroyed long since and in the new Ierusalem which we expect clearly shortly to come at the conversion of the Ievves to the Christian faith there is no such Temple to be looked for the sacrifices shadovves and ceremonies of the Law being now ceased I saw no Temple therein saith Iohn for the Lord God Almighty and the Lambe are the Temple of it Rev. 21 2 22. So vve may first cashier Bellarmines exposition And then M.A. vvhich is in some respects a great deal more straunge that by the Temple of God the Apostle should meane the Synagogue of Sathan the Temple of Antichrist and the Divell c. Against vvhich if there vvere neyther other Scripture nor any other thing at all but that the Apostle here describeth it by this Name of the Temple of God calleth Antichrists sitting therein as God * 2 Thes 2 7. a mysterie of iniquity it vvere ynough to teach us to advise well and to take far more heed thereabout For is this terme of the Temple of God ever so taken in the Scripture Would the Apostle saith Augustine call the Temple of an idoll or of the Divell the Temple of God Or when he describeth the mysterie of Antichrists iniquity would he teach the Church that the place of his sitting is the Temple of God if he meant that it vvere in deed the Synagogue of Sathan the Temple of Antichrist For that Antichrist should sit in the Temple of Antichrist and Synagogue of Sathan what mysterie is there in it All the world would easily perceiue that these agreed very vvell and most fitly together But for Antichrist to sit in Gods Temple and Christs Church this is in deed a mysterie and a mysterie of iniquity such as men had need open the eyes of their understanding and set their hearts religiously to consider it if they vvould discerne it as it is Which may sufficiently appeare by these straunge expositions and like erroneous courses found among the Papists Anabaptists these men and other such vvhether Popishly or Anabaptistically addicted hereabout And what may we think is it that induceth thē hereunto Is it not first that this is a mysterie of iniquitie which eyther is not readily perceived or not rightly esteemed as it should Is it not vvithall in the Papists that they would turn away the application of this Scripture from the Pope church of Rome and therefore vvould send us to the Temple of Ierusalem to find out this mysterie there Is it not also on another hand in these men vvith the Anabaptists and others like mynded that they cannot endure that the Church of Rome should any way be esteemed the Church of God and therefore wil rather by the Temple of God understand the Synagogue of Sathan and Temple of Antichrist then they vvil admit that the church of Rome should be the Temple and church of God For my self my purpose is not to plead for the corrupt and adulterate estate of the church of Rome or of any degenerate churches at all much lesse for any impietie or iniquitie of the Man of sinne of Antichrist or his hierarchie of the corruptions false worship or superstitions of that apostasie against vvhich I haue heretofore many yeres in prison and now also by the mercy of God this twentie yeeres in exile witnessed and stil doe vvitnesse the trueth of Christ vvhat in me is and in that measure as it pleaseth him to manifest and vouchsafe unto me But my purpose is to shew that difference is to be put betvveen the Temple of God where Antichrist sitteth and betvveen Antichrist himself who as God sitteth therein that so the cause of the Protestants in general and ours in particular may be kept sound and intire both against the Papists and popish corruptions on the one hand and against the Anabaptists and Anabaptistical aberrations on the other Now therefore to speak of the church of Rome in this respect how this terme is used it is taken either particularly or more generally If vve understand it of a parttcular church as the Apostle wrote †Epist to the Romās his Epistle to the church there how shall we soundly deny eyther it to be the Temple of God or Antichrist to be set therein Euen the Papists themselues hold and tell us that the †Anton. Sum. part 3. tit 21. cap. 2. 6. Laterane Church in Rome is the Parish Church of the Bishop of Rome Which is much to be observed about this question And himself saith here as the trueth is that the Tsmple figured every particular church and therefore also the particular Church of Rome Which thing alone might suffice for the controversie in hand And that the more because the Antichristian usurpation opposition exaltation extent of unlavvfull jurisdiction and other such corruptions growen up since the first plantation of that church are rather to be referred to the Bishops of that church then to that particular church it self and doe more fitly and properly apperteyne to those clauses of the Apostles description of Antichrist where he calleth him the man of sinne opposing and exalting himself aboue al that is called God or is reverend sitting as God and shewing himself that he is God c. then to this other clause of the Temple of God whereabout our question is Like as in the Revelation they are to be referred to the Beast not to the church and people of God in and over vvhich the beast tyrannizeth Rev. 11 and 13 and 14 and 17 and 18 chapt If it be understood more generally then may it be applied to all other such Christian churches as synce the prevayling of Antichrist the Pope of Rome are come under his jurisdiction and government Rev. 11 2. and vvherein he sitteth or treadeth thereon though not in his ovvne person in each of them yet by his hierarchie authoritie usurpation and jurisdiction And if we mark it also we shal find that not the Pope onely but the other hierarchicall Prelates Diocesan Provinciall the like haue the Parishes or particular churches perteyning to their jurisdictions vvherein they sit although not in their owne persons yet by their hierarchie and authority Yea euen
that shal dominere in the church Ibid. chap. 2 p. 642. And the like he hath often othervvhere M. Robbinson also saith The constitution euen of Rome as now it stands is not simply false but onely in this and that respect Iustif of Separat pag. 88. And many moe I might alledge of all sorts of Writers and Witnesses but these may suffice Yea it is ynough alone that Gods Word doth so teach and confirme it as before is manifested The Conclusion HItherto of these things concerning the Church of Rome Whereabout I haue vvritten the more largely to help forvvard what in me is the better searching out and more clearing of the truth both against Poperie on the one hand and Anabaptistrie on the other For with the Papists there is nothing more common in pleading for the estate of that church then thus to reason and aske Seeing it is granted that the church of Rome was the church of God in the Apostles times when vvas it since that she ceased so to be In which of the Centuries after Christ In what Popes dayes c. Whereunto some answer about 300 yeres after Christ vvhen at the Nicene Councell the primacie of that Sea vvas so and so acknovvledged some think sooner straight after the Apostles dayes some later about four hundred yeeres after Christ others about fiue some about six hundred after Christ c. Hereupon the Papists insult and both harden themselues and trouble others very much hereabout On the other hand the Anabaptists taking it for graunted that the church of Rome is not the church of God they cast avvay the baptisme there received and professe to begin all anevv and therefore are againe baptized anevv and so proceed on in their course as best liketh themselues being therein more hardened by others vvho also say that the Church of Rome is not the church of God neither their baptisme true baptisme but an Idoll and lying signe a cursed and detestable Sacrament c. Thus errors and evils increase on all hands whereas the way both soundly to ansvver the Papists and rightly to prevent the Anabaptists errors and evil courses is to ansvver that the church of Rome is yet stil the church of God but in apostasie the temple of God but wherein the Man of sinne sitteth c. And therefore as it is the church Temple of God to acknowledge it to reteyn the baptisme and vvhatsoever ordinance or truth of God they haue yet among them but as it hath the man of sinne set therein as it is in apostasie from the faith vvorship order and government wherein at first it vvas set as may sufficiently appeare by comparing their present estate with the Epistles vvritten by the Apostle to the Romanes and the other Primitiue Churches c so to leaue and vvitnesse against all the apostasie iniquitie mixtures and corruptions thereof and to returne to the auncient and good vvay vvherein the Church of Rome with the other Churches aforesaid were first planted by the Apostles Of vvhich point I shall God willing by other occasion speak more hereafter In the meane time as I noted before remember stil to distinguish betvveen the Temple of God and the man of sinne set therein between the church it self and the apostasie thereof like as betvveene the Temple at Ierusalem and the idols of abomination that were set therein betvveen the church of Israell and the defection thereof Which did not hinder but that yet still it vvas the Temple and church of God though corrupted and defiled so as none could lawfully in that estate eyther minister there or bring their sacrifices thither but the godly chose rather that Ierusalem should be filled vvith their innocent blood then that they vvould sinne and defile themselues vvith the worship and abomination there used and urged upon them 2 King 21 1 16. and 24 4. Remember also still to apply unto Antichrist what the Scripture hath otherwhere of the Beast of the Gentiles of Sodome Egypt Babylon c. And refer what it hath of the temple of God of the court of the temple of the holy City and the like to the church of God either more syncere or more corrupt in defection or othervvise Consider withall if whereas the termes of a true or false Church are commonly used and many times not rightly understood or applied it would not be good and profitable for discerning of the different estate of Churches aright to use the termes of syncere Esai 1 21. or corrupt pure or impure intire or apostate faithfull or adulterate c. And these also vvith degrees as some more syncere and some lesse some more corrupt and some lesse c. Which being vvell observed vvould giue great light for understanding and observing things aright both for judgement and practise to eschevv the errors and evils into vvhich so many fall some on the right hand and some on the left Finally the due observation of these things vvil shew us both vvhy and how to leaue the present estate and apostasie of the church of Rome to returne to the auncient estate and integrity thereof reteyning vvhatsoever they haue that is the Lords according to his vvord and renouncing vvhatsoever mixtures or corruptions they haue brought in of their own vvhether concerning the faith or the order of the church This also I trust may be a meanes by the blessing of God to stirre up both Papists Anabaptists and others that are any vvay so inclined more carefully to consider their vvaies and estate in their heart and speedily to turne their feet into the vvay and testimonies of the Lord. Psal 119 59 60. Which grace the Lord in mercy vouchsafe unto them And thus much touching the church of Rome and the matters aforesaid perteyning thereunto Touching the Church of England NOvv whereas our opposites hold also that the church of England is not the church of God nor hath the covenant of God and the Baptisme there received is not true baptisme but an idol lying signe c. their opinions are here again in many respects far more erroneous and ungodly then before For hovv ever some heretofore not regarding aright the faith there professed and lothing the corruptions there reteyned haue misconceived some things concerning them and their estate Yet now that there hath ben longer time and more occasion further to consider thereof seeing also into vvhat extremities divers of our countreymen that are become Anabaptists haue by this meanes the more run themselues and specially considering the doctrine of faith which they professe in Christ alone unto salvation it should teach al more advisedly and heedfully to regard their estate in this behalf to acknowledge them to be the people and churches of God having the covenant baptisme of the Lord c. To insist further upon particular reasons hereabout I need not divers haue ben noted †Pag. 30 c. 58 c. and 121. c. here before where vve
of any uncertain one relying upon man And to note it by the vvay it is a good thing in religion concerning the points and questions thereof both for instruction and comfort unto us still to look unto the grounds thereof and to obserue vvhether they be sure and certain as relying on God or doubtfull and uncertain as proceeding from man 5. Neither els should our faith and holines depend upon Gods election of grace but his election should depend upon our faith and holynes Which is contrary to the Scriptures as may be seen both touching faith Act. 13 38. and 22 14. Jam. 2 5. with Tit. 1 1. and touching good works and holynes of life Ephes 1 4. and 2 10. 2 Thes 2 13 14. 2 Tim. 1 9. Where the Scripture shevveth See the truth hereof also in another case touching Gods dealing with Zerubbabel Hag. 2 23. that our faith holynes follovv after Gods election as fruits thereof and goe not before it as causes thereof Also that they are meanes and vvaies by which God wil bring us to salvation in Christ but not the fountain and cause of our election to the Lord himself By which may also appear that the doctrine of predestination doth not any vvay hinder faith or good vvorks as is objected but in deed stirreth up incourageth thereunto inasmuch as although unto God they are not the cause of our election yet to our selues they are a good assurance thereof seeing they are fruits proceeding thereof and are also meanes vvhich it pleaseth God to use and the way vvherein he would haue us to vvalk to salvation in Christ and the glorie of his Name for ever Whereof therefore vve should be so much the more carefull as we are desirous to glorifie God and to haue our calling and election to life eternall assured unto our selues 2 Pet. 1 1 10. Rom. 8 28 29 30. Mat. 5 16. 25 34 35 c. 6. Moreover hovv els is it true that babes litle children are heires of the blessing of God and perteyn to the kingdome of heauen therefore also to Gods eternall election of grace Mar. 10 13 16. Luk. 18 15 16. Rom. 5 14 15. and 8 33. and 9 11. and 11 1 7. Matt. 18 2 10. and 19 13 14 15. with Heb. 1 14. For upon the other opinions vvould follovv eyther that God hath elected no infants to salvation but that they are all rejected and reprobate or that infants aswell as elder people haue that repentance faith and perseverance in godlines which is required by the Opposites to be in all that are chosen by God unto life eternall Whereas many of them dye in their infancie some the first moneth or first day they are borne and yet are partakers of Gods grace and inheritors of his kingdome in Christ as is aforesaid 7. Finally there are also elect Angels asvvell as elect men the like cause in God of his election of both to vvit the good pleasure of his wil. Els should not the vvil of God be the ground and rule of al righteousnes nor God himself be al in all Christ being the head of all principalitie and power as the Scripture sheweth 1 Tim. 5 21. compared with Ephes 1 11. Col. 1 16 19. and 2 10. Iob. 38 7. Revel 5 11 12 13. Ephes 3 10. Exod. 33 19. Psal 115 1 3. Revel 19 10. with 1 1. Heb. 1 14. and 12 22. Matt. 22 30. Luk. 20 35 36. Rom. 11 36. Seeing therefore the Scripture teacheth that the election of God is according to the good pleasure of his own will seeing also it is grounded on God and not on Man being certain and unchangeable of the free grace and gift of God to the glorie and praise of his grace causing and going before our faith and holines of life making Infants partakers of the kingdome of heauen and having the like cause as is of the choise of the elect Angels let us therefore vvith the Scriptures and according thereunto acknowledge that the fountaine and originall cause of our election is onely the will and good pleasure of God to the praise of his Name and glorie of his grace for ever Hereunto also agree some sayings of the auncient Writers As vvhen Augustine saith Christ chose us not because we beleeue but that we might beleeue least we should be said first to haue chosen him and that should be false which he said You haue not chosen me but I haue chosen you August de predest sanctorum lib. 1 Ioh. 15 16 cap. 17 19. And again I see that the Father also loved us before not onely before Christ dyed for us but before he made the world the Apostle himself being witnes who saith Ephes 1 4. As he hath chosen us in him before the foundation of the world August de Trinitat l. 13 cap. 11. Fulgentius also testifieth that there is not in the Saints any cause of Gods Predestination but onely the good will of God Fulgent ad Marinum lib. 1. And thus much of the Decree of Gods election CHAPTER II. Touching Gods Decree of Reprobation VVHether God hath not of old according to his owne vvill good pleasure and purpose passed by some in his election of grace appointed them to wrath condemnation to be accomplished through their ovvne desert for the declaration of his glorie Jude ver 4 and 6. Rom. 9 11 12 13 17 18. with Exod. 9 16. Mal. 1 3. Matt. 11 25.26 and 25 41. 2 Pet. 2.4 12. 1 Pet. 2 8. Ioh. 3 18 19 36. and 10 26. 2 Cor. 4 3 4. Prov. 16 4. Rom. 2 5. and 9 19 22. and 11 33 36. Where againe let us consider vvhether the very cause moving God hereunto be not his ovvne vvill good pleasure and purpose in himself and not the will or abuse of free will in the creatures neither unbelief or other sinnes of any foreseen 1. Because the Scripture thus teacheth in these and the like places Rom. 9 11 12 13 17 18 19 20 21 22. and 11 33 36. compared vvith Gen. 25 23. Mal. 1 3. Exod. 9 16. Matth. 11 25 26. and 20 15. 2. And otherwise the moving cause hereof should not be in God himself but from vvithout him Contrarie to the Scriptures aforesaid to the infinite eternall and unchangeable nature of God 3. Neyther els should there be in generall one and the same cause of Gods decree for election for reprobation and that also both of Angels and of men as there is one Decreer of both from all eternitie to the glorie of his Name for ever Rom. 9 11 12 13 18 22 23. 1 Thes 5 9. Mat. 11 25 26. and 20 15. and 25 41. 2 Pet. 2 4 12. Prov. 16 4. Rom. 11 33 36. 4. Els also vve doe not in very deed acknovvledge the vvill of God to be the ground and rule of all righteousnes in this as in all other of his actions how ever they seem strange unto
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
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